For you Pilgrim
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A day of affliction
It was to be a day of affliction (Lev 16:29,31, 23:27,29,32) for the entire nation.
This affliction was taken primarily to mean fasting - Yoma 8:1 states that
On the Day of Atonement, eating, drinking, washing, anointing, putting on sandals and marital intercourse are forbidden... - though the word used (Strongs Hebrew number 6031) simply means something thats depressed and is used in a wide variety of applications that are too numerous to catalogue and mention here.
TWOTOT comments, after listing various uses of the word, that
...another theological theme frequently connected with this word is self-inflicted inner pain expressing contrition and often accompanied by fasting. These are commanded by God...for the day of Atonement
This inner pain (that is, conviction of sin) was extremely important if the Israelite was ever to realise the importance of the ceremonies that were to be offered on the Day. Though fasting is primarily the outward action thats observed, without an inner state of humility at the sin of the nation before God the action would have been meaningless.
As is so often the case with ceremony, its too easy to substitute an action for a state of heart and think that the action is, in itself, what God requires from us. But individual and corporate humility was fundamentally important to the success of the Day.
It was to be a day of affliction (Lev 16:29,31, 23:27,29,32) for the entire nation.
This affliction was taken primarily to mean fasting - Yoma 8:1 states that
On the Day of Atonement, eating, drinking, washing, anointing, putting on sandals and marital intercourse are forbidden... - though the word used (Strongs Hebrew number 6031) simply means something thats depressed and is used in a wide variety of applications that are too numerous to catalogue and mention here.
TWOTOT comments, after listing various uses of the word, that
...another theological theme frequently connected with this word is self-inflicted inner pain expressing contrition and often accompanied by fasting. These are commanded by God...for the day of Atonement
This inner pain (that is, conviction of sin) was extremely important if the Israelite was ever to realise the importance of the ceremonies that were to be offered on the Day. Though fasting is primarily the outward action thats observed, without an inner state of humility at the sin of the nation before God the action would have been meaningless.
As is so often the case with ceremony, its too easy to substitute an action for a state of heart and think that the action is, in itself, what God requires from us. But individual and corporate humility was fundamentally important to the success of the Day.
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The controversial scarlet thread figures prominently in the center of miraculous events that took place in the Second Temple. The Talmud records the Yom Kippur Temple ritual concerning the thread, and the miracles surrounding it:
This section in the Talmud divides this time into three periods of 40 years, coinciding with the life of Rabbi Yochanan ben Zakkai. A similar division of years is applied to Moshe, and Rabbi Akiva. Leading up to the last set of forty years when the scarlet thread ceased altogether, the miracle only sporadically occurred.
What is extremely significant, or "coincidental", is that the Second Temple was destroyed by the Romans in 70 AD. Yeshua of Nazareth, whom a first-century apocalyptic sect of Judaism believed was the Messiah, was crucified circa 30 AD. The "coincidence" and controversy is now obvious, the scarlet thread finally ceased turning white around the time Yeshua was crucified.
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"Our Rabbis taught: Throughout the forty years that Simeon the Righteous ministered, the lot [For the Lord] would always come up in the right hand; from that time on, it would come up now in the right hand, now in the left. And [during the same time] the crimson-coloured strap12 would become white. From that time on it would at times become white, at others not. Also: Throughout those forty years the westernmost light13 was shining, from that time on, it was now shining, now failing; also the fire of the pile of wood kept burning strong,14 so that the priests did not have to bring to the pile any other wood besides the two logs,15 in order to fulfill the command about providing the wood unintermittently; from that time on, it would occasionally keep burning strongly, at other times not, so that the priests could not do without bringing throughout the day wood for the pile [on the altar]. . . .
Our Rabbis taught: During the last forty years before the destruction of the Temple the lot [For the Lord] did not come up in the right hand; nor did the crimson-coloured strap become white; nor did the westernmost light shine; and the doors of the Hekal would open by themselves, until R. Johanan b. Zakkai rebuked them, saying: Hekal, Hekal, why wilt thou be the alarmer thyself?5 I know about thee that thou wilt be destroyed, for Zechariah ben Ido has already prophesied concerning thee:6 Open thy doors, O Lebanon, that the fire may devour thy cedars.7
12) Which was tied between the horns of the bullock. If that became white, it signified that the Holy One, blessed be He, had forgiven Israel's sin. Cf. Though your sins be as scarlet, they shall be as white as snow (Isa. I, 18, Rashi).
Yoma 39b, Babylonian Talmud, Soncino Press Edition
Our Rabbis taught: During the last forty years before the destruction of the Temple the lot [For the Lord] did not come up in the right hand; nor did the crimson-coloured strap become white; nor did the westernmost light shine; and the doors of the Hekal would open by themselves, until R. Johanan b. Zakkai rebuked them, saying: Hekal, Hekal, why wilt thou be the alarmer thyself?5 I know about thee that thou wilt be destroyed, for Zechariah ben Ido has already prophesied concerning thee:6 Open thy doors, O Lebanon, that the fire may devour thy cedars.7
12) Which was tied between the horns of the bullock. If that became white, it signified that the Holy One, blessed be He, had forgiven Israel's sin. Cf. Though your sins be as scarlet, they shall be as white as snow (Isa. I, 18, Rashi).
Yoma 39b, Babylonian Talmud, Soncino Press Edition
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Let's talk about the priesthood for a moment in light of the Day of Atonement.
The high priests garments were made for glory and for beauty (Ex 28:2). They comprised of ...in the order of being put on - Lev 8:5-9
The high priest laid aside all the glory of his garments and put on those parts that represented humility - for it was in humility that he was to come before the Lord to atone for the iniquity of his people. He came, not as a king, but as a pauper. Paul wrote concerning Yeshua (Phil 2:7) that ...[He] emptied Himself, taking the form of a servant... and (Phil 2:8) ...being found in human form, He humbled Himself... Also in II Cor 8:9, he wrote that Yehsua...though...rich, yet for your sake He became poor...
When Jesus came to earth, He likewise laid aside all His glory and beauty (He didnt lay aside His deity, only His glory and beauty - Is 53:2) that had been rightfully His (John 17:5) and, in the humility of humanity, presented Himself before the High Priest of the earthly temple.
Therefore, as we now come to begin to consider the ceremonies of Yom Kippur, we can initially see that Yeshua is, from the very beginning, considered to be the greater High Priest whos the fulfilment of all that the Law was only a shadow.
An interesting scene takes place in the residence of the high priest shortly before Yeshua is to be crucified (Mtw 26:57-65). Those who had seized Jesus had brought him here to be examined by Caiaphas, the current high priest according to the law of Moses.
Being anxious to have Jesus confess that He claimed to be the Messiah, he put Him under oath by saying to Him I adjure you by the living God, tell us if You are the Christ... a possible echo back to the legislation of Lev 5:1 where a witness who hears a public adjuration to testify must speak the truth or else it be reckoned to him as sin.
Therefore Yeshua has no choice but to answer in the affirmative - indeed, the reason behind Caiaphas citing of the Scripture was that if, as happened, Jesus confessed Himself to be the Messiah, he could justify the death sentence while, if He denied it, he could also condemn Him for speaking a lie. His silence on the matter (Mtw 26:63) would also have been tantamount to an admission of guilt or, at the very least, a transgression of the OT Law.
However, here the two high priests stand face to face - Caiaphas (the high priest of the Old Covenant) and Jesus (the High Priest of the New).
Upon hearing Jesus confession, Caiaphas, unthinkingly, rends his garments (Mtw 26:65) something that it was forbidden for him to do. The Law commanded that his clothes should remain in one piece so that his consecration to God would be preserved (Lev 21:10-12) and that he wouldnt die (Lev 10:6). But here, the consecration (Caiaphas separation to God to do His service) is torn away from him by one act of carelessness (see also Ex 28:31-32, 39:23 which refer to the tearing of the high priests garments - but here they have to do with the priestly clothes). Thus Caiaphas through this act became unworthy to be the High Priest and upon Yeshua the manntle is passed. Here, then, one high priest tears away the priesthood from himself while the other takes up the Priesthood that has been given to Him by promise (Heb 7:15-22) in order to secure an eternal work of atonement. So also are we to be fitted with white linen, as his royal priesthood., thus joining Him in the final atoning work.
The high priests garments were made for glory and for beauty (Ex 28:2). They comprised of ...in the order of being put on - Lev 8:5-9
On the great Day of the year when the high priest entered into Gods presence to secure atonement for both himself and for the nation, he was commanded not to come dressed in glory or beauty.
The high priest laid aside all the glory of his garments and put on those parts that represented humility - for it was in humility that he was to come before the Lord to atone for the iniquity of his people. He came, not as a king, but as a pauper. Paul wrote concerning Yeshua (Phil 2:7) that ...[He] emptied Himself, taking the form of a servant... and (Phil 2:8) ...being found in human form, He humbled Himself... Also in II Cor 8:9, he wrote that Yehsua...though...rich, yet for your sake He became poor...
When Jesus came to earth, He likewise laid aside all His glory and beauty (He didnt lay aside His deity, only His glory and beauty - Is 53:2) that had been rightfully His (John 17:5) and, in the humility of humanity, presented Himself before the High Priest of the earthly temple.
Therefore, as we now come to begin to consider the ceremonies of Yom Kippur, we can initially see that Yeshua is, from the very beginning, considered to be the greater High Priest whos the fulfilment of all that the Law was only a shadow.
An interesting scene takes place in the residence of the high priest shortly before Yeshua is to be crucified (Mtw 26:57-65). Those who had seized Jesus had brought him here to be examined by Caiaphas, the current high priest according to the law of Moses.
Being anxious to have Jesus confess that He claimed to be the Messiah, he put Him under oath by saying to Him I adjure you by the living God, tell us if You are the Christ... a possible echo back to the legislation of Lev 5:1 where a witness who hears a public adjuration to testify must speak the truth or else it be reckoned to him as sin.
Therefore Yeshua has no choice but to answer in the affirmative - indeed, the reason behind Caiaphas citing of the Scripture was that if, as happened, Jesus confessed Himself to be the Messiah, he could justify the death sentence while, if He denied it, he could also condemn Him for speaking a lie. His silence on the matter (Mtw 26:63) would also have been tantamount to an admission of guilt or, at the very least, a transgression of the OT Law.
However, here the two high priests stand face to face - Caiaphas (the high priest of the Old Covenant) and Jesus (the High Priest of the New).
Upon hearing Jesus confession, Caiaphas, unthinkingly, rends his garments (Mtw 26:65) something that it was forbidden for him to do. The Law commanded that his clothes should remain in one piece so that his consecration to God would be preserved (Lev 21:10-12) and that he wouldnt die (Lev 10:6). But here, the consecration (Caiaphas separation to God to do His service) is torn away from him by one act of carelessness (see also Ex 28:31-32, 39:23 which refer to the tearing of the high priests garments - but here they have to do with the priestly clothes). Thus Caiaphas through this act became unworthy to be the High Priest and upon Yeshua the manntle is passed. Here, then, one high priest tears away the priesthood from himself while the other takes up the Priesthood that has been given to Him by promise (Heb 7:15-22) in order to secure an eternal work of atonement. So also are we to be fitted with white linen, as his royal priesthood., thus joining Him in the final atoning work.
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The annual ceremonies of Yom Kippur settled the verdict on the nation of Israel by God. If the offering was accepted, that meant acceptance for the nation - but if it was rejected, the nation would have found itself separated and alienated away from the blessing and life of God.
The Jews regarded the outcome of Yom Kippur so seriously that, as has been previously noted above, they took steps to safeguard each step of the ceremonies so that nothing could be left to chance. Indeed, they were quite wise in this respect to underpin and safeguard the outcome by preventing any possibility of failure to arise.
But they did go too far and think that, somehow, Yom Kippur was instituted with the possibility that, at the end of it, Israel might find itself alienated from the provision and blessing of God. When we read the passages carefully that deal with the Day, we see that God made no provision for failure.
Notice this - as far as God was concerned, the outcome of Yom Kippur was certain and never in doubt for theres never a clause that says, for instance
if the offering is accepted
or
the sacrifice might make atonement
Therefore, Jewish traditions which are cited by commentators and preachers (and which may or may not have their source in Jewish writings - see below) such as that of tying a rope round the high priest in case he died in Gods presence (so as to pull him out) cheapen Gods command, for He didnt intend the high priest ever to be slain and failure to be the end product.
When we come to the NT fulfilment of the Day of Atonement we have to ask ourselves whether, perhaps, its possible that our high priests offering might not be acceptable to God so that, being deluded by comforting words that were acceptable to God through Christ, we find ourselves rejected and alienated away from the presence of God.
Of course, no provision is made that the cross could ever have failed - the statements in the NT are, rather, that the work has been achieved and theres no debate as to whether the final outcome was ever in doubt.
The Jews regarded the outcome of Yom Kippur so seriously that, as has been previously noted above, they took steps to safeguard each step of the ceremonies so that nothing could be left to chance. Indeed, they were quite wise in this respect to underpin and safeguard the outcome by preventing any possibility of failure to arise.
But they did go too far and think that, somehow, Yom Kippur was instituted with the possibility that, at the end of it, Israel might find itself alienated from the provision and blessing of God. When we read the passages carefully that deal with the Day, we see that God made no provision for failure.
Notice this - as far as God was concerned, the outcome of Yom Kippur was certain and never in doubt for theres never a clause that says, for instance
if the offering is accepted
or
the sacrifice might make atonement
Therefore, Jewish traditions which are cited by commentators and preachers (and which may or may not have their source in Jewish writings - see below) such as that of tying a rope round the high priest in case he died in Gods presence (so as to pull him out) cheapen Gods command, for He didnt intend the high priest ever to be slain and failure to be the end product.
When we come to the NT fulfilment of the Day of Atonement we have to ask ourselves whether, perhaps, its possible that our high priests offering might not be acceptable to God so that, being deluded by comforting words that were acceptable to God through Christ, we find ourselves rejected and alienated away from the presence of God.
Of course, no provision is made that the cross could ever have failed - the statements in the NT are, rather, that the work has been achieved and theres no debate as to whether the final outcome was ever in doubt.
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not totally mine, modified somewhat... because I have not done a study of the High Priest on the Day of Atonement yet.. found this and brought it forward with my touches...do you have input?Zayit said:
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Think about the abomination of desolation...
In Lev 10:1-2 we read the story concerning Nadab and Abihu, two of Aarons sons, who offered unholy fire before the Lord and who were slain for their transgression. The Scriptures dont plainly inform us as to the two mens sin and why what they did was considered to be such an act of rebellion that they paid for it with their lives.
But, having said that, there are a couple of indications in the text of the reason:
Firstly, Lev 16:1 speaks of unholy fire being offered before the Lord. That is, fire that hadnt been taken from the altar of burnt offering seems to have been used to burn the incense before the Lord. This fire wasnt what had been set apart for the Lords use and would have been something different to the fire that had come from the presence of God to consume the previous offerings (Lev 9:24).
The warning to that and each subsequent generation of both Israelites and priests was that God must be approached properly, in the way that He chooses and not our way (Prov 16:25).
Secondly, we may wonder at why Nadab and Abihu should ever consider that God would have found an offering acceptable when it clearly contravened the commandments as set out in the book of the Law. Lev 16:8-9 give us an indication of the reason. Here, the Lord commands Aaron and his remaining sons not to drink alcohol when they minister to Him, so hinting at the possibility that Nadab and Abihus judgment had been impaired through intoxication.
Therefore, having minds that had been clouded in perception, theyd used what wasnt to be used in the service of God. This incident doesnt, of course, legislate against the consumption of alcohol (the Bible is very plain in its teaching elsewhere that wine and other drinks are not in themselves sinful - only the excessive use of them - but they do fog the mind to make clear and accurate decisions - Prov 20:1, 31:4-7) but is instructing the priests to make sure that, when they come to appear before the Lord, theyre level headed and knowing what He commands to be done.
From that day onwards, God commanded Aaron, in mercy, not to come into the Holy of Holies at any or all times (Lev 16:1-2). Only once a year on the Day of Atonement, when he was to follow a precise procedure for the atonement of the peoples sins, was he to come within the veil and into the presence of God in case he should die.
While the Tabernacle remained, access into Gods presence was restricted to just once a year and, even then, only the high priest was allowed to enter - not for fellowship with the Lord but to secure atonement on behalf of the people.
We have all experienced the ceiling, in our prayers. The deeper access to God, the visions, the oneness that we all have a burning desire to experience... I believe lies in the fulfillment of the Day of Atonement. As a royal priesthood, we are to prepare our selves, then minister before God. Torah observance is the prep work that we are to do, it will set us apart. It will prepare our minds for the bigger task that lies ahead here in the near future. Right now with the cleaning out of the house of unleaven, we are not only searching out the cracks and reading the boxes of food, but realizing that sin is so easily masked, that it is permissive throughout. It is this spiritual cleaning that we need of our minds of the little sins that so beset us. With the same thoroughness, we are to search our minds and read the labels of our deeds to see if they are kosher in God's eyes. These "works" are not about salvation, but about preparedness for the next stage of work that God has a calling for.
In Lev 10:1-2 we read the story concerning Nadab and Abihu, two of Aarons sons, who offered unholy fire before the Lord and who were slain for their transgression. The Scriptures dont plainly inform us as to the two mens sin and why what they did was considered to be such an act of rebellion that they paid for it with their lives.
But, having said that, there are a couple of indications in the text of the reason:
Firstly, Lev 16:1 speaks of unholy fire being offered before the Lord. That is, fire that hadnt been taken from the altar of burnt offering seems to have been used to burn the incense before the Lord. This fire wasnt what had been set apart for the Lords use and would have been something different to the fire that had come from the presence of God to consume the previous offerings (Lev 9:24).
The warning to that and each subsequent generation of both Israelites and priests was that God must be approached properly, in the way that He chooses and not our way (Prov 16:25).
Secondly, we may wonder at why Nadab and Abihu should ever consider that God would have found an offering acceptable when it clearly contravened the commandments as set out in the book of the Law. Lev 16:8-9 give us an indication of the reason. Here, the Lord commands Aaron and his remaining sons not to drink alcohol when they minister to Him, so hinting at the possibility that Nadab and Abihus judgment had been impaired through intoxication.
Therefore, having minds that had been clouded in perception, theyd used what wasnt to be used in the service of God. This incident doesnt, of course, legislate against the consumption of alcohol (the Bible is very plain in its teaching elsewhere that wine and other drinks are not in themselves sinful - only the excessive use of them - but they do fog the mind to make clear and accurate decisions - Prov 20:1, 31:4-7) but is instructing the priests to make sure that, when they come to appear before the Lord, theyre level headed and knowing what He commands to be done.
From that day onwards, God commanded Aaron, in mercy, not to come into the Holy of Holies at any or all times (Lev 16:1-2). Only once a year on the Day of Atonement, when he was to follow a precise procedure for the atonement of the peoples sins, was he to come within the veil and into the presence of God in case he should die.
While the Tabernacle remained, access into Gods presence was restricted to just once a year and, even then, only the high priest was allowed to enter - not for fellowship with the Lord but to secure atonement on behalf of the people.
We have all experienced the ceiling, in our prayers. The deeper access to God, the visions, the oneness that we all have a burning desire to experience... I believe lies in the fulfillment of the Day of Atonement. As a royal priesthood, we are to prepare our selves, then minister before God. Torah observance is the prep work that we are to do, it will set us apart. It will prepare our minds for the bigger task that lies ahead here in the near future. Right now with the cleaning out of the house of unleaven, we are not only searching out the cracks and reading the boxes of food, but realizing that sin is so easily masked, that it is permissive throughout. It is this spiritual cleaning that we need of our minds of the little sins that so beset us. With the same thoroughness, we are to search our minds and read the labels of our deeds to see if they are kosher in God's eyes. These "works" are not about salvation, but about preparedness for the next stage of work that God has a calling for.
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The year of Jubilee (every fiftieth year calculated, presumably, either from the beginning of the first year that Israel were to be able to grow crops in the Promised Land or from the day that God commanded them was to be the beginning of the year for them in Ex 12:1-2) which proclaimed both release and rest to the Israelite, began on the Day of Atonement (Lev 25:9) and, as such, imparted even more meaning to Yom Kippur in the context of the work of the cross.
I believe that Yom Kippur Reality will also be the start of the Jubilee of Jubilees or better known as the Millinium.
I believe that Yom Kippur Reality will also be the start of the Jubilee of Jubilees or better known as the Millinium.
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I have been trying to figure that out for years...
Some calculations have worked out from the time that Yeshua spoke the prophectic Isaiah Jubilee in 30 AD which was 40 Jubilees by 1980's give or take a few years..
Some calculations try to work off the last known Jubilee recorded kept before Babylon captivity in around 680 BC.[do not quote me on that one]
Some have worked off of Jeremiah's prophesied land rest for 70 years starting in 606 BC
Some have worked from Ezekiel's prophecy of the extended punsihment starting in 536 BC.
To my knowledge I have yet to see a conclusive Jubilee calculation that would satisfy me.
Some calculations have worked out from the time that Yeshua spoke the prophectic Isaiah Jubilee in 30 AD which was 40 Jubilees by 1980's give or take a few years..
Some calculations try to work off the last known Jubilee recorded kept before Babylon captivity in around 680 BC.[do not quote me on that one]
Some have worked off of Jeremiah's prophesied land rest for 70 years starting in 606 BC
Some have worked from Ezekiel's prophecy of the extended punsihment starting in 536 BC.
To my knowledge I have yet to see a conclusive Jubilee calculation that would satisfy me.
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well Vis, if I ever get anything I'll post it
I haven't seen much on the subject either but it is one of my favorite topics....so is Tishri 1 Your so good at digging though you'll probably find it first
I haven't seen much on the subject either but it is one of my favorite topics....so is Tishri 1 Your so good at digging though you'll probably find it first
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The Israelites were to count seven sabbatical years (7 periods of 7 years = 49 years) and during the following year (the 50th), the year of Jubilee was to take place (Lev 25:8,10). The year was proclaimed on the tenth day of the seventh month, the Day of Atonement.
In Yeshuas day, the Jews had changed the date of its proclamation to the first day of the seventh month - Rosh Ha-shanah 1:1 reads that
There are four New Year days...on the first of Tishri is the New Year for [the reckoning of] the years [of foreign kings], of the Years of Release and Jubilee years...
Like the sabbatical year, the year of Jubilee began at the end of one harvest (the 49th - though the 49th year was also a sabbatical year when no crops were grown) and before the sowing of the following years crops. Its not surprising that two main calendars sprang up in Israel - one being the Religious calendar beginning on the first day of Nisan and following the span of the seven annual festivals commanded to be celebrated by God (Ex 12:1-2, Leviticus chapter 23), and the other the Agricultural or Secular calendar beginning between the end of the years harvest and the beginning of the next years sowing celebrated today by Jews worldwide as the first day of Tishri.
When Israel came into the land of Canaan, land was allotted to the tribes (Joshua chapters 18-19) and the tribal land divided up for individuals (for example, Joshua 14:13-14, 19:49-50, I Kings 21:1-3). This land belonged to the Lord and was on loan to the Israelites (Lev 25:23) but, as a family was allotted a certain piece of ground, God made the provision that even if they fell into difficult times and had to sell the land (to pay off debts, for example) it would remain their everlasting inheritance by reverting back to their ownership on the year of Jubilee.
In the end times I believe we will see the famine, will also be physical as the world will suffer for want of food, as the land rested just like it rested like a desert while the Israelites were away in foreign countries. Now that they have returned, the land again is fruitful and beautiful again.
The passage Lev 25:35-55 outlines the legislation of Jubilee as it related to the slave. The sabbatical year preceding Jubilee had brought about the annulment of all debts, making it possible for each and every Israelite to be set free from bondage and return to their allotted inheritance to make a totally new start. Whether a Hebrew slave belonged to a Hebrew master (Lev 25:40-41) or a Gentile (Lev 25:47ff), he had to be released at Jubilee so that he could return to take possession of his allotted inheritance. So we will be set free from sin on Yom Kippur of Jubilees, slaves no more to sin.
The most famous line that Yeshua ever quoted what when he stopped short of the last line... which prophectically places the last line at the end of times. He sums up It was His ministry at the first coming found in the words of Is 61:1-2 which says that He has come to ...proclaim release to the captives and...to set at liberty those who are oppressed... ending the reading with the words ...to proclaim the acceptable year of the Lord
In Yeshuas day, the Jews had changed the date of its proclamation to the first day of the seventh month - Rosh Ha-shanah 1:1 reads that
There are four New Year days...on the first of Tishri is the New Year for [the reckoning of] the years [of foreign kings], of the Years of Release and Jubilee years...
Like the sabbatical year, the year of Jubilee began at the end of one harvest (the 49th - though the 49th year was also a sabbatical year when no crops were grown) and before the sowing of the following years crops. Its not surprising that two main calendars sprang up in Israel - one being the Religious calendar beginning on the first day of Nisan and following the span of the seven annual festivals commanded to be celebrated by God (Ex 12:1-2, Leviticus chapter 23), and the other the Agricultural or Secular calendar beginning between the end of the years harvest and the beginning of the next years sowing celebrated today by Jews worldwide as the first day of Tishri.
When Israel came into the land of Canaan, land was allotted to the tribes (Joshua chapters 18-19) and the tribal land divided up for individuals (for example, Joshua 14:13-14, 19:49-50, I Kings 21:1-3). This land belonged to the Lord and was on loan to the Israelites (Lev 25:23) but, as a family was allotted a certain piece of ground, God made the provision that even if they fell into difficult times and had to sell the land (to pay off debts, for example) it would remain their everlasting inheritance by reverting back to their ownership on the year of Jubilee.
In the end times I believe we will see the famine, will also be physical as the world will suffer for want of food, as the land rested just like it rested like a desert while the Israelites were away in foreign countries. Now that they have returned, the land again is fruitful and beautiful again.
The passage Lev 25:35-55 outlines the legislation of Jubilee as it related to the slave. The sabbatical year preceding Jubilee had brought about the annulment of all debts, making it possible for each and every Israelite to be set free from bondage and return to their allotted inheritance to make a totally new start. Whether a Hebrew slave belonged to a Hebrew master (Lev 25:40-41) or a Gentile (Lev 25:47ff), he had to be released at Jubilee so that he could return to take possession of his allotted inheritance. So we will be set free from sin on Yom Kippur of Jubilees, slaves no more to sin.
The most famous line that Yeshua ever quoted what when he stopped short of the last line... which prophectically places the last line at the end of times. He sums up It was His ministry at the first coming found in the words of Is 61:1-2 which says that He has come to ...proclaim release to the captives and...to set at liberty those who are oppressed... ending the reading with the words ...to proclaim the acceptable year of the Lord
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Shimshon
Well-Known Member
What struck me most about the Yovel was that in the 'sixth' year, (if we ask), we were given enough to last for three years. The produce given in the sixth year was enough to last throught the Yovel (seventh year) and through the eighth as well, so we would be able to sow seed that year to harvest the next. The 'first' year of the new Yovel cycle.
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Just a thought: but wouldn't that give us enough provision for most of the second 1/2 of the Tribulation?
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Shimshon
Well-Known Member
Well that would depend on the prophetic application of the Yovel to the trib. Which I was hoping Visionary would comment on. But she hasn't addressed me much since I returned. Even when I specificly address her. Though I know she's been busy expounding on this Day of Atonement study. Which I have found very illuminating and agree with it's importance pertaining to Yeshua's return. Though I personally do not fully comprehend the Yovel as it applies to the tribulation. However I can see it's applied to it in some way.
Though I know she's been busy expounding on this Day of Atonement study. Which I have found very illuminating and agree with it's importance pertaining to Yeshua's return. Though I personally do not fully comprehend the Yovel as it applies to the tribulation. However I can see it's applied to it in some way.
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Do you think that the two witnesses will start their three and 1/2 year with the Isaish Jubilee prophecy?
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