(The painting depicts Christ in transfiguration with Moses holding up the
Tables of the Law, and the Prophet Elijah.)
Today, a reply is shared that
could not be posted in the “Yahoo! Answers” forum (due to technical problems) on
the enmity that exists between those who were held to be the guardians of the
covenants of Moses, and Jesus Christ who appeared as an Incarnation of
divinity. That the ministries of Jesus Christ on the earth and from the heaven
endorsed and promoted “the law and the prophets” can be seen through multiple
sacred events that include the transfiguration, the renting of the veil
separating the Holy and the Most Holy place within the Temple at Jerusalem, and
the apostles receiving gifts of the Holy Spirit on the day of Pentecost. One of
the fighters in the “Yahoo! Answers” forum who uses the ID “Anonymous” (no
profile is shared) posted the following:
Why did Orthodox Jewish leaders wanted
Jesus to be put to death?
THE GOLDEN ARROW: John 3:
12-17, King James Version (KJV): 12 If I have told you earthly things, and ye
believe not, how shall ye believe, if I tell you of heavenly things?
13 And no man hath ascended up to heaven, but he that came down from heaven,
even the Son of man which is in heaven. 14 And as Moses lifted up the serpent
in the wilderness, even so must the Son of man be lifted up: 15 That
whosoever believeth in him should not perish, but have eternal life. 16 For God
so loved the world, that he gave his only begotten Son, that whosoever believeth
in him should not perish, but have everlasting life. 17 For God sent not his
Son into the world to condemn the world; but that the world through him might be
saved.
Yochanan 3: 12-17, Orthodox Jewish Bible (OJB): 12 If I told you [pl.]
about things of the Olam Hazeh and you have no emunah, how will you have emunah
if I tell you about the things of the Olam Haba? 13 And no one has ascended
into Shomayim except the one having descended out of Shomayim, the Ben HaAdam
[Dan 7:13-14; Prov 30:4; Dt 30:12]. 14 And as Moshe lifted up the nachash in
the wilderness [Num 21:8-9], so it is necessary for there to be a hagbah
(lifting up) of the Ben HaAdam [Ps 22; Isa 53]. 15 That everyone having emunah
{Gn 15:l-6; Num 14:11; Ex 14:31] in him may have Chayyei Olam [Dan 12:2; Isa
52:13]. 16 For Hashem so had ahavah (agape) for the Olam Hazeh that Hashem gave
the matanah (gift) [Isa 9:5 (6)] of Hashem’s Ben Yechid [Gn 22:12; Prov 30:4;
8:30} so that whosoever has emunah in him may not be ne’evad (lost, perish, be
ruined with destruction), but find Chayyei Olam [Daniel 12:2]. 17 For Hashem
did not send the Ben HaElohim into the Olam Hazeh that he might judge the Olam
Hazeh, but that the Olam Hazeh might be brought to the Geulah (Redemption) of
the Olam Haba through him (Rebbe, Melech HaMoshiach). [YESHAYAH
53:11]
THE DOUBLE DAGGER:
What Is A Spirit? (03/06/2018); Divinity In Continuing Incarnation (02/07/2018);
Flesh As Divine Vessels? (01/14/2018); A Circumcision of Hearts (01/22/2018); An
Incarnation of Divinity? (10/12/2017); A Threat Against Judaism (07/17/2017);
The Transfiguration of Christ (11/14/2016); The Cross and The Pharisees?
(04/21/2016); Sadducees and The Cross? (03/13/2016); Blasphemy and The Cross?
(03/10/2016)
“Anonymous”, for mature Christian believers,
reports documenting the sacred events (we also say, miracles) and the operations
of GOD using Incarnation that appear in the holy writings (e.g., the birth,
ministry, transfiguration, death on the cross, resurrection, and ascension of
Jesus Christ) must be received as sacred knowledge, rather
than creative literature, world history, or secular knowledge. Ability
to correctly discern authentic divine content imparted from GOD (i.e.,
recognizing and responding to spirit substance and truth imparted from the
makeup of GOD) requires that a person use their own spirit content received from
divinity as a standard when examining the character, essence, and nature of
doctrines, teachings, events, oneself, others, motives, purposes, etc. In order
to acknowledge and properly apprehend the awe and grandeur of GOD appearing and
working among us as an active presence (we say, breath, spirit, Word),
developing believers must turn away from earthy explanations, and use tools that
are not finite. Souls and the integrity of divinity are at stake. It is
incorrect to ignore divine intent, eternal purpose, and the sovereign will of
GOD, and to then highlight ungodly elements such as ambition, ceremony,
covetousness, money, politics, and exaggerated pride.
The sacred ministry of Jesus did not introduce a
new “god”, or never before seen and heard of doctrines and teachings. Jesus
provided a revival of focus on “the law and the prophets” that acknowledged the
Spirit of Prophecy (we also say, the Comforter, the Holy Ghost, the Holy Spirit,
the Spirit of Truth). As both Son of Man and Son of GOD, Jesus worked to
fulfill promises from GOD to Adam, the Patriarchs, Abraham, Moses, and even
David, to restore and perfect the divine nature within mankind. Even so,
corruption of the things given from GOD had rendered Israel blind, and powerless
as his “peculiar people.” The Sadducees—who included the High Priests that
ruled within the Temple at Jerusalem and their families dominated the entire
nation through the Temple community—opposed the teachings on angels, healing,
miracles, prophets, spirits, and resurrection from the dead. The Pharisees
insisted on practices of divine law that required strict obedience as the
correct source for sacred knowledge and proper relationship to the
Creator. The revelation provided through Jesus Christ as the Word from the
Father declared that, to endure as life companions to divinity, all must receive
fresh endowments of the spirit imparted to mankind during Creation. Included
are completeness, faith, holiness, longsuffering, lovingkindness, personhood,
oneness without sameness, wisdom, and wrath against sin.
Consider again the following that uses language
from the holy writings:
(1.) Isaiah 8: 20, King James
Version (KJV): 20 To the law and to the testimony: if they speak not according
to this word, it is because there is no light in
them.
Yeshayah 8: 20, OJB: 20 To the
torah (teaching of G-d) and to the te’udah (recorded testimony, see verse 16);
if they speak not according to Davar HaZeh, it is because there is no shachar
(dawn, light) in them.
(2.) Romans 10: 1-10, King
James Version (KJV): 1 Brethren, my heart’s desire and prayer to God for Israel
is, that they might be saved. 2 For I bear them record that they have a zeal of
God, but not according to knowledge. 3 For they being ignorant of God’s
righteousness, and going about to establish their own righteousness, have not
submitted themselves unto the righteousness of God. 4 For Christ is
the end of the law for righteousness to every one that believeth. 5 For Moses
describeth the righteousness which is of the law, That the man which doeth those
things shall live by them. 6 But the righteousness which is of faith speaketh
on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to
bring Christ down from above:) 7 Or, Who shall descend into the deep?
(that is, to bring up Christ again from the dead.) 8 But what saith it? The
word is nigh thee, even in thy mouth, and in thy heart: that is, the word of
faith, which we preach; 9 That if thou shalt confess with thy mouth the Lord
Jesus, and shalt believe in thine heart that God hath raised him from the dead,
thou shalt be saved. 10 For with the heart man believeth unto righteousness;
and with the mouth confession is made unto salvation.
Kehillah in Rome 10: 1-10,
Orthodox Jewish Bible (OJB): 1 Achim b’Moshiach, the great tshuka (desire,
longing) of my lev and my tefillah to Hashem is for the Yeshu’at Yisroel
(salvation of Israel). 2 For I can be meid (provide testimony, attest)
regarding them that they have a kinat Hashem (zeal for G-d), but not in
accordance with saving binah and da’as. 3 For, having no saving da’as of the
Tzidkat Hashem (the righteousness of G-d), and seeking to establish their own
(that is, self-attained) they have not subjected themselves to the Tzidkat
Hashem (righteousness of G-d 1:17; 3:5,21,25-26; 6:18). 4 For Moshiach is the
goal of the Torah as a means to being YITZDAK IM HASHEM, for all who have
emunah. 5 For Moshe Rabbeinu writes with reference to the (accessibility of)
Tzidkat Torah (righteousness which is from the Torah), “The man YA’ASEH OTAM
VACHAI (“who does these things will live” by them VAYIKRA 18:5). 6 Whereas the
Tzidkat Emunah (righteousness which is from faith) speaks thus: “Do not say
(looking for Messianic salvation being merited by superhuman attainments in
works) in your lev, ‘Who will go up into Shomayim?’ (that is, to bring Moshiach
down)? 7 Or ‘Who will go down into the abyss?’ (that is, to bring Moshiach up
from the Mesim). 8 But what does it say? “The Dvar is near you, in your MOUTH
and in your HEART” [DEVARIM 30:14]. That is, the Dvar of Emunah which we
proclaim. 9 Because if you make hoda’ah (confession) “with your PEH” of
Adoneinu Yehoshua, and have emunah “in your LEV” that G-d raised him from the
Mesim, you will be delivered. 10 For with the “heart” one has emunah unto being
YITZDAK IM HASHEM and with the “mouth” hoda’ah is made unto Yeshu’at
Eloheinu.
(3.) John 3: 1-10, KJV: 1
There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: 2 The
same came to Jesus by night, and said unto him, Rabbi, we know that thou art a
teacher come from God: for no man can do these miracles that thou doest, except
God be with him. 3 Jesus answered and said unto him, Verily, verily, I say unto
thee, Except a man be born again, he cannot see the kingdom of God. 4 Nicodemus
saith unto him, How can a man be born when he is old? can he enter the second
time into his mother’s womb, and be born? 5 Jesus answered, Verily, verily, I
say unto thee, Except a man be born of water and of the Spirit, he
cannot enter into the kingdom of God. 6 That which is born of the flesh is
flesh; and that which is born of the Spirit is spirit. 7 Marvel not that I said
unto thee, Ye must be born again. 8 The wind bloweth where it listeth, and thou
hearest the sound thereof, but canst not tell whence it cometh, and whither it
goeth: so is every one that is born of the Spirit. 9 Nicodemus answered and
said unto him, How can these things be? 10 Jesus answered and said unto him,
Art thou a master of Israel, and knowest not these things?
Yochanan 3: 1-10, OJB: 1 Now
there was a man of the Perushim. His name was Rav Nakdimon, a [Sanhedrist]
katzin (leader) of the Yehudim. 2 This one came to Rebbe, Melech HaMoshiach
under cover of lailah and said to him, Rabbi, we have da’as that you are a moreh
from Hashem having come, for no one is able these otot (miraculous signs) to do,
which you do, unless Hashem is with him. 3 In reply, he said to him, Omein,
omein, I say to you, unless someone is born anew [born again, Yn 1:13; Dt 10:16;
30:6; Jer 4:4; Isa 52:1; Ezek 44:7,9], he is not able to see the Malchut
Hashem. 4 Rav Nakdimon says to Rebbe, Melech HaMoshiach, How is a man, being
old, able to be born? Surely he is not able into the womb of immo a second time
to enter and to be born? 5 In reply, Rebbe, Melech HaMoshiach said, Omein,
omein, I say to you: unless someone is born of mayim (TEHILLIM 36:10 [9]) and
Ruach Hakodesh [YECHEZEL 36:25-27; 37:14], he is not able to enter into the
Malchut Hashem [Lk 17:21]. 6 That which is born of basar is basar, and that
which is born of the Ruach is ruach. 7 Do not marvel that I said to you, It is
necessary for you to be born again, born anew. 8 The ruach (wind, Spirit) blows
where it wishes, and the sound of it you hear, but you do not have da’as of
where it comes from and where it goes [KOHELET 11:5]; so it is with everyone
having been born of the Ruach Hakodesh. [YECHEZKEL 37:9] 9 In reply, Rav
Nakdimon said to Rebbe, Melech HaMoshiach, How is it possible for these things
to happen? 10 In reply, he said to him, You hold the teaching office of rabbi,
of moreh b’Yisroel and of these things you do not have da’as?
There is far more to be said, correctly examined,
and spiritually apprehended. [For example, (4.) Isaiah 63:
7-16, KJV: 7 I will mention the lovingkindnesses of the LORD, and the praises of the LORD,
according to all that the LORD hath bestowed on us, and the
great goodness toward the house of Israel, which he hath bestowed on them
according to his mercies, and according to the multitude of his
lovingkindnesses. 8 For he said, Surely they are my people, children
that will not lie: so he was their Saviour. 9 In all their affliction
he was afflicted, and the angel of his presence saved them: in his love and in
his pity he redeemed them; and he bare them, and carried them all the days of
old. 10 But they rebelled, and vexed his holy Spirit: therefore he was turned
to be their enemy, and he fought against them. 11 Then he remembered
the days of old, Moses, and his people, saying, Where is he
that brought them up out of the sea with the shepherd of his flock? where
is he that put his holy Spirit within him? 12 That led them
by the right hand of Moses with his glorious arm, dividing the water before
them, to make himself an everlasting name? 13 That led them through the deep,
as an horse in the wilderness, that they should not stumble? 14 As a
beast goeth down into the valley, the Spirit of the LORD
caused him to rest: so didst thou lead thy people, to make thyself a glorious
name. 15 Look down from heaven, and behold from the habitation of thy holiness
and of thy glory: where is thy zeal and thy strength, the sounding of
thy bowels and of thy mercies toward me? are they restrained? 16 Doubtless thou
art our father, though Abraham be ignorant of us, and Israel
acknowledge us not: thou, O LORD, art our father, our
redeemer; thy name is from everlasting.
Yeshayah 63: 7-16, OJB: 7 I will
rehearse the chasadim (lovingkindnesses) of Hashem, and the tehillot Hashem,
according to all that Hashem hath bestowed on us, and the great goodness toward
the Bais Yisroel, which He hath bestowed on them according to His rachamim, and
according to the multitude of His chasadim. 8 For He said, Surely they are My
people, banim that will not be sheker (false); so He became their Moshi’a
(Savior). 9 In all their tzoros He was afflicted, and the malach of His
presence saved them; in His ahavah and in His mercy He redeemed them; and He
lifted them up, and carried them kol y’mei olam. 10 But they rebelled, and
grieved His Ruach Hakodesh; therefore He turned against them as oyev (enemy),
and He fought against them. 11 Then His people remembered the y’mei olam (days
of old), of Moshe. Where is He that brought them up out of the yam (sea) with
the ro’im of His tzon? Where is He that put His Ruach Hakodesh in the midst of
them? 12 Who led them at the right hand of Moshe with His zero’a tiferet,
dividing the mayim before them, to make Himself a Shem Olam? 13 Who led them
through the tehomot, like the sus (horse) in the midbar, that they should not
stumble? 14 As behemah goeth down into the valley, the Ruach Hashem caused them
to rest; thus didst Thou lead Thy people, to make for Thee a Shem Tiferet. 15
Look down from Shomayim, and behold from the habitation of Thy kodesh and of Thy
Tiferet. Where is Thy kina (zeal) and Thy gevurah (might)? The yearning of Thy
heart and of Thy rachamim are withheld toward me. 16 Doubtless Thou art Avinu,
though Avraham not have da’as of us, and Yisroel not acknowledge us; Thou,
Hashem, art Avinu, Go’aleinu; Shemecha is from everlasting. 17 Hashem, why hast
Thou made us to go astray from Thy drakhim, and hardened libenu (our hearts)
from fearing Thee? Shuv (return) l’ma’an (for the sake of) Avadeicha (Thy
servants), Shivtei Nachalatecha (the Tribes of Thine Inheritance).] Even so, I
trust this fragment will be useful. Be it unto you according to your
faith.
THE BLACK PHOENIX
Washington,
DC
