1) The details God gave Moses from Leviticus 16.
2) An article that explains how the Day of Atonement points to Jesus
3) The ancient & modern practices of Yom Kippur. Because the Temple was destroyed most Jews practice fasting, prayers, good deeds & confession. A few modern day Jews have exchanged a chicken for the goat.
I hope you enjoy the verses & the articles, Carol
... faith is putting ourselves quietly in God's hands for Him to do His work. ~Andrew Murray
Leviticus 16 - New Living Translation
1 The Lord spoke to Moses after the death of Aaron’s two sons, who died after they entered the Lord’s presence and burned the wrong kind of fire before him. 2 The Lord said to Moses, “Warn your brother, Aaron, not to enter the Most Holy Place behind the inner curtain whenever he chooses; if he does, he will die. For the Ark’s cover—the place of atonement—is there, and I myself am present in the cloud above the atonement cover.
3 “When Aaron enters the sanctuary area, he must follow these instructions fully. He must bring a young bull for a sin offering and a ram for a burnt offering. 4 He must put on his linen tunic and the linen undergarments worn next to his body. He must tie the linen sash around his waist and put the linen turban on his head. These are sacred garments, so he must bathe himself in water before he puts them on. 5 Aaron must take from the community of Israel two male goats for a sin offering and a ram for a burnt offering.
6 “Aaron will present his own bull as a sin offering to purify himself and his family, making them right with the Lord.[a] 7 Then he must take the two male goats and present them to the Lord at the entrance of the Tabernacle.[b] 8 He is to cast sacred lots to determine which goat will be reserved as an offering to the Lord and which will carry the sins of the people to the wilderness of Azazel. 9 Aaron will then present as a sin offering the goat chosen by lot for the Lord. 10 The other goat, the scapegoat chosen by lot to be sent away, will be kept alive, standing before the Lord. When it is sent away to Azazel in the wilderness, the people will be purified and made right with the Lord.[c] 11 “Aaron will present his own bull as a sin offering to purify himself and his family, making them right with the Lord. After he has slaughtered the bull as a sin offering, 12 he will fill an incense burner with burning coals from the altar that stands before the Lord. Then he will take two handfuls of fragrant powdered incense and will carry the burner and the incense behind the inner curtain. 13 There in the Lord’s presence he will put the incense on the burning coals so that a cloud of incense will rise over the Ark’s cover—the place of atonement—that rests on the Ark of the Covenant.[d] If he follows these instructions, he will not die. 14 Then he must take some of the blood of the bull, dip his finger in it, and sprinkle it on the east side of the atonement cover. He must sprinkle blood seven times with his finger in front of the atonement cover. 15 “Then Aaron must slaughter the first goat as a sin offering for the people and carry its blood behind the inner curtain. There he will sprinkle the goat’s blood over the atonement cover and in front of it, just as he did with the bull’s blood. 16 Through this process, he will purify[e] the Most Holy Place, and he will do the same for the entire Tabernacle, because of the defiling sin and rebellion of the Israelites. 17 No one else is allowed inside the Tabernacle when Aaron enters it for the purification ceremony in the Most Holy Place. No one may enter until he comes out again after purifying himself, his family, and all the congregation of Israel, making them right with the Lord.
18 “Then Aaron will come out to purify the altar that stands before the Lord. He will do this by taking some of the blood from the bull and the goat and putting it on each of the horns of the altar. 19 Then he must sprinkle the blood with his finger seven times over the altar. In this way, he will cleanse it from Israel’s defilement and make it holy.
20 “When Aaron has finished purifying the Most Holy Place and the Tabernacle and the altar, he must present the live goat. 21 He will lay both of his hands on the goat’s head and confess over it all the wickedness, rebellion, and sins of the people of Israel. In this way, he will transfer the people’s sins to the head of the goat. Then a man specially chosen for the task will drive the goat into the wilderness. 22 As the goat goes into the wilderness, it will carry all the people’s sins upon itself into a desolate land.
23 “When Aaron goes back into the Tabernacle, he must take off the linen garments he was wearing when he entered the Most Holy Place, and he must leave the garments there. 24 Then he must bathe himself with water in a sacred place, put on his regular garments, and go out to sacrifice a burnt offering for himself and a burnt offering for the people. Through this process, he will purify himself and the people, making them right with the Lord. 25 He must then burn all the fat of the sin offering on the altar.
26 “The man chosen to drive the scapegoat into the wilderness of Azazel must wash his clothes and bathe himself in water. Then he may return to the camp.
27 “The bull and the goat presented as sin offerings, whose blood Aaron takes into the Most Holy Place for the purification ceremony, will be carried outside the camp. The animals’ hides, internal organs, and dung are all to be burned. 28 The man who burns them must wash his clothes and bathe himself in water before returning to the camp.
29 “On the tenth day of the appointed month in early autumn,[f] you must deny yourselves.[g] Neither native-born Israelites nor foreigners living among you may do any kind of work. This is a permanent law for you. 30 On that day offerings of purification will be made for you,[h] and you will be purified in the Lord’s presence from all your sins. 31 It will be a Sabbath day of complete rest for you, and you must deny yourselves. This is a permanent law for you. 32 In future generations, the purification[i] ceremony will be performed by the priest who has been anointed and ordained to serve as high priest in place of his ancestor Aaron. He will put on the holy linen garments 33 and purify the Most Holy Place, the Tabernacle, the altar, the priests, and the entire congregation. 34 This is a permanent law for you, to purify the people of Israel from their sins, making them right with the Lord once each year.”
Moses followed all these instructions exactly as the Lord had commanded him.
Footnotes:
- Leviticus 16:6 Or to make atonement for himself and his family; similarly in 16:11, 17b, 24, 34.
- Leviticus 16:7 Hebrew Tent of Meeting; also in 16:16, 17, 20, 23, 33.
- Leviticus 16:10 Or wilderness, it will make atonement for the people.
- Leviticus 16:13 Hebrew that is above the Testimony. The Hebrew word for “testimony” refers to the terms of the Lord’s covenant with Israel as written on stone tablets, which were kept in the Ark, and also to the covenant itself.
- Leviticus 16:16 Or make atonement for; similarly in 16:17a, 18, 20, 27, 33.
- Leviticus 16:29 Hebrew On the tenth day of the seventh month. This day in the ancient Hebrew lunar calendar occurred in September or October.
- Leviticus 16:29 Or must fast; also in 16:31.
- Leviticus 16:30 Or atonement will be made for you, to purify you.
- Leviticus 16:32 Or atonement.
http://www.gotquestions.org/Day-Atonement-Yom-Kippur.html
Question: "What is the Day of Atonement (Yom Kippur)?"
Answer: The Day of Atonement (Leviticus 23:27-28), also known as Yom Kippur, was the most solemn holy day of all the Israelite feasts and festivals, occurring once a year on the tenth day of Tishri, the seventh month of the Hebrew calendar. On that day, the high priest was to perform elaborate rituals to atone for the sins of the people. Described in Leviticus 16:1-34, the atonement ritual began with Aaron, or subsequent high priests of Israel, coming into the holy of holies. The solemnity of the day was underscored by God telling Moses to warn Aaron not to come into the Most Holy Place whenever he felt like it, only on this special day once a year, lest he die (v. 2). This was not a ceremony to be taken lightly, and the people were to understand that atonement for sin was to be done God’s way.
Before entering, Aaron was to bathe and put on special garments (v. 4), then sacrifice a bull for a sin offering for himself and his family (v. 6, 11). The blood of the bull was to be sprinkled on the ark of the covenant. Then he was to bring two goats, one to be sacrificed “because of the uncleanness and rebellion of the Israelites, whatever their sins have been” (v. 16) and its blood was sprinkled on the ark. The other goat was used as a scapegoat. Aaron placed his hands on its head, confessed over it the rebellion and wickedness of the Israelites, and sent the goat out with an appointed man who released it into the wilderness (v. 21). The goat carried on itself all the sins of the people, which were forgiven for another year (v. 30).
The symbolic significance of the ritual, particularly to Christians, is seen first in the washing and cleansing of the high priest, the man who released the goat, and the man who took the sacrificed animals outside the camp to burn the carcasses (v. 4, 24, 26, 28). Israelite washing ceremonies were required often throughout the Old Testament and symbolized the need for mankind to be cleansed of sin. But it wasn’t until Jesus came to make the “once for all” sacrifice that the need for cleansing ceremonies ceased (Hebrews 7:27). The blood of bulls and goats could only atone for sins if the ritual was continually done year after year, while Christ’s sacrifice was sufficient for all the sins of all who would ever believe in Him. When His sacrifice was made, He declared “It is finished” (John 19:30). He then sat down at the right hand of God, and no further sacrifice was ever needed (Hebrews 10:1-12).
The sufficiency and completeness of the sacrifice of Christ is also seen in the two goats. The blood of the first goat was sprinkled on the altar, ritually appeasing the wrath of God for another year. The second goat removed the sins of the people into the wilderness where they were forgotten and no longer clung to the people. Sin is both propitiated and expiated God’s way—only by the sacrifice of Christ on the cross. Propitiation is the act of appeasing the wrath of God, while expiation is the act of atoning for sin and removing it from the sinner. Both together are achieved eternally by Christ. When He sacrificed Himself on the cross, He appeased God’s wrath against sin, taking that wrath upon Himself: “Since we have now been justified by his blood, how much more shall we be saved from God's wrath through him!” (Romans 5:9). The removal of sin by the second goat was a living parable of the promise that God would remove our transgressions from us as far as the east is from the west (Psalm 103:12) and remember them no more (Hebrews 8:12, 10:17). Jews today still celebrate the annual Day of Atonement, which falls on different days each year in September-October, traditionally observing this holy day with a 25-hour period of fasting and intensive prayer, often spending most of the day in synagogue services.
Question: "What is the Day of Atonement (Yom Kippur)?"
Answer: The Day of Atonement (Leviticus 23:27-28), also known as Yom Kippur, was the most solemn holy day of all the Israelite feasts and festivals, occurring once a year on the tenth day of Tishri, the seventh month of the Hebrew calendar. On that day, the high priest was to perform elaborate rituals to atone for the sins of the people. Described in Leviticus 16:1-34, the atonement ritual began with Aaron, or subsequent high priests of Israel, coming into the holy of holies. The solemnity of the day was underscored by God telling Moses to warn Aaron not to come into the Most Holy Place whenever he felt like it, only on this special day once a year, lest he die (v. 2). This was not a ceremony to be taken lightly, and the people were to understand that atonement for sin was to be done God’s way.
Before entering, Aaron was to bathe and put on special garments (v. 4), then sacrifice a bull for a sin offering for himself and his family (v. 6, 11). The blood of the bull was to be sprinkled on the ark of the covenant. Then he was to bring two goats, one to be sacrificed “because of the uncleanness and rebellion of the Israelites, whatever their sins have been” (v. 16) and its blood was sprinkled on the ark. The other goat was used as a scapegoat. Aaron placed his hands on its head, confessed over it the rebellion and wickedness of the Israelites, and sent the goat out with an appointed man who released it into the wilderness (v. 21). The goat carried on itself all the sins of the people, which were forgiven for another year (v. 30).
The symbolic significance of the ritual, particularly to Christians, is seen first in the washing and cleansing of the high priest, the man who released the goat, and the man who took the sacrificed animals outside the camp to burn the carcasses (v. 4, 24, 26, 28). Israelite washing ceremonies were required often throughout the Old Testament and symbolized the need for mankind to be cleansed of sin. But it wasn’t until Jesus came to make the “once for all” sacrifice that the need for cleansing ceremonies ceased (Hebrews 7:27). The blood of bulls and goats could only atone for sins if the ritual was continually done year after year, while Christ’s sacrifice was sufficient for all the sins of all who would ever believe in Him. When His sacrifice was made, He declared “It is finished” (John 19:30). He then sat down at the right hand of God, and no further sacrifice was ever needed (Hebrews 10:1-12).
The sufficiency and completeness of the sacrifice of Christ is also seen in the two goats. The blood of the first goat was sprinkled on the altar, ritually appeasing the wrath of God for another year. The second goat removed the sins of the people into the wilderness where they were forgotten and no longer clung to the people. Sin is both propitiated and expiated God’s way—only by the sacrifice of Christ on the cross. Propitiation is the act of appeasing the wrath of God, while expiation is the act of atoning for sin and removing it from the sinner. Both together are achieved eternally by Christ. When He sacrificed Himself on the cross, He appeased God’s wrath against sin, taking that wrath upon Himself: “Since we have now been justified by his blood, how much more shall we be saved from God's wrath through him!” (Romans 5:9). The removal of sin by the second goat was a living parable of the promise that God would remove our transgressions from us as far as the east is from the west (Psalm 103:12) and remember them no more (Hebrews 8:12, 10:17). Jews today still celebrate the annual Day of Atonement, which falls on different days each year in September-October, traditionally observing this holy day with a 25-hour period of fasting and intensive prayer, often spending most of the day in synagogue services.
Link: http://www.foundationsmin.org/studies/yomkippur.htm
Yom Kippur - The Day of Atonement
Marji Hughes
Today, we'll be discussing Yom Kippur - the Day of Atonement. This is the 6th of the Appointed Days of God described for us in the book of Leviticus.
Yom Kippur has long been considered the holiest day of the year by the Jewish community - the "Sabbath of Sabbaths." It was on this day, once a year, that the High Priest would enter the Holy of Holies to make atonement for the people. Unlike the preceding Appointed Day of God, Yom T'ruah (Feast of Trumpets) which is only clearly mentioned three times in Scripture, the Day of Atonement is described in minute detail and mentioned several times in both the Old and New Testaments.
The word "yom" means simply "day." The word "kippur is most often translated as "atonement." The word "kippur" comes from the root "kaphar, which literally means to cover or conceal. Atonement - or making atonement - is to "cover over sin." It also conveys the idea of a ransom or redemption - or an exchange. In the atonement ceremony, the life of the animal is exchanged for the sins of the people. That is a key point which we should remember during the study of Yom Kippur. At Passover, the sins of the individual were atoned. On Yom Kippur, it is the sins of the people as a whole.
Leviticus 16 goes into great detail concerning the ceremony of Yom Kippur. We see that the High Priest was entirely responsible for carrying out the instructions given by God - and we know from historical documents that the responsibility was taken very seriously. The Kohen Gadol, or High Priest, would leave home seven days before Yom Kippur to live in the temple chamber. There he would practice the Yom Kippur ritual, in order to be sure he had it down perfectly - because any error could cost him his life - and the people's atonement.
The ritual itself was complex. Each step he took that day was carefully and precisely scripted. First he had to remove his ordinary priestly robes and take a ritual bath in a place set aside for that purpose. Then he would put on special garments described in Leviticus 16:4. After offering the ordinary morning sacrifice, he would offer a young bullock to atone for his own sins - since he couldn't intercede for the people until his own sins are dealt with; then, using coals from the altar, he would carry incense into the D'vir (Holy of Holies.) He would then return to the altar for blood from the sacrifice, which he would sprinkle on the mercy seat (the lid of the ark of the covenant) and seven times on the ground in front the ark. After this he would sacrifice a goat for the sins of the people, and sprinkle its blood on the ark and in front of it, as he had done with the blood of the bullock. This made atonement for the Holy of Holies. Next he was to atone for the tabernacle, which he did by sprinkling the blood of both animals on the horns of the altar once, and seven times on the ground around it. Finally, he would expiate the altar of burnt offering by putting the blood on the horns and sprinkling it seven times on the ground. In this way the tabernacle -- and, in later times, the temple -- was atoned for. This was just the beginning of his day. According to the Talmud, he would make 43 trips between the Outer Court and the Sanctuary before his duties were completed.
The ritual itself was complex. Each step he took that day was carefully and precisely scripted. First he had to remove his ordinary priestly robes and take a ritual bath in a place set aside for that purpose. Then he would put on special garments described in Leviticus 16:4. After offering the ordinary morning sacrifice, he would offer a young bullock to atone for his own sins - since he couldn't intercede for the people until his own sins are dealt with; then, using coals from the altar, he would carry incense into the D'vir (Holy of Holies.) He would then return to the altar for blood from the sacrifice, which he would sprinkle on the mercy seat (the lid of the ark of the covenant) and seven times on the ground in front the ark. After this he would sacrifice a goat for the sins of the people, and sprinkle its blood on the ark and in front of it, as he had done with the blood of the bullock. This made atonement for the Holy of Holies. Next he was to atone for the tabernacle, which he did by sprinkling the blood of both animals on the horns of the altar once, and seven times on the ground around it. Finally, he would expiate the altar of burnt offering by putting the blood on the horns and sprinkling it seven times on the ground. In this way the tabernacle -- and, in later times, the temple -- was atoned for. This was just the beginning of his day. According to the Talmud, he would make 43 trips between the Outer Court and the Sanctuary before his duties were completed.
It was on this day also that he would speak ten times a word considered unspeakable at any other time - the covenant name of God. Those who were near him would fall on their faces, and those who were far off would say: "Blessed be His Name whose glorious kingdom in for ever and ever." Neither those who were near nor those who were far would move from their places until the High Priest had disappeared from sight.
There is, undoubtedly, a great deal of symbolism to be found in each element associated with Yom Kippur - the High Priestly garments - the different sacrifices - the utterance of HaShem (The Name) - and more. Time, not to mention my lack of complete understanding, simply doesn't allow us to cover all of this. As I've said many times before, these studies are not intended to be exhaustive, but rather to "whet your appetite" - to motivate you to continue a deeper study on your own. What we will focus on today is the symbolism surrounding the "centerpiece" of the ceremony - the sacrifices of the two goats.
In Leviticus 16:7-8, we see that lots were cast to chose between two goats. One became the "goat of God" - the other - "Azazel" or the "scapegoat." The first goat was the sin offering we mentioned a bit earlier when we spoke of some of the High Priestly duties of Yom Kippur. The blood of this sacrifice was brought inside the veil as an offering to God. The message to the people was very clear - with out the shedding of blood there is no forgiveness for sin. It was also made clear that an exchange had been made - this one gave its life that you might live. And too, it was intended to illustrate that - as awful as the act of sacrifice is - so too are our sins before a holy and righteous God.
The second goat, the Azazel, was not sacrificed in the traditional way. This one was rather brought before the High Priest, who would lay his hands upon its head as he confessed the sins of the people. Then the goat would be set free in the wilderness, symbolically taking the sins of the nation out from their midst. According to the Talmud (Tractate Yoma), a scarlet cord was tied around the neck of the scapegoat. A second scarlet cord was tied to the outside door of the Temple. If the strip of cloth turned white, the people would rejoice - for it was a sign that God had forgiven the sins of the people (Isaiah 1:18).
But something happened. We're told, in the Babylonian Talmud, that 40 years before the destruction of the Temple, the Shekhina Glory of God left the Temple. Three signs are mentioned to show evidence of this:
1: The western candle of the Great Menorah refused to burn continuously.
2: The doors of the Temple would open by themselves.
3: The scarlet cord no longer turned white when the Azazel was lead out from amongst the people.
The Temple was destroyed in 70 AD. Forty years before that would have been just about the time Yeshua was revealed as Messiah and offered the ultimate sacrifice. "The Law is a shadow of the good things that are coming, not the realities themselves" (Hebrews 10:1). The Law is the announcement of our coming salvation. Through the sacrifices, the future atonement was proclaimed. Although we live in a time when the shadows are fading away at the coming of the realities themselves -(Hebrews 8:13) - the shadows still serve the purpose of helping us to both see and to prove what those realities are.
Next, I want to talk a little about the modern observance of Yom Kippur, because I think that will help us to see both the shadow and the reality a little clearer. The modern observance is markedly different than it was when the Temple was still standing. After that tragic event, the Rabbi's were faced with the obvious questions of, "How do we observe Yom Kippur without a proper place of sacrifice?" "How can we even have Yom Kippur without the proper sacrifice?" As we noted in an earlier study, the Rabbi's of the 1st century made substitutions to fill the gap left by the destruction of the Temple. Tefilah (prayer) - Teshuva (repentance) - and Tzedakah (charity) replace sacrifice in the modern observance. This teaching is accepted by the majority of the Jewish people, but not all.
There are Orthodox Jewish sects who still see the need for a Temple and animal sacrifice to be revived. The "Temple Mount Faithful" is one such group. They have recreated the Temple vessels and priestly garments in anticipation of rebuilding and have even attempted to place the first cornerstone on the Temple Mount in Jerusalem. While many modern Jews consider the practice barbaric, there are also some Jewish communities in eastern Europe and abroad which observe the ritual of "kapparot." A chicken is slain by a rabbi, then the owner of the chicken takes it by the legs and swings it around over his head, while reciting a prayer to God that all his sins during the year be transferred to the chicken - and the chicken be accepted as a substitute for the azazel, until such a time as the Temple be rebuilt.
As I said before, Yom Kippur is considered the holiest of the Jewish Holy Days. If Jew makes it to synagogue only once a year, this is the day he will come. This is considered to be the time when the final verdict is made for each human life for the coming year.
Modern observance begins with a meal just before sundown on the Eve of Yom Kippur. After sundown, when the Day of Atonement begins, a 24-hour fast is held by every able-bodied Jew over the age of 13. And when I say fast - I mean FAST - not even water will pass their lips during this period of time. There is a total denial of all physical appetites in honor of the seriousness of this holy day. Eating, drinking, bathing, anointing, wearing leather shoes or belts (since leather was once considered a "luxury" item) and having sexual relations are all forbidden on this day. There is no "entertaining" themselves to pass the time and there is absolutely no work permitted.
In the synagogue, the Yom Kippur service begins in the evening with special prayers called Kol Nidre, meaning "all my vows." This prayer asks for the annulment of all vows which the people were unable to keep, as recognition of human frailty. The Kol Nidre is chanted by the cantor in a somber and deeply moving melody. The service continues with other traditional prayers and songs calling Israel to atonement in God. It is also a custom among the very Orthodox to spend the night in the synagogue reciting the entire book of Psalms and other readings. Some also recite special memorial prayers on this night.
The majority of Jews, however, will return to the synagogue early the next morning for services which will continue until sunset. (Remember, the Jewish day is from sunset to sunset.) The traditional liturgy, prayers and music emphasize the theme of the day - the need of atonement for sins. In some communities, the rabbi, cantor and others may wear a kitel, or special white garment, reminiscent of the garment the priest would have worn in Temple times. A white satin parokhet (curtain which adorns the ark in the synagogue, mimicking the curtain which separated the sanctuary from the Holy of Holies in the Temple), is often hung in place of the heavy velvet one used at other times. The congregation recites prayers of confession as a group, rather than individually, because all Israel is responsible together. For this reason congregates "confess" sins they may not personally have committed.
Everyone confesses everything. Yom Kippur is all about repentance and confession. It is the final settling of accounts with God for the whole year. In the afternoon service, the book of Jonah, a story of repentance and forgiveness, is read in its entirety. The final service of Yom Kippur is the Neilah - the "closing of the gates." One final plea is made to God to forgive the sins of his people, and grant life for the coming year. The service closes with one final blast on the Shofar to announce the closing of the gates, the inscription of their names in either the Book of Life or the Book of Death - the sealing of their fate for the coming year. Everyone then returns home for a break-the-fast meal which follows sundown.
The majority of Jews, however, will return to the synagogue early the next morning for services which will continue until sunset. (Remember, the Jewish day is from sunset to sunset.) The traditional liturgy, prayers and music emphasize the theme of the day - the need of atonement for sins. In some communities, the rabbi, cantor and others may wear a kitel, or special white garment, reminiscent of the garment the priest would have worn in Temple times. A white satin parokhet (curtain which adorns the ark in the synagogue, mimicking the curtain which separated the sanctuary from the Holy of Holies in the Temple), is often hung in place of the heavy velvet one used at other times. The congregation recites prayers of confession as a group, rather than individually, because all Israel is responsible together. For this reason congregates "confess" sins they may not personally have committed.
Everyone confesses everything. Yom Kippur is all about repentance and confession. It is the final settling of accounts with God for the whole year. In the afternoon service, the book of Jonah, a story of repentance and forgiveness, is read in its entirety. The final service of Yom Kippur is the Neilah - the "closing of the gates." One final plea is made to God to forgive the sins of his people, and grant life for the coming year. The service closes with one final blast on the Shofar to announce the closing of the gates, the inscription of their names in either the Book of Life or the Book of Death - the sealing of their fate for the coming year. Everyone then returns home for a break-the-fast meal which follows sundown.
The meal following the close of Yom Kippur is supposed to be a "meal of rejoicing" - and the hope for a sweet and blessed year is reflected in the traditional foods - sweet wine, raison challah and honey cake all serve as a reminder of the hope for a sweet year. But I know that the sound of that final shofar is not perceived as a joyful sound for many Jews. I know that many realize that the wish for a sweet year is just that - an optimistic wish. There is no sense of assurance - no real confidence that their sins have been covered for the coming year. And even if they have, it is only for a fleeting moment, because the first time an impure thought occupies their mind, the first time an unkind word crosses their lips, the debt begins all over again.
That is what happens when a shadow is mistaken for the reality itself. The reality is, that those who rely NOT on the blood of bulls and goats, who rely not on the acts of prayer, repentance and charity, but rely only on the atonement of Yeshua the Messiah have not just a wishful hope - but a sure promise that their sins will be forgiven and that their names will be inscribed in the Book of Life, not for a year only - but for eternity!
That is what happens when a shadow is mistaken for the reality itself. The reality is, that those who rely NOT on the blood of bulls and goats, who rely not on the acts of prayer, repentance and charity, but rely only on the atonement of Yeshua the Messiah have not just a wishful hope - but a sure promise that their sins will be forgiven and that their names will be inscribed in the Book of Life, not for a year only - but for eternity!
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