THE OFFAL SHADOWS The washed offal (entrails), or kerev, spelled with a koof, are a vital part of altar sacrifice; the korban, from the same root as entrails, reflects man’s innermost being. Israel was to understand through the rituals that they are a COPY of someone who was to come as a sacrifice from the innermost Presence of Elohim: Yeshua’s heart, legs, and feet would be washed before his placement upon the altar. Compare Luke 7 to the altar sacrifices, remembering some key points: Now one of the Pharisees was requesting Him to dine with him. And He entered the Pharisees house, and reclined at the table. 37 And behold, there was a woman in the city who was a sinner; and when she learned that He was reclining at the table in the Pharisees house, she brought an alabaster[1] vial of perfume, and standing behind Him at His feet, weeping, she began to wet His feet with her tears, and kept wiping them with the hair of her head, and kissing His feet, and anointing them with the perfume. Now when the Pharisee who had invited Him saw this, he said to himself, ‘If this man were a prophet He would know who and what sort of person this woman is who is touching Him, that she is a sinner.’ And Jesus answered and said to him, ‘Simon, I have something to say to you.’ And he replied, ‘Say it, Teacher.’ ‘A certain moneylender had two debtors: one owed five hundred denarii, and the other fifty. When they were unable to repay, he graciously forgave them both. Which of them therefore will love him more?’ Simon answered and said, ‘I suppose the one whom he forgave more.’ And He said to him, ‘You have judged correctly.’ And turning toward the woman, He said to Simon, ‘Do you see this woman? I entered your house; you gave Me no water for My feet, but she has wet My feet with her tears, and wiped them with her hair. You gave Me no kiss; but she, since the time I came in, has not ceased to kiss My feet. You did not anoint My head with oil, but she anointed My feet with perfume. For this reason I say to you, her sins, which are many, have been forgiven, for she loved much; but he who is forgiven little, loves little.’ And He said to her, ‘Your sins have been forgiven.’ And those who were reclining at the table with Him began to say to themselves, Who is this man who even forgives sins?’ And He said to the woman, ‘Your faith has saved you; go in peace. (Luke 7:36-50) Two days before Pesach: Now when Jesus was in Bethany, at the home of Simon the leper, a woman came to Him with an alabaster vial of very costly perfume, and she poured it on His head as He reclined at the table. But the disciples were indignant when they saw this, and said, ‘Why this waste? For this perfume might have been sold for a high price and the money given to the poor.’ But Jesus, aware of this, said to them, ‘Why do you bother the woman? For she has done a good deed to Me. For you always have the poor with you; but you do not always have Me. For when she poured this perfume on My body, she did it to prepare Me for burial. (Matthew 26:6-13) In the preceding texts, Yeshua is the full picture of the four sacrifices. At Simon the Leper’s house two days prior to Pesach, Yeshua was the meal offering of matzah, the unleavened bread without sin for the woman who drew near and anointed him with oil of frankincense and leaned on him, transferring her own will onto the head of her substitute with covenant salt of tears like the olah. The matzah was the minchah offering of the POOREST of the poor, and Yeshua hints to his disciples who have missed the mark on the significance of the woman’s actions. It is in offering the riches of one’s own will that one makes himself or herself poor, not the absence of coin in the purse. The woman’s ruach knows that Yeshua is about to make himself the poorest of the poor as her substitute; relinquishing his own will to the Father’s in the Garden to drink the bitter cup: “Nevertheless, not my will, but Yours be done.” The physical poor are ever present; those who sacrifice the riches of the nefesh to the will of the Ruach HaKodesh are rare. Yeshua was the once-in-a-Creation substitute poor man. The woman’s guilt and sorrow are assuaged by Yeshua, the function of the asham, and he forgives her sin as the chataat. Yeshua’s forgiveness releases the woman from her grief and shame, and he tells her to go in peace, shalom, the root of the shlamim. Her gratefulness is evidence of her faith, and Yeshua says it is her faith that saves her. Faith can be described as the gap of trust between the nefesh (feet) and ruach (head). Although surely the two women’s souls rebelled against destroying the alabaster containers, their spirits prevailed, demonstrating the sacrificial nefesh submitting to the ruach. This is faith. [1] Alabaster in Hebrew is the substance of the Beloved’s legs (Song of Songs 5:15), specifically his lower legs. The lower leg, or calf (shuk Strong’s #7783), is considered an extension or “abundance or overflow, probable” of the upper leg, or thigh, the part offered on the altar. In like manner, the liver’s extension (yoteret), translated as “protuberance” or “lobe” in English, is also offered on the altar. Yoteret means more or excess, possibly typifying the excesses of the nefesh. Since alabaster in Hebrew is shesh, the number six of both man and beast, the alabaster can represent a cleansing of the excesses of the nefesh within. The contranym is evident: expensive alabaster held the excesses of the nefesh, but it was broken to reveal the poor man’s aroma (ruach) within.
Posted on: Fri, 07 Mar 2014 12:53:09 +0000
Trending Topics
Recently Viewed Topics
© 2015