Question: Why are not many healings recorded in the Old Testament except for a few?
Matt 8:16 And it came to pass, at evening time, they brought to Him many
who were gripped by demons, and He drove out the spirits with the word of His mouth and healed all the sick.
Matt 8:17 to fulfill what was spoken through YeshaYahu the prophet, saying:
“He has borne our sicknesses and carried our sufferings.”
MattitYahu quotes the YashaYahu prophecy when he shows the fulfillment when he healed all the sick who came to Him. So first let's examine the passage from YashaYahu.
Isa 53:4 Surely, He has borne/nasa ( נשא ) H5375 our sickness/chalay H2483 and He carried our sorrows/makabh ( מכאב)H4341;
yet we esteemed Him stricken, smitten of Elohim, and afflicted.
The Hebrew word 'nasa' has the root word 'nas' which means 'a standard'
Isa 59:19 So they shall fear the name of Yahuah from the west
and His glory from the rising of the sun, for the enemy shall come like a flood,
the Spirit of Yahuah shall raise a standard/nasah (נססה ) against him.
This word is spelled as nasa ( נשא ) or nasah ( נסה or נססה ) and the root word nas (נס ) is also translated as pole on which Mosheh put up the bronze serpent.
Num 21:8 Then Yahuah said to Mosheh, Make yourself a fiery serpent,
and set it on a standard (נשא ); and it shall come about, that everyone who is bitten,
when he looks at it, he shall live.
Hence, when we look at YashaYahu 53:4 we see Yahusha is the Standard, one who lifts, a refuge. He is the brazen serpent on the pole whom Yasharailtes saw and were healed of the poison of the fiery serpents which bit them.
The sickness/chalah has both a physical as well as a spiritual symbolism. The word chalay (חלי) has the root word chal H2455 חל which means 'common/profane/pollute'. Hence, when he healed the physical sickness, it was figurative of healing of those considered as profane/polluted.
The word translated as sorrows is the Hebrew word makabh ( מכאב) and has the Hebrew root words 'kab' (כב) which means 'star', Abh ( אב) which means 'father', kaab (כאב) which means 'anguish/pain/sorrow'. Again, we see this word figurative as Yahusha is termed as the star of Yaaqob, the everlasting Ahb (Father) & the last part of the verse of YashaYahu 53:4 says 'smitten Elohim, and afflicted' and it doesn't mean Aluyahym smote him because there is no 'of' there, it was added by translators.
The Hebrew reads as 'wa’/And anach’nu /we chashab’nuhu/esteemed him nagu`a/stricken mukeh/smitten ‘Elohim/Aluahym um’`uneh/and afflicted.'
Hence, He is the Aluahym stricken, smitten & afflicted supported by the definitions we saw in the first part of the verse. Again, it's a juxtapose reflected in this one verse as all that Yahusha is, Yahuah is. Juxtapose is 'place or deal with close together for showing similarity or contrasting effect'! The man of sorrows is Aluahym who is smitten. The previous verse calls him 'man of sorrows'
Isa 53:3 He was despised and forsaken of men, a man of sorrows and acquainted with grief;
and as hiding of faces from Him, being despised, and we did not esteem Him.
This is also synonymous with as Shaul the emissary says that "Aluahym purchased the assembly with His own blood"
Acts 20:28 “Therefore take heed to yourselves and to all the flock,
among which the Holy Spirit has made you as overseers, to shepherd the assembly
of Elohim which He purchased with His own blood.”
This answers the question asked, as there was an appointed time for a fulfillment when He would come in bodily form to bear the pain, anguish, sorrow, making the source of our life perfect through sufferings.
Heb 2:9 But Yahusha was made for a little lower than the messengers and
we do see Him because of the suffering to death crowned with glory and honor,
so that by the grace/chesed of Elohim He might taste death for all of them.
Heb 2:10 For He, who did all for His sake and all by His hands,
in His assumption bringing many sons to glory, was perfect to Him
to make the captain of their salvation through sufferings.
Heb 2:11 For both He who sanctifies and those who are sanctified are all of them of One. Therefore, He is not ashamed to call them brothers,
The Aramaic Peshitta translation of Heb 2:9-11 is apt here:
Firstly verse 11 in line with verse 9 & 10 shows that the One who sanctified them and those sanctified are all from ONE referring to the SOURCE OF THEIR LIFE who is Yahusha Ha Mashiyach which the English translation says, 'captain of our salvation.' This was accomplished by Him being humbled to be less than the Messengers, the OT text says 'less than Aluahym' (Pslams 8:5)
ܗܘ ܕܝܢ ܕܡܟ ܩܠܝܠ ܡܢ ܡܠܐܟܐ ܚܙܝܢ ܚܢܢ ܕܗܘܝܘ ܝܫܘܥ ܡܛܠ ܚܫܐ ܕܡܘܬܗ ܘܬܫܒܘܚܬܐ ܘܐܝܩܪܐ ܣܝܡ ܒܪܝܫܗ ܗܘ ܓܝܪ ܣܛܪ ܡܢ ܐܠܗܐ ܚܠܦ ܟܠ ܐܢܫ ܛܥܡ ܡܘܬܐ
9 But, He who was humbled to be less than The Malake {The Heavenly Messengers}, we behold to be Eshu {Yahusha}, and because of the suffering of His death, Glory and Honor was placed upon His Head, for, apart from Alaha {God}, He tasted death for every man.
ܝܐܐ ܗܘܐ ܓܝܪ ܠܗܘ ܕܟܠ ܒܐܝܕܗ ܘܟܠ ܡܛܠܬܗ ܘܒܢܝܐ ܣܓܝܐܐ ܐܥܠ ܠܬܫܒܘܚܬܐ ܕܠܪܝܫܐ ܕܚܝܝܗܘܢ ܒܚܫܗ ܢܓܡܪܝܘܗܝ
10 For, it was proper that that One, through whom, and because of whom, are all things, and who has brought many sons to Glory, who is The Source of their Life; that He should be perfected by His suffering.
ܗܘ ܓܝܪ ܕܩܕܫ ܘܗܢܘܢ ܕܐܬܩܕܫܘ ܡܢ ܚܕ ܐܢܘܢ ܟܠܗܘܢ ܡܛܠ ܗܢܐ ܠܐ ܒܗܬ ܕܢܩܪܐ ܐܢܘܢ ܐܚܘܗܝ
11 For, He who sanctified them, and those who are sanctified, are all from One. Because of this, He isn't ashamed to call them Brothers,
We need to understand that Yahusha is the goal of the Torah, hence, the signs (auth אןת) sum upto Him.
Here is listing a few Torah signs fulfillment:
Cleansing of lepers:
He cleansed the 10 lepers and asked them to 'Go and show to the priests'. As per Torah a leper who was cleansed had to be examined by the Lewite priest who would then offer a sacrifice for cleansing and only then the person was allowed to enter the camp. Lepers were kept outside the temple worship and outside the camp. While the 9 lepers went to get themselves examined by the Levitical priesthood, this one leper a Samaritan (Samaritans were from tribe of Ephraim and Menashsheh and were looked down upon as Gentiles and not allowed into the Yerushalayim form of worship), came to be examined by the Malchitsedek priest Yahusha ha Mashiyach who declared him clean by his belief & not by evidence of his flesh.
Luke 17:12 As He came to a certain village, behold, ten leprous men came to greet Him.
They stood at a distance.
Luke 17:13 They lifted their voice and called, “`Yahusha! Teacher, have mercy on us!”
Luke 17:14 And He saw them and said to them, “Go and show to the priests.”
And it came to pass when they went, they were purified.
Luke17:15 When one of them saw that he was healed,
returned and praised the Elohim with a loud voice.
Luke17:16 He fell on his face at His feet and thanked Him.
And he was a Shomroni.
Luke17:17 Then Yahusha answered and said, “Were not ten cleansed?
Where are the other the nine?”
Luke17:19 And He said to him, “Arise and go. Your faith has saved you.”
Hence, cleansing of lepers was a sign that the purification was seeing its way to the rightful One who only can purify.
Healing of the blind: He healed the man born blind to show He is the light of the world. The sign was showing His personhood.
John 9:5 “While I am in the world, I am the Light of the world.”
John 9:6 And it came to pass when He had spoken this, He spat upon the ground,
and made clay of the spittle, and applied the clay on the eyes of the blind man,
John 9:7 He said to him, “Go, wash in the pool of Siloach” (which means, sent).
He went and washed and came back with seeing eyes.
Healing of the deaf and the dumb, demon possessed men & feeding the 4000 in Decapolis:
Mark 7:31 Again He went out from the region of Tsor and Tsidon,
and came to the Sea of the Galil within the region of Ten cities (Decapolis)
Mark 7:32 And they brought to Him one who was deaf and mute,
and they begged Him to place His hand on him.
Mark 7:33 He took him alone from the midst of the crowd. Then he placed His fingers
into his ears, spat, and touched on his tongue.
Mark 7:34 And He looked intently toward the heavens and sighed.
He said to him, “Ippattach,” which is interpreted, “Be opened!”
Mark 7:35 In a moment, his ears were opened
and the binding of his tongue was loosened, and he spoke with clear language.
Mat 8:28 And when He came to the other side, to the country of the Girgashites (H1622), two demon-possessed ones met Him, coming out of the tombs, very fierce, so that no one was able to pass that way.
Deu 7:1 “When יהוה your Elohim brings you into the land which you go to possess, He shall also clear away many nations before you: the Ḥittites and the Girgashites (H1622) and the Amorites and the Kenaʽanites and the Perizzites and the Ḥiwwites and the Yeḇusites, seven nations greater and mightier than you.
Jos 3:10 And Yehoshua said, “By this you shall know that the living Ěl is in your midst, and that He is certainly driving out from before you the Kenaʽanites and the Ḥittites and the Ḥiwwites and the Perizzites and the Girgashites (H1622) and the Amorites and the Yeḇusites:
Girgashites were the seed of Kenaan the son of Ham who was the son of Noah. They were one of the 7 nations greater than Yasharal whom Yahuah would drive out to accommodate His people. Hence, Matthew uses one of the city name in the Decapolis who were looked down upon by the Yahudim because of their abominations as pig herding and pig meat eating, as Torah forbids it.
John Mark and Luke focus was Yahusha coming into region of Gadara which was part of the tribe of Gad, now a Gentile territory to deliver His people in that region through the witness of a man from tribe of Gad who was delivered from demon possession, who went into the entire Decapolis area setting the ground for Yahusha, as Yahusha was asked to leave their territory. If you notice, Mark and Luke write it as 'county of the Gadarenes' not the city itself while Matthew mentions 'region of Gergashites' and not the city of Gerasa itself. Yahusha visited the Decapolis again as stated in Mark 7 and healed the deaf and the dumb and was accepted by the people of this region.
Mar 5:1 And they came to the other side of the sea, to the country of the Gaḏarenes.
Mar 5:20 And he left and began to proclaim in Dekapolis all that יהושע had done for him, and all marveled.
Luk 8:26 And they sailed to the country of the Gaḏarenes, which is opposite Galil.
Decapolis in Greek means 'ten cities' where deca means 10 and polis means cities. Decapolis was a region and not a city itself, but a territory of cities, one of which was Gadara known today as Umm Qais. The Decapolis was a group of ten cities.
Have you considered that Torah forbids not only eating pig meat but also nourishing them? So what were pigs doing in this area? The mingling of the seed of Yasharal on the east side of the sea of Kinnereth/Galil with pagans was evident. Yahusha came for His lost sheep who were Torahless. In the parable of the Lost Son, we see the lost son amongst pigs and eating pigs' food until he comes to his senses and comes back to his father's house. The prodigal son parable is figurative of the lost sheep of the house of Yasharal among pagan nations and peoples and are Torahless.
It was in this place when the people were with him for 3 days, Yahusha feeds them with seven loaves & few fishes and they picked up seven large baskets of broken pieces.
Mar 8:1 In those days, the crowd being very great and not having any to eat, יהושע called His taught ones near and said to them,
Mar 8:2 “I have compassion on the crowd, for they have now been with Me three days and do not have food to eat.
Mar 8:3 “And if I dismiss them unfed to their home, they shall faint on the way, for some of them have come from far.”
Mar 8:4 And His taught ones answered Him, “How shall anyone be able to feed these people with bread here in the desert?”
Mar 8:5 And He asked them, “How many loaves do you have?” And they said, “Seven.”
Mar 8:6 And He commanded the crowd to sit down on the ground. And taking the seven loaves, giving thanks, He broke them and gave them to His taught ones to set before them. And they set them before the crowd.
Mar 8:7 And they had a few small fishes. And having blessed, He said to set them also before them.
Mar 8:8 And they ate and were satisfied, and they picked up seven large baskets of broken pieces.
Mar 8:9 And those eating were about four thousand, and He dismissed them.
Mar 8:10 And immediately entering into the ship with His taught ones, He came to the parts of Dalmanutha/Magdala
Mat 15:37 And all ate and were satisfied, and they picked up what was left over of the broken pieces – seven large baskets, filled.
Mat 15:38 And those who ate were four thousand men, besides women and children.
Mat 15:39 And dismissing the crowd, He went into the boat, and came to the borders of Maḡdala.
Magdala was to the west of the sea of Galil/Kinnereth where Matthew records as Magdala and Mark records it as Dalmanutha.
What is interesting to see from this account is with the 7 loaves Yahusha multipled , 7 baskets of fragments were carried, and out of the leftovers Yahusha's disciples carried only 1 loaf. This cannot be coincidence, can it? While we don't know in both the accounts what was done with the leftovers, this one loaf of left over is significant of multiplying 7 x 7 = 49 and +1 which they carried which speak of the jubilee.
Mar 8:14 And they had forgotten to take bread, and they did not have more than one loaf with them in the ship.
The message to the 7 assemblies, Yahusha among the 7 lampstands, 7 days of creation, 7th day rest etc. was all woven in scripture with a promise made to Abraham that in His SEED i.e. Mashiyach will the Gentiles be blessed
Gen 22:17 that I shall certainly bless you, and I shall certainly increase your seed as the stars of the heavens and as the sand which is on the seashore, and let your seed possess the gate of their enemies.
Gen 22:18 “And in your seed all the GENTILES of the earth shall be blessed, because you have obeyed My voice.”
Gal 3:16 But the promises were spoken to Aḇraham, and to his Seed. He does not say, “And to seeds,” as of many, but as of one, “And to your Seed,” who is Messiah.
The Gentiles are woven into bringing them back into His rest as seen in the Shemittah cycle. And the multiple of the Shemittah cycles make a jubilee (7 x 7 +1 =50). And thus, they are woven back into the 12 tribes as 120 jubilee years is 12 tribes x 10 their complete number.
The feeding of the 4000 in the Decapolis brought forth seven baskets of leftovers showing that Yahuah calls the Gentiles who are Yasharal in dispersion back into the inheritance when He drove out 7 nations to give them their inheritance i.e Kenanites, Hittites, Hiwwites, Prizzites, Girgashites, Amorites and Yebusites, seven nations stronger than them.
Raising of the dead:
Yahusha while raising Alazar (Lazarus) the 4th day stinking corpse, said that He is the resurrection and the life, the one who believes in Him shall live even if he dies.
John 11:39 Yahusha said, “Remove the stone from it.”
Martha, the sister of the deceased, said to Him,
“My Adon, behold, already he smells, for he has been dead four days.
John 11:25 Yahusha said to her, “I am the resurrection and the life.
The one who believes in Me shall live even if he dies.”
John 11:26 “Anyone who lives and believes in Me shall never die at all.
Do you believe this Word?”
Healing of the man crippled since 38 years:
Joh 5:1 After this there was a festival of the Yehuḏim, and יהושע went up to Yerushalayim.
Joh 5:2 And in Yerushalayim at the Sheep Gate there is a pool, which is called in Heḇrew, Bĕyth Chasda, having five porches.
Joh 5:3 In these were lying a great number of those who were sick, blind, crippled, paralysed, waiting for the stirring of the water.
Joh 5:4 For a messenger was going down at a certain time into the pool and was stirring the water. Whoever stepped in first, then, after the stirring of the water, became well of whatever disease he had.
There was a pool in Beyth Chasda H2617 (בית חסד/חסדא), meaning either house of mercy or house of grace. In Hebrew the word could also mean "shame, disgrace" (H2616 as used in Proverbs 25:10).
Prov 25:10 Lest he who hears it shall reproach (חסד) H2616 you,
and your evil report shall not pass away.
This dual meaning may have been thought appropriate, since the location was seen as a place of disgrace due to the presence of invalids, and as a place of grace due to the washing of the sacrificial sheeps pointing to Yahusha the Lamb.
Like the pool of Shiloach this pool of Beyth Chasda also was constructed in the eighth century BC during the reign of King Hezekiah, and an upper pool in the area of Beyth Chasda is the one mentioned in the 2 Kings 18:17; Isaiah 36:2. These were a pair of pools (pool of Shiloach and Beyth Chasda), an upper and a lower division of one large pool except that the pool of Shiloach was fed by the Gihon Spring while the water supply at Beyth Chasda was provided by rain.This pool of Beyth Chasda system may have been constructed in order to collect water for the washing of the sacrificial sheep as Yahuchanan mentions Sheep and Nehemiah mentions the rebuilding of the Sheep Gate. The Gate in John 9 was added by the translators to make sense because Nehemiah records of the Sheep Gate being repaired/rebuilt. The association with the washing of the sacrificial sheep could also be the origin of the sheep pool references.
Neh 3:1 And Elyashiḇ the high priest rose up with his brothers the priests and built the Sheep Gate. They set it apart and set up its doors, even as far as the Tower of Ḥanan’ĕl they set it apart, as far as the Tower of Ḥanane’ĕl.
Nehemiah doesn't record of this pool of Beyth Chasda but it surely would have been there as Yahuchanan/John records it
Joh 5:2 And in Yerushalayim at the Sheep
Gate there is a pool, which is called in Heḇrew, Bĕyth Zatha, having five porches.
Isa 22:9 And you saw the breaches of the city of Dawiḏ, that it was great. And you gathered together the waters of the lower pool.
John 5:4 is a disputed verse as many translations like NIV, ESV, RSV etc omit this verse because they state the oldest Greek manuscripts don't have this verse and also that the angel coming to stir the water was a superstition. Most of these translations rely on the Wescot-Hort translation where many verses in the NT were removed. Also this verse is missing in the Old Syriac Curetonian Gospels in Aramaic dated to the 4th century AD. But the Khabouris codex which is the handwritten oldest copy of the Aramaic version dated 165 AD is the oldest manuscript of the NT includes this verse.
Here is the link to look up the verse in the Khabouris translation:
http://dukhrana.com/peshitta/analyze_verse.php?lang=en&verse=John+5:4&source=khabouris&font=Estrangelo+Edessa&size=125%25
The pen of the scribes deleted this verse and put it in the column because of the superstition of an angel coming and stirring the water. There is no OT reference mentioning of any such miraculous healing water. The stirring would have been a superstition as the water would have bubbled when the stream flowed into the pool which the sick lying there who were blind, crippled, paralyzed (John 5:3) held on to the belief that and angel came and stirred the water and that the first one entering would be healed. There is no evidence of anyone who was ever healed in that pool. But nevertheless, the verses exists but needs to be looked closely as to why out of hundreds lying there only one would be healed in a certain season?
The man crippled for 38 years came there with hope of being healed and when Yahusha asked him whether he wants to be healed he only stated his facts based on his belief of what he must have heard of the water being stirred by an angel.
Joh 5:7 The sick man answered Him, “Master, I have no man to put me into the pool when the water is stirred, but while I am coming, another steps down before me.”
This pool of Beyth Chasda was not like the Pool of Shiloach because the Pool of Shiloach was fed by the spring water of Gihon and Beyth Chasda was fed by the rainwater harvested. None of these waters had any healing power and there is no record of anyone being healed by these waters, these pools stood pointing symbolically to the river of life flowing from the throne of Yahusha in New Yerushalayim. The power to heal was in Yahusha who asked the blind man to wash/rachats in the Pool of Shiloach and he came back seeing and the man 38 years paralyzed was healed without entering into the pool of Beyth Chasda. The superstition of Beyth Chasda was running water/living water/chay would have been because these waters as Pool of Shiloach were used to wash oneself and sheep who came to the temple to worship which fleshly people looked to the physical benefits while the waters stood for a spiritual cleansing, and hence Yahusha's healing had a deep spiritual meaning.
Joh 7:2 And the festival of the Yehuḏim was near, the Festival of Booths/Sukkot.
John 7:37 Now on the last day, the great day of the Feast, Yahusha stood and cried out, saying, “If anyone is thirsty, let him come to Me and drink.”
John 7:38 “He who believes in Me, as the Scripture said, ‘From his innermost being shall flow rivers of living water.’”
John 7:39 But this He spoke of the Ruach, whom those who believed in Him were to receive; for the Ruach was not yet given, because Yahusha was not yet glorified.
Hence, we see the gathering of sick & outcasts of Yasharal in these pools with a hope of being healed.
Woman with 12 years of issue of blood healed:
The Torah declares a woman unclean when she is in the impurity of mensuration, here this woman was 12 years in the pain of bleeding, and she touched the tsits (hem) of Yahusha's garment and was instantly healed.
Luke 8:43 There was a woman with a discharge of blood for twelve years,
who had spent all her livelihood for healers and no one was able to heal her.
Luke8:44 She drew near behind Him and touched the corner of His garment.
And her discharge of blood suddenly stopped.
Most of the laws made those unclean until evening even though he/she were bathed in water, even the sacrifice of a red/adam heifer/parah which was perfect/tamyam would make the priest, the one burning the sacrifice and the one who gathers the ashes would be unclean until evening. We don’t have time to look at each and every law concerning unclean and cleanliness but is it a coincidence that Yahusha washed his disciples’ feet in the evening of the Passover fulfilling the unclean until the evening laws?
Lev 15:16 ‘And when a man has an emission of semen, then he shall
wash/H7364 rachats all his flesh/basar H1320 in water, and be unclean until evening.Lev 15:17 ‘And any garment and any leather on which there is semen, shall also be washed with water, and be unclean until evening.
Lev 15:18 ‘And when a woman lies with a man, and there is an emission of semen, they both shall
bathe/H7364 rachats in water, and be unclean until evening.
Lev 15:19 When a woman has a discharge, if her discharge in her flesh is blood, she shall be in her menstrual impurity for seven days; and anyone touching her shall be unclean until evening.
Lev15:20 Everything also on which she lies on it during her menstrual impurity shall be unclean, and everything on which she sits on it shall be unclean.
Lev15:21 Anyone who touches her bed shall wash his clothes and bathe in water and he shall be unclean until evening.
Now look at this
Lev15:25 Now if a woman has a discharge of her blood many days, not at the period of her menstrual impurity, or if she has a discharge beyond the period of her menstrual impurity.all the days of her impure discharge as in the days of her menstrual impurity; she is unclean.
Lev15:26 Any bed on which she lies on it all the days of her discharge shall be to her like the bed of her menstrual impurity; and every thing on which she sits on it shall be unclean, like the uncleanness of her menstrual impurity.
Lev15:27 Likewise, whoever touches them shall be unclean and shall wash his clothes and bathe in water and shall be unclean until evening.
Lev15:28 When she is clean from her discharge, she shall count off for herself seven days; and afterward she shall be clean.
The woman with the issue of blood came in the crowd and touched Yahusha and when Yahusha asked who touched me she feared and trembled because she knew the Torah of Masha (Moses) said that whoever touches her or whom she touches would be unclean. But she touched the Torah giver and was healed instantly, and her uncleanliness taken away. That's Mashiyach. He was touched but he didn't become unclean. He didn't go and wash his clothes and had a bath. He is the 'muaedim' (appointment) of Aluahym.(Luke 8:43-48).
We can go on and on to show the healing of the paralytics, lame, deaf, dumb, demon possessed etc. but the crux of the matter is what we examined in YashaYahu 53:4, it was prophesied about him and we saw what the word 'chalah' means. The sickness/chalah has both a physical as well as a spiritual symbolism. The word chalay (חלי) has the root word chal H2455 חל which means 'common/profane/pollute'. Hence, when he healed the physical sickness, it was figurative of healing of those considered as profane/polluted.
Summary:
I picked up few examples of Yahusha's works which show Him as the standard/nasah who touched the profane/polluted declaring them clean. We saw the lepers being cleansed, the region of Decapolis where the unclean and polluted dwelt, He manifested His touch there,
The man born blind from birth asked to wash in pool of Siloam, a ritual bath. According to the basarah of Yahuchanan, Yahusha sent "a man blind from birth" in order to complete his healing. As a freshwater reservoir, the pool would have been a major gathering place for Yahudites making religious pilgrimages to the city. Some scholars, influenced by Yahusha commanding the blind man to wash in the pool, suggest that it was probably used as a mikvah (ritual bath).
Lazarus the stinking corpse raised where Torah said those touching a dead corpse or his grave remain unclean until evening, yet Yahusha said to roll the stone and also told those to unbandage Lazarus when he came out.
The crippled man seated with the other valueless polluted people at the pool of Beyth Chasda
The woman with issue of blood who touched him etc. all show His deep love coming to touch and heal the outcasts of Yasharal. The Washing of the feet of His disciples on the evening of Pesach sealed the Torah laws of remaining unlcean until evening once and for all. He is the Aluahym smitten, stricken and afflicted, man of sorrows who in anguish and pain delivered us the polluted ones from the pains of death by shedding His precious blood for us. This is He who came by water and blood, water and blood are elements of the womb and He delivers the woman in childbearing as well as her seed.
1Ti 2:14 And Aḏam was not deceived, but the woman, having been deceived, fell into transgression.
1Ti 2:15 But she shall be saved in childbearing if they continue in belief, and love, and set apartness, with sensibleness.
Racham H7355: means womb H7356. Yahuah loves His people more than a nursing mother loves her own child. Hence, he uses the word racham which is the love of womb. Water and blood are elements of the womb in which a child is nourished for 9 months.
Isa 49:15 “Would a woman forget her nursing child, and not have compassion on the son of her womb? Though they forget, I never forget you.
Isa 49:16 “See, I have inscribed you on the palms/kaph of My hands; your walls are always before Me.
1Joh 5:6 This is he that came by water and by blood (and by spirit),
Yahusha the Mashiyach, not with the water only, but with the water and with the blood.
It is the Spirit who testifies, because the Spirit is the truth.
Shalum!
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