Bible Code: “Yeshua Cut Off and Covenanted”
What is the Bible code? Bible codes are hidden messages uncovered by using Equidistant Letter Sequences (ELS) within the text. In Hebrew, the Bible code is hachurak ot shalav or the latticework of the equidistant-letter sequence. Simply put, the Bible code is a word or few words, embedded by the Supernal Author into the Hebrew text of the Tanak, which when read in an equidistant-letter sequence gives a hidden message. It is the object of this work to seek the interpretation of the Bible code concerning a person named “Yeshua” as found in Exodus 38:24. This work has also a second object: to explain a certain mistranslation in Psalm 22 which is not correctly explained by the Christian commentators yet related to the Bible code.
The Bible code found in Exodus 38: Yeshua cut off and covenanted for the people.
“The Bible code is the signet of the Omniscient with which He has sealed His words”. Navah
The contribution for the work of the Sanctuary
What was intended as a design of the construction of the Tabernacle previously in the Torah, now, in Exodus 38 and forward to the end of the Book of Exodus, was brought to realization by Mosheh and the artisans appointed for the tasks by the Eternal Himself. And having concluded the account of the design and the appointments of the artisans, the Torah departs to discuss how they have fashioned the various components of the Tabernacle, saying, “These are the accounts of the Tabernacle (Mishkan), Tabernacle of the Testimony (Mishkan ha-adut)” (“residence” is the correct translation of the Hebrew word mishkan). The Mishkan was a testimony that the Eternal had forgiven the people the sin of the golden calf they had committed against Him. It is interesting to note that the word for “testimony” adut (עדות) is related to the word for “jewelry” (עדי), perhaps alluding to the fact that the golden calf was made of golden jewelry the people contributed to its making but also to the fact here in Exodus that the very set-apart objects of the Tabernacle too were made of their contribution. Beyond doubt the Torah is very precise of choice of words of a seemingly unnecessary repetition of Mishkan and Mishkan ha-adut thus implying to another fact, namely, that there had never been another Tabernacle in which the Ark with the Tablets of the Covenant was housed: the Tabernacle Mosheh built.
What was the purpose of the Mishkan, the very Residence the Eternal chose to dwell among His people? The rabbis differ on this. Rabbi Moses Maimonides (Rambam, 1138–1204) and Rabbi Moses Nachmanides (Ramban, 1194–1270) expressed two very opposing purposes for the Tabernacle. For Rabbi Nachmanides, the plain meaning of the text implies that the purpose of the Mishkan (as well as many other aspects of the Torah) was to bring the Eternal down to earth, in the place He had chosen to dwell. For Rabbi Maimonides, however, the purpose for the Tabernacle was to bring the people up to the Eternal. Therefore, according to Rabbi Maimonides, the Residence of the Eternal on the earth and the sacrifices brought to it were a mere part of a legal procedures, which did not benefit the Eternal but humans, as opposed to the view of Rabbi Nachmanides, who holds that the Mishkan and Torah play a central role in the communication between the Eternal and the people.
Chayyim Ibn Atar, better known as the Or Hachayyim, was a North African rabbi, Torah commentator, and kabbalist in the eighteenth century. Or HaChaim comments on Exodus 38 that the reason the Tabernacle is called “the Tabernacle of Testimony”, is that it testified to the fact that the Eternal had forgiven the sin of the golden calf. Or HaChaim noticed the details of the sin of the golden calf and the parallels in the contribution the people made for the building of the Tabernacle to each of the parts of that sin. These parallels are: the people desired to make an elohim to lead them to the Promised Land because they did not know what had happened to Mosheh (Exo 32:1), and they now erected the Tabernacle which would be evidence that the Eternal was in their midst and that His presence would precede them to the Land. They had built an altar for the golden calf and offered offerings (Exo 32:6), and now they erected a copper altar for the offerings before the Eternal. They had contributed their gold for the making of the golden calf, and now again they contributed their gold and silver to help build the Tabernacle.
Then, Or HaChaim continues to say that “All of this was a reminder that the sin of the golden calf had not been erased in such a way that no trace of it could be detected. The best proof of this is what God said in Exo 32:34 that whenever He has occasion to punish the Jewish people, He will add an extra measure of punishment as part of what they have not yet received”, as it is said: “In the day of My visitation, I shall visit their sin”. Yet, the erection of the Tabernacle represented the atonement for the sin of the golden calf.
The Bible Code in the “thirty shekels”
What is the purpose of the Bible code? The purpose of the Bible code is to assert genuineness visible when read at certain conditions. As a genuine banknote can be recognized only by the watermark or other hidden marks indicated through a symbol, letter, or sign in it embedded by its issuer, and visible when the note is held up to the light, so does the Bible code serve as a “watermark” of genuineness of the Creator’s Word and as verified authenticity when it is held up to the Light of truth. A second purpose of the Bible code is to give a hidden message of wisdom and knowledge, as David in Psalm 119 (the Torah psalm) states, “Open my eyes, that I may see the hidden things in Your Torah”. (Psa 119:18)
With that said, we will read now in verse 24 the following detail in the account of the work of the Sanctuary,
All the gold that was used for the work in all the work of the Sanctuary, even the gold of the offering, was twenty and nine talents, and seven hundred and thirty shekels, after the shekel of the Sanctuary. (Exo 38:24)
If the Torah had not informed us of the Bible code, or we simply had not had knowledge of it, we may have thought that this verse is a seemingly descriptive account of the collection of gold for the purpose of the work of the Sanctuary. However, when reading the Hebrew text of the verse on a deeper level, we find this revelation,
כׇּל־הַזָּהָב הֶעָשׂוּי לַמְּלָאכָה בְּכֹל מְלֶאכֶת הַקֹּדֶשׁ וַיְהִי זְהַב הַתְּנוּפָה תֵּשַׁע וְעֶשְׂרִים כִּכָּר וּשְׁבַע מֵאוֹת וּשְׁלֹשִׁים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ׃
Now, starting from the letter yud in the fourth word from the end שְׁלֹשִׁים sheloshim, for thirty shekels, and counting backward from left to right every 3rd letter, the Bible code spells out the short message hidden within the verse: ישׁוע וכרות Yeshua v’karot, “Yeshua cut off”. An alternative reading would be “Yeshua made a covenant” or “Yeshua covenanted”. This is the same word כָּרַת karat, to cut a covenant, to covenant, used in the cutting of the covenant between the Eternal and the patriarch Avraham, as we read,
On the same day the Eternal made a covenant with Avram, saying, “I have given this land to your seed, from the river of Egypt to the great river, the river Euphrates. (Gen 15:18)
The disclosure of the above Bible code (interpreted either way) leads us to an incredible realization: a person named “Yeshua” was cut off from the living or covenanted for the people (see Luke 22:29).
And I covenant for you, as My Father covenanted for me, a kingdom. (Luk 22:29)
What is our understanding of this Bible code concerning Yeshua?
Interpretation of the Bible code
We find the interpretation of the Bible code in the Gospel of Matthew: Mat 27:1-5. All the chief priests and elders took counsel against Yeshua to put him to death (this is to say, to cut him off from the living). They bound him and delivered him to Pontius Pilate the governor of Judea. Then Yehudah – one of his followers – when he saw him condemned by the corrupt religious elite, repented and returned the thirty pieces of silver he took from them for having delivered him into their hands, saying, “I have sinned in delivering up innocent blood”. But they said to him, “What is that to us? You see to it!” In other words, what the Pharisees said was: “That does not concern us any longer. You are on your own”. And throwing down the pieces of silver in the court yard, Yehudah left their presence and hanged himself. Now, with the coins lying on the floor of the Temple Court, they said (Notice the difference for we will read from the ancient Hebrew text of the Gospel of Matthew aka Shem-Tov’s Hebrew Matthew, by George Howard, Mercer University Press, 1995):
It is not possible for us to place these coins in the Temple, because they are the fruit of blood since they were given for the blood of Yeshua. (Hebrew Mat 27:6)
Who is this Yeshua encoded in the verse of Torah concerning whom it was written: “Yeshua cut off”? Aside from Yehoshua the son of Nun, the disciple of Mosheh, we know other persons by this name: Yehoshua of Beit Shemesh in 1Sa 6:14, 1Sa 6:18, Yehoshua in 2Ki 23:8, Yehoshua son of Yehotsadak, the high priest in the time of the prophet Haggai: Hag 1:1, Hag 1:12, Hag 1:14, Hag 2:2, Hag 2:4, and Yehoshua the high priest in Zec 3:1, Zec 3:3, Zec 3:6, and Zec 3:8-9. None of these persons, however, who bear the name Yehoshua (Yeshua) had died a sudden death hinted at in the Bible code in Exodus. However, we know of a person by the name Yeshua, who lived in the first Judea testified in the Apostolic Writings. He was illegally tried in an irregular and unauthorized court, sentenced to death to indeed suffer and die a terrible death through crucifixion. His hands and feet were pierced to cause a slow and agonizing death. This makes this Yeshua a possible subject of the Bible code. But can we substantiate our presupposition that Yeshua in the Bible code is indeed the Yeshua in the gospel? This will be further explained in the interpretation of the controversial verse in Psalm 22.
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