Bible Code: Yeshua the Anointed

Posted by on Jun 11, 2023

It is the object of this work to explain the Bible code found in the laws of unintentional sin and how it relates to Yeshua. The Bible code being the literal [hidden] word of the Creator is like a meeting with Him in revelation. The Bible codes left without interpretation or even worse misinterpretation can lead to wrong conclusions and straying from the path. However, left behind and unpublicized the knowledge of them known to only a few will die out. For this reason, it is incumbent upon those who have knowledge of the Bible code and Yeshua to reveal them and if possible, to interpret them in the most correct manner.

“In order to understand the hidden things, we need to first understand the visible ones”. Navah

The anointed priest

The High Priest's head-plate reads: "And you shall make a plate of clean gold and engrave on it, like the engraving of a signet: SET-APART TO YEHOVAH". (Exo 28:36)

The High Priest’s head-plate reads: “And you shall make a plate of clean gold and engrave on it, like the engraving of a signet: SET-APART TO YEHOVAH”. (Exo 28:36)

Human actions do not occur in a vacuum but are result of an entire sequence of barely noticeable missteps (human errors) until sin occurs. Today the understanding of sin is shaped and molded by the religion. The religion associates sin with evil, and anyone who commits sin is evil and deserves hell. But is it so? Does Elohim not know that we can do something by mistake?

Atonement for sins made consciously seems right, as each should be held accountable for his actions. But what if one sins in error. Is one blamable for a behavior that seems inadvertent? Should he be atoned for mistakes done without awareness? Whether one has done something by mistake or not, nevertheless, atonement is necessary, as we read what YHVH spoke to Mosheh,

If anyone shall sin in error, in any of the things which Yehovah has commanded not to be done and shall do any one of them … (Lev 4:2)

Then, the Torah goes on goes into detail to describe the sin offerings to be brought by the various members of the nation. For the purpose of our study on the Bible code, we should notice that it begins with the anointed priest (Hebrew, haKohen haMashiach).

If the anointed priest (haKohen haMashiach) shall sin, bringing guilt on the people, then he shall bring to Yehovah … (Lev 4:3)

Mosheh ben Nachman, also known as Ramban, was a leading Torah scholar of the Middle Ages, who authored commentaries on the Torah and Talmud. Ramban in his commentary on Lev 4:2 says the following referring to “anyone” (Hebrew, nephesh),

Since the process of thinking is centered in the soul, and it is the soul which commits the error, Scripture mentions here nephesh (soul). The reason for the offerings for the erring soul is that all sins [even if committed unwittingly] produce a particular “stain” upon the soul and constitute a blemish thereon, and the soul is only worthy to be received by the countenance of its Creator when it is pure of all sin.

What exactly is being described here?

Sinning in error

The choice of words by the Torah teaches that what follows after the heading deals with unintentional sins and the offerings that need to be brought before YHVH. Verse 2 above indicates that the sin-offerings following it, beginning with those to be brought by the anointed priest, do not pertain to sin or sinfulness in general, but to certain distinct things done by (1) the anointed priest (Lev 4:2-12), (2) the king (Lev 4:22-26), (3) the common people of Israel (Lev 4:27 – Lev 5:13), and (4) the nation (Lev 5:15-19).

Note: Interestingly, when the Torah describes the unintentional sins committed by the pries, nation, king, and a commoner, each case begins with the word אִם im, “if”, “whether”, that is, if a person sins. However, when the king sins, the verse does not begin with “if” but with אֲשֶׁר asher, “who”, “whoever”. Why is that? Does the Torah suggest or predicts that the kings will be corrupt? Also, in his comments on Leviticus 4:13, Rashi says that the phrase kol edat כׇּל־עֲדַת Israel יִשְׂרָאֵל, “the whole congregation of Israel”, refers not to the entire nation but to the Great Sanhedrin, the Supreme Court, עֵדָה edah. Indeed, it is very impossible for the entire nation can commit the same sin by mistake. However, if the Sanhedrin errs and due to their error in deciding the law, the nation errs as well. This situation we taught in the article in the article Can the Rabbis Err and Lead the People Astray? We now return to the text.

The unintentional sin is expressed in Hebrew by the term בִּשְׁגָגָה bishgagah, which means “in error”, i.e., sins done by mistake, neglect, ignorance, inconsideration, or carelessness. In other words, bishgagah, “in error”, refers to a sin committed unwittingly, inadvertently, unknowingly. But what is sin in the first place?

The Hebrew word often translated “sin” does not mean “sin” as something evil. It is the word חָטָא chata, which means to miss, go astray. Its literal meaning can be seen in Jdg 20:16 in reference to a sling stone that has missed its target. The noun חֵטְא chet translated as “sin” causes the problem. Chet is something, or someone, who has missed the mark because the shooter has fallen short of aiming to hit.

The Hebrew word שְׁגָגָה shegagah, “error”, in בִּשְׁגָגָה bishgagah, “in error”, comes from the root שָׁגַג shagag, which means to wander, to go astray, hence, to err. One makes mistakes when wandering without direction (Hebrew, torah, direction, instruction, teaching). For instance, an arrow goes astray and does not hit the intended target.

That is why atonement is still necessary, not because the aimer is evil, but because the mark has been missed and he needs to learn how to shoot for the next aiming. The Torah here in Leviticus 4 and elsewhere (e.g., Num 15:27-29, Num 35:11, Num 35:15, Num 35:22-23) is very particular: no sins but those done in error are atoned by these offerings.

But if a person has sinned with intention (Hebrew, “with a high hand”), this person is to be cut off from the nation, because “he has despised the word of YHVH” (Num 15:30-31). There is no sacrifice in the entire Torah for such a sin, a sin done in a defiant rebellion against YHVH.

The TORM reader needs no reminding that the Torah here in Leviticus 4 and elsewhere, concerning these types of sin (unintentional or intentional), says it explicitly that YHVH does not show partiality, and the laws in the Torah pertain likewise to both native and non-native in the congregation of Israel.

So, why is all this line of reasoning necessary and what does it have to do with our subject discussed today: the Bible code and Yeshua the Anointed? This is why.

The Bible code and Yeshua

“More knowledge comes with more responsibility”. Navah

There are two remarkable Bible codes in the section dealing with the sacrifices brought to the Temple for unintentional sins (in Lev 4:2-3 and Lev 4:22-23).

In verse 2, starting with letter hey in the last word מֵהֵנָּה and counting every 6th letter from right to left spells out in Hebrew “Behold Yeshua” (in red). Notice in verse 3, the word הַמָּשִׁיחַ haMashiach (in blue), “anointed”, between “Behold” and “Yeshua”, and the word הַכֹּהֵן haKohen, “the priest”, in a beautiful Hebrew word plan. We read the Bible code in Hebrew thus,

Verse 2

דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר נֶפֶשׁ כִּי־תֶחֱטָא בִשְׁגָגָה מִכֹּל מִצְוֺת יְהֹוָה אֲשֶׁר לֹא תֵעָשֶׂינָה וְעָשָׂה מֵאַחַת מֵהֵנָּה׃

Verse 3

אִם הַכֹּהֵן הַמָּשִׁיחַ יֶחֱטָא לְאַשְׁמַת הָעָם וְהִקְרִיב עַל חַטָּאתוֹ אֲשֶׁר חָטָא פַּר בֶּן־בָּקָר תָּמִים לַיהֹוָה לְחַטָּאת׃

In verse 22, starting with letter yud in the second word נָשִׂיא nasi, king, ruler, and counting every 9th letter from right to left spells out Yeho and Yeshua (in red), a Hebrew word play for Yehoshua. Remarkably, between the words Yeho and Yeshua is the Name of the Creator יְהֹוָה Yehovah (in blue). We read the Bible code in Hebrew thus,   

Verse 22

אֲשֶׁר נָשִׂיא יֶחֱטָא וְעָשָׂה אַחַת מִכׇּל־מִצְוֺת יְהֹוָה אֱלֹהָיו אֲשֶׁר לֹא־תֵעָשֶׂינָה בִּשְׁגָגָה וְאָשֵׁם׃

Verse 23

אוֹ־הוֹדַע אֵלָיו חַטָּאתוֹ אֲשֶׁר חָטָא בָּהּ וְהֵבִיא אֶת־קׇרְבָּנוֹ שְׂעִיר עִזִּים זָכָר תָּמִים׃

The interpretation of the Bible code

Unless Elohim tells a person to communicate to others a revelation made to him, such a revelation is to stay confidential and personal. Navah

After all of the above, it remains for us to explain the Bible code and how it relates to Yeshua.

The Scripture is not of a private interpretation. The instruction (Torah) of YHVH how to live righteous life is not to be interpreted according to the beliefs of religious dominations. The laws in the Torah are to be learned and lived by, as the Torah states it. However, the Bible codes are an altogether different experience. Unless there is a direct revelation from heaven (which the present author does not claim), the Bible codes are a subject of private interpretation.

With that being said and kept in mind, how are we to interpret these Bible code in which the name Yeshua or Yehoshua is hidden under the surface of the plain text of the Torah?

In the first Bible code, we read “Behold Yeshua” and the Hebrew word haMashiach, “anointed” (appearing on the surface), between them. Note that in the plain text of the Torah, the priest is not referred to as haKohen haGadol, the High Priest, although he is meant; rather, he is called HaKohen HaMashiach, “the Anointed Priest”. Or our interpretation of the hidden message in the Bible code is: “Behold HaMashiach Yeshua”.

In the second bible code, we read Yeho and Yeshua, and between them the Name of the Creator יְהֹוָה Yehovah (appearing on the surface). This is difficult, for the Bible code there says, “Yeho Yeshua”. We need to understand also why the code appears where the Torah reads the Name. According to our best interpretation of the Bible code reads: “Yeshua (a short form of Yehoshua) is the mal’ach haPanim of Yehovah”.

Combined in one message the Bible code delivers the following message: “Behold the Anointed Yeshua! He is of Yehovah!”

In conclusion, when we keep these considerations in mind, then we will also understand the plain meaning of the Torah text (on the surface) regarding unintentional sins and the reason why the Bible code points at Yeshua the Anointed.

For more detailed explanation as to why we come to this most reasonable conclusion, please read our articles, Anointed Metatron and Mediator and The Messenger of His Face and How Torah was Given to Israel by Time of Reckoning Ministry (TORM).

Knowledge known to only a few will die out. If you feel blessed by these teachings of Time of Reckoning Ministry, help spread the word!

May we merit seeing the coming of our Mashiach speedily in our days!


This page contains sacred literature and the Name of the Creator. Please, do not deface, discard, or use the Name in a casual manner.