lael的部落格

以色列秋季的盛宴

 October 18, 2008

© Asher Intrater

摩西五經 (托拉) 中的聖日在希伯來文有兩種含意：

1.   Chag - 意 “盛宴”, 是從圍成圓圈聚集或跳舞 字根中衍生而出;

2.  Mo’ed - 意 “特定的時刻”, 是從命定或目標字根中衍生而出。

3.  Chag 強調歡慶方面, 而 Mo’ed 強調預言性意義。

兩組聖日來迎接彌賽亞二次的降臨

托拉中聖日有兩組; 一組在春季, 有三個節期; 一組在秋季, 也有三個節期。春季的聖日與耶穌第一次的來臨有關聯, 而秋季的聖日與耶穌第二次的再來有關聯。 第一次來臨偉大救贖的三件偉大事蹟, 都在相關的春季聖日節期中發生。

Pesach (Passover 逾越節) - 受難

Omer (First Sheaf 初熟節) - 復活

Shavuot (Weeks 五旬節) - 聖靈降臨節或聖靈降臨

聖靈

在末世的預言中, 我們也見到三件重大的事件發生: 大災難, 主的再來,和千禧年國度。 我們了解這些都與代表它們的聖日節期有關連。

Teruah (Trumpets 吹角節) – 大災難

Kippur (Atonement 贖罪日) – 主的再來

Sukkot (Tabernacles 住棚節) - 千禧年國度

澄清有關號角的混淆

關於吹角一直有些困惑, 因為它在利未記二十三章的Yom Teruah 及利未記二十五章的 Yom Kippur 都有被指令過。

在 Yom Teruah 所吹的號角在耶利哥戰役中(約書亞記六章) , 在流動的以色列軍營中 (民數記十章), 及在各式的宗教,政府,和軍事聚集中持續著。吹號角意謂著一個有所行動的呼召和一個先知性的警告。

在聖經中大部分提及的號角是與 Yom Teruah 有關。 這些號角實現在啟示錄書中的七號角。第七號角宣告這世界的國度將由耶穌的國度取代 (啟示錄十一章十五節), 就像在耶利哥所吹的第七號角, 釋放人們一擁向前, 截取城市 (約書亞記六章二十節) 。它是個呼召, 要神的聖民 來預備好武力, 收取國度 (馬太福音十一章十二節, 但以理書七章十八節) 。 它是一個屬靈爭戰, 贏得國度的訊號。

但是第七號角並非是 “最後偉大的號角”。最後的號角是與 Yom Kippur 相連, 象徵著禧年的開端。 這特殊的號角在下列章節中提及。

出埃及記 十九章十三節, 十六章, 十九章 - 在西乃山

利未記二十五章九節 – Yom Kippur

以賽亞書二十七章十三節 - 死裏復活, 被捉

馬太福音二十四章三十 一節 – 主的再來, 被捉

歌林多前書十五章五十二節 - 主的再來, 被捉

帖撒羅尼迦前書 四章十六節 - 主的再來, 復活, 被捉

這特殊的號角是神祂自己的號角, 且在歷史上只吹過兩次。 一次在西乃山,一次在主的再來時。 在耶穌帶領天軍從天降臨時, 這號角將會再由耶穌祂自己吹起 (啟示錄十九章十一節)。 它不會由天使長 加百列和米迦勒吹起 (帖撒羅尼迦前書四章十六節的誤解), 而是由眾天軍的指揮官 ,耶穌, 吹起, 指示命令攻擊 (約書亞記五章十三節)。 根據聖經模式, 那時刻是在Yom Kippur 的禧年號角吹起時。

聖殿中祭司職分最重要的日子是 Yom Kippur。在這一日, 大祭司要進入一年才可進入一次的至聖所, 這偉大的日子被以色列先知形容是審判日, 是“大而可畏的日子” (約珥書二章一節, 三十一節) 。 在末世最偉大的日子是耶穌的再來。 祭司最偉大的日子, 先知最偉大的日子, 和彌賽亞王最偉大的日子, 說的都是同一日。聖經的模式是一致的。

住棚節的先知性 意義

住棚節的盛宴被拉比稱為 大喜宴和猶如豐收的喜宴。托拉極強強調這節慶中的喜樂 (申命記十六章十五節) , 甚至提及應該只要喜樂。像所有的聖日般,它有三個層面的詮釋: 一. 農業, 二. 以色列出埃及, 三. 新的盟約。

這預言的實踐可從撒迦利亞書十四章十六節看見。“所有來攻擊耶路撒冷列國中剩下的人, 必年年上來敬拜大君王萬軍之耶和華, 並守住棚節” ( 與以賽亞書二 十七章十三節比較)。

今日許多基督徒在住棚節時來到耶路撒冷來實現這章節的預言。最後完全的實現將發生在千禧年。 讓我們從這些經文中學些功課:

一 . 預言性 - 既然這喜宴將在未來慶祝, 它有先知性的意義。它是重要的。

二. 現在性 - 如果在過去它是被命命遵守, 將來被預言也要出現的, 這律法必有其有效性, 這喜宴在今日也有意義在其中。 它是相關聯的。

三. 國際性 - 這不僅是猶太人的喜宴亦是各邦國, 國際性, 多元化, 世界性的慶典。它是極其浩大的。

四. 改革性 - 如果猶太人將和與基督徒一同歡慶這個節慶, 在這兩者之間必有其歷史性的和好。它是合一。

五. 慶祝性 - 在戰爭和苦難結束之後 ,會有一個快樂的結局: 是一個喜樂,和平,和勝利的時刻。 它是正面的。

六. 禧年 - 既然這會在發生主再來的戰爭後, 它證明這禧年國度是真實,不是比喻性的。 它是千真萬確的。

七. 耶路撒冷 - 各邦國都來到耶路撒冷, 耶穌千禧年國度的首都。主世上的寶座將在那裏。 它是中心點。

無怪乎在耶路撒冷會有如此屬靈,政治,和軍事爭戰不斷發生。撒迦利亞書十四章十六節與二節是相輔相成的。“我必聚集萬國與耶路撒冷爭戰” 在十六節,人們來敬拜, 在二節, 人們來爭戰。 每個來到耶路撒冷的人均是為其中兩個理由中的一個理由而來。

耶穌的靈將會吸引祂的子民來敬拜; 也會驅使他的敵人來爭戰。在第三節說“必出去與那國爭戰” 就是那些攻擊耶路撒冷的國爭戰。 每個人都會來到這裡。抉擇是: 他們來, 是要與這城爭戰? 或是來敬拜這大君王? 問題是: 我們要站在哪一邊?

Revive Israel (復興以色列事工) :請繼續為我們在以色列的事工禱告，在本地傳福音的工作，以希伯來語為主的先知性的讚美與守望禱告，彌賽亞信徒的植堂工作，對年輕的以色列信徒五重執事的訓練，慈恵救助，以及促進在基督裏的合好與合一。

資料來源： 復興以色列事工http://www.revive-israel.org/

Fall Feasts of Israel

©October 18, 2008 Asher Intrater

The Holy Days of the Torah (Law of Moses) are referred to by two names in Hebrew:

Chag – meaning feast, from the root word to gather or dance in a circle, and

Mo'ed – meaning "appointed time," from the root word for destiny or goal.

Chag emphasizes the celebration aspects, while Mo'ed emphasizes the prophetic meaning.

Two Groups of Holy Days for the Two Comings of Messiah

There are two groups of Torah holy days, three in the spring and three in the fall. The spring holy days are connected with the first coming of Yeshua, while the fall holy days are connected with His second coming. The three great works of salvation at the first coming were all done on the dates of the spring holy days related to them.

Pesach (Passover) – Crucifixion

Omer (First Sheaf) – Resurrection

Shavuot (Weeks) – Pentecost or Outpouring of the Holy Spirit

In end times' prophecies, we also see three major events taking place – the Tribulation, the Second Coming, and the Millennial Kingdom. We understand these to be connected to the holy days that represent them.

Teruah (Trumpets) – Tribulation

Kippur (Atonement) – Second Coming

Sukkot (Tabernacles) – Millennium

Clearing up Confusion about the Trumpets

There has been some confusion concerning the blowing of trumpets as it is commanded both on Yom Teruah (Leviticus 23) and on Yom Kippur (Leviticus 25).

The blowing of trumpets on Yom Teruah is continued in the battle of Jericho (Joshua 6) and in the mobilizing of the camps of Israel (Numbers 10) and in various religious, governmental, and military assemblies. The Teruah blast of the shofar is a call to action and a prophetic warning.

Most of the trumpets mentioned in the Bible are connected to the Yom Teruah. Those trumpets find their fulfillment in the seven trumpets of the book of Revelation. The 7th trumpet declares that the kingdoms of this world will be taken over by Yeshua's kingdom (Revelation 11:15), just as the 7th blast at Jericho released the people to rush forward and capture the city (Joshua 6:20). It is the call for the saints of God to get ready to take the kingdom by force (Matthew 11:12, Daniel 7:18). It is a message of spiritual warfare leading to kingdom victory.

However the 7th trumpet is not the "last, great trumpet." The last trumpet is connected to Yom Kippur, and is blown to symbolize the beginning of the year of Jubilee. That special trumpet is mentioned in the following places:

Exodus 19:13, 16, 19 – On Mount Sinai

Leviticus 25:9 – Yom Kippur

Isaiah 27:13 - Resurrection of the dead, Rapture

Matthew 24:31 – Second Coming, Rapture

I Corinthians 15:52 – Second Coming, Resurrection, Rapture

I Thessalonians 4:16 – Second Coming, Resurrection, Rapture

This special trumpet is the trumpet of God Himself and is only blown twice in history - once at Sinai and once at the Second Coming. It will be blown again by Yeshua Himself as He descends leading the armies of heaven (Revelation 19:11). It will not be blown by an archangel like Gabriel or Michael (a misunderstanding of I Thessalonians 4:16), but by Yeshua as the Commander of the armies of heaven, giving the command to attack (Joshua 5:13). By biblical pattern that moment occurs at the jubilee trumpet of Yom Kippur.

The greatest day of the Temple priesthood was Yom Kippur in which the High Priest entered once a year to the Holy of Holies. The greatest day described by the Israelite prophets is the day of Judgment - the "great and terrible day of the Lord" – Joel 2:1, 31. The greatest day of the end times' is the second coming of Yeshua. The "great day" of the priests, the great day of the prophets and the great day of King Messiah are all referring to the same day. The bible pattern is consistent.

Prophetic Meaning of Tabernacles

The feast of Tabernacles is called by the rabbis as The Great Feast, and also as the feast of the Ingathering of the Harvest. The Torah puts great emphasis on rejoicing during this feast (Deuteronomy 16:15), even saying that there should be only rejoicing. Like all holy days, there are three levels of interpretation: 1. Agricultural, 2. Exodus of Israel, 3. New Covenant.

The prophetic fulfillment can be seen in Zechariah 14:16 "All those who remain from all the nations that came against Jerusalem will go up from year to year to worship the King, the Lord of armies, and to celebrate the feast of Tabernacles." (Compare Isaiah 27:13.)

Many Christians come to Jerusalem today at the feast of Tabernacles to fulfill this verse. The final fulfillment will be in the Millennium. Let's look at a few lessons from this verse:

Prophecy – Since the feast is to be celebrated in the future, it has prophetic significance. It is important.

Present – If it was commanded in the past and prophesied in the future, the Torah must have validity and the feasts have meaning today. It is relevant.

International – This is not just a Jewish feast, but one for all nations, an international, multicultural, world wide celebration. It is enormous.

Reformation – If Jews and Christians are going to celebrate this together, there must be a historic reconciliation between the two. It is unifying.

Celebration – After the wars and tribulation, will come a happy ending: a time of joy, peace and victory. It is positive.

Millennium – Since this happens after the great war at the second coming, it proves that the millennial kingdom is literal and not figurative. It is real.

Jerusalem – All the nations come to Jerusalem, the capital of Yeshua's millennial kingdom. His earthly throne will be there. It is central.

No wonder there is such a spiritual, political, and military battle over Jerusalem. Verse 16 of Zechariah 14 is parallel to verse 2. "I will gather all the nations to Jerusalem for battle…" In verse 16 they come to worship; in verse 2 they come to fight. Every one will be drawn to Jerusalem for one of these two reasons.

The spirit of Yeshua will draw His people to worship; He will draw His enemies to fight. (Verse 3 says He will "fight against those nations" that have come against Jerusalem to battle.) Everyone will come. The choice is whether they come to fight against the city or to worship the king there. The question is: Which side are we on?