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On QOLASIYM: Chapter 1 - Part Two

Posted by Stephen Pidgeon on Tuesday, July 14, 2015 at 12:00 AM


As we have seen, Sha’ul’s commission in this letter to the Qolasiym is to fulfil, to confirm, to consecrate, to execute, and to verify the Word of YAHUAH; even the mystery and the riches of the glory of this mystery. Let’s see if we can find this mystery, by revealing the Hebraic concepts found within this chapter.

Qolasiym (Colossians) 1:9-10

For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge (da’ath) of his will (kether) in all wisdom (chokmah) and spiritual understanding (binah); 10 That ye might walk worthy of YAHUAH unto all pleasing, being fruitful in every good work, and increasing in the knowledge of YAHUAH; 

Here, we find the disclosure of the Rosh – the head. This is the spiritual ELOHIYM – YAH in plurality.

Qolasiym (Colossians) 1:17-19

And he is before all things, and by him all things consist. 18 And he is the head of the body, the called out assembly: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 19 For it pleased the Father that in him should all fullness dwell;

He is the head (rosh) of the body (guph).  So, the mystery is being revealed, beginning with the head – a tripartite relationship of knowledge (da’ath); understanding (binah); and wisdom (chokmah); all in accord with the crowning will (kether) of YAHUAH.

Chapter one continues to describe the radiances of the body (guph) which are worthy of identification.  

Qolasiym (Colossians) 1:11-13

Strengthened with all might (gevurah), according to his glorious power (hod), unto all patience (chesed) and longsuffering (netzach) with joyfulness; 12 Giving thanks unto the Father, which has made us meet to be partakers of the inheritance of the qodeshiym in light: 13 Who has delivered us from the power of darkness, and has translated us into the Kingdom (malchut) of his את eth-YACHIYD:

Here, we see the writers continue to unveil the mystery, now describing the body of MASHIACH, which is strengthened with might (gevurah), glorious power (hod), patience (chesed), longsuffering (netzach), translating the body into the Kingdom (malchut).

Qolasiym (Colossians) 1:14

In whom we have redemption through his blood, even the forgiveness of sins:

Well, now, here is the bold claim of vicarious redemption through the blood of MASHIACH, the forgiveness of sins. Is there any witness in the Torah to this claim?  You bet your sweet bippy there is.

Vayiqra (Leviticus) 17:11

For the life (nefesh) of the flesh (besar) is in the blood (dam): and I have given (natan) it to you upon the altar to make an atonement (kaphar) for your souls (nefeshiym): for it is the blood (dam) that makes an atonement (kaphar) for the soul (nefesh).

Here, it is written in the Torah that YAHUAH is the one who has given the blood to us upon the altar to make an atonement for our souls.  Whose blood, do you think, was given for all of us?

Does it say that it must be our own blood to make an atonement? No.  It is therefore necessarily a vicarious atonement. The word caphar (atonement) means to cover; to expiate or condone, to placate or cancel; to appease, to make an atonement, to cleanse, to disannul, to forgive, to be merciful, to pacify, to pardon, to purge (away), to put off, or to make reconciliation.  Really, the discussion could not be more flat-footed. 

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