Day of Atonement message: by whose plan of redemption are you cleansed and sanctified?

The universal contrast explained.

When a culmination of abominations ascended into fruition in the days of Elijah the Tishbite, the prophet told all the children of Israel (yes, the actual ancient literal Israel, not the modern-day nazijewish terror syndicate):¹

How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him.

There are decisions to make—each person must decide for their own fate which master they will serve, and no man can serve two masters.²

Because today (as of typing) is the annual Day of Atonement (Yom Kippur), it is vital especially in these moments of unprecedented earthly tumult endured through to grasp what authentic atonement even means. Leviticus 23, which goes over all the sabbaths of Yahweh, states:³

And the LORD spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the LORD your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work: it shall be a statute for ever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath.

This pericope is structured as a—you perchance guessed it?—chiasm:

• a (23:26-27a): “And the LORD spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement:”

  • b (23:27b): “it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD.”

    • c (23:28): “And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the LORD your God.”

      • d (23:29-30): “For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people.”

    • c’ (23:31): “Ye shall do no manner of work: it shall be a statute for ever throughout your generations in all your dwellings.”

  • b’ (23:32a): “It shall be unto you a sabbath of rest, and ye shall afflict your souls:”

• a’ (23:32b): “in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath.”

(pertaining to the command to “make an offering made by fire unto the LORD,” I explained the antitypical meaning of that here)

For the finer details on the Day of Atonement, one must scroll back a few chapters in Leviticus—following the deaths of Aaron’s two disobedient sons Nadab and Abihu, Moses was commanded to speak to his brother of a special atoning ceremony ordained by God—the two goats. Lots were to be cast, one for Yahweh, and the other lot for “Azazel”—the scapegoat.⁴ The text continues:⁵

And Aaron shall bring the goat upon which the LORD’s lot fell, and offer him for a sin offering. But the goat, on which the lot fell to be the scapegoat, shall be presented alive before the LORD, to make an atonement with him, and to let him go for a scapegoat into the wilderness.

In type, what did the two goats represent? The sacrificial goat represented justice—the wages of sin is death,⁶ and a sparing of the human sinner required the execution of punishment to fulfill the purpose of justice. Meanwhile the scapegoat represented mercy—it ceremonially bore the sins of God’s people and took them away into the wilderness, where it was sent to for exile.

There was a reason the ceremonial type used two goats—it represented a shadow pointing to the greater substance that would constitute fulfilled completion.⁷ Before the Savior would come to provide a path of salvation cleansing humanity from their sins, there was no completed reconciliation between justice and mercy, and that was why in typified shadow the Day of Atonement required two separate goats for materially distinct purposes—it corresponded at the time to the still-existing separation between God’s justice and God’s mercy.

It was by that reason also that there existed a veil separating the Holy from the Most Holy compartments of the earthly sanctuary⁸—before justice and mercy were reconciled into harmony, the justice of God’s dealings required a symbolically typified separation of God’s mercy from all sin that was at the time not yet⁹ atoned for.

The only biblically valid fulfillment to the Day of Atonement’s shadow was the atoning sacrifice of Jesus Christ on the cross that vicariously paid the price for all human sin. Both the scapegoat and sacrificial goat in typified shadow represented a transference of the sinner onto the goat which symbolically bore it—the prophet Isaiah spoke thus of the Messiah:¹⁰

He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.

Jesus fulfilled the sacrificial goat because He died on the cross as a pure lamb lacking any blemish or spot, without any taint of sin,¹¹ in fact as officially the Lamb of God.¹² He simultaneously fulfilled the scapegoat because the Messiah was driven out¹³ of the city to be crucified¹⁴ just as Azazel was sent into the wilderness—not only did the Lord die for sin, but He carried it out of the city, forever removing it¹⁵ from the presence of God’s people who dwell in the city. The prophet Micah concluded:¹⁶

Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy. He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea.

Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old.

Note that the final verse in Micah speaks of “the MERCY to Abraham.” Remember, it was the scapegoat in type that represented mercy—the true fulfillment to the Day of Atonement necessitated a satisfaction of both justice and mercy, which would meet in harmonized conciliation no longer separated but mutually complimentary to one another for all eternity. Jesus’s atoning for all human sin forever satisfied justice by fully bearing the punishment brought by sin on behalf of the human sinner, and satisfied mercy by allowing God to spare the penitent sinner who was saved by accepting the Messiah who died in their stead, thereby divinely granted an imputed¹⁷ righteousness by a repentance-driven faith in the Atonement.

Is important to note that the faithfully believing ancient Jew under the Mosaic Covenant was not saved purely by performing the sacrificial rituals he was commanded to—he was saved by faith in God’s promise. It was not the act of carrying out the sacrifice of bulls and goats that saved his soul unto eternal life (Paul in his letter to the Hebrews plainly said “it is not possible that the blood of bulls and of goats should take away sins”¹⁸), but the internally penitent, conscious recognition that God would fulfill the shadow of the ceremony by sending His own Lamb to atone for his human, fleshly sins. His redemption was manifest when he obeyed God’s commanded ritual out of faithfully guided and rigid belief that God would send His mashiach—a.k.a. His Christ—to die in his sinful stead and grant the penitent sinner in a demonstration of heavenly mercy the eternal life which he didn’t deserve by reason of imputed righteousness.

Atoning redemption is not any simple matter—it necessitates as its completion the reconciliation of justice and mercy to the fullest harmonized reconciliation so that no contradiction remains between the two any longer.

There are only “two” routes for redemption in the universe—the one is God-centered and the other is man-centered, and this battle was never anything new under the sun. Cain refused to follow Yahweh’s ordained plan of salvation and instead offered out of presumptuous disregard of God’s perfect ordinances his own fruit from the ground as an offering to God, whereas Abel acknowledged with manifested penitence the future Lamb of God who would die for his sins by offering the firstlings of his flock and its fat for an offering.¹⁹ The Book of Genesis records:²⁰

And the LORD had respect unto Abel and to his offering: But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.

Note that I put “two” above in quotation marks. The man-ordained path for so-called “redemption” is only presumptuously imagines itself to be capable of reaching God through an alternative gate to God—a bab-el. When God destroyed the Old World Order by sending the Great Flood to spare only Noah and his family, a certain Nimrod decided to rebel against the promises of Yahweh by initiating his New World Order project whose central defining slogan is “let us make a name for ourselves.”²¹ There is only one true gate to God and that is by His appointed door,²² not ours.

The New World Order is nothing more than an effort to impersonate God’s salvation that leads to His kingdom by instituting a fake path of redemption on a trajectory leading unto a fake “Christ’s kingdom on earth.” The NWO’s top-most depraved Satanic architects—the neo-Templar ideological offspring of the Crusaders—propels its own global world control project into totality by elevating fake sacrificial goats and fake scapegoats impersonating the true.

You thought the practice of “scapegoating” (as understood in the mainstream context of fabricating slander against entire groups blamed for particular societal ills) ever bore any authentic parallels to the biblical model? Think again—both scapegoating and sacrigoating are false projections creating imposter scapegoats and imposter sacrificial goats which function as satanically distorted counterfeits of what God divinely ordained.

In order to satanically impersonate together a false unification of justice and mercy in its Sabbatean-Frankist perverted effort of mimicking the Day of Atonement, the NWO violates both in the most grotesque way possible: setting up “Zionist Jews” (a.k.a. nazijews) as depraved bestial savages who are on one hand treated as a “sacrificial goat” by their Christian Zionist patrons and as a “scapegoat” by so-called “anti-Zionists.” Nothing about the setup of the nazijewish hexagramic crime vortex bears any authentic resemblance to the biblical definition because:

1. the scapegoat’s exile into the wilderness was never supposed to be done with schadenfreude sadistic glee in the blaming of collective “others” to validate oneself as exonerated, let alone as the result of pushing onto someone else the faults oneself manufactured with intentional malice—it was always meant to constitute a sobering, painful, and heartbreaking moment of watching an innocent being suffer sin-bearing expulsion for crimes it did not commit to grant mercy unto the sin-freed human beings who are repentant and sorry for all the ills they committed which caused the scapegoat to be punished in their stead

2. the sacrificial goat was meant to represent the stainless, sinless nature of the Lamb of God—by contrast, the groups of people collectively instrumentalized and co-opted in duplicitous support as “sacrificial goats” are never in the long run close to moral purity, especially not in the neo-Templar project of Zionism where the modern-day Nazi Jews are the most conspicuous of shameless depraved wretches to ever desecrate the face of the planet

3. the harmonizing completed satisfaction of both justice and mercy was for the ultimate purpose of ending sin once and for all, not in any way its unprecedented exponentiation in the process—by contrast, the neo-Templar project of setting up so-called “zion”-ism is a cynical self-fulfilling prophecy of intentionally creating the very depravity of endless inhumane bloodshed it then claims to cleanse itself from, violating justice and mercy simultaneously by mass-slaughtering the innocent (how many innocent lives have been lost in Iraq, Syria, Libya, Palestine, and Yemen, thanks directly to Anglo-American sponsored nazijewish savages and their salafi-jihadist adjuncts?) to create a New World Order out of woeful calamity (a.k.a. ordo ab chao) from the longstanding perverted standpoint of Sabbatean-Frankist “redemption through sin”

You either acknowledge the supreme eternal authority of Yahweh by honoring His Day of Atonement out of penitent recognition that He harmonized justice and mercy through the atoning sacrifice of His Son on the cross that gave you (and not only yourself, but every other mortal human being on the planet) an opportunity to be redeemed by the blood of Jesus Christ, or you acknowledge no higher authority than the culmination of man’s selfish ego by participating in the dialectical manipulation game of “zion”-ist barbarism and/or its eventual “Externalization of the Hierarchy” culmination created by the neo-Templar Johannite-Satanic-Gnostic despots who are in temporal control of this planet’s humans societal affairs.

The days are coming, when the final divide will be so great you can no longer ride the fence in self-imagined bystanding “neutrality” or “indifference.” No conscious being in that incoming era can make that final decision for you except yourself.

1. I Kings 18:21.

2. Matt. 6:24.

3. Lev. 23:26-32.

4. Lev. 16:8.

5. Lev. 16:9-10.

6. Rom. 6:23.

7. Cf. Col. 2:16-17.

8. Cf. Ex. 26:33.

9. Cf. Heb. 11:39-40.

10. Isa. 53:3-5; cf. I Pet. 2:21-24.

11. I Pet. 1:19.

12. Jn. 1:29, 36.

13. Cf. Heb. 13:11-12.

14. Mk. 15:22; Matt. 27:33; Jn. 19:16-18.

15. Ps. 103:12.

16. Mic. 7:18-20.

17. Cf. Rom. 4:4-8, 20-22; Jas. 2:23.

18. Heb. 10:4.

19. Gen. 4:3-4a.

20. Gen. 4:4b-5.

21. Gen. 11:4.

22. Jn. 10:9.