The first four days complete the the Tresspass Offering for sins and the fifth commences four days of Sin Offerings for the sin nature - the carnal, Adamic. fallen nature of man. This has to be put aside before entry into the Sanctuary can take place. As we have seen, there are two broad categories of demonised humans that the controlling demonic powers cleverly against one another by: the Lilith and Hecate natures each of which respectively is deceived and leads its human victims into false covenants with death.

Brother Ljungstrand, building upon this revelation, pointed out that false religious festivals, which fool human beings because of the clever way in which they are set up, strengthen these covenants with demons and with death. In Sweden there are 'Easter witches' and midsummer pagan pole ceremonies which are examples of the annual renewal of satanic covenants in a nation. Messianic Evangelicals know and understand enough about all of these false rituals to be able to break away from them without regrets because they are rightly viewed as Satan's way of puffing up the flesh to death. Sister Hayden likened adherence to them to be akin to being marooned on a desert island. So long as we do what is right - what is commanded and blessed and Scripture, neither adding nor subtracting from it - the result we seek will come. It is for this reason we have assembled these 16 days, to walk in the same divine tavnith (pattern) as the blessed King and Reformer of Judah, Hezekiah.

There are a great many things we do not at first understand about the vows, promises and covenants of El Elyon (the Most High). The understanding of these comes over time through constant and habitual application in emunah (faith), revealing their secrets only to the persistent talmid (disciple). We are only rewarded with such revelation, which in turn strengthens us and deepens our emunah (faith), as we trustingly apply what Yahweh requires of us. If the ancients who have gone before us have done this, and flourished and become strong, then why should we not also?

We must learn to speak out of emet (truth) in the spirit of holiness. Brother Ljungstrand reminded us that what we speak out in the flesh will always be aggressive and non-redemptively hurtful to someone. We need, therefore, to ask Yahweh to reveal to us what we have thus spoken by the fleshy nature and recant them with the mind, heart and tongue so that cleansing can take place:

"Death and chayim (life) are in the power of the tongue, and those who love it will eat its fruit" (Prov.18:21, NKJV).

We cannot apply the atonement of Messiah Yah'shua (Jesus) to the actions we perform out of the flesh-nature without the involvement of our understanding, our feelings and finally our declarations and pronouncements, for these constitute confession that leads to cleansing. These days are for such actions and by these means sin offerings are made and cleansing is effected. By this means we are loosed from the bondage of the flesh-nature and are freed to turn our inward eye fully onto Messiah and to affix it without being distracted by the accusations of the flesh which would ever try to cause us to transfer our gaze back to its chaos.

The discussion next proceeded to consider the importance of the Courtyard of the Tabernacle in our deliberations on these things and the assembly reviewed several Scriprtures, chiefly in the Psalms, that address this. If there is one thing that is abundantly clear, the psalmist considered the Tabernacle to be an infitely desirable place to be than anything outside it. It was his life, his supreme desire:

"Blessed is the man You choose,
And cause to approach You,
That he may dwell in Your courts.
We shall be satisfied with the goodness of Your house,
Of Your holy temple" (Ps.65:4, NKJV).

"Give to Yahweh, O families of the peoples,
Give to Yahweh glory and strength.
Give to Yahweh the glory due His Name;
Bring an offering, and come into His courts.
Oh, worship Yahweh in the beauty of holiness!
Tremble before Him, all the earth" (Ps.96:7-9, NKJV).

"Those who are planted in the house of Yahweh
Shall flourish in the courts of our Elohim (God)" (Ps.92:13, NKJV).

"My soul longs, yes, even faints
For the courts of Yahweh;
My heart and my flesh cry out for the living Elohim (God)... For a day in Your courts is better than a thousand [outside].
I would rather be a doorkeeper in the house of my Elohim (God)
Than dwell in the tents of wickedness" (Ps.84:2,10, NKJV).

"Enter into His gates with thanksgiving,
And into His courts with praise" (Ps.100:4, NKJV).

For most Christians reading such passages, the image conjured up is either an abstract, dimensionless spiritual encounter or that of a church building. And whilst indeed there is most certainly a spiritual counterpart to the physical structure, there is also a structure that is of the utmost importance too. The layout of your typical church or messianic synagogue, ancient or modern, will never suffice to teach the proper way to approach Yahweh. The psalmist speaks principally of the courts of Yahweh, so clearly the Courtyard is no mean thing. The divine layout bespeaks the elements of true and complete relationship and it is this that we as Messianic Evangelicals mean when we speak of divine tavnith (pattern). There is sacred space, there are sacred processes and there are sacred approachings.

The three gates of the Tabernacle are entered with thanksgiving by those who are cleansed according to the way revealed by El Elyon, and the courts are entered with praise. Those who operate in this tavnith (pattern) obtain "satisfaction", they experience "the beauty of holiness", they "flourish". This is a place that the soul longs for because it was built for it, and everything we try to substitute for it fails most miserably - "a day in Your courts is better than a thousand". But you cannot know until you have tasted it, and you cannot taste it until you have come up to them in the prescribed way "bringing an offering". Those who do receive great and wonderful things.

A discussion followed of which this is just an outline. Sister Hayden asked why it is that we are letting anything that has a death sentence on it - the Adamic or carnal nature, the flesh - boss us around when such blessings await those who choose instead the Courtyard? Brother Rydin, using the analogy of choosing to feed or starve the flesh, said that our sinning affects others, and not only ourselves. We have a wider responsibility, not just personal but corporate too. Sister Enger said that family rules and traditions by which we judge others have to go. Brother Rydin said it is dangerous for the qadoshim (saints, set-apart) to be isolated and stressed the importance of coming together often so that we can be salt and light in the world. We tend to choose people we can be ourselves with, Sister Hayden said, and so tend to be black and white in our relationships. A certain perverse 'enjoyment' comes from doubting because we der1ive comfort therefrom, it gives us a feeling of control and by this means the flesh spiritualises sin. We were created for family because we need validation within that in order to move out of purely one-to-one relationships with the Saviour represented by the Courtyard and into communal covenant relationships represented by the Sanctuary. A discussion followed on the nature of depression, the dictinction being made between clinical and chronic depression.

Picking up on a theme he raised on the previous day (The Two Pastures), Brother Ljungstrand reminded us that the fruit of the Ruach (Spirit) is ahavah (love), simcha (joy) and shalom (peace) in a moment of time and is received in the 'in-pasture' whereas patience and long-suffering can only be learned in the 'out-pasture', again highlighting the importance of both. Brother Rydin concluded the discussion saying that we don't know what the flesh nature does to us and others, the two natures having very different fruits.

"Therefore, holy brethren, partakers of the heavenly calling, consider the Apostle and Cohen Gadol (High Priest) of our confession, Messiah Yah'shua (Jesus), who was faithful to Him who appointed Him, as Moses also was faithful in all His house. For this One has been counted worthy of more glory than Moses, inasmuch as He who built the house has more honour than the house. For every house is built by someone, but He who built all things is Elohim (God). And Moses indeed was faithful in all His house as a servant, for a testimony of those things which would be spoken afterward, but Messiah as a Son over His own house, whose house we are if we hold fast the confidence and the rejoicing of the hope firm to the end...For we have become partakers of Messiah if we hold the beginning of our confidence steadfast to the end" (Heb.3:1-6,14, NKJV)

A period prayer began the afternoon session in which the assembly laid childish and unclean things - and whatever Yahweh wanted us to lay down - on the Brazen Altar. Heaven was petitioned for clean ears to hear His call, strength to pray and keep coming to Him even when the flesh was tired. Brother Ljungstrand read Hebrews 3:1-6,14 (above) and summarised the whole of the third chapter as essentially speaking of a choice between faithfulness or going away in unbelief. Only the fear of Yahweh will keep the Remnant on track at all times and ensure our faithfulness. Without it only grief can follow:

"Do not harden your hearts as you did at Meribah,
as you did that day at Massah in the desert,
where your fathers tested and tried Me,
though they had seen what I did.
For forty years I was angry with that generation;
I said, 'They are a people whose hearts go astray,
and they have not known My ways.'
So I declared on oath in my anger,
'They shall never enter my rest'" (Ps.95:8-11, NIV).

Rebellion is one problem but laziness and inactivity are another. The Remnant is never idle as so many become in the Courtyard:

"We desire that each one of you show the same diligence to the full assurance of tiqveh (hope) until the end, that you do not become sluggish (lazy), but imitate those who through emunah (faith) and patience inherit the promises" (Heb.6:11-12, NKJV).

There is a tavnith (pattern) for inheritance and that is to be actively engaged through emunah (faith) and patience through the trials and vicissitudes, which are many in the out-pasture. Sister Hayden also further reminded us:

"Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience. For the Davar Elohim (Word of God) is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account. Seeing then that we have a great Cohen Gadol (High Priest) who has passed through the heavens, Yah'shua (Jesus) the Son of Elohim (God), let us hold fast our confession" (Heb.4:11-14, NKJV).

Sister Brachman took up the theme to emphasise the need for endurance through trials in the out-pasture:

"Therefore do not cast away your confidence, which has great reward. For you have need of endurance, so that after you have done the will of Elohim (God), you may receive the promise:

'For yet a little while,
And He who is coming will come and will not tarry.
Now the just shall live by [the] emunah (faith);
But if anyone draws back,
My soul has no pleasure in him'" (Heb.10:34-38, NKJV).

We are called, as a Body, to go from glory to glory - from the world to the Court, from the Court to the Holy Place of the Sanctuary, and from the Holy Place of the Sanctuary to the Holy of Holies in the Sanctuary. It isn't just a matter of being 'born again', foundational and primary though that is, for the new birth will take us into the Courtyard. But we ourselves, as the called-for Bride, must choose whether or not we will go further in emunah (faith) in corporate identity and worship into the Chamber of the Son. There is ministry in the Courtyard before the Brazen Altar and Brazen Laver but their is also further ministry in the Qadosh (Holy, Set-Apart Place) in the Sanctuary before the Golden Menorah, the Golden Table of Showbread and the Golden Altar of Incense. And there is yet ministry beyond that in the very Throneroom of the Father before the Ark and the Mercy Seat. This progression from Court to the two rooms of the Sanctuary describes an ongoing journey of perpetual increase and multiplication as we walk in the footsteps of the Son:

"For unto us a Child is born,
Unto us a Son is given;
And the government will be upon His shoulder.
And His name will be called
Wonderful, Counselor, Mighty Elohim (God),
Everlasting Father, Prince of Peace.
Of the increase of His government and shalom (peace)
There will be no end,
Upon the throne of David and over His kingdom,
To order it and establish it with judgment and justice
From that time forward, even forever.
The zeal of Yahweh Sebaoth will perform this" (Isa.9:6-7, NKJV).

Brother Ljungstrand said there was a need to obtain new obedience and new tiqveh (hope) continually because if our eyes are continually upon the price of the high calling that we have been given we shall most certainly need it. To turn our eyes away and believe any kind of false 'prosperity' teaching is to turn away from that high calling and to return to the Courtyard. The cleansing that must be done there must be thorough. A bucket full of waste cannot be filled with clean water. First the waste must be emptied, we must be quit of sin. Only then is there space that may be filled with the Ruach haQodesh (Holy Spirit) for only then can we deal with the sin nature. First the sins must be dealth with and then the sin-nature.

An infantryman storming an enemy trench must first dodge the bullets flying around him before he can engage in hand-to-hand combat to deal with the one firing the bullets at him. You cannot run into the bullets and hope to remain alive to then take care of the man shooting at you. First the sins must be grappled with and overcome, as we learn at Chag haMatazah or the Feast of Unleavened Bread as the leaven if sin is meticulously removed through a careful sweeping of our thoughts, feelings and actions. Once cleared the source of the sin can be dealt with and the troublesome sin nature neutralised.

But our Simcha (joy) Bucket also eneds to be filled, Sister Hayden said, through family and community. And that is itself filled with challenges as we learn to be patient with one another as we learn to grow and mature in Yah'shua (Jesus). The challenge to do that is given in the Courtyard but it only becomes possible supernaturally with an endowment in the Sanctuary. The Courtyard is full of believers wandering around who have emerged from the darkness without, and are still bumping into one another and not properly connecting.

"The people who walked in darkness
Have seen a great light;
Those who dwelt in the land of the shadow of death,
Upon them a light has shined" (Isa.9:2, NKJV).

The Courtyard is an eclectic mix, a pot pourri of humanity with diverse ideas, experiences, theologies, traditions, tastes, prejudices, attitudes and expectations that clash and repell. All of that has to be burned out in the Courtyard and the qodeshim (saints, set-apart ones) have to be washed again and again - the Altar and Laver are to be continual reminders of that and be used frequently, but they are invisible to those who refuse to acknowledge the Old Covenant Torah-types and the New Covenant Torah-realities. Torah-disobedience will hamper your journey because you won't know the divine tavnith (pattern) and be contiually tripping up over false doctrines and expectations. In the final analysis, obedience is all or nothing and Yah'shua (Jesus) makes no bones about that:

"Whoever therefore breaks one of the least of these mitzvot (commandments), and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven" (Matt.5:19, NKJV).

What is the least place in the Kingdom of Heaven? The Courtyard. And what is the greatest? The Sanctuary. That is the reality, that is the emet (truth). Clearly Yah'shua (Jesus) does not want us to be content with the least because He is not out in the Courtyard but in the Sanctuary. Does anyone want to be in the Kingdom but never see or commune with the King save across some partition? For that is the literal meaning of the divisions of the degrees of glory that shine in brilliance like the stars (Courtyard), the moon (the Holy Place - lit by the sevenfold natural light of the Menorah) and the sun (the Holy of Holies - lit by the supernatural Light of Yahweh's Presence) (1 Cor.15:41-42a).

Yah'shua (Jesus) wants you inside the sanctuary with Him where He can give us the fullness, not outside in the twilight zone, saved but not fully glorified. "How can [Yahweh] put [us] among the children and give [us] a pleasant land, a beautiful heritage of the hosts of nations" (Jer.3:19, NKJV) if we do not fully obey? But it is our choice if we choose to be "sluggish" or "lazy" and so not inherit all the things He has purposed for us.

"He who overcomes shall inherit all things, and I will be his Elohim (God) and he shall be My son. But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death" (Rev.21:7-8, NKJV)

"You are all sons of the light and sons of the day. We do not belong to the night or to the darkness" (1 Thess.5:5, NIV).

A discussion on the activities of CERN on the Franco-Swiss border region marked the beginning of the evening session discussions because of the danger these Illuminati-inspired Hadron-Collider experiments pose not only to the safety of the earth protective magnetic shields (that protect us from cosmic radiation) but to interference with time itself. We affirmed that Yahweh would not allow demon-driven human beings to destroy His handiwork and plans for the final redemption but at the same understood that Yahweh does not prevent some tampering with His laws, as witness numerous nuclear disasters such as in Fukushima (which has in all likelihood destroyed an entire oceanic ecosystem that has been thousands of years in the making). We felt led to intercede against that evil activity which serves no useful scientific purpose and only puffs up the vanity of wicked men seeking to like gods in their desire to manipulate the space-time continuum.

A discussion on the Ephod of the Cohen Gadol (High Priest) which was initiated by Brother Ljungstrand in the afternoon session may be found in expanded format at The Missing Three Gems on the Ephod in Part B of the Report from Day #11.

Brother Ljungstrand led a discussion on the Bible Codes (according to the work of Glazerson and Wright) and how, in his opinion, they confirm that this year is a Sh'mittah (Sabbatical) Year.

As such, then, it is a year of preparation for the Messiah - not His Second Coming or "Day of Yahweh" but of the present anticipated Sukkot Anointing of the "sons of the light and sons of the day" for as yet none of the 12 Tribes have returned to the Promised Land to welcome the Messiah when he returns save a small sprinkling of Judah and Levi among the predominant Edomites [1].

We are gathered here today as returnees - those born-again Torah-obedient firstborn, Remnant talmidim (disciples) preparing the last generation to return to the Land of Israel in preparation for the "day of Yahweh":

"But concerning the times and the seasons, brethren, you have no need that I should write to you. For you yourselves know perfectly that the day of Yahweh so comes as a thief in the night" (1 Thess 5:1-2, NKJV).

The "day of Yahweh" is both a 24-hour period of time, the final Yom Teruah, but can also be as long as 1,000 years and is not necessarily connected directly with Yah'shua (Jesus), though traditionally it is, and specifically with His Second Coming and the Judgment at the final Yom haBikkurim (Days of Atonement). When the one-day Yom Yahweh or 'Day of Yahweh' arrives, it marks the end of man doing whatever he pleases and is, in a very real sense, the very antithesis of the condition of Israel so well epitomised by the conlusion of the Book of Judges:

"In those days there was no king in Israel; everyone did what was right in his own eyes" (Judg.17:6, NKJV).

When you accept Yah'shua (Jesus) as your Master (Lord) and Deliverer (Saviour) and covenant to be Torah-obedient for this is for you a personal "day of Yahweh" because you are declaring that you are no longer yours but His. You are choosing to no longer do as you please but as He pleases even if you have perhaps not realised the length, breadth and depth of that covenant. When you fail to live up to it, you are brought to the other kind of "day of Yahweh" - the one-day variety - a day of judgment, and you must make teshuvah (repent) until you are once again in alignment with that covenant you made and so become aligned with His will.

Repentance, then, becomes a series of readjustments or realignments that bring your will into unity with His. Thus the thousand-year "day" - a thousand representing eternity (as with the Millennium) - is the continual recallibration of your life until it blends perfectly into the chayim (life) of Messiah. The extent of that recallibration, be it partial or complete, will determine your final nature and resurrection in the eternities.

Training for the Remnant is all about the "Day of Yahweh" - for the longer one (a lifetime of discipleship leading to Millennial chayim/life) and for the shorter one "when He comes, in that Day, to be glorified in His qodeshim (saints, set-apart ones) and to be admired among all those who believe" (2 Thess.1:10, NKJV). Having been born again and having entered the Shavu'ot (Weeks, 'Pentecost') Covenant, each son and daughter of the Light and of the Day must - if he aspires to the fullness - be fully grafted into the Vine of Israel, which is Messiah, so that the name of Israel is 'writ large' on his heart. For the Remnant in particular, this means putting on the Birthright Name of Joseph by overcoming, coming under the messianic anointing of Joseph-Ephraim (the Sukkot Anointing) and under the toqef (authority) of the Tribe of Joseph who is called to lead Messianic Israel under Messiah:

"Now the sons Reuben the firstborn of Israel -- he was indeed the firstborn, but because he defiled his father's bed, his birthright was given to the sons of Joseph, the son of Israel ... yet Judah prevailed over his brothers, and from him came a ruler, although the birthright was Joseph's" (1 Chron.5:1-2, NKJV).

The Kingship line was given to Judah and ended with the Eternal King, Yah'shua (Jesus) at His First Coming (as Mashiach ben Dawid-Yehuda/Messiah Ben David-Judah). The Priesthood Line was given to Levi and ended with the Eternal Cohen, Yah'shua (Jesus). The Birthright line was given to Joseph and thence to Ephraim upon the defilement of Reuben and has yet to be given back to Yah'shua (Jesus) at His Second Coming (as Mashiach ben Yosef-Efrayim/Joseph-Ephraim).

The Priesthood is now given by Yah'shua (Jesus) to all by spiritual anointing, to whomsoever of regenerated Messianic Israel He chooses, men and women, who are in an obedient Covenant-relationship with Him according to the patriarchal order of families, each man being called to be the cohen (priest) of his family, such cohenim (priests) being called from amongst these men and their wives to lead congregations or assemblies of Israel as shammashim (deacons and deacoensses), zaqenim (elders and eldresses) and pastors (overseers), with other cohenim (priests) being called to serve as evangelists and shlichim (apostles).

The evening session concluded with a discussion initiated by Brother Ljungstrand on the two types of redemption to be found in Scripture and how they apply to the Remnant. The first, or ga'al, is the blood price paid by the Kinsman-Redeemer, the Lamb of Elohim (God), by which He legally redeemed those of the human race who would come to Him and accept His Sovereignty and Kingship. The second, or padan, is the final redemption of our bodies by power and by might which we still await.

Endnotes