Balaam: Prophet, Magician, and a Cautionary Tale

 

Balaam is one of the more enigmatic figures mentioned in Scripture. When reading through the Torah, it can feel jarring to move suddenly from the narrative of Moses and the children of Israel to the account of a wicked prophet—one who nonetheless hears directly from Yah. With so little background provided, Balaam’s story can be difficult to understand.

However, Balaam is far more than a random antagonist. Gaining a clearer picture of who he was and how he fell sheds important light on the rebuke Yeshua gave to the assembly at Pergamum:

“But I hold a few matters against you, because you have there those who adhere to the teaching of Bil‛am (Balaam), who taught Balaq (Balak) to put a stumbling-block before the children of Yisra’ĕl (Israel), to eat food offered to idols, and to commit whoring.”  (Revelations 2:14) 

 Balaam, the Prophet of Yah

At first glance, this section title may appear odd. Yet a careful reading of the Torah shows that Balaam was, at one time, a genuine servant of the Most High.

“And Bil‛am (Balaam) answered and said to the servants of Balaq (Balak), “Though Balaq (Balak) were to give me his house filled with silver and gold, I am unable to go beyond the word of יהוה my Elohim, to do less or more.” (Numbers 22:18)

Balaam openly declares that Yahweh is his Elohim and that he is bound to speak only what Yah commands. This is not the confession of a man devoted to foreign gods. Rather, Balaam presents himself as a prophet of Yah—approached by the Midianites and Moabites for the specific purpose of cursing Israel.

“And he said to them, ‘Spend the night here, and I shall bring back word to you, as יהוה speaks to me.’ … And Elohim said to Bil‛am (Balaam), ‘Do not go with them. You do not curse the people, for they are blessed.’ … And Bil‛am (Balaam) rose in the morning and said to the heads of Balaq (Balak), ‘Go back to your land, for יהוה has refused to allow me to go with you.” (Numbers 22:8-13) 

Here we see Balaam not only conversing with Elohim, but obeying Him. This raises an important question: Who was Balaam before this moment, and where did he come from? The Torah gives us little background. However, the Book of Jasher—though its authenticity is debated—offers intriguing insight into Balaam’s earlier life.

Balaam, Pharaoh’s Magician

The Book of Jasher records Balaam fleeing from the land of Cush to Egypt after Moses conquered the region and captured its capital city. Balaam, who was living there at the time, escapes and returns to Egypt.

“And Balaam the magician, when he saw that the city was taken, he opened the gate and he and his two sons and eight brothers fled and returned to Egypt to Pharaoh king of Egypt. They are the sorcerers and magicians who are mentioned in the book of the law, standing against Moses when the Lord brought the plagues upon Egypt.” (Jasher 73:28-29)     

Later, when Moses and Aaron confront Pharaoh, Jasher identifies the otherwise unnamed magicians of Exodus as Balaam and his household: 

“And when they had gone Pharaoh sent for Balaam the magician and to Jannes and Jambres his sons, and to all the magicians and conjurors and counsellors which belonged to the king, and they all came and sat before the king. And the king told them all the words which Moses and his brother Aaron had spoken to him, and the magicians said to the king, But how came the men to thee, on account of the lions which were confined at the gate? And the king said, Because they lifted up their rod against the lions and loosed them, and came to me, and the lions also rejoiced at them as a dog rejoices to meet his master. And Balaam the son of Beor the magician answered the king, saying, These are none else than magicians like ourselves.” (Jasher 79:27-30)

While Jasher is not canonical Scripture, its portrayal of Balaam as a leading magician aligns remarkably well with the biblical data we do have.

From Magician to Prophet

What follows is necessarily speculative, yet it is a reasonable conclusion drawn from the available texts. If Balaam truly served in Pharaoh’s court, then he personally witnessed the plagues, the defeat of Egypt’s gods, and the undeniable supremacy of Yah. This may explain Balaam’s later confession:

“There is no sorcery effective against Ya‛aqoḇ (Jacob), nor any divination against Yisra’ĕl (Israel).” (Numbers 23:23)

Scripture also explicitly contrasts Balaam’s former practices with his later prophetic role:

 “And when Bil‛am (Balaam) saw that it pleased יהוה to bless Yisra’ĕl (Israel), he did not go as at other times, to seek to use sorcery, but he set his face toward the wilderness. And Bil‛am (Balaam) lifted up his eyes and saw Yisra’ĕl (Israel) encamped according to their tribes. And the Spirit of Elohim came upon him.” (Numbers 24:1-2)

During the Exodus, many Egyptians left Egypt after witnessing Yah’s power firsthand:

“And a mixed multitude went up with them also…”(Exodus 12:38)

It is therefore not unreasonable to suggest that Balaam may have been part of this mixed multitude—abandoning his former ways, embracing the Elohim of Israel, and finding favor as a prophet among the nation. 

Returning to Old Ways

Balaam’s true test came when Midian and Moab sought his counsel once more. Though he initially resisted their offers of wealth and honor, his resolve eventually failed. While he refused to curse Israel outright, he instead instructed their enemies on how to cause Israel to curse themselves.

“And the people began to whore with the daughters of Mo’aḇ… and bowed down to their mighty ones.” (Numbers 25:1–3)

“Look, they are the ones who caused the children of Yisra’ĕl (Israel), through the word of Bil‛am (Balaam), to trespass against יהוה…” (Numbers 31:16)

The scheme succeeded—and Balaam paid the ultimate price:

“And they killed Bil‛am (Balaam) son of Be‛or with the sword.” (Numbers 31:8)

Conclusion: The Teaching of Balaam 

The story of Balaam stands as a tragic warning against returning to former sins and placing stumbling blocks before the people of Elohim. Yeshua’s words in Revelation echo this lesson, as do His warnings in the Messianic writings:

“But whoever causes one of these little ones who believe in Me to stumble, it is better for him that a millstone be hung around his neck, and that he be drowned in the depth of the sea.” (Matthew 18:6)

While Yeshua speaks specifically of children, the principle extends to those young in the faith. Balaam’s legacy reminds us that spiritual knowledge and past faithfulness do not exempt one from judgment when leading others astray. 

May we take these lessons to heart: to endure in faith, to resist returning to old ways, and to guard ourselves from becoming stumbling blocks to others.

P.S.

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Hanukkah: Zeal for The Torah in an Age of Assimilation

 

When most people hear ‘Hanukkah,’ they think of candles, oil, and celebration. But Hanukkah was born in a moment of crisis, when obedience to the Torah became illegal. Hanukkah is not first about light, it’s about loyalty. It asks a dangerous question: What happens when Elohim’s people are pressured to blend in?” The real enemy in the days of the Maccabees wasn’t just the Greek army. It was assimilation—Israelites choosing comfort over covenant, culture over Torah. That’s why Hanukkah still matters. Because we don’t live in a neutral culture either. We live in a world that is constantly trying to influence how we live. 

During that crucial time in Judah, men like Mattathias and Judah Maccabee stepped up, men who refused to negotiate obedience. Their zeal wasn’t reckless. It was covenant faithfulness under pressure. In today’s age, we’re not just remembering what they did. We’re asking whether we would have stood with them, and where assimilation may be challenging our obedience today

The Real Conflict Behind Hanukkah

When we think of Hanukkah, it’s easy to imagine a simple story: Jews versus Greeks. But Scripture and history show us something far more uncomfortable. The real conflict wasn’t only external, it was also internal. It was Torah faithfulness versus assimilation within Judah itself. Assimilation doesn’t mean abandoning faith overnight. It means slowly redefining obedience—treating the Torah as flexible, outdated, or optional. We’re told that lawless men arose from Israel and said, ‘Let us make a covenant with the nations.’ In other words, let’s blend in, so life will be easier.

“In those days there appeared in Israel transgressors of the Torah who seduced many, saying: 'Let us go and make a covenant with the Gentiles all around us; since we separated from them, many evils have come upon us.” (1 Maccabees 1:11)

This wasn’t forced at first. Many people willingly embraced Greek culture—gymnasiums, philosophy, and identity—because it promised acceptance and advancement. 

“Some from among the people promptly went to the king, and he authorized them to introduce the ordinances of the Gentiles. Thereupon, they built a gymnasium in Jerusalem according to the Gentile custom. They disguised their circumcision and abandoned the holy covenant; they allied themselves with the Gentiles and sold themselves to wrongdoing.” (1 Maccabees 1:13-15)

Assimilation always promises peace, but it quietly demands that obedience be surrendered. Once Torah was treated as optional, it didn’t take long before it was treated as offensive—and then criminal. And once assimilation had weakened Israel from within, it became very easy for Antiochus to enforce what many had already chosen.

Antiochus Didn’t Invent Apostasy – He enforced It

“Then the king wrote to his whole kingdom that all should be one people and abandon their particular customs. All the Gentiles conformed to the command of the king, and many Israelites delighted in his religion; they sacrificed to idols and profaned the sabbath.” (1 Maccabees 1:41-43)

It’s essential to understand that Antiochus did not instigate apostasy in Israel. He capitalized on it.  The pressure to abandon Torah didn’t start with a Greek king. It began when Elohim’s own people decided obedience was negotiable. Once a community weakens its commitment from the inside, it becomes easy for outside powers to impose what was once voluntary.

“The king sent letters by messenger to Jerusalem and to the cities of Judah, ordering them to follow customs foreign to their land; to prohibit burnt offerings, sacrifices, and libations in the sanctuary, to profane the sabbaths and feast days, to desecrate the sanctuary and the sacred ministers, to build pagan altars and temples and shrines, to sacrifice swine and unclean animals, to leave their sons uncircumcised, and to defile themselves with every kind of impurity and abomination; so that they might forget the law and change all its ordinances. Whoever refused to act according to the command of the king was to be put to death.” (1 Maccabees 1:44-50)

What was once optional became illegal. That’s the trajectory of assimilation. Assimilation prepares the ground for persecution. Compromise always invites control. When the Torah is treated as cultural instead of covenantal, it loses its protection. What we don’t defend, we eventually lose. And it was at this moment, when obedience was outlawed and compromise normalized, that one man refused to participate.

Mattathias: The Moment Zeal Ignited

“The officers of the king in charge of enforcing the apostasy came to the city of Modein to make them sacrifice. Many of Israel joined them, but Mattathias and his sons drew together. Then the officers of the king addressed Mattathias: “You are a leader, an honorable and great man in this city, supported by sons and kindred. Come now, be the first to obey the king’s command, as all the Gentiles and Judeans and those who are left in Jerusalem have done. Then you and your sons shall be numbered among the King’s Friends, and you and your sons shall be honored with silver and gold and many gifts.” But Mattathias answered in a loud voice: “Although all the Gentiles in the king’s realm obey him, so that they forsake the religion of their ancestors and consent to the king’s orders, yet I and my sons and my kindred will keep to the covenant of our ancestors. Heaven forbid that we should forsake the Torah and the commandments. We will not obey the words of the king by departing from our religion in the slightest degree.” As he finished saying these words, a certain Jew came forward in the sight of all to offer sacrifice on the altar in Modein according to the king’s order. When Mattathias saw him, he was filled with zeal; his heart was moved and his just fury was aroused; he sprang forward and killed him upon the altar. At the same time, he also killed the messenger of the king who was forcing them to sacrifice, and he tore down the altar.” (1 Maccabees 2: 15-25)

Scripture tells us that Mattathias burned with zeal. Not blind rage. Not panic. Zeal, deep covenant loyalty.  When he struck down the man and destroyed the altar, he was not inventing something new. He was walking in the footsteps of Phinehas (Numbers 25), defending the covenant when leadership had failed. Zeal is not an emotional outburst. Zeal is obedience when disobedience becomes normal. In that moment, Mattathias chose faithfulness over safety, covenant over comfort. This single act shattered the illusion that compromise was the only option. It reminded Israel that obedience was still possible. And then Mattathias did something just as important as the act itself: he called others to choose.

“Then Mattathias cried out in the city, “Let everyone who is zealous for the Torah and who stands by the covenant follow me!” (1 Maccabees 2:27)

Every generation hears this call in its own way. Not shouted from a mountain, but often whispered in moments of decision: Follow or blend in. Mattathias would not live long after this moment. But his call created something more than a rebellion; it created a leader.

Judah Maccabee: Faith Expressed Through Action

When Mattathias died, the movement didn’t die with him. It passed to his son, Judah, called ‘The Hammer.’  

“Then his son Judas, who was called Maccabeus, took his place. All his brothers and all who had joined his father supported him, and they gladly carried on Israel’s war.” (1 Maccabees 3:1-2)

Although they were outnumbered, outmatched, and opposed by trained forces with superior weapons. Judah understood something crucial: victory does not come from numbers or strength, but from faithfulness to Yahweh. 

“But when they saw the army coming against them, they said to Judas: “How can we, few as we are, fight such a strong host as this? Besides, we are weak since we have not eaten today.” But Judas said: “Many are easily hemmed in by a few; in the sight of Heaven there is no difference between deliverance by many or by few; for victory in war does not depend upon the size of the army, but on strength that comes from Heaven. With great presumption and lawlessness they come against us to destroy us and our wives and children and to despoil us; but we are fighting for our lives and our Torah. He will crush them before us; so do not fear them.” (1 Maccabees 3:17-22)

Before many battles, Judah prayed, fasted, and reminded the people of the Torah. This wasn’t just for show or strategy alone; it was submission. Judah would go on to reclaim and rededicate the Temple, restoring covenant order. 

A Warning for Every Generation

Hanukkah is not only a story about what happened long ago. It’s a warning written in history.  Every generation believes it can blend in safely—that compromise can be managed, controlled, and limited. But the story of Hanukkah shows us where that path leads. Assimilation doesn’t remain neutral; it always moves the line. Assimilation today doesn’t usually demand idols or pagan altars. It demands something quieter- silence instead of obedience, redefining instead of repentance, and comfort instead of covenant. The greatest threat to the Torah has rarely been persecution. It has almost always been compromise. This isn’t about pointing fingers or drawing lines around others. It’s about asking honest questions of ourselves:

• Where have we learned to explain away commandments?
• Where have we chosen acceptance over obedience?
• Where has blending in felt easier than standing firm?

Hanukkah does not begin and end with a battle or even with a miracle. It starts and ends with a choice. Zeal today does not usually look like open resistance, though it most certainly can. However, it often looks like keeping Shabbat when it costs convenience, teaching the Torah when it costs popularity, and obeying Yah when compromise would be easier. May we be found among those who keep the covenant. May the light of the Torah shine through our faithfulness. And may we have the courage to choose obedience, whatever the cost.

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Returning the Lost: The Deeper Meaning of Deuteronomy 22 and the Lost Sheep of Israel

 

The Torah gives us clear instructions on how to handle the lost possessions of a brother—a fellow Hebrew—as detailed in passages such as Deuteronomy 22:1–3.

“When you see your brother’s ox or his sheep straying away, you shall not hide yourself from them. Return them to your brother without fail. And if your brother is not near you, or if you do not know him, then you shall bring it to your own house, and it shall be with you until your brother seeks it, then you shall return it to him. And so you do with his donkey, and so you do with his garment, and so you do with whatever your brother loses, which he has lost and you have found. You are not allowed to hide yourself.” (Deuteronomy 22:1–3)

At the pshat level, this commandment teaches us to take responsibility for whatever is lost—whether it be an animal or an item. We are to guard it with integrity, honoring what is not ours and refusing to use it for selfish gain.

But the righteousness of this mitzvah does not end at the surface. The Torah is a living ocean whose depths are full of wisdom. When we look beneath the waves, a spiritual remez emerges—one that points to our responsibility toward our brothers and sisters in the faith.

The Remez Level: Returning the Lost Sheep

The surface meaning is easy to grasp, but the Torah is layered with spiritual fruit for those who look deeper. Notice again the first verse:

“When you see your brother’s ox or his sheep straying away, you shall not hide yourself from them…” (Deuteronomy 22:1)

Throughout Scripture, the people of Israel are repeatedly likened to sheep. Yeshua Himself declared:

“I was not sent except to the lost sheep of the House of Israel.” (Matthew 15:24)

If Israel is Yah’s flock, then this commandment also carries a spiritual responsibility:

When we see one of the sheep of Israel going astray, we must not hide ourselves.

We cannot assume “someone else” will intervene. We cannot close our eyes, avoid awkwardness, or decide it’s not our place. Yah has placed us exactly where we are for a reason.

When we see a brother or sister drifting—falling into sin, slipping into despair, leaving the faith, or walking away from Torah—it is not accidental. Yah has allowed you to see it so you may act.

To obey this commandment spiritually means to lovingly shepherd our brother or sister back to the flock, just as the prophets and apostles once did.

But the mitzvah goes even deeper.

Home Fellowship: Bringing the Lost Into Your House

The Torah continues:

“And if your brother is not near you, or if you do not know him, then you shall bring it to your own house, and it shall be with you until your brother seeks it…” (Deut. 22:2)

In the physical sense, if the owner is not nearby, you bring the animal or item into your home and care for it until it can be returned.

But spiritually?

If there is no congregation nearby…

If there is no shepherd to guide the lost sheep…

If the brother “is not near you” in location or time…

Then you are to bring him into your home.

This is the heart of home fellowship—opening your home as a place where the lost sheep of Israel can be nourished until they are restored to the Master Shepherd, our brother, Yeshua.

Yah, even foreshadowed this through Moshe, the brother with lost sheep:

“I shall raise up for them a Prophet like you out of the midst of their brothers. And I shall put My Words in His mouth, and He shall speak to them all that I command Him.” (Deut. 18:18)

 “And while He was still talking to the crowds, see, His mother and brothers stood outside, seeking to speak with Him. And one said to Him, “See, Your mother and Your brothers are standing outside, seeking to speak with You.” But He answering, said to the one who spoke to Him, “Who is My mother and who are My brothers?” And having stretched out His hand toward His taught ones, He said, “See My mother and My brothers! “For whoever does the desire of My Father who is in the heavens is My brother and sister and mother.” (Matthew 12:46-50)

Our homes become sanctuaries where His words are spoken and His presence is welcomed. They become places where wandering sheep find refreshment, healing, and direction.

This was exactly how the early disciples lived:

“Day by day, continuing with one mind in the Set-apart Place, and breaking bread from house to house… praising Elohim… and the Master added to the assembly those who were being saved.” (Acts 2:46–47)

The early assembly grew because Messianics opened their homes, not because they had perfect teaching or polished sermons. They simply practiced hospitality, broke bread, studied Torah, and allowed the Ruach to move.

Many today feel unqualified to open their home—fearful, nervous, or convinced they aren’t “knowledgeable enough.” But Yah does not require perfection.

You do not need to be a Torah scholar.

You do not need a formal study.

You do not need a worship team.

Simply reading the Torah portion together is enough. Conversation will flow naturally. Worship will rise spontaneously.

And long after people forget what you taught, they will remember how you made them feel.

Hospitality is one of the most powerful tools Yah has given us to restore the lost sheep of the House of Israel.

Conclusion: Returning What Belongs to Our Brother

The commandment to return a lost animal or item teaches far more than simple responsibility. It reveals Yah’s heart for His people:

We are our brother’s keeper.

When we see a brother or sister wandering from the flock, we must not hide ourselves. Yah calls us to act, to guide, to care, and—when needed—to open our homes.

In doing so, we participate in the work of the Good Shepherd, returning His wandering sheep until He comes again.

 P.S.

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The Beauty of Sacrifice: Torah, Messiah, and the Coming Kingdom

 

For much of the modern world, the sacrificial system described in the Torah is neither fully understood nor rightly appreciated. Growing up, I was often taught that sacrifices were nothing more than an archaic, even barbaric, practice that ended with the death of the Messiah. Yet, as my understanding of the Scriptures has deepened, I have come to see the sacrificial system in a very different light. Rather than something to be tarnished or discarded, I now see it as a beautiful means of reconciliation with Yah—a sacred meal shared in His presence.

I have also come to realize that the idea of the sacrificial system being “done away with” is not scriptural, but rather a tendril of Christian theology that lingered in my thinking for far too long. While there is still much to learn and unlearn, I believe it is prudent to begin by biblically defining what the sacrifices truly meant. From there, we will examine evidence that the disciples themselves continued to make sacrifices after the ascension of Yeshua, and finally, we will consider the prophecies that point to the continuation of sacrifices in the millennial reign of Messiah.

Defining the Sacrifices (Torah foundation)

When we first read about the sacrificial system in the Torah, it can feel foreign to our modern minds. Yet, when we look closely, we see that sacrifices were never meant to be taken as primitive or barbaric rituals; they were acts of worship, thanksgiving, and covenant fellowship with Yah.

Detailed in Leviticus 1-7, Yah describes the various types of offerings:

•  The burnt offering (the olah, Leviticus 1) represented complete devotion as the whole animal (after it was slaughtered) ascended in smoke to the creator. 
• The grain offering (the minhah, Leviticus 2) was from the works of the hand, symbolizing gratitude and dedication. 
• The peace offering (the shelamim, Leviticus 7:11-33) centered around fellowship, as it involved sharing a meal with Yah, the priest, and the family that brought the offering. Creating a picture of communion with Elohim Himself. 
• The sin offering (the hattat, Leviticus 6:25-30) and the guilt offering (the asham, Leviticus Leviticus 7:1-7) provided cleansing for sin and restitution when wrong had been done. 

Together, these offerings deliver a complete depiction of reconciliation and relationship.

The sacrificial system was not only about atonement but about sharing life with Yah. We see this powerfully in Exodus 24:4–11, when Israel confirmed the covenant with blood and then ascended the mountain to eat and drink in Yah’s presence.

“And Mosheh wrote down all the Words of יהוה, and rose up early in the morning, and built a slaughter-place at the foot of the mountain, and twelve standing columns for the twelve tribes of Yisra’ĕl. And he sent young men of the children of Yisra’ĕl, and they offered ascending offerings and slaughtered slaughterings of peace offerings to יהוה of bulls. And Mosheh took half the blood and put it in basins, and half the blood he sprinkled on the slaughter-place. And he took the Book of the Covenant and read in the hearing of the people. And they said, “All that יהוה has spoken we shall do, and obey.” And Mosheh took the blood and sprinkled it on the people, and said, “See, the blood of the covenant which יהוה has made with you concerning all these Words.” And Mosheh went up, also Aharon, Naḏaḇ, and Aḇihu, and seventy of the elders of Yisra’ĕl, and they saw the Elohim of Yisra’ĕl, and under His feet like a paved work of sapphire stone, and like the heavens for brightness. Yet He did not stretch out His hand against the chiefs of the children of Yisra’ĕl! And they saw Elohim, and they ate and drank.” (Exodus 24:4–11)

Sacrifice was the doorway to fellowship. Likewise, Deuteronomy 12:5–7, 17–18 emphasizes that offerings were to be brought to “the place Yah chooses,” where His Name dwells, and that Israel was to rejoice as they ate before Him. This reveals that sacrifices were not grim duties but joyful covenant meals.

“but seek the place which יהוה your Elohim chooses, out of all your tribes, to put His Name there, for His Dwelling Place, and there you shall enter. “And there you shall take your ascending offerings, and your slaughters, and your tithes, and the contributions of your hand, and your vowed offerings, and your voluntary offerings, and the firstlings of your herd and of your flock. “And there you shall eat before יהוה your Elohim, and shall rejoice in all that you put your hand to, you and your households, in which יהוה your Elohim has blessed you.” (Deuteronomy 12:5–7)

“You are not allowed to eat within your gates the tithe of your grain, or of your new wine, or of your oil, or of the firstlings of your herd or your flock, or of any of your offerings which you vow, or of your voluntary offerings, or of the contribution of your hand. “But eat them before יהוה your Elohim, in the place which יהוה your Elohim chooses, you and your son and your daughter, and your male servant and your female servant, and the Lĕwite who is within your gates. And you shall rejoice before יהוה your Elohim in all that you put your hands to.” (Deuteronomy 12:17-18)

The rhythm of life was also tied to offerings. In Numbers 28–29, Yah commanded daily sacrifices, Sabbath offerings, and festival offerings. This created a sacred calendar where all of life—days, weeks, months, and years—were marked by communion with Him. And yet, Yah always emphasized the heart behind the sacrifices. Psalm 51:15–19 reminds us that He desires a broken and contrite spirit above ritual. Sacrifices were never meant to be empty motions but outward signs of inward devotion.

“O יהוה, open my lips, And that my mouth declare Your praise. For You do not desire slaughtering, or I would give it; You do not delight in ascending offering. The slaughterings of Elohim are a broken spirit, A heart broken and crushed, O Elohim, These You do not despise. Do good in Your good pleasure to Tsiyon (Zion); Build the walls of Yerushalayim (Jerusalem). Then You would delight in slaughterings of righteousness, In ascending offering and complete ascending offering; Then young bulls would be offered on Your slaughter-place.” (Psalms 51:15-19)

Sacrifices after Yeshua’s Ascension (disciples’ practice)

Many today assume that sacrifices ended with the resurrection of Yeshua, yet the Scriptures show otherwise. The disciples continued to participate in the Temple services, which included the sacrificial system, seeing no contradiction between Yeshua’s atonement and the ongoing worship commanded in the Torah.

In Acts 2:46, we read that the followers of the Messiah were at the Temple daily, showing that the Temple was not merely a backdrop; it was the center of Israel’s worship, and sacrifices were part of that daily rhythm.

“And day by day, continuing with one mind in the Set-apart Place, and breaking bread from house to house, they ate their food with gladness and simplicity of heart…” (Acts 2:46)

Similarly, Acts 3:1 records Peter and John going to the Temple “at the hour of prayer,” which was tied directly to the daily Tamid offering, Exodus 29:38-42 and Numbers 28:3-8. Their worship life remained intertwined with the sacrificial system.

“And Kĕpha (Peter) and Yoḥanan (John) were going up to the Set-apart Place at the hour of prayer, the ninth hour.” (Acts 3:1)

“And you shall say to them, ‘This is the offering made by fire which you bring to יהוה: two male lambs a year old, perfect ones, daily, a continual ascending offering. The one lamb you prepare in the morning, and the other lamb you prepare between the evenings, with one-tenth of an ĕphah of fine flour as a grain offering mixed with one-fourth of a hin of pressed oil, a continual ascending offering which was offered at Mount Sinai for a sweet fragrance, an offering made by fire to יהוה, and its drink offering, one-fourth of a hin for each lamb. Pour out the drink to יהוה as an offering in the set-apart place. And the other lamb you prepare between the evenings. As the morning grain offering and its drink offering, you prepare it as an offering made by fire, a sweet fragrance to יהוה.” (Numbers 28:3-8)

Perhaps the most striking example comes in Acts 21:20–26. When Paul returned to Jerusalem, James encouraged him to prove that he was Torah-observant by participating in a Nazirite vow, which required sacrifices (Numbers 6). Paul not only agreed but paid the expenses for others to do so as well. This was after Yeshua’s ascension, clear proof that the apostles did not view sacrifices as abolished.

Paul himself testifies in Acts 24:17–18 that he came to Jerusalem “to bring kind deeds and offerings.” The Greek word here (prosphora) is the same used elsewhere for sacrificial gifts. Even decades after Messiah’s resurrection, Paul was still participating in the sacrificial life of Israel.

“And after many years I came to bring kind deeds to my nation and offerings…” (Acts 24:17-18)

This practice was not isolated. Luke 24:53, Acts 5:42, and other passages show the disciples continually in the Temple, teaching and worshiping. The Jewish historian Josephus records that sacrifices continued in Jerusalem until 70 CE, and there is no evidence that the early Messianic believers separated themselves from this system. Instead, they saw Messiah’s atonement in heaven and the Temple sacrifices on earth as distinct but complementary realities.

“And they, having bowed down to Him, returned to Yerushalayim (Jersualem) with great joy, and were continually in the Set-apart Place praising and blessing Elohim. Amĕn.” (Luke 24:52-53)

“And daily in the Set-apart Place, and in every house, they did not cease teaching and bringing the Good News: יהושע the Messiah!” (Acts 5:42)

Sacrifices in the Millennial Reign (future prophecy)

Looking forward, the prophets make it clear that sacrifices will not only return but will flourish in the Messianic Kingdom. Far from being abolished, the sacrificial system is prophesied as part of Messiah’s reign when He restores all things.

Ezekiel 40–48 gives a breathtaking vision of a future Temple, with Yah’s glory returning to dwell within it. In Ezekiel 43:18–27; 45:16-17; 46:4–15, we read detailed instructions for burnt offerings, peace offerings, and festival sacrifices. These are not shadows of the past but promises of the future. Under Messiah’s reign, sacrifices will once again serve as covenantal expressions of worship and fellowship.

“All the people of the land are to give this contribution to the prince in Yisra’ĕl (Israel). “And on the prince are the ascending offerings, and the grain offerings, and drink offerings, at the festival, the new moons, the sabbaths – in all the appointed times of the house of Yisra’ĕl. He is to prepare the sin offering, and the grain offering, and the ascending offering, and the peace offerings to make atonement for the house of Yisra’ĕl.” (Ezekiel 45:16-17)

The prophet Isaiah 56:6–7 declares that foreigners who join themselves to Yah will bring offerings, and their sacrifices will be accepted on His altar. This is directly tied to Yeshua’s words when He called the Temple a “house of prayer for all nations.”

“Also the sons of the foreigner who join themselves to יהוה, to serve Him, and to love the Name of יהוה, to be His servants, all who guard the Sabbath, and not profane it, and are holding onto My covenant – them I shall bring to My set-apart mountain, and let them rejoice in My house of prayer. Their ascending offerings and their slaughterings are accepted on My slaughter-place, for My house is called a house of prayer for all the peoples.” (Isaiah 56:6-7)

“And He was teaching, saying to them, “Has it not been written, ‘My House shall be called a house of prayer for all nations’?  But you have made it a ‘den of robbers.’” (Mark 11:17)

Similarly, Zechariah 14:16–21 foretells all nations ascending to Jerusalem to keep Sukkot, and even the cooking pots will become set-apart, language of sacrificial service.

“And it shall be that all who are left from all the nations which came up against Yerushalayim, shall go up from year to year to bow themselves to the Sovereign, יהוה of hosts, and to celebrate the Festival of Sukkot. “And it shall be, that if anyone of the clans of the earth does not come up to Yerushalayim to bow himself to the Sovereign, יהוה of hosts, on them there is to be no rain. And if the clan of Mitsrayim does not come up and enter in, then there is no rain. On them is the plague with which יהוה plagues the nations who do not come up to celebrate the Festival of Sukkot. This is the punishment of Mitsrayim and the punishment of all the nations that do not come up to celebrate the Festival of Sukkot. In that day “SET-APART TO יהוה” shall be engraved on the bells of the horses. And the pots in the House of יהוה shall be like the bowls before the slaughter-place. And every pot in Yerushalayim and Yehuḏah shall be set-apart to יהוה of hosts. And all those who slaughter shall come and take them and cook in them. And there shall no longer be a merchant in the House of יהוה of hosts, in that day.” (Zechariah 14:16–21)

In Isaiah 66:20–23, we see nations bringing offerings to Jerusalem, while Sabbath and new moon observances continue in the Kingdom.

“And they shall bring all your brothers as an offering to יהוה out of all the nations, on horses and in chariots and in litters, on mules and on camels, to My set-apart mountain Yerushalayim,” declares יהוה, “as the children of Yisra’ĕl bring an offering in a clean vessel into the House of יהוה. “And from them too I shall take for priests – for Lĕwites,” declares יהוה. “For as the new heavens and the new earth that I make stand before Me,” declares יהוה, “so your seed and your name shall stand. “And it shall be that from New Moon to New Moon, and from Sabbath to Sabbath, all flesh shall come to worship before Me,” declares יהוה.” (Isaiah 66:20–23)

Malachi 3:1–4 looks to a time when the Levites will be purified so that “the offering of Judah and Jerusalem will be pleasing as in days of old.” This shows that sacrifices are not abolished but purified and perfected under Messiah.

“See, I am sending My messenger, and he shall prepare the way before Me. Then suddenly the Master you are seeking comes to His Hĕḵal, even the Messenger of the covenant, in whom you delight. See, He is coming,” said יהוה of hosts. “And who is able to bear the day of His coming, and who is able to stand when He appears? For He is like the fire of a refiner, and like the soap of a launderer. “And He shall sit as a refiner and a cleanser of silver. And He shall cleanse the sons of Lĕwi, and refine them as gold and silver, and they shall belong to יהוה, bringing near an offering in righteousness. “Then shall the offering of Yehuḏah and Yerushalayim be pleasant to יהוה, as in the days of old, as in former years.” (Malachi 3:1–4)

Even the Brit Ḥadashah affirms this vision. Hebrews 8–10 does not teach that sacrifices were abolished, but that Yeshua’s offering in the heavenly Temple is the ultimate atonement, for a once devoiced Israel. Earthly sacrifices continue to serve as covenant expressions, purified under His reign, while His heavenly priesthood secures eternal redemption for all those who endure until th end.

Conclusion: A Covenant Meal with Yah

From the Torah to the Apostles to the Prophets, the testimony is consistent: sacrifices were never abolished. They were, and will continue to be, a means of worship, fellowship, and covenant renewal with Yah. In Messiah Yeshua, we see their fullest meaning—not as barbaric relics of the past, but as sacred expressions of reconciliation, thanksgiving, and joy.

The sacrificial system teaches us that Yah desires to eat with us, to dwell with us, and to share life with us. Far from being obsolete, sacrifices point us to the eternal reality of Messiah’s reign, when all nations will worship in unity, bringing offerings of praise and thanksgiving to the King.

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Are the Danes Descended from the Tribe of Dan?

 

The Danes and the Tribe of Dan: A Lost Connection?

One of the enduring mysteries of biblical history is the fate of the “lost ten tribes of Israel,” who were carried into exile by the Assyrian Empire in 722 BCE. The prophets declared that although Israel would be scattered, they would not be forgotten:

“Yet the number of the children of Yisra’ĕl shall be as the sand of the sea, which is not measured nor counted. And it shall be in the place where it was said to them, ‘You are not My people,’ they shall be called, ‘You are the sons of the living Ěl.’” (Hosea 1:10)

Among these tribes was Dan, whose name means “Judge” in Hebrew. The tribe was associated with justice, judgment, and the scales of law. One of its most famous members was Samson, the mighty deliverer of Israel. But Dan was also unique in another respect: it was a coastal tribe with a strong tradition of seafaring.

“Gil‛aḏ remained beyond the Yardĕn, and why did Dan remain on ships? Ashĕr continued at the seashore, and remained by its landing places.” (Judges 5:17)

This nautical characteristic may provide a key clue to the tribe’s later migrations.

Tribal Traits: The Serpent’s Trail

When Jacob blessed his sons, he spoke of Dan in unusual terms:

“Dan rightly rules his people as one of the tribes of Yisra’ĕl. Dan is a serpent by the way, an adder by the path, that bites the horse’s heels so that its rider falls backward. I have waited for your deliverance, O יהוה!” (Genesis 49:16–18)

Some interpreters see in this imagery the idea of Dan leaving a “trail” wherever they went, much like a serpent leaves its track in the dust. Indeed, throughout Scripture, we see Dan renaming conquered places after their forefather:

“They called the name of the city Dan, after the name of Dan their father, who was born to Yisra’ĕl.” (Judges 18:29; Joshua 19:47)

“They encamped in Qiryath Ye‛arim… therefore they call that place Maḥanĕh Ḏan to this day.” (Judges 18:12)

If this was their habit in the land of Israel, might they not have done the same wherever they traveled in exile? This may explain the curious prevalence of “Dan” in the names of major rivers in Europe: the Danube, Dniester, Dnieper, Don, and Donets.

Dan and the Sea Peoples

Being a seafaring tribe, Dan likely interacted with the Phoenicians, the great maritime traders of the ancient world. Archaeology shows that the Phoenicians ventured as far as the British Isles to obtain tin from Cornwall. Herodotus, the Greek historian, wrote:

“The Cassiterides, from which tin comes to us, lie in the sea beyond the Pillars of Heracles.” (Histories, 3.115)

If the Phoenicians knew the British Isles, could Dan have journeyed with them? Such voyages may explain the echoes of Dan found in Celtic and Scandinavian traditions.

 

The Tuatha Dé Danann

Irish legend tells of the Tuatha Dé Danann, a mysterious people who arrived in Ireland by sea. They brought treasures, advanced knowledge, and the role of law-givers to the early Irish. They were remembered as supernatural culture-bringers.

Some researchers propose that the Tuatha Dé Danann were in fact the Tribe of Dan remembered through myth. The name itself is telling: “Danann” may share the same root as Dan, suggesting “the people of Dan.”

Among their treasures was the Stone of Scone (or Stone of Destiny), later used in the coronation of Scottish and British monarchs. Some even claim it was Jacob’s pillow stone, upon which he dreamed of angels ascending and descending.

"And he came upon a place and stopped over for the night, for the sun had set. And he took one of the stones of that place and put it at his head, and he lay down in that place to sleep. And he dreamed and saw a ladder set up on the earth, and its top reached to the heavens, and saw messengers of Elohim going up and coming down on it." (Genesis 28:11-12)

 

Denmark: The Land of the Danes

The most direct link may be Denmark itself, whose name literally means “the borderland of the Danes.” According to tradition, it was named after a legendary King Dan. The resonance with the biblical tribe of Dan is hard to overlook.

If Dan left their mark on rivers, regions, and legends across Europe, could Denmark represent one of their final destinations?

Conclusion: Scattered Yet Not Lost

The Scriptures remind us that although the tribes were scattered, they would one day be remembered and restored. The possible connection between the Danes of northern Europe and the Tribe of Dan illustrates how prophecy, history, and folklore may intertwine.

Whether through rivers named Dan, Irish legends of the Tuatha Dé Danann, or the very name of Denmark, the serpent’s trail of Dan may still be winding through history — waiting for the day when all Israel is gathered once again.

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