Cornerstone
This study is to consider the importance of Shim`on Keefa’s references to the Cornerstone, and in particular:
Who was Shim`on bar Yonah called Keefa? p.1;
To whom were the references made p.1;
Who or what was the Cornerstone? p.4;
What is the relevance to Believers? p.5;
References and Credits p.7:
Shim`on who was called Keefa, sent these letters (1 Pt. & 2Pt.) to the Jewish assemblies throughout the Diaspora. Shim`on was not renamed Keefa, but was used as a nickname. It was very common in Judaism for people to have the same name, so it was important that some form of distinction be made between them. Indeed, several of the Master Yahusha’s followers were so distinguished: Shim`on bar Yonah called Keefa/ Shim`on called Kenanaia; Ya`akob bar Zavdai called bar Ragshi/ Ya`akob bar Alpheus called Thadai; Mariam the Master’s Mother/ Mariam Magdalitha.
“He said to them,’ But who do you say that I am?’ Shim`on Keefa answered, ‘You are the Messiah, the Son of the living `Eloakh’. Yahusha answered him, ‘Blessed are you, Shim`on bar Yonah, for flesh and blood has not revealed this to you, but my Father who is in heaven.’ I also tell you that you are Keefa, and on this rock I will build my assembly, and the gates of She`ol will not prevail against it.” (Matt. 16:15-18). Much has been made of this ‘naming ceremony’ when the Master Yahusha first gave Shim`on bar Yonah the nickname of Keefa. Upon what was the Assembly to be built: Keefa or the Master? I believe that it is built upon the declaration of Keefa, revealed to him by HaRuach, that the Master Yahusha was indeed the long-expected Messiah of `Eloakh and called Him bar `Eloakh.
The letters were most probably dictated to John Marcus who acted as Keefa’s amanuensis. John Marcus would have written in Hebrew or Aramaic to the various assemblies depending upon their locality, but not in Greek.
In this passage under consideration, Keefa draws a distinction between two differing types of Jews: namely the Messianic Remnant and the Orthodox. This is evident in the Hebraic structure of both letters and in particular this passage and the quotes from the Tanakh.
“But you are a chosen race, a royal priesthood, a set apart nation, a people for `Eloakh’s own possession, that you may show forth the excellencies of Him who called you out of darkness into His marvellous light: who in time past were no people, but now are `Eloakh’s people, who had not obtained mercy, but now have obtained mercy.” (1 Pt. 2:9, 10).
“They have moved me to jealousy with that which is not `El; They have provoked me to anger with their vanities: I will move them to jealousy with those who are not a people; I will provoke them to anger with a foolish nation.” (Deut. 32:21). These two verses are usually quoted to show that Yahuah will raise up Gentiles to replace the Jews as His own people (Replacement Theology). This cannot be any further from the truth. Yahuah has not called all Gentiles out of darkness, but only those who have accepted His salvation through His Son, the Messiah Yahusha. Likewise, it is only those Jews who have also accepted His salvation through His Son, the Messiah Yahusha that have been called out of the darkness.
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It is only this combination of believing Jews and believing Gentiles that can truly be called His people. These people separately and together, have never been called a nation or a singular people.
To those Jews who have rejected His salvation, Yahuah has had to turn His back against them, as He did to His Son on the Cross, “At the ninth hour Yahusha cried with a loud voice, saying, ‘Elohi, Elohi, lama shavakhtani?’ which is, being interpreted, ‘My `El. My `El, why have you forsaken me?’” (Mark 15:34). “They have moved me to jealousy with that which is not God; They have provoked me to anger with their vanities: I will move them to jealousy with those who are not a people; I will provoke them to anger with a foolish nation.” (Deut. 32:21). Yahuah has never utterly rejected His Son and likewise not the Jewish people. Yet for a short time, He can no longer call them His people, “True; by their (the Jewish Nation) unbelief they were broken off, and you (Gentiles) stand by your faith. Do not be conceited, but fear; They (the Jewish Nation) also, if they do not continue in their unbelief, will be grafted in, for `Eloakh is able to graft them in again.” (Rom. 11:20, 23).
In fact, Sha`ul may be alluding to this passage when he says, “…Did `Eloakh reject His people? May it never be! For I also am an Yisra`elite, a descendant of Abraham, of the tribe of Binyamin…did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy…if by any means I may provoke to jealousy those who are my flesh, and may save some of them.” (Rom. 11:1, 11, 14). Sha`ul, although a Jew, counted himself as one of the non-people to provoke his unbelieving brothers and sisters.
“For I do not desire, brothers, to have you ignorant of this mystery, so that you will not be wise in your own conceits, that a partial hardening has happened to Yisra`el, until the fullness of the Gentiles has come in, and so all Yisra`el will be saved. Even as it is written, ‘There will come out of Tziyon the Deliverer, And He will turn away ungodliness from Ya`akov.’” (Rom. 11:25, 26 cf Psa. 14:7; 53:6; Isa. 59:20, 21).
“but to the contrary, when they saw that I had been entrusted with the Good News for the uncircumcision, even as Keefa with the Good News for the circumcision (for he who appointed Keefa to the apostleship of the circumcision appointed me also to the Gentiles);” (Gal. 2:7, 8). HaRuach had Sha`ul’s ministry primarily to the Gentiles in the Diaspora, although it was probable that Jews also heard him preach and that he most likely wrote the Letter to the Messianic Hebrews. Similarly, Keefa’s ministry was to the Jews of the Diaspora, but also involved Gentiles. In the often-quoted account of the conversion of the Gentile Centurion, Cornelius (Acts 10:1-48), it is probable that he was already a Yahuah-fearing man, who must have attended synagogue in Caesarea as tradition holds that he donated large funds for the local synagogue. It would be from where he would have had a gained a reasonable knowledge of the Tanakh.
v2 – “as newborn babes, long for the pure milk of the Word, that you may grow thereby,” Keefa was not saying that his audience were newly converted Believers, but that they must crave the Living Word as new-born babies crave milk. They must desire it as though their very life depends upon it.
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v3 – “if indeed you have tasted that Yahuah is gracious:” Keefa continues the food theme when he first wants to distinguish between the two sets of Jewish people, those who have tasted (Believers) and, by inference, those who have not tasted (non-Believers). This is the first Tanakh quote of this passage, “Oh taste and see that Yahuah is good…” (Psa. 34:9a(8a)), and refers to being saved, “…Blessed is the man who takes refuge in Him.” (Psa. 34:9b(8b)).
It is typical of the LXX that habitually translates YHWH as kurios and is taken up by the Renewed Covenant translators as LORD. The Peshitta keeps this as YHWH and translators correctly use this with no translation.
The following section, is a often repeated theme of Keefa: the cornerstone and capstone (cf Mark 12:10; Matt. 21:42-46; Acts 4:8-13)
v4 – “coming to Him, a Living Stone, rejected indeed by men, but chosen by `Eloakh, precious.” Just as Keefa describes the Master Yahusha as the eternal, Living Word (1Pt. 1:23, 25), he now describes Him as a Living Stone.
ζῶντα #G2198 zonta – (Aram. hayya) living. This is a present active participle meaning is living a will go on living.
λίθον #G3037 lithon – (Aram. Keefa) stone that has been dressed and ready to be used.
The Master Yahusha was not rejected by Gentiles, “He was in the world, and the world was made through Him, and the world did not recognize Him.” (John 1:10), but by the Jewish people, “He came to His own, and those who were His own did not receive Him.” (John 1:11). One cannot reject that which one has no knowledge or experience. Apart from a minute sample of Yahuah-fearing Gentiles, the non-Jewish people would have had very little exposure to the Master Yahusha and Tanakh.
v5 – “You also, as living stones, are built up as a spiritual house, to be a set apart priesthood, to offer up spiritual sacrifices, acceptable to `Eloakh through Yahusha the Messiah.” Those who have already put their trust in `Eloakh, are as the Messiah, living stones. This is the same phrase that describes and all that He is, so will be those who are saved. These are born-again of HaRuach and are spiritual beings, being built up for service to the Messiah.
Like Shim`on bar Yonah who, after HaRuach revealed who the Master Yahusha really was and his declaration of faith, anyone who so believes and declares openly in the Master Yahusha bar `Eloakh, can be called Living Stones.
During the Master Yahusha’s triumphal entrance into Yerushalayim prior to His crucifixion, the Pharisees want Him to rebuke His followers because of their exultation of Yahuah `Elohiym. “He answered them, ‘I tell you that if these were silent, the stones would cry out.’” (Luke 19:40). In order that the King of the Universe be so honoured, the Master Yahusha indicated what would appear to be lifeless stones that shall burst for into praise. Kreider’s research shows that during the opening centuries of this Common Era, the Believers scattered throughout the known world were subject to continual persecution. Thus, it was difficult to openly evangelize: they had to keep vocally silent. Nevertheless, their everyday lives were lived in such a way that it reflected the very character of Yahuah as revealed through the life of the Master Yahusha (Kreider p. 99).
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For anyone who has been to HaKotel HaMa’aravi (Western Wall) in Yerushalayim, will tell of the magnificent stone blocks, of the very precise fit to those still standing. It is a testament to the fabulous skill of the craftsmen who made them. These huge stones may not be vocal, but their beauty is a clear reflection upon the lives of these craftsmen, as such care and dedication, indeed it could be said of love for Yahuah `Elohiym, shouts out His praise. So, too, were the very early Believers, set as living stones, to show the love of Yahuah through the Master Yahusha, in their lives. In this, the 21st. Century, persecution is mounting against Believers, and shortly it can be envisaged that preaching the Good News of Yahuah’s salvation through His Son, will try to be silenced. Therefore, as living stones, it is incumbent that Believers’ lives reflect Yahuah’s glory, so that, ‘…what the soul is in the body, this is what Christians are in the world.’ (Kreider p.99 quoting The Epistle to Diognetus).
ἱεράτευμα #G2406 hee-ra-too-mah – priesthood. This is a unique Renewed Covenant word used only here and in v9 and is the word used by the LXX only in Exod. 19:6 and Exod. 23:22. It would have been familiar to Jews but not to Gentiles who have no grounding in the Tanakh. It is the role of priests to offer up spiritual sacrifices. That is Believers are called to offer themselves, “Therefore I urge you, brothers, by the mercies of `Eloakh, to present your bodies a living sacrifice, set apart, acceptable to `Eloakh, which is your spiritual service… so that you may prove what is the good and acceptable and perfect will of `Eloakh.” (Rom. 12:1, 2).
v6 – “For it is said in Scripture, ‘Behold, I lay in Tziyon a chief cornerstone, elect, precious: He who believes in Him will not be put to shame.’” (cf Isa. 28:16).
v7 – “For you therefore who believe is the honour, but for such as are disobedient, ‘The stone which the builders rejected, Has become the chief Cornerstone,’” (cf Psa. 118:22). This Cornerstone is that which is placed at the extreme corner and is used as the very first dressed stone in the foundation, from which every other stone get their reference.
v8 – “and, ‘A stone of stumbling, and a rock of offense. ‘For they stumble at the word, being disobedient, whereunto also they were appointed.’” (cf Isa. 8:14). For the non-Remnant Jews who have rejected Yahuah’s provision of salvation through His Son, the Stone that was rejected has become a huge boulder. As it should not be possible to miss the obvious stumbling block, it should not be possible to miss the evidence for Yahuah’s provision, yet they did.
“Yahusha said to them, ‘Did you never read in the Scriptures, ‘The stone which the builders rejected, The same was made the head of the corner. This was from `Eloakh. It is marvellous in our eyes?’” (Matt. 21:42). The Master asked the rhetorical question about the Stone. This passage is taken from Psa. 118:22, 23 that forms part of the Hallel sung continuously throughout the Aliyah of pilgrims to Yerushalayim, especially on the three major feasts of Pesakh, Shavu`ot and Sukkot. “The stone (e-ben) which the builders rejected has become the head of the corner (pi-nar). This is Yahuah’s doing. It is marvellous in our eyes.” (Psa. 118: 22, 23).
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#H3988 1.A.i. מָאַס ma`ac ma-ers rejected is more commonly translated as 1.A.ii. despise, abhor or become loathsome.
“therefore, thus says the Yahuah `Elohiym, Behold, I lay in Tziyon for a foundation a stone (`eh-ben), a tried stone (`eh-ben), a precious corner–stone (pi-nar)of sure foundation: he who believes shall not be in haste.” (Isa. 28:16).
#H68 1.B.i. אֶבֶן `eh-ben, stone
#H6438 פִּנָּה pi-nar corner, chieftain, ruler, bulwark.
The odd cut stone #H68 1.B.i. אֶבֶן `eh-ben was rejected for the foundation. The builders later realise that it is, in fact, a perfect fit for the major part of the arch, the capstone #H6438 פִּנָּה pi-nar corner. The word ‘stone’ is inferred in the above verse and can be used to describe a chieftain, ruler or bulwark.
“I am the Alep and the Taw, the First and the Last, the Beginning and the Completion” (Rev. 22:13 AENT). The ת Alep (Aleph)/ אֵ Taw (Tav) can be found inserted throughout Scripture but never translated from Gen. 1:1 right up to virtually the end as found in this verse from Revelations. It is deemed to represent the Messiah (Sanford). Therefore consider:
ת Alep (Aleph)/ `e-ben/Foundation/Beginning;
אֵ Taw (Tav)/ pi-nar/Capstone/Completion.
#H68 1.B.i. אֶבֶן #H68 `eh-ben stone. In ancient Hebrew text, this is represented by ox-tent-seed. The ox – strength, father, the tent – building, house, seed – beginning. ~1037-C(N).
As a side issue, the pictograph depicting the sprouting seed is that what is commonly used in the 21st. Century to depict the human spermatozoon. How could an ancient, pre-Bronze Age people know how or what to draw the microscopic human spermatozoon, that was only discovered in the late 18th. Century?
אֶבֶן #H68 *9 `eh-ben – stone ~1037-C(N) ox head (strength, father)/tent (building, dwelling, house/sprouting seed (beginning and continuation) – the building of a family represented by a father and a son in their home.
בֵּן #H1121 *254 bane – son +אָב #H1 *4a ab – father. The father/son relationship is what a home, dynasty or Kingdom is found upon. Therefore, strong stone is that which is used to lay the foundation of a building, is a combination of the work done by the Father and the Son.
However, אֶבֶן `eh-ben comes from the same Hebraic root as בֶן #H1121 ben son. Therefore, to a Hebraic mind, there is an automatic association between the stone as a foundation of a building, the son as being the foundation of a dynastic house and the Son, Messiah Yahusha, being the Living Stone foundation of the spiritual house, from whom all subsequent living stones find their reference.
The `eh-ben was identified as King Dawid. Here, his father and brothers did not consider him when Sh`mu`el came to anoint the new king. He was probably despised as being Yishai’s son, but not of the mother of his other brothers. Only when Shemu`el anointed Dawid did his family accept him. Nevertheless, as with all types, Dawid was a shadow of and fell short of the anti-type, the Messiah.
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The term ‘builders’ came to be applied by and to the religious authorities themselves. Hence, when the authorities and more importantly, the people heard this, they would know to whom the Master was referring. However, the Master was also referring to Yahuah and that He was prophesising His own rejection, “He was despised, and rejected by men; a man of suffering, and acquainted with disease: and as one from whom men hide their face He was despised; and we did not respect Him.” (Isa. 53:3) and His exaltation, “Therefore, will I divide Him a portion with the great, and He shall divide the spoil with the strong; because He poured out His soul to death, and was numbered with the transgressors: yet He bore the sin of many, and made intercession for the transgressors.” (Isa. 53:12).
“And He shall be for a sanctuary; but for a stone (`eh-ben) of stumbling and for a rock of offence to both the houses of Yisra`el, for a gin and for a snare to the inhabitants of Yerushalayim. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.” (Isa. 8:14, 15). Again, all who heard Keefa would recall Yesh`yahu’s words.
“You saw until a stone (אֶבֶן `eh-ben) was cut out without hands, which struck the image on its feet that were of iron and clay, and broke them in pieces.” (Dan. 2:34). The amalgam of iron and clay referred to the collaboration between the Roman and Jewish authorities and the e-ben would smash this alliance. This was accomplished when Yahuah removed His protection from the Jewish leadership for their (and not the people’s) rejection of the Messiah. It was not Yahuah turning His back upon the whole Nation of Yisra`el.
“Obey your leaders and submit to them, for they watch on behalf of your souls, as those who will give account, that they may do this with joy, and not with groaning, for that would be unprofitable for you.” (Heb. 13:17). The writer of the Letter to the Hebrews calls all Believers to follow the instructions of their leaders. This must always be taken in conjunction with the Word of Yahuah. The problem that the people of Yisra`el had in the Keefa’s day was that the authorities were also the same group that the people turned to for interpretation of the Word. If the leaders are obviously leading the people into sin (advocating adultery, theft, murder etc) then the people must turn away from the leaders. However, if the leaders want the people to follow a particular path that does not seem to be sin, the people are to follow the leadership. The people will not be judged by the course their action if they follow the leadership. The leaders will be judged on the course of action that they called the people to follow.
This was the situation in the Keefa’s day. This method of ‘stringing pearls’ was used by the Master Yahusha when interpretating scripture and was one of the major reasons why the authorities wanted to get rid of Him, “They were astonished at His teaching, for He taught them as having authority, and not as the Scribes…They were all amazed, so that they questioned among themselves, saying, ‘What is this? A new teaching? For with authority He commands even the unclean spirits, and they obey Him!’… The report of Him went out immediately everywhere into all the region of the Galil and its surrounding area. (Mark 1:22, 27, 28).
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Although many followed the authorities’ leadership, many thousands rejected their teachings and followed the Master Yahusha, for He said. “…‘The Scribes and Pharisees sat on Moshe’s Seat. All things, therefore, whatever they tell you to observe, observe and do, but do not do their works; for they say, and do not do.’” (Matt. 23:2, 3). Therefore, the Nation of Yisra`el will not be judged on the rejection of the Messiah but the leaders certainly will be so judged.
“Therefore, I tell you, the Kingdom of Yahuah will be taken away from you, and will be given to a nation bringing forth its fruits.” (Matt. 21:43). Thus was the ‘Time of the Gentiles’ ushered in.
“He who falls on this stone will be broken to pieces, but on whoever it will fall, it will scatter him as dust.” (Matt. 21:44). This is one of those verses that are so common that many consider the second part to be a parallelism of the first part. That would infer a reading of the stone completely obliterating those it falls upon. However, the ‘but’ separates the second part from the first. In the second part the object inferred (stone) crushes the subject (whoever/he) so finely that it is blown away.
In the first part the subject is ‘he’ and the object is ‘stone’. Here, the stone causes a person to be broken in order that repentance may take place (cf Psa. 51:1-19) but it is the action of the person in casting himself upon the Stone that brings about salvation. Only when a person acknowledges their sin and utter destitution and come to Him only who can save, can salvation be manifested in their lives.
“When the chief priests and the Pharisees heard His parables, they perceived that He spoke about them.” (Matt. 21:45). Was this the occasion when the religious leaders realised that it was not to be them who were to be responsible (builders) for the Kingdom?
“When they (leaders) sought to seize Him, they (leaders) feared the multitudes, because they (people) considered Him to be a prophet.” (Matt. 21:46). From the leaders’ reactions it would seem that this was the case. Therefore, it was the non-Remnant or Orthodox Jews that rejected the Cornerstone. Although the Cornerstone was rejected by Man, the Risen Messiah was to be raised up (chosen) to be the Capstone.
The function of the capstone is to round-off or complete the building, and is the pinnacle of the structure. What was meant to be a foundation stone, usually covered over or buried by the surrounding stones, is now the outstanding stone, held up for all to marvel, representing the full structure. He alone is the Living Aleph (Cornerstone, Beginning) and Taw (Capstone, Completion) with all Believers taking their status in (between) Him.
Yahuah bless you and keep you,
Yahuah make His face to shine upon you and be gracious unto you,
Yahuah lift up His face toward you and give you peace.
All glory be to Yahuah,
Ameyn.
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References and credits
In using these references, it is in no way agreeing to or condoning the theological viewpoint of the authors.
Benner J.A. The Ancient Hebrew Lexicon of the Bible,
(2005) (denoted by ~) Virtualbookworm.com Pub., College Station, TX, U.S.A.
Harris R.L., Archer Theological Wordbook of the Old Testament, Moody, Chicago,
G.J. Jr., Waltke B.K.(1980) Il.
(denoted by *)
Kreider A. (2016) The Patient Ferment Of The Early Church, Baker Academic,
Grand Rapids, Michigan.
Sandford W.H. (2015) The Messianic Aleph Tav Interlinear Scriptures; Vol. One Torah, CCB Publishing, British Columbia, Canada.
Strong J. (1994) Strong’s New Exhaustive Concordance of the Bible, World Bible Publishers Inc., Madison.
Strong J. (1996) The New Strong’s Complete Dictionary of Bible Words, Thomas Nelson, Nashville.
AENT “Scripture taken from the Aramaic English New Testament Copyright 2008. Used by permission of Netzari Press.”
HNV The Hebrew Names Version is based off the World English Bible, an update of the American Standard Version of 1901. This version of the Bible is in the public domain. All Scripture quotes are from this version except were stated and taken from
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First Generation Assembly 