Joh1:29 The next day John sees Yeshua coming unto him, and saith, “Behold the Lamb of Elohim removing the sin of the world”.
The Sin Offering on the Day of Atonements was a goat (Lev 16:9). Note that the goat in Lev 16:10 was Azazel, which the Septuagint translated as "sent away one". Azazel represented Israel's future expulsion from the Land. The lamb slaughtered at Passover was a type of Peace Offering (Lev 3:6-8; 7:15).
Slaughtering a lamb did not remove sin nor was the application of its blood applicable to everyone: Exo 12:12-13 “I will pass over the land of Egypt tonight. I will only attack the eldest son and daughter, both human and animal. The blood of the lamb will be a sign on a house. When I see the sign I will bypass that firstborn in favor of another where there is no sign”.
It should be noted that at the time of John's proclamation there was, within Hebrew lore, the story of another "Lamb of God", whose death and resurrection benefited the world. It's called The Akedah --- the binding of Isaac. Here's how it goes:
In Gen 22:5 Abraham takes Isaac with him to a place of worship, with the promise of their return.
In verse 9 Abraham builds an altar and lays the wood in order (i.e. the fire was already placed on the altar before the wood, Lev. 1:7; Gen 22:7) and then lays his bound son on top of that (Psa 118:27).
Then the angel of YHVH stays Abraham's hand and prevents Isaac's remains from being consumed by the fire (Jer 32:35). Isaac, of course has already been cut into pieces (Lev 1:6: Heb 11:17). He's dead.
In Gen 22:13 Abraham burns a ram (or lamb in the telling of the Akedah), instead of Isaac.
And then comes the most important part of this account, In Gen 22:15-18; Abraham is reminded of the promise of a multitude of descendants (see Heb 11:17-18). For most of us, this would be perplexing seeing as how Abraham had just slaughtered his only begotten son.
Abraham returns to his servants ... alone (Gen 22:19) knowing that Isaac would have to be resurrected to ensure the promise. (Heb 11:19 "Accounting that YHVH was able to raise Isaac up, even from the dead; from whence also Abraham received him to illustrate that ability"). Isaac does return, but not until after the death of his mother but in time to meet his future wife (Gen 24:62).
If Isaac had not been raised, then there would be no Israel, and God's promises would be bogus.
So John recognizes Israel's Messiah and uses the anecdote from the Akedah, prophesying the death and resurrection of Yeshua.
On the other hand, possibly John made his proclamation using an Aramaic proverb, saying, "talya de laha" (ref: International Standard Bible Encyclopedia, page 62). The phrase is ambiguous because it can mean Lamb or Servant of God. The Aramaic word talya does not mean lamb; it means child or servant (the Aramaic word for lamb is immer). However, talya took on a double-meaning when the Targums used the word idiomatically (in Pseudo-Jonathan Targum Gen 30:40) capitalizing on its similarity to the Hebrew word taleh (lamb). Although John's proclamation had a double entendre, it was the Servant with whom Israel identified (see the section below called The Servant).
There is an interesting juxtaposition of the servant and the lamb in Rev 15:3: They sang the song of Elohim's Servant Moses, that is, the song of the Lamb (talya, "Servant"): Great and awe-inspiring are Your works, YHVH El Shaddai; righteous and true are Your ways, King of the Children of Israel (Psa 148:14).
The following is based on the New English Translation. This is a song sung by the nations that hosted the evicted tribes of Israel and will witness their return to the Land:
Isa 52:9b For YHVH consoles his People; he protects Jerusalem.
Isa 52:10 (This is the pivotal verse in this essay) YHVH reveals his royal power in the sight of all the nations; the entire earth sees our Elohim deliver (his Servant Israel, Isa41:8-9; 44:1,21; 45:4; 48:20; 49:3-6).
Isa 52:13-15 "Look, my servant (Israel) will succeed! He will be elevated, lifted high, and greatly exalted". (In retrospect, prior to Israel's deliverance, many were horrified by the sight of him. He was so disfigured he no longer looked like a man; his form was so marred he no longer looked human). So now he will startle many nations. Kings will be shocked by his exaltation, for they will witness something unannounced to them, and they will understand something they had not heard about.
Isa 53:1-3 Who would have believed what we (the nations, Isa 52:10) just heard? When was YHVH's power revealed through him (the servant Israel)? He sprouted up like a twig before us, like a root out of parched soil; he had no stately form or majesty that might catch our attention, no special appearance that we should want to follow him. He was a transient, one who experienced pain and was acquainted with illness; people hid their faces from him; he was despised, and we considered him insignificant.
Isa 53:4-5 But he lifted up our illnesses, he carried our pain; even though we thought he was being punished, attacked by Elohim, and afflicted for something he had done. He was wounded because of our rebellious deeds (i.e. Israel was wounded by their rebellious host nations), crushed because of our sins; he endured punishment that made us well; because of his wounds we have been healed.
Note: There are quotes from this section of Isaiah in the writings of the Netzarim: Matt 8:16-17; Luk 22:37; Jhn 12:38; Act 8:28-35; 1Pet 2:22. The Messiah is the incarnation of the nation of Israel (not god) so this section of Isaiah, though not a Messianic prophecy, is still applicable. He typified Israel's life, death and resurrection
Isa 53:6-9 All of us had wandered off like sheep; each of us had strayed off on his own path, but YHVH caused the sin of all of us to attack him. He was treated harshly and afflicted, but he did not even open his mouth. Like a lamb led to the slaughtering block, like a sheep silent before her shearers, he did not even open his mouth. (The nations took advantage of the Israelites). He was led away after an unjust trial <pause> but who even cared? Indeed, he was cut off from the land of the living (an idiom for "exile"). Because of the rebellion of their own people they (plural in Hebrew) were wounded. The intention was to bury him with criminals, but he ended up in a rich man's tomb, because he had committed no violent deeds, nor had he spoken deceitfully.
Isa 53:10-12 Though YHVH desired to crush him and make him ill, once restitution is made, he will see descendants and enjoy long life (in the Resurrection), and YHVH's purpose will be accomplished through him. Having suffered, he will reflect on his work, he will be satisfied when he understands what he has done. "My servant will acquit many, for he carried their sins (cp. Lam 5:7). So I will assign him a portion with the multitudes, he will divide the spoils of victory with the powerful, because he willingly submitted to death (exile) and was numbered with the rebels, when he lifted up the sin of many and intervened militarily on behalf of the rebels."
When John declared Yeshua as the "Servant of Elohim removing the sin of the world", he was referring to the prophet Isaiah’s message.
Isa 25:7-9 And he will destroy in this mountain the face of the covering cast over all people, that is to say, the veil of rebuke that is spread over all nations. He will swallow up death (Israel's expatriation) in victory; and Adonai YHVH will wipe away tears from off all faces because the rebuke of his People shall he remove from off all the world; for YHVH hath spoken it. And it shall be said in that day, "Lo, this is our Elohim (Hos 2:23); we have waited for him, and he will save us (restore us as a nation, Eze 37:21-22); this is YHVH; we have waited for him, we will be glad and rejoice in his Salvation (His Yeshuah)".
The word “world” in Greek is kosmos. Kosmos means an orderly arrangement. In Hebrew, the word is navah (Strong's #5115), which means beautiful, adorn, abode, pasture, or habitation (e.g. Exo 15:13).
The kosmos is the pasture where YHVH will seek out the Lost Sheep of the House of Israel:
Eze 34:11-13 For thus saith Adonai YHVH, Behold I, indeed I, will both search my sheep, and seek them out. As a shepherd seeks out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day. And I will bring them out from the nations, and gather them from the countries (from the kosmos), and will bring them to their own land, and feed them upon the mountains of Israel by the rivers, and in all the inhabited places of the land.
Act 10:11,12,28,35-36 And Shimeon Kefa saw the sky open, and a certain vessel descending that resembled a great sheet knit at the four corners (Isa 11:12, the kosmos), and let down to the ground, wherein were all manner of four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air (gentiles: Hos 2:18; Mic 7:15-18; Luk 10:19; Rev 22:15) .... And Shimeon Kefa said unto them, “Ye know how that it is illegal, according to the oral custom to keep company or visit a foreigner; but YHVH hath showed me that I should not assume that every man is common or unclean (Eze 37:23) ... that is, within every nation, he that fears YHVH (Hos 3:5), and works righteousness (Deu 6:24-25), is accepted by him. This is the message which he extended to the Children of Israel, declaring Shalom (completeness in number) through Yeshua the Messiah”.
Act 15:14-19 Shimeon Kefa hath declared how YHVH at the first did visit the nations (the kosmos), to take out of them a People with His Name (Isa 43:1-7; Eze 37:21; Amo 9:9; Mic 5:7-8). And to this agree the words of the prophets; as it is written in Amos 9:11-12, "I will return, and will rebuild the Tabernacle of David, which is fallen down (see 1Kin 11:29-33); and I will rebuild the ruins thereof, and I will set it up again; that the Remnant might seek after YHVH, even all the gentiles upon whom My Name is called (see Deu 28:9-10), saith YHVH, who doeth all these things". Known unto YHVH are all his works from the beginning. Wherefore my sentence is that we trouble not them who from among the gentiles are returned to YHVH (Eze 11:16).
The kosmos is the field where YHVH will gather the House of Israel.
Mat 13:36-39 Then Yeshua sent the multitude away, and went into the house; and his disciples came unto him, saying, “Declare unto us the parable of the tares of the field”. He answered and said unto them, “He that sows the good seed ("Jezreel", see Hos 2:21-23, below) is the Son of Man (the Hebrew phrase ben adam is an expression for a priestly emissary to Israel, Eze 1:3; 2:3; 34:30-31). The field is the kosmos; the good seed are the Children of the Kingdom of YHVH (Israel, who will be gleaned from among the nations, Eze 11:17; Amo 9:9); but the tares are the children of the wicked kingdoms. The enemy sowing the tares is the devil ("devil" is from a Greek word that means an opponent in law. Israel's opponents were the nations that emigrated captives from other kingdoms and brought them to the Land of Israel, 2Kin 17:23-24); the harvest is the world to come; and the reapers are the angels".
Mat 13:44 The Kingdom of YHVH of Israel is like unto treasure (Psa 135:4) hid in a field; the which when a man hath found, he hides, (Psa 83:3) and for joy thereof goes and sells all that he has, and buys the field.
Joh 3:16 For YHVH so loved the kosmos (the field where the treasure was buried) that he gave his only Son, that whosoever among YHVH's heritage (see Joel 2:30-32 in the chapter entitled "What Must I Do to Be Safe?") that believes as him, should not be destroyed, but have everlasting life (see Dan 12:1-2 in the Sidebar, upper right).
Hos 2:21-23 And it shall come to pass in that day, I will hear, saith YHVH, I will hear the heavens (a figure of speech for something that is not in immediate proximity; in this case, for Israel, Dan 9:7), and Israel shall hear the earth (the field); and the field shall hear the corn, and the wine, and the oil, that is, it shall hear Jezreel (the Hebrew word Jezreel means, the seeding and gathering of Elohim, another euphemism for Israel). And I will sow her (Jezreel) unto me in the Land, again; and I will have mercy upon her that had not obtained mercy (Lo-Ruhamah, Hos 1:6); and I will say to them which were not my people (Lo-Ammi, Hos 1:9), "thou art my People (Ammi, Hos 2:1)"; and they shall say, "Thou art my Elohim".