Yehudim in Moshiach 8:11

11 "V’LO YELAMMEDU OD ISH ES RE’EHU V’ISH ES AKHIV LEMOR, DE’U ES HASHEM; KI KHULAM YEDE’U OTI LEMIKTANNAM V’AD GEDOLAM" ("No longer will a man teach his neighbor, or a man his brother, saying ‘Have da’as of Hashem,’ because they will all have da’as of Me, from the least of them to the greatest.")

Yehudim in Moshiach 8:11 Meaning and Commentary

Hebrews 8:11

And they shall not teach every man his neighbour
The Alexandrian copy reads, "citizen"; that is, fellow citizen; and so the Syriac and Arabic versions: "and every man his brother, saying, know the Lord": this is not to be understood, so as to set aside the external and public ministry of the word, which is a standing ordinance of God under the Gospel dispensation; or even the, private instructions of saints one to another, in Christian conversation, whereby they may build up one another in their most holy faith; but the sense is, that men should not only teach, but the Spirit of God should teach with them, and by them; and it stands opposed to particular and pretended revelations, and especially to magisterial dictates; and denotes the abundance of knowledge that should be in Gospel times, which should not be restrained to particular persons, and sets of men, but should be shared by all believers, more or less:

for all shall know me, from the least to the greatest;
from babes to fathers in Christ; not with a natural, but with a spiritual knowledge; not with general knowledge of him, that he is, but with a special knowledge of him, that he is theirs; not with a legal, but with an evangelical knowledge; not with the knowledge of him in, and through the creatures, but in Christ; and that not speculative, but experimental; such as is attended with faith in him, fear of him, love to him, and a cheerful obedience to his will: the knowledge of the Lord, under the New Testament dispensation, is greater than under the former dispensation; the subject matter of it is more distinct; God is more known in the persons of the Father, Son, and Spirit, in the perfections of his nature, in his titles and characters, and in his Son; the manner of it is more clear, open, and perspicuous; the persons to whom it is communicated are more numerous; it is not restrained to Jews, but is given to the Gentiles; and all this owing to a greater effusion of the Spirit; see ( 1 John 2:27 ) .

Yehudim in Moshiach 8:11 In-Context

9 "Not like the Brit that I made with their forefathers on the day I took them by the hand to lead them out from the land of Egypt; because they broke my Brit, though I was a husband to them")

10 "KI ZOT HABRIT ASHER EKHROT ES BEIS YISROEL ACHAREI HAYAMIM HAHEM, NE’UM HASHEM; NATATI ES TORATI BEKIRBAM V’AL LIBAM EKHTAVENNAH, V’HAYITI LAHEM L’ELOHIM V’HEMMAH YIH’YU LI LE’AM" ("Because this is the Brit which I will make with the Beis Yisroel after those days, says Hashem: putting my Torah into the mind of them and upon the levavot of them I will write it and I will be to them G-d and they will be to Me a people"— see Jer 31:30-33; also Prov 30:4; 8:30;Yn 1:1; Rev 3:20).

11 "V’LO YELAMMEDU OD ISH ES RE’EHU V’ISH ES AKHIV LEMOR, DE’U ES HASHEM; KI KHULAM YEDE’U OTI LEMIKTANNAM V’AD GEDOLAM" ("No longer will a man teach his neighbor, or a man his brother, saying ‘Have da’as of Hashem,’ because they will all have da’as of Me, from the least of them to the greatest.")

12 "KI ESLACH LA’AVONAM U’LECHATTATAM LO EZKAR OD" ("For I will forgive the wickedness of them and their sin I will remember no more." Jer 31:30-33 [31-34]).

13 When Hashem uses the word "CHADASHA" he has thereby made the Brit HaRishonah yeshanah and a Brit thus made aging, is near to being yakhlof (vanished).