While the propitiation of HaMashiach is a complete propitiation, his right hand being pierced for the sins of our right hand; his left hand being pierced for the signs of our left hand; his side being pierced for the sins of our heart; his right foot being pierced for the walk of our right foot; his left foot being pierced for the walk of our left foot; his head being crowned with thorns for the sins of our minds; and by his stripes we are healed (note also that blood was shed on the eighth day in the circumcision for those uncircumcised), HaMashiach tells us of a sin for which there is no forgiveness:

Marcus (Mark) 3:22-30

And the scribes which came down from Yerushalayim said, He has Ba`al Zebub, and by the prince of the devils casts he out devils. 23 And he called them unto him, and said unto them in parables, How can Satan cast out Satan? 24 And if a kingdom be divided against itself, that kingdom cannot stand. 25 And if a house be divided against itself, that house cannot stand. 26 And if Satan rise up against himself, and be divided, he cannot stand, but has an end. 27 No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house. 28 Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: 29 But he that shall blaspheme against the RUACH HAQODESH has never forgiveness (Strong's Greek Dictionary 859. αφεσις aphesis: freedom; (figuratively) pardon:—deliverance, forgiveness, liberty, remission), but is in danger of eternal damnation: 30 Because they said, He has an unclean spirit.

There is a reference to this unclean spirit found in Zakaryahu 13:

In that day there shall be a fountain מָקוֹר (maqowr) opened to the house of David and to the inhabitants of Yerushaliym for sin חַטָּאָה (chatta’ah) and for uncleanness נִדָּה (niddah). 2 And it shall come to pass in that day, says YAHUAH TSEVA’OTH, that I will cut off the names of the idols out of the land, and they shall no more be remembered: and also I will cause the prophets and the unclean (טֻמְאָה tumah) spirit (ר֫וּחַ ruach) to pass out of the land.

מָקוֹר maqowr: a source of water, even when naturally flowing; also of tears, blood; fountain, issue, spring, wellspring. Strong's 4726.

חַטָּאָה chatta'ah: an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiation, sin. Strong's 2403.

נִדָּה niddah: rejection; by implication, impurity, especially personal (menstruation) or moral (idolatry, incest): filthiness, put apart, removed, separation, set apart, unclean(-ness, thing, with filthiness). Strong’s 5079.

טֻמְאָה tum'ah: religious impurity:—filthiness, unclean(-ness).Strong’s 2932

Let us consider this fountain (maqowr) which is opened to the house of David for sin and uncleanness.  Of course, in its initial reference, this surely points to the Gihon Spring, now the center point of the discovery of the situs of Shalomah’s temple.  However, in spiritual terms, the source of water, naturally flowing – also of tears and blood – the wellspring, is Mashiach.

Yahuchanon (John) 4:7-26

There came a woman of Shomron to draw water: YAHUSHA said unto her, Give me to drink. 8 (For his Talmidiym were gone away unto the city to buy meat.) 9 Then said the woman of Shomron unto him, How is it that you, being a Yahudiy, ask drink of me, which am a woman of Shomron? for the Yahudiym have no dealings with the Shomroniym. 10 YAHUSHA answered and said unto her, If you knew the gift of ELOHIYM, and who it is that says to you, Give me to drink; you would have asked of him, and he would have given you living water. 11 The woman said unto him, Sir, you have nothing to draw with, and the well is deep: from whence then have you that living water? 12 Are you greater than our father Ya`aqov, which gave us the well, and drank thereof himself, and his children, and his cattle? 13 YAHUSHA answered and said unto her, Whosoever drinks of this water shall thirst again: 14 But whosoever drinks of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. 15 The woman said unto him, Sir, give me this water, that I thirst not, neither come hither to draw. 16 YAHUSHA said unto her, Go, call your man, and come hither. 17 The woman answered and said, I have no man. YAHUSHA said unto her, You have well said, I have no man: 18 For you have had five men; and he whom you now have is not your man: in that said you truly. 19 The woman said unto him, Sir, I perceive that you are a prophet. 20 Our fathers worshipped in this mountain; and ye say, that in Yerushalayim is the place where men ought to worship. 21 YAHUSHA said unto her, Woman, believe me, the hour comes, when ye shall neither in this mountain, nor yet at Yerushalayim, worship the Father. 22 Ye worship ye know not what: we know what we worship: for salvation is of the Yahudiym. 23 But the hour comes, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeks such to worship him. 24 ELOHIYM is that RUACH: and they that worship him must worship him in spirit and in truth. 25 The woman said unto him, I know that MASHIACH comes, which is called Messiah: when he is come, he will tell us all things. 26 YAHUSHA said unto her, I that speak unto you am he.

Here there is self-justification concerning the spiritual water and a direct reference superseding the Gihon Spring, as Mashiach instructs the woman that worship will not be had in Yerushaliym (the site of the Gihon Spring) nor in Shechchem (the site of Yoseph’s land and Ya’akov’s well), but rather in spirit (Ruach) and truth (emet –See Psalm 119.142). 

However, it is not yet clear exactly the nature of this spiritual water.  Let’s see if we can get closer to an understanding:

Yahuchanon (John) 7:37-39

In the last day, that great day of the feast, YAHUSHA stood and cried, saying, If any man thirst, let him come unto me, and drink. 38 He that believes on me, as the Scripture has said, out of his belly shall flow rivers of living water. 39 (But this spoke he of the RUACH, which they that believe on him should receive: for the RUACH HAQODESH was not yet given; because that YAHUSHA was not yet glorified.)

So, this statement is given “in the last day, that great day of the feast.”  This points to one particular day, given the feasts as we know them.  Of the seven feasts, Pecach (Passover), Matzah (Unleavened Bread), Bikoor (First Fruits), Sheva’oth (Pentecost), Yom Teruah (Trumpets, also Rosh HaShanah), Yom Kippur (Atonement), and Sukkoth (Tabernacles or Booths), we must consider only those feasts which have more than one day, which means either Matzah or Sukkoth, both of which are seven day feasts.  

Sukkoth closes with the great feast of Simcha Torah (the joy of the Torah), which was practiced from the time of Shalomah on the eighth day. Dvrei Hayamiym Sheniy 7:8-10.  This proclamation of YAHUSHA occurred on Simcha Torah, the last day, that great day of the feast of Tabernacles (Sukkoth).  See Yahuchanon 7:2.

In this statement, Mashiach tells us that belief in Him is living water – that he is the fountain that is reference in Zakaryahu 13:1; the very fountain that “will cut off the names of the idols out of the land, and they shall no more be remembered: and . . . will cause the prophets and the unclean (טֻמְאָה tumah) spirit (ר֫וּחַ ruach) to pass out of the land.” To accuse the fountain of having the very unclean spirit that the fountain would cause to pass out of the land is to declare Scripture a lie.

Is there a further witness in this passage that YAHUSHA HAMASHIACH is the fountain of living water who will accomplish this task?  Let us continue to read Zakaryahu 13.

Zakaryahu (Zechariah) 13:3-6

And it shall come to pass, that when any shall yet prophesy, then his father and his mother that begat him shall say unto him, You shall not live; for you speak lies in the name of YAHUAH: and his father and his mother that begat him shall thrust him through when he prophesies. 4 And it shall come to pass in that day, that the prophets shall be ashamed everyone of his vision, when he has prophesied; neither shall they wear a rough garment to deceive: 5 But he shall say, I am no prophet, I am an husbandman; for man taught me to keep cattle from my youth. 6 And one shall say unto him, What are these wounds in your hands? Then he shall answer, Those with which I was wounded in the house of my friends.

Who is it that has wounds in his hands and who received the wounds in the house of his friends? 

Zakaryahu (Zechariah) 13:7-9

Awake, O sword, against my shepherd, and against the man that is my fellow, says YAHUAH TSEVA’OT: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. 8 And it shall come to pass, that in all the land, says YAHUAH, two parts therein shall be cut off and die; but the third shall be left therein. 9 And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, YAHUAH is my ELOHIYM.

Who is this shepherd?  Who is the one to be smited? 

Yahuchanon (John) 10:7-16

Then said YAHUSHA unto them again, Amein, Amein, I say unto you, I am the door of the sheep. 8 All that ever came before me are thieves and robbers: but the sheep did not hear them. 9 I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. 10 The thief comes not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. 11 I am the Good Shepherd: the Good Shepherd gives his life for the sheep. 12 But he that is a hireling, and not the shepherd, whose own the sheep are not, sees the wolf coming, and leaves the sheep, and flees: and the wolf catches them, and scatters the sheep. 13 The hireling flees, because he is a hireling, and cares not for the sheep. 14 I am the Good Shepherd, and know my sheep, and את eth am known of mine. 15 As the Father knows me, even so know I the Father: and I lay down my life for the sheep. 16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one Shepherd.