Messiah in Purim Chapter 2

  1. Resurrection of Messiah and the Nation of Israel
  2. Nisan 16/17 and the Feast of HaBikkurim
  3. The First and Second Coming of the Salvation of Adonai
  4. Deliverance is conceived in the month of Sivan
  5. Conception of a New Decree
  6. The Hebrew meaning of the word “Decree”
  7. The Torah written not with ink but with the Spirit of the Living G-d
  8. The hidden message in The Megillah of the Elijah to come
  9. The Grace of Adonai that exists within The Megillah of His Great Compassion

Resurrection of Messiah and the Nation of Israel:

There is a three-day death and resurrection meta-narrative (bigger-story) depicted (hidden) in the Purim narrative. Due to Haman’s despicable Decree of Death that was sealed on the 13th day of Nisan, Queen Esther fasted for three nights and three days (Nisan 14, 15, 16) and she arose on the third day to go before the king. On the 16th day of Nisan (the third day of Pesach), even though Esther had not yet ended her fast, she took off her mourning (fasting) garments, and she put on her glorious royal apparel. Thereafter it is written:

וַיְהִי בַּיֹּום הַשְּׁלִישִׁי וַתִּלְבַּשׁ אֶסְתֵּר מַלְכוּת וַֽתַּעֲמֹד בַּחֲצַר בֵּית־הַמֶּלֶךְ הַפְּנִימִית נֹכַח בֵּית הַמֶּלֶךְ וְהַמֶּלֶךְ יֹושֵׁב עַל־כִּסֵּא מַלְכוּתֹו בְּבֵית הַמַּלְכוּת נֹכַח פֶּתַח הַבָּֽיִת׃ וַיְהִי כִרְאֹות הַמֶּלֶךְ אֶת־אֶסְתֵּר הַמַּלְכָּה עֹמֶדֶת בֶּֽחָצֵר נָשְׂאָה חֵן בְּעֵינָיו וַיֹּושֶׁט הַמֶּלֶךְ לְאֶסְתֵּר אֶת־שַׁרְבִיט הַזָּהָב אֲשֶׁר בְּיָדֹו וַתִּקְרַב אֶסְתֵּר וַתִּגַּע בְּרֹאשׁ הַשַּׁרְבִֽיט׃

“Esther put on her royal robes and stood in the inner court of the king’s palace in front of the king’s rooms, and the king was sitting on his royal throne in the throne room, opposite the entrance to the palace. When the king saw Esther the queen standing in the court, she obtained grace (חֵן-chen, graciousness, kindness, favor) in his sight; and the king extended to Esther the golden scepter which was in his hand. So Esther came near and touched the top of the scepter.”

Nisan 16/17 and the Feast of HaBikkurim:

This reminds us of the Festival of HaBikkurim (firstfruits) when the Messiah was resurrected (Nisan 16/17) from the dead on the third day after Pesach. The third day after Passover also reminds us of Pharaoh’s failed attempt to annihilate Israel at the border of the Red Sea (Exodus 14:24-31). All of the following incredible events occurred on Nisan 16/17:

Nisan 16. Israel entered the Promised Land and ate the first fruit of Eretz Israel (Joshua 5:10-12).
Nisan 16. King Hezekiah completed the cleansing and rededication of the Temple (2 Chronicles 29:1-28).
Nisan 16. Queen Esther hosted the ‘first’ of two banquets with the King of Persia and wicked Haman attending (Esther 5:4-8).
Nisan 16. was the day of the resurrection of the King of Glory (not counting the hidden day of the Suffering Messiah Ben Yosef).

Nisan 17.  Noah’s Flood ended when the ark touched down on land. The ark is a type of the Messiah and the new creation (1, 2).
Nisan 17.  The new creation in Messiah began on the anniversary of the rebirth of the world when the ark rested on land.
Nisan 17.  Israel crossed the Reed Sea (Yam Suf).
Nisan 17.  On this date Israel no longer ate manna but ate of the firstfruits that “rose up” from the ground in the land of Israel.
Nisan 17.  After the Temple in Jerusalem was cleansed King Hezekiah presented on this date the first offerings to Adonai (1, 2).
Nisan 17.  Queen Esther intervened on behalf of the people of Israel and succeeded in delivering them from annihilation (1, 2).
Nisan 17.  Haman was hanged on the very same gallows he had prepared for Mordechai.
Nisan 17.  The wave sheaf offering was presented to Adonai on this uncounted day of Messiah’s resurrection (on re’shiyth chatzirat).
Nisan 17. The Messiah was resurrected on this uncounted day.
Nisan 17.  Holy ones were resurrected on this day and were sent into Jerusalem to be witnesses to the resurrection of the Messiah.

Therefore, the deliverance narrative of Esther illustrates the resurrection of the Salvation of Adonai (lit. Yeshua) in His first coming. Furthermore, it also illustrates the future resurrection of Israel at the second coming of the Messiah; which will be a greater deliverance than that which occurred in the time of Moses when our people left Egypt and miraculously walked through Red Sea.

The First and Second Coming of the Salvation of Adonai:

In His first coming the Salvation of Adonai (Yeshua) triumphed over the law of sin and death (the Old Decree). However, this triumph has yet to lead to the salvation of all Israel. Therefore we learn in the Megillah of Esther there must be a second coming of the Messiah to Israel. We learn from the prophecy of Esther that once the Administration of Haman (the world, the flesh, and the devil) is supplanted-overthrown-replaced by the Administration of Mordecai then our final deliverance will begin. We now know that once this Administration of the Spirit (Mordecai, lit. the Little Man; i.e. Humility) begins we (Israel) will be given unlimited free reign (the New Decree) to overcome the rule of our one true enemy—the evil one (i.e. we must permanently supplant the wicked one’s present day influence-rule over the entire world).

Deliverance is conceived in the month of Sivan:

The Yehudim (our people of the lit. Uplifted Hands, i.e. Jews) were delivered by the Persian (Iranian) king’s second edict in the Purim narrative that occurred in the month of Sivan. As you recall Sivan is the month when, on the day of Shavuot, the humble servant of the Holy One, Moses (more humble “than any man who was on the face of the earth”), received the Torah of Adonai. Even greater than the Torah of Moses (the First Decree), however, is the gift of the Living Torah of the Indwelling Presence of the Spirit of the Holy One (the Second Decree)  that was also given to Israel on Shavuot (in the month of Sivan). Therefore, in the Scroll of Compassion (the Megillah of Hadassah) we discover:

Lesson #1.  Permanent deliverance does not come from the Covenant of the Law (the first edict; the ministry-decree of death).

Lesson #2.  Permanent deliverance, however, does come from the Covenant of Grace that is foreshadowed in The Megillah (the second edict; the ministry-decree of life).

Conception of a New Decree:

Therefore, in the Scroll of Esther there exists the witness that Sivan is the month when our Father in heaven (Avinu Shebashamayim) would give us His Living Torah, the Gift of the Indwelling Presence of His Holy Spirit. This Adonai did when He gave a remnant of believing Yehudim the gift of His Spirit on Shavuot (in the Hebrew Year 3790). Shavuot is the mandatory royal Feast of Weeks that falls on the 50th day of Messiah’s victory over death (i.e. His resurrection from the dead) and on the 10th day after Messiah’s ascension into the highest heaven, where He is seated now at the right hand of the Majesty. Therefore:

Point #1. The conception of the New Decree gave our people of Israel the means to thwart (countervail) the earlier Annihilation Decree.

Point #2.  This was the first act of the Administration of the Humble Man (Mordecai).

The Decree of Life of the Humble Man (cf. Messiah in HaBikkurim) and of Esther (whose name in Persian means *Star) was conceived on **Sivan 23. We believe this is the exact same day the prophet Yochanan Ben Zechariah Ben Aaron (the first Elijah to come; there will be another) was miraculously conceived in the barren womb of his elderly mother Elisheva (Elizabeth). As to the exact time of the birth of the prophet of the “Grace of Adonai (Yochanan) his birth occurred at the very beginning of Pesach, at twilight Nisan 14; which was forty weeks or exactly 286 days after his conception. [Compare this Sivan 23-Nisan 14 forty week period to the Keslev 25-Tishri 15 forty week period of Messiah’s conception to birth (cf. the Messiah in Chanukkah).]

Therefore, the conception of the (first) Elijah to come, Yochanan Ben Zechariah Ben Aaron, occurred on the exact same day as the conception of the Decree of Life that is testified to in the  Megillah of Hadassah (in the Scroll of Compassion).

*In the Torah “stars” are indicative of messengers and of “messages.” The Jewess Hadassah’s Gentile name Esther is symbolic of a Star of Divinity. Therefore uniting the meanings of both of her names (Hebrew/Israel-Hadassah and Gentile/Commonwealth of Israel-Esther) indicates that a universal Message of Divine Compassion exists in the witness of the Megillah of Esther.

**Sivan 23. On this day Haman’s edict for destroying our people was overturned. The Sivan 23 Decree of Life was the conceptual beginning to the ultimate end of Haman’s wicked international rule. The Sivan 23 date of the sealing of the Decree of LIfe that is for us that cancels out (countervails) the Decree of Death that is against us is referenced only one time in all of the Tanakh: בָּֽעֵת־הַ֠הִיא בַּחֹ֨דֶשׁ הַשְּׁלִישִׁ֜י הוּא־חֹ֣דֶשׁ סִיוָ֗ן בִּשְׁלוֹשָׁ֣ה וְעֶשְׂרִים֮ בּוֹ֒; which translated is:

At that time in the third-month that is the month Sivan, on the twenty-third day.

The Hebrew meaning of the word “Decree:”

The Hebrew word used for ‘decree’ above (i.e. New Decree) indicates a law observed in submission to an unquestionable authority. Chok is the name of a specific class of mitzvot (the chukim) which the human mind cannot rationalize. Its literal meaning is “engraving:”

רוֹאִים בְּבֵרוּר שֶׁאַתֶּם אִגֶּרֶת הַמָּשִׁיחַ הַנֶּעֱזֶרֶת עַל־יָדֵינוּ – כְּתוּבָה לֹא בִּדְיוֹ, אֶלָּא בְּרוּחַ אֱלֹהִים חַיִּים, לֹא עַל לוּחוֹת אֶבֶן, אֶלָּא עַל לוּחוֹת שֶׁל לֵב בָּשָׂר.פ

It being manifestly (רוֹאִים) clear (בֵרוּר) that you are a letter (אִגֶּרֶת) of the Messiah, cared for by us, not written with ink (כְּתוּבָה לֹא בִּדְיוֹ) but with the Spirit of the living G-d (בְּרוּחַ אֱלֹהִים חַיִּים), not on tablets of stone (לֹא עַל לוּחוֹת אֶבֶן) but on tablets of hearts of flesh (עַל לוּחוֹת שֶׁל לֵב בָּשָׂר).

וְנָתַתִּי לָהֶם לֵב אֶחָד וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי לֵב הָאֶבֶן מִבְּשָׂרָם וְנָתַתִּי לָהֶם לֵב בָּשָֽׂר׃

And I will give them one heart, and put a new spirit within you (Israel). And I will take the heart of stone out of your flesh and give you a heart of flesh (לֵב בָּשָֽׂר).

וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָֽׂר׃

Moreover, I will give you (Israel) a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh (לֵב בָּשָֽׂר).

הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָֽׁה׃ לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבֹותָם בְּיֹום הֶחֱזִיקִי בְיָדָם לְהֹוצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָֽה׃ כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תֹּֽורָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵֽאלֹהִים וְהֵמָּה יִֽהְיוּ־לִי לְעָֽם׃ וְלֹא יְלַמְּדוּ עֹוד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּֽי־כוּלָּם יֵדְעוּ אֹותִי לְמִקְטַנָּם וְעַד־גְּדֹולָם נְאֻם־יְהוָה כִּי אֶסְלַח לַֽעֲוֹנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עֹֽוד׃

“Behold, days are coming,” declares Adonai, “when I will make a new covenant [בְּרִית חֲדָשָֽׁה-the Brit Chadashah is the New Decree] with the house of Israel and with the house of Judah, not like the covenant which I made with their fathers [the Old Decree] in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them,” declares Adonai. “But this is the covenant which I will make with the house of Israel after those days,” declares Adonai, “I will put My law within them and on their heart I will write it; and I will be their G-d, and they shall be My people. They will not teach again, each man his neighbor and each man his brother, saying, ‘Know Adonai,’ for they will all know Me, from the least of them to the greatest of them,” declares Adonai, “for I will forgive their iniquity, and their sin I will remember no more.”

The Torah written not with ink but with the Spirit of the Living G-d:

In the Torah there is a difference between engraved (not with ink) Hebrew letters and written Hebrew letters (with ink). Written letters are only partially penetrating to the objects they are impressed upon. In contrast, engravings are completely penetrating. This is the difference between the written Torah and the Living Torah (the one true Oral Torah of the Spirit). First, the written Torah (the law of Moses) is written upon us, it does not dwell within us, and it is not living through us. Second, in contrast, the Living Torah (the Oral Torah of the Spirit) dwells upon us, in us, and through us. On the first Shavuot, Moses came down from Mount Sinai and gave us the Ten Commandments that were engraved by the Hand of Adonai. This was a promise that one day our hearts would not just be written upon but they also would be engraved like the two tablets prophetically were. In the second and final Shavuot, after our redemption was secured, the ‘Moses to come’ (the Messiah) sent down from heaven to us the Living Torah that is the Indwelling Presence of the Hand of G-d. The Hand of G-d is the omnipresent Spirit of the Holy One Who indwells us forever.

The Holy Spirit Himself is the One Who is our Living Torah.

He is our never-ending Oral Torah for He is eternally present “upon,” “in,” and “through” us and He will never cease from communicating His unending love for us. Therefore it is a true saying that:

The Engraved Torah is superior to the written Torah.

Prophecy will “cease” because all of the written Torah of Adonai will one day be fulfilled. Greater than the temporal fulfillment of the written Torah is the Little [Humble-Greater] Torah of the never-ending relational Presence of the Spirit of Adonai.

כִּי חֶלְקִית הִיא יְדִיעָתֵנוּ וּבְאֺרַח חֶלְקִי מִתְנַבְּאִים אָנוּ, אַךְ בְּבוֹא הַמֻּשְׁלָם יְבֻטַּל הַחֶלְקִי.פ

“For we know in part and we prophesy in part; but when the perfect comes (הַמֻּשְׁלָם), the partial will be done away.” Therefore, the engraved gift of the Father—the Holy Spirit, the Oral Torah of the Messiah given to us on the second and final Shavuot—is the complete fulfillment of all of the written Torah of Moses given to us on the first Shavuot. Therefore, it is the Holy Spirit Himself Who will perfect us on the day of resurrection and it is the Spirit Himself Who will maintain our perfection for all eternity!

Pictographs and ideograms:

In the D’var HaShem there is the Great Torah that is made up of both the Indwelling Presence of the Holy Spirit (engraved) and there is the written Torah that is made up of thousands of tiny ancient written images (pictographs and ideograms) whose magnificent meanings are meant to be impressed “upon” and “in” and “through” our conscious being. This is the Great Torah: The (Engraved and written) Law that abides “in” the depths of our bodies, minds, souls and spirits: like indelible ink abides on parchment and like an engraving that pierces through all of our entire being.

This Torah is to be “heard” and “understood” and “obeyed” in the entirety of our being.

Therefore, the Oral Torah of the living Presence of the Holy Spirit is not a perfect mirror image of G-d, as is the case with written Torah. Rather, the Oral Torah is more than an image:

The Oral Torah of the Holy Spirit is the Presence of G-d Himself Indwelling all of our being, our spirit, soul, mind, and body!

The hidden message in The Megillah of the Elijah to come:

The forerunner of the Messiah, the Prophet Yochanan Ben Zechariah was born during Pesach (Nisan 14) and his birth was celebrated at the same time the Prophet Elijah was being welcomed as an honored guest by all the Yehudim (Jews) who were observing the Passover Seder. Since Yochanan came in the spirit of Elijah and his full name Yochanan Ben Zechariah means the Remembrance of the Grace of Adonai it must be said that:

The Grace (חֶסֶד, חֵן) of Adonai was remembered, welcomed and honored in every observant Jew’s home at the Seder of Pesach.

Since this is an important narrative that prophetically exists embedded deep within the overall Message of Divine Compassion of the Megillah of Esther, it is imperative during this observance (study) of Purim that we go back and examine the story of the conception and birth of the prophet Yochanan whose name and life is a testimony to the coming of Messiah and to the graciousness, favor, and kindness of Adonai.

While we study (meditate on) this prophetic sub-narrative of Adonai’s Divine Message of Compassion we should also keep in mind the meaning of the name of the prophet’s mother, Elizabeth (אֱלִישֶׁבַע). Her name means, “Promise (lit. Oath, Seven) of G-d.” Therefore, since we also know the name of the father of the prophet to be Zechariah (זְכַרְיָה-Adonai Remembers), we should also keep in mind that:

The Prophet of the Grace of Adonai came into existence when Adonai Eloheinu Rememberd His Oath (Promise).

What follows next, therefore, is the hidden messianic meaning of the (Sivan 23) conception of the the Message of the Sovereign Grace of Adonai (the Decree of LIfe). If we trace the origin of the witness of the Decree of Life to its source we find that the promise of the Grace of Adonai has its source in our (Israel’s) participation (observance) of our Father Adonai’s Festival of Shavuot (His Festival of Weeks).

The Grace of Adonai that exists within The Megillah of His Great Compassion:

{Classical & Mishnaic Hebrew}

כֹּהֵן הָיָה בִּימֵי הוֹרְדוֹס מֶלֶךְ אֶרֶץ יְהוּדָה זְכַרְיָה שְׁמוֹ מִמִּשְׁמֶרֶת אֲבִיָּה וְלוֹ אִשָּׁה מִבְּנוֹת אַהֲרֹן וּשְׁמָהּ אֱלִישָׁבַע׃ וּשְׁנֵיהֶם צַדִּיקִים לִפְנֵי הָאֱלֹהִים וְהֹלְכֵי תֹם בְּכָל־מִצְוֹת יְהוָֹה וּבְחֻקֹּתָיו׃ וְלָהֶם אֵין וָלָד כִּי אֱלִישֶׁבַע עֲקָרָה וּשְׁנֵיהֶם בָּאוּ בַיָּמִים׃ וַיְהִי הַיּוֹם בְּכַהֲנוֹ לִפְנֵי אֱלֹהִים בְּסֵדֶר מִשְׁמָרוֹ׃ לְהַקְטִיר קְטֹרֶת לְפִי גוֹרָלוֹ כְּמִשְׁפַּט עֲבוֹדַת הַכֹּהֲנִים וַיָּבֹא אֶל־הֵיכַל יְהוָֹה׃ וְכָל־קְהַל הָעָם מִתְפַּלֲּלִים בַּחוּץ בְּשַׁעַת הַקְּטֹרֶת׃ וְהִנֵּה מַלְאַךְ יְהוָֹה נִרְאָה אֵלָיו עֹמֵד מִימִין מִזְבַּח הַקְּטֹרֶת׃ וַיַּרְא זְכַרְיָה וַיִּבָּהֵל וְאֵימָה נָפְלָה עָלָיו׃ וַיֹּאמֶר אֵלָיו הַמַּלְאָךְ אַל־תִּירָא זְכַרְיָהוּ כִּי נִשְׁמְעָה תְּפִלָּתֶךָ וֶאֱלִישֶׁבַע אִשְׁתְּךָ תֵּלֵד לְךָ בֵּן וְקָרָאתָ שְׁמוֹ יוֹחָנָן׃ וְהָיָה־לְךָ לְשִׂמְחָה וָגִיל וְרַבִּים יִשְׂמְחוּ בְּהִוָּלְדוֹ׃ כִּי־גָדוֹל יִהְיֶה לִפְנֵי יְהוָֹה וְיַיִן וְשֵׁכָר לֹא יִשְׁתֶּה וְרוּחַ הַקֹּדֶשׁ יִמָּלֵא מִבֶּטֶן אִמּוֹ׃ וְרַבִּים מִבְּנֵי יִשְׂרָאֵל יָשִׁיב אֶל־יְהוָֹה אֱלֹהֵיהֶם׃ וְהוּא יֵלֵךְ לְפָנָיו בְּרוּחַ אֵלִיָּהוּ וּבִגְבוּרָתוֹ לְהָשִׁיב לֵב אָבוֹת עַל־בָּנִים וְאֵת הַסּוֹרֲרִים בִּתְבוּנַת הַצַּדִּיקִים לְהַעֲמִיד עַם מוּכָן לַיהוָֹה׃

(Modern Hebrew)

בימי הורדוס מלך ארץ יהודה היה כהן ממשמרת אביה ושמו זכריה, ולו אשה מבנות אהרן ושמה אלישבע. שניהם היו צדיקים לפני אלהים, הולכי תמים בכל מצוותיו וחקותיו. ובן לא היה להם, כי אלישבע עקרה ושניהם באים בימים. באחד הימים, כאשר כהן לפני האלהים בסדר משמרתו על-פי מנהג הכהנה, יצא גורלו להכנס אל היכל יהוה להקטיר קטרת. וכל קהל העם היה מתפלל בחוץ בשעת הקטרת. לפתע נראה אליו מלאך יהוה נצב לימין מזבח הקטרת. כראותו זאת נבהל זכריה ופחד נפל עליו. אמר אליו המלאך, “אל תירא, זכריה, כי נשמעה תפלתך. אלישבע אשתך תלד לך בן ואתה תקרא שמו יוחנן. שמחה וגיל יהיו לך ורבים ישמחו בהולדו; כי גדול יהיה לפני יהוה, יין ושכר לא ישתה, וימלא רוח הקדש מרחם אמו. רבים מבני ישראל ישיב אל יהוה אלהיהם, וילך לפניו ברוח אליהו וגבורתו, להשיב לב אבות על בנים, וסוררים אל תבונת הצדיקים, להכשיר עם מוכן ליהוה.” פ

There was a priest in the days of Hordos (Herod), king of the land of Yehudah; his name was Zecharyah, of the division of Aviyah [אֲבִיָּה-division number eight of twenty-four priestly divisions/watches], and He had a wife from the daughters of Aharon, whose name was Elisheva. Both of them were righteous before Adonai (lit. *Elohim, the All-Mighty One), walking with integrity in all the mitzvot of HaShem (יְהוָֹה) and in His statutes. But they had no child, because Elisheva was barren, and both of them were advanced in days. It was the day of His priestly service before Adonai in the order of his division, to burn incense according to his lot as is the ruling of the service of the priests, so he came into the Sanctuary of HaShem [on Shavuot, the first day of the week, Sunday, Sivan 11, 6 BCE]. But the entire assembly of the people was praying outside at the hour of the incense offering. Suddenly, an angel of HaShem appeared to him, standing to the right of the incense altar. Zecharyah saw this and was alarmed, and terror fell upon him. The angel said to him, “Do not fear, Zecharyah, for your prayer has been heard, and Elisheva your wife will bear you a son, and you will call his name Yochanan (the Graciousness, Favor, and Kindness of Adonai). He will be to you a joy and a delight, and many will rejoice in his birth. For He will be great before HaShem. He is not to drink wine or an intoxicating beverage, and he will be filled with the Holy Spirit from his mother’s belly. He will cause many children of Yisra’el to return to Adonai Elohim. He will walk before Him in the Spirit of Eliyahu and in His power, to restore the hearts of (the) fathers along with (the) children and the wayward into the understanding of the righteous, to raise up a people prepared for HaShem.”

*The sacred word Elohim (הָאֱלֹהִים) is most often translated by others into English as G-d. Unfortunately, the word G-d has been abused sufficiently that it is a word we choose to seldom use on this web-site. Therefore, when translating into English, to convey proper respect and a Jewish sense of personal relational closeness, we prefer to use most often the English word “Adonai” to refer both to Ha-Elohim (His Power, Majesty) and Ha-Shem (His Most Sacred, Personal Name).

וַיֹּאמֶר זְכַרְיָה אֶל־הַמַּלְאָךְ בַּמָּה אֵדַע אֶת־הַדָּבָר הַזֶּה כִּי־אֲנִי זָקַנְתִּי וְאִשְׁתִּי בָּאָה בַיָּמִים׃ וַיַּעַן הַמַּלְאָךְ וַיֹּאמֶר אֵלָיו אֲנִי גַבְרִיאֵל הָעוֹמֵד לִפְנֵי הָאֱלֹהִים וְשָׁלוּחַ אָנֹכִי לְדַבֵּר אֵלֶיךָ וּלְבַשֶּׂרְךָ אֶת־הַבְּשׂוֹרָה הַזֹּאת׃ וְהִנְּךָ נֶאֱלָם וְלֹא תוּכַל לְדַבֵּר עַד־הַיּוֹם אֲשֶׁר יָקוּם הַדָּבָר הַזֶּה תַּחַת כִּי־לֹא הֶאֱמַנְתָּ לִדְבָרַי וְהֵם יִמָּלְאוּ בְּמוֹעֲדָם׃

Zecharyah (זְכַרְיָה-Adonai Remembers) said to the angel, “How will I know this word? For I have grown old, and my wife is advanced in days.” The angel answered and said to him. “I am Gavri’el (גַבְרִיאֵל-Mighty Man of G-d), who stands before Adonai, and I have been sent to speak to you and to proclaim this good news. But see, you will be mute and not able to speak until the day that this word is established, because you did not believe my words—but they will be fulfilled at their appointed time.”

וְהָעָם הוֹחִילוּ לִזְכַרְיָה וַיִּתְמְהוּ כִּי־הִתְמַהְמַהּ בַּהֵיכָל׃ וַיְהִי בְצֵאתוֹ לֹא יָכֹל לְדַבֵּר אֲלֵיהֶם וַיֵּדְעוּ כִּי־מַרְאָה רָאָה בַּהֵיכָל וַיִּרְמֹז לָהֶם וְעוֹדֶנּוּ נֶאֱלָם׃ וַיְהִי כַּאֲשֶׁר מָלְאוּ יְמֵי עֲבֹדָתוֹ וַיָּשָׁב אֶל־בֵּיתוֹ׃ וַיְהִי אַחַר הַיָּמִים הָאֵלֶּה וַתַּהַר אֱלִישֶׁבַע אִשְׁתּוֹ וַתִּתְחַבֵּא חֲמִשָּׁה חֳדָשִׁים וַתֹּאמַר׃ כָּכָה עָשָׂה לִי יְהוָֹה בִּימֵי פָקְדוֹ אוֹתִי לֶאֱסֹף אֶת־חֶרְפָּתִי מִבְּנֵי אָדָם׃

Now the people were waiting for Zecharyah, amazed that he was taking so long in the Sanctuary. [On the day of Shavuot; that is on this day that the conception of the Grace of Adonai had been Promised to Zecharyah.] It happened that when he went out, he was not able to speak to them [because of his initial lack of faith], and they knew that he had seen a vision in the Sanctuary; he signaled to them, but he was still mute. When the days of his service had been fulfilled [his time serving in the course of Aviyah and in his follow-on time of serving during the observance of Shavuot], he returned to his house. After these days, his wife Elisheva conceived [Sivan 23] and kept herself hidden for five months, and she said, “This is what HaShem has done to me, in the days that He took note of me, to gather up my disgrace [the previous reproach of being barren] from the sons of men.”

NEXT, NARRATIVE OF PESACH, SHAVUOT, SUKKOT THAT IS HIDDEN IN THE SCROLL OF ESTHER…

Messiah in Purim Chapter 3 >>