1. Return of the Spokesman for the Shlichim (Sent Ones) to the witness stand
2. Testimony of Messiah’s two Talmidim
3. Adam and Companion follow their Rabbi in the cool of the day
4. Remembering where Ish and Isha (Adam) used to be
5. Return of Shekinah, the Indwelling Presence (Glory) of Adonai
6. Our Walk in the Spirit seen in the Prophecy of Enoch
7. Messiah will return to earth accompanied by His holy ones
8. Messiah—the “Gateway’ of our Redemption

Return of the Spokesman for the Shlichim (Sent Ones) to the witness stand:

לְמָחֳרָת שׁוּב עָמַד יוֹחָנָן וְאִתּוֹ שְׁנַיִם מִתַּלְמִידָיו. כִּרְאוֹתוֹ אֶת יֵשׁוּעַ מִתְהַלֵּךְ אָמַר: הִנֵּה שֵׂה הָאֱלֹהִים! שָׁמְעוּ שְׁנֵי תַּלְמִידָיו אֶת דְּבָרוֹ וְהָלְכוּ אַחֲרֵי יֵשׁוּעַ. כַּאֲשֶׁר פָּנָה יֵשׁוּעַ וְרָאָה אוֹתָם הוֹלְכִים אַחֲרָיו, שָׁאַל אוֹתָם: מָה אַתֶּם מְחַפְּשִׂים? אָמְרוּ לוֹ: “רַבִּי, אֵיפֹה אַתָּה גָּר? הֵשִׁיב לָהֶם: בּוֹאוּ וְתִרְאוּ. הָלְכוּ וְרָאוּ הֵיכָן הוּא גָּר וְשָׁהוּ אִתּוֹ בְּאוֹתוֹ יוֹם. הַשָּׁעָה הָיְתָה אַרְבַּע אַחֲרֵי הַצָּהֳרַיִם בְּעֶרֶךְ. אַנְדְּרֵי, אָחִיו שֶׁל שִׁמְעוֹן כֵּיפָא, הָיָה אֶחָד מִן הַשְּׁנַיִם אֲשֶׁר שָׁמְעוּ מִפִּי יוֹחָנָן וְהָלְכוּ אַחֲרָיו. תְּחִלָּה מָצָא אֶת אָחִיו שִׁמְעוֹן וְאָמַר לוֹ: מָצָאנוּ אֶת הַמָּשִׁיחַ. הוּא הֵבִיא אוֹתוֹ אֶל יֵשׁוּעַ. הִבִּיט בּוֹ יֵשׁוּעַ וְאָמַר: אַתָּה שִׁמְעוֹן בֶּן יוֹחָנָן, אַתָּה תִּקָּרֵא כֵּיפָא (שֶׁמַּשְׁמָעוֹ סֶלַע). פ

[Day 3/of 7] The next day, Yochanan [ben Zecharyah ben Aaron] was standing there again with two of his talmidim. Seeing Yeshua walking by, he said, “Behold, the Lamb of God!” His two talmidim heard him speak and followed Yeshua. When Yeshua turned and saw them following him, he asked them, “What are you looking for?” They said to him, “Rabbi, where do You live?” He replied, “Come and see.” They went and saw where he was staying, and spent that day with him. It was about the tenth hour (four o’clock) in the afternoon. Andrai, Shim’on Petros’ brother, was one of the two who had heard from Yochanan and followed him. He first found his brother Shim’on and said to him, “We have found the Messiah.” He brought him to Yeshua. Yeshua looked at him and said, “You are Shim’on, son of Yochanan; you shall be called Keifa” (which means “rock”).

At the Ninth Hour: It is now the third day (of a seven day period of time) since the Prophet Yochanan ben Zecharyah ben Aaron had witnessed to the Jerusalem delegates; the emissaries of the Prushim. It is in the Ninth Hour ( (three o’clock) in the afternoon. At this exact time the prophet Yochanan, accompanied by two of his talmidim, looked up and saw Rabbi Yeshua walking. Suddenly, Yochanan ben Zecharyah ben Aaron proclaims:

!הִנֵּה שֵׂה הָאֱלֹהִים

 “Behold the Lamb of God!”

Two Declarations: Note the abbreviated form of this second declaration of the prophet(s), “Behold the Lamb of God!” The longer first declaration includes the words, who “takes away the sin of the world!” We must ask: “Why does this second declaration not include the words, “takes away the sin of the world?” The answer is quite simple.

!הִנֵּה שֵׂה הָאֱלֹהִים הַנּוֹשֵׂא חַטַּאת הָעוֹלָם

“Behold the Lamb of God, who *takes away the sin of the world!”

*Literally is the one who “bears”, “carries” the “sin of the world”.

First Declaration: The first declaration represents the prophetic time before and at the sacrifice of Messiah. When judgment for our sins is “paid in full” and we are reconciled with God our Father. The first declaration occurred (we believe) on the 30th birthday of the Messiah, 15 Tishri (Sukkot Day-1). By being immersed and beginning His public ministry at age thirty, Messiah ben Yosef directly fulfilled the Mosaic requirements for the consecration of a priest.

According to Torah: (Exodus 29:4–7), a priest could not just begin working; they had to be formally consecrated through a specific ritual pattern: washing with water (mikveh); and  anointing with oil (representing the Spirit of the Holy One.

Consecrated as a Priest: When Yochanan ben Zecharyah ben Aaron, who was the firstborn son of a Zadokite priest and legally qualified to administer such rites—immersed the Messiah Yeshua ben Yosef, he effectively acted as the officiating priest. When Yeshua emerged from the water, the Spirit of the Holy One descended upon him like a dove, completing the divine anointing for his priestly ministry.

Tishri 15 and the High Priest Context: If the Messiah Yeshua ben Yosef was immersed (consecrated on Tishri 15 (Sukkot–Day 1), the timeline introduces a connection to the Yom Kippur (Day of Atonement) cycle that happens just five days prior on Tishri 10. On Yom Kippur, the earthly High Priest alone enters the Holy of Holies to make atonement for the nation. By launching his ministry right at this sacred junction on His 30th birthday, Yeshua signals the arrival of a new, greater High Priest.

Second Declaration: The second declaration represents the prophetic time after the sacrifice of the Messiah. In other words: At the first Messiah ben Yosef is the Seh Ha-Elohim who takes away our sin and bears the judgment for our sin (korban pesach); thereafter, we are (cleansed) without sin. As a result: we shall one day forget that sin ever existed at all! This will happen in the “new heavens and new earth.” This once-in-eternity act of redemption for all who believe makes the Messiah our High Priest “forever.”

Higher Order of Priesthood: While Messiah ben Yosef ben David was from the tribe of Judah (not Levi) and therefore genealogically barred from the earthly Aaronic priesthood, the author of Hebrews (*Bar Nabbas-Son of Exhortation) explains that he became our ultimate High Priest after the order of Melchizedek (cf. Psalm 110:4). By waiting until He was 30, He respected and fulfilled the legal standard of maturity expected of an earthly priest, while establishing a superior, permanent heavenly priesthood.

נִשְׁבַּ֤ע ה’ ׀ וְלֹ֥א יִנָּחֵ֗ם אַתָּֽה־כֹהֵ֥ן לְעוֹלָ֑ם עַל־דִּ֝בְרָתִ֗י מַלְכִּי־צֶֽדֶק׃

Adonai has sworn and will not change His mind, ‘You are a priest forever according to the order of Malki-Tzedek.”

Puzzle of Psalm 110: In ancient Israel, the roles of King (from the tribe of Judah) and Priest (from the tribe of Levi) were strictly separated. A king could not perform priestly duties. Psalm 110 bypasses the traditional Levitical priesthood by invoking an older, pre-Aaronic model (Genesis 14) where the ruler of Jerusalem holds both supreme royal and priestly authority.

*A very close colleague of Rabbi Shaul ben Benyamin (Paulus, Paul).

כְּמוֹ שֶׁגַּם בְּמָקוֹם אַחֵר הוּא אוֹמֵר, “אַתָּה־כֺהֵן לְעוֹלָם עַל־דִּבְרָתִי מַלְכִּי־צֶדֶק”. וּבִימֵי הֱיוֹתוֹ בְּגוּף בָּשָׂר וָדָם, הִקְרִיב תְּפִלּוֹת וְתַחֲנוּנִים בִּצְעָקָה גְּדוֹלָה וּבִדְמָעוֹת אֶל הַיָּכוֹל לְהוֹשִׁיעוֹ מִמָּוֶת, וְאָמְנָם נִשְׁמַע בִּגְלַל יִרְאַת הָאֱלֹהִים שֶׁבּוֹ. וְאַף כִּי הָיָה הַבֵּן, מִסִּבְלוֹתָיו לָמַד לְצַיֵּת. 9וְכַאֲשֶׁר הֻשְׁלַם הָיָה לְמָקוֹר שֶׁל יְשׁוּעַת עוֹלָמִים לְכָל הַמְצַיְּתִים לוֹ, וֶאֱלֹהִים קָרָא לוֹ, “כֺּהֵן גָּדוֹל עַל־דִּבְרָתִי מַלְכִּי־צֶדֶק”.פָּ

A Priest Forever: As he also says in another place, “You are a priest forever according to my word, Malki-Tzedek” (מַלְכִּי־צֶדֶק). And in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears to him that was able to save him from death, and was heard for his godly fear. And because he was a Son, his sufferings were beyond measure. And when he was made perfect, he became the Author of Eternal Salvation to all who obey him, and God called him a High Priest according to my word, a King of Righteousness (מַלְכִּי־צֶדֶק).

Sin Carried Away–Erased: So it is written by the prophet Isaiah (1, 2): “In the new heavens and a new earth; the former things shall not be remembered or come to mind.” “For as the new heavens and the new earth, which I will make, shall remain before me, says Adonai; so shall your descendants and your name remain.”

Replaced with God’s Righteousness: So then, in the eternal state we shall exist without the taint of even remembering that sin ever existed at all. Then shall our Messiah forever be addressed as “Behold the Lamb of God.”

Testimony of Messiah’s Two Talmidim:

Andrai means “Adam” (Man): The Prophet Yochanan ben Zecharyah’s powerful testimony of Messiah now inspires two of his talmidim Andrai (meaning in Hebrew “Adam”) and an unnamed person to follow the Messiah.

Adam and His Companion: The Master then turns  turns around and asks the two of them, “What are you looking for?”Respectfully, the two persons ask Him, “Where do you live?” The Rabbi of rabbis replies, “Come and See.”

At the Tenth Hour: Thereafter, at about the Tenth Hour, the two talmidim followed their Rabbi to see where he was dwelling and they stayed there with him. At this point we must ask what is the meaning of the Tenth and the Ninth hours? 

Adam Sinned at the Tenth Hour: According to the Babylonian Talmud (Sanhedrin 38b) and parallel traditions in the Midrash (Avot de-Rabbi Natan and Pesiqta Rabbati) Adam sinned at the Tenth Hour (four o’clock) in the afternoon.

Rashi’s Commentary: The medieval commentator Rashi explicitly references this Talmudic framing in his notes on Genesis 3:8, explaining that Adam and his *companion heard the Divine voice toward the evening (the west, where the sun sets) because they committed the transgression during the tenth hour of daylight.

*One Name–Adam: Adam and his wife shared the same name  (one name). There was no Eve (separate name) until sin had occurred and both had been removed from Gan Eden.

“Cool of the Day”: Why are the Ninth and the Tenth hours called the “Cool of the Day” in Bereshit? In Bereshit ( Genesis ) 3:8, the phrase traditionally translated as the “cool of the day” stems from the Hebrew expression leruach hayyom (לְרוּחַ הַיּוֹם). In ancient Israelite culture and subsequent Second Temple and Rabbinic traditions, this time is specifically equated with the ninth and tenth hours of the daytime.

“In the Spirit of the Day”: In Hebrew, the word ruach (רוּחַ) primarily means “wind,” “breeze,” or “breath”. In the climate of the ancient Israel, the late afternoon brings a strong, cooling Mediterranean breeze. Routinely this cooling of the day begins to sweep across the land a few hours before sunset. Therefore, leruach hayyom (לְרוּחַ הַיֹּום) translates literally to “in the spirit (wind) of the day,” referring to the moment when the blistering midday heat breaks and the refreshing afternoon winds begin to blow.

“Come and See”: What is the deeper meaning of these words “come and see.” The answer is found in asking the question, “at what place, location did these events occur? Answer: The place is Beit-Anani (Bethany). In the previous testimony regarding the prophet Yochanan the actual term used is B’vit-Anani (בבית-ענני) which means, “In the House of My Cloud.”

“House of My Cloud”: This Bethany is located east of the Jordan. It is a compound word composed of the words beit (house) and the word ‘anani (עֲנָנִי) or ‘ananiah (עֲנַנְיָה); which respectively means “My Cloud” and “Cloud of Adonai.”

“Cross-Over” Location: This location on the east side of the river Jordan is the exact place where the people of Israel crossed-over to first enter into the promised land. A memorial of twelve stones was left there to “mark” the location.

Where Elijah was Translated into Heaven: is Beit-Anani is the location where the prophet Elijah was taken up alive into heaven.

Where Messiah was Introduced to Israel: This is the very special place where the Prophet Yochanan was doing the immersing of the people of Israel; a mitzvah of repentance and spiritual cleansing from sin. Today, this archaeological site is known as Al-Maghtas (which literally translates to “immersion” in Arabic). 

Adam and Companion follow their Rabbi in the cool of the day:

One Name–Yeshua: Notice again the unnamed one decides to not come to us with his own name. Much later in the besorah we learn that this person is solely identified as the talmid “who Yeshua loved.”

Endowment of the “Favor of Adonai”: We know the hidden name of the companion of Adam. His full name Yochanan ben Zebedyah means Endowment of the Grace of Adonai. His name is a witness to the Gift of the Spirit that was given in trust to a remnant of Israel so long ago (1, 2, 3, 4, 5, 6, 7, 8).

Back to the Garden: By Rabbeinu Yeshua dying a sacrificial death at the ninth hour he is cancelling out our debt at the tenth hour. This means we are free to return to fellowship with Adonai; once again enjoying His company in the “cool of the day.”

No More Fear, Guilt and Shame: In the fall of Adam into sin Adonai asks man, “Ayeka?” (אַיֶּֽכָּה) “Where are you?” In the Besorah of Yochanan the Messiah prophesying on Adonai’s behalf asks, “What are you looking for?” (מָה אַתֶּם מְחַפְּשִׂים) Man is afraid in Genesis. However, in the appearance of Adonai cloaked in the righteous body of Messiah there is no fear.

Welcome Back! There is now in Adam only a common, warm, welcoming appearance and a reverence for the sacredness of Adona’s Presence that is resident within the Spirit of His Messiah. So Adam (him and her) need no longer to be afraid to follow their Rabbi in the Cool of the day.

Remembering where Ish and Isha (Adam) used to be:

אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיֹּום וַיִּתְחַבֵּא הָֽאָדָם וְאִשְׁתֹּו מִפְּנֵי ה’ אֱלֹהִים בְּתֹוךְ עֵץ הַגָּֽן׃ וַיִּקְרָא ה’ אֱלֹהִים אֶל־הָֽאָדָם וַיֹּאמֶר לֹו אַיֶּֽכָּה׃ וַיֹּאמֶר אֶת־קֹלְךָ שָׁמַעְתִּי בַּגָּן וָאִירָא כִּֽי־עֵירֹם אָנֹכִי וָאֵחָבֵֽא׃

God was walking in the garden in the cool of the day, and the man and his wife [the two called Adam] hid themselves from Adonai Elohim among the trees of the garden. Adonai Elohim called to the man and said to him, “Where are you?” He replied, “I heard Your voice in the garden, and I was afraid because I was naked, so I hid.”

God Communing with His Talmidim:  Halak ( הָלַךְ) walking, means to go, walk, move, or travel. In this passage it appears as a participle mithallek (מִתְהַלֵּךְ) which indicates an ongoing habit or continuous action. It describes a rhythmic, comfortable movement.

A Familiar Pattern: Rather than a sudden, terrifying manifestation, God’s presence was a gentle, welcome, familiar movement in the garden. It implies that walking and communing with humanity was God’s established pattern.

“To the Spirit of the Day”: Ruach HaYom (לְרוּחַ הַיּוֹם), ruach is the same word used for the Spirit of God hovering over the waters in Genesis 1:2. This phrase suggests they heard the “breeze of the day”—the literal wind shifting as evening approached—but it also subtly hints at the movement of God’s Breath–His Spirit drawing near.

The Earthling: HaAdam (הָאָדָם) means “the human” or “the one from the dirt.” The word is derived from adamah (אָדָמָה), which means earth, ground, or red clay.

“Dust of the Ground”: Adding the definite article Ha (The) emphasizes Adam’s collective identity. He is “The Earth-ling,” a direct wordplay reminding us that our humanity is structurally linked to the dust of the ground from which we were formed.

Woman and Wife: Ishah (אִשָּׁה) is the feminine counterpart to Ish (אִישׁ), which means man. In Hebrew thought, the naming of ishah from ish (Genesis 2:23) signifies an essential unity. They are made of the exact same essence. Using ishah here highlights the fracture of the ultimate human partnership as they hide together in fear.

“Where are you?” Ayekah (אַיֶּכָּה) “Where [are] you?” This specifically is addressed to Adam – Ish – a singular male. Ayekah is a rhetorical call to self-reflection.

“Where have you brought yourself?”: It translates closer to “Look at where you are now.” It is an invitation for Adam to look at his broken state, acknowledge his hiding, and step forward into accountability.

“I was afraid”: (Va’ira (וָאִירָא) meaning “And I feared.” This stems from the root yare (יָרֵא), which can mean terror/fright, or a deep, reverent awe. This marks a psychological shift in human history. Before this moment, the presence of God brought peace. Now, because of their disobedience and sudden self-consciousness (afraid and naked), the holy presence of God triggers visceral, trembling terror rather than reverent worship.

Return of Shekinah, the Indwelling Presence (Glory) of Adonai:

Manifestation of Adonai: This means that God would not just reveal Himself physically cloaked in His Shekinah Glory Cloud but now would yet again reveal (glorify) Himself through His Messiah.

Shekinah the Cloud and the Messiah: The prophet made it known to the delegation why he was immersing people in the Jordan, at Beit-Anani (בית-ענני) . He was immersing the people as a means to call them to repentance. For the prophet Yochanan reported that he was instructed by Adonai to call the people to do Teshuvah and be immersed in water to prepare for the visitation of Adonai to Israel. At the first God physically revealed Himself in His Shekinah Glory Cloud. Now the invisible God is revealing Himself to Israel and the world through His very visible Son, the Messiah Yeshua ben Yosef ben David.

וְעַתָּה נִבְהֲלָה נַפְשִׁי, וַאֲנִי מָה אֺמַר: ‘אָבִי, הַצִּילֵנִי מִן הַשָּׁעָה הַזֺּאת?’ אַדְּרַבָּא, הֲרֵי לְשֵׁם כָּךְ בָּאתִי לַשָּׁעָה הַזֺּאת. אָבִי, פָּאֵר אֶת שִׁמְךָ”! אָז יָצָא קוֹל מִן הַשָּׁמַיִם וְאָמַר: “כְּבָר פֵּאַרְתִּי וְשׁוּב אֲפָאֵר”. פָּ

[Yochanan 12:27-28] “And now my soul is troubled; and what shall I say? ‘Father, save Me from this hour?’ On the contrary—it is for this very reason that I have come to this hour. Father, glorify Your name!” Then a voice came from heaven, saying: “I have already glorified it, and I will glorify it again.”

“I will glorify Myself again”: When God explicitly states that He will be glorified or will glorify Himself it is usually in the context of His judgments, His salvation of Israel, or His sanctuaries.

Regarding His Sanctuary: In Haggai 1:8, God commands the rebuilding of the temple, stating: “Build the house, that I may take pleasure in it and that I may be glorified…” •

Regarding His Holiness: In Leviticus 10:3, God says: “Among those who are near me I will be sanctified, and before all the people I will be glorified.”

Glorified in His judgments: God’s love does not negate His judgments. For the honor of His Name a debt was owed and the debt had to be “Paid in full!” There must be an “atoning sacrifice.” It took the perfect righteousness of Messiah ben Yosef and his sacrifice to vindicate the many injustices (sins) that humanity has committed against the Holy One—Adonai our God.

בָּזֺאת הִיא הָאַהֲבָה. לֹא שֶׁאֲנַחְנוּ אָהַבְנוּ אֶת אֱלֹהִים, אֶלָּא שֶׁהוּא אָהַב אוֹתָנוּ וְשָׁלַח אֶת בְּנוֹ לִהְיוֹת כַּפָּרָה עַל חֲטָאֵינוּ. פָּ

This is “Perfect Love”: This is [Perfect] love: not that we loved God, but that He loved us and sent His Son to be an atoning sacrifice for our sins.

פַּחַד בָּאַהֲבָה. אַדְּרַבָּא, הָאַהֲבָה הַשְּׁלֵמָה מְגָרֶשֶׁת אֶת הַפַּחַד. הֵן הַפַּחַד כָּרוּךְ בְּעֺנֶשׁ, וְהַמְּפַחֵד אֵינֶנּוּ שָׁלֵם בָּאַהֲבָה. אֲנַחְנוּ אוֹהֲבִים מִפְּנֵי שֶׁהוּא אָהַב אוֹתָנוּ תְּחִלָּה. פָּ

“Fear in Love?” “Fear in love? On the contrary, perfect love casts out fear. For fear is bound up with punishment, and the one who fears is not made perfect in love. We love because He loved us first.”

נִקְבַּרְתֶּם אִתּוֹ בַּטְּבִילָה, וְאִתּוֹ גַּם הוּקַמְתֶּם לִתְחִיָּה עַל־יְדֵי אֱמוּנַתְכֶם בְּכֺחַ אֱלֹהִים אֲשֶׁר הֱקִימוֹ מִן הַמֵּתִים. וּבִהְיוֹתְכֶם מֵתִים בְּפִשְׁעֵיכֶם וּבְעָרְלַת בְּשַׂרְכֶם, הֶחֱיָה אֶתְכֶם עִמּוֹ. הוּא סָלַח לָנוּ עַל כָּל פְּשָׁעֵינוּ; בִּטֵּל אֶת שְׁטַר הַחוֹב אֲשֶׁר הָיָה נֶגְדֵּנוּ עַד תֻּמּוֹ וֶהֱסִירוֹ בְּתָקְעוֹ אוֹתוֹ בַּצְּלָב. פָּ

Adonai Forgave us “all our Transgressions”: You were buried with him in the immersion (ba-tevilah), and with him you were also raised to life through your faith in the power of God, who raised him from the dead. And when you were dead in your transgressions and in the uncircumcision of your flesh, he made you alive together with him. He forgave us all our transgressions; He completely canceled the record of debt that stood against us, and removed it by nailing it to the cross.

וּמָ֨ל ה’ אֱלֹהֶ֛יךָ אֶת־לְבָבְךָ֖ וְאֶת־לְבַ֣ב זַרְעֶ֑ךָ לְאַהֲבָ֞ה אֶת־ה’ אֱלֹהֶ֛יךָ בְּכָל־לְבָבְךָ֥ וּבְכָל־נַפְשְׁךָ֖ לְמַ֥עַן חַיֶּֽיךָ׃

[Deuteronomy 30:6] “And the Adonai your God will circumcise your heart and the heart of your offspring, to love the Adonai your God with all your heart and with all your soul, for the sake of your life.

הֵן לֹא עַל־פִּי מַרְאִית עַיִן יְהוּדִי הוּא יְהוּדִי, וְלֹא מָה שֶׁרוֹאִים בַּגּוּף הוּא מִילָה. יְהוּדִי הוּא זֶה שֶׁבְּתוֹךְ תּוֹכוֹ הוּא יְהוּדִי וּמִילָה הִיא זוֹ שֶׁבַּלֵּב, לְפִי הָרוּחַ וְלֹא לְפִי אוֹת כְּתוּבָה; שִׁבְחוֹ אֵינוֹ בָּא מִבְּנֵי אָדָם, כִּי אִם מֵאֱלֹהִים. פָּ

Circumcised of Heart (Spirit); as well as Body: For a Jew is not a Jew merely by outward appearance, nor is circumcision something visible on the body. Rather, a Jew is one who is a Jew inwardly, and circumcision is a matter of the heart—by the Spirit, not by the written code. His praise comes not from people, but from God.

Our Walk in the Spirit seen in the Prophecy of Enoch:

וַֽיְחִי חֲנֹוךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיֹּולֶד אֶת־מְתוּשָֽׁלַח׃ וַיִּתְהַלֵּךְ חֲנֹוךְ אֶת־הָֽאֱלֹהִים אַֽחֲרֵי הֹולִידֹו אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאֹות שָׁנָה וַיֹּולֶד בָּנִים וּבָנֹֽות׃ וַיְהִי כָּל־יְמֵי חֲנֹוךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאֹות שָׁנָֽה׃ וַיִּתְהַלֵּךְ חֲנֹוךְ אֶת־הָֽאֱלֹהִים וְאֵינֶנּוּ כִּֽי־לָקַח אֹתֹו אֱלֹהִֽים׃

Enoch was Translated into Heaven: Enoch lived sixty-five years, and became the father of Methuselah. Then Enoch walked with the Holy One three hundred years after he became the father of Methuselah, and he had other sons and daughters. So all the days of Enoch were three hundred and sixty-five years. Enoch walked with Ha-Elohim; and he was not, for Elohim took him.

Enoch–the Talmid of Adonai: The Prophet Enoch (חֲנוֹךְ) walked with God (הָלַךְ, walked-hithpael imperfect tense) with the Almighty. Enoch walked in continuous fellowship with Adonai. Enoch’s name means “dedicated,” “disciple,” and “student.” Enoch was a dedicated student. Adonai who sanctifies us taught Enoch to walk in His ways. The God of Heaven (Elah Shemaiya) was Enoch’s Rabbi.

בָּאֱמוּנָה לֻקַּח חֲנוֹךְ לְבִלְתִּי רְאוֹתוֹ הַמָּוֶת וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים וְהוּעַד עָלָיו לִפְנֵי הִלָּקְחוֹ כִּי אֶת־הָאֱלֹהִים הִתְהַלָּךְ׃

Faith that Transports you to Heaven: By faith Enoch was taken up so that he would not see death; and he was not found because the Almighty took him up; for he obtained the witness that before his being taken up he was pleasing to Ha-Elohim.

Elijah Translated into Heaven: Like the great prophet Elijah, righteous Enoch was translated alive into heaven. He never experienced death. It was by faith Enoch was taken up to heaven without dying.  Suddenly he disappeared because God took him. But  before he was taken up, “he was approved as pleasing to God.”

Walk in the Spirit: Those who truly follow the Torah of the Almighty will be sincere  students of His Dvar Adonai (his Word). We too are called to walk in the Spirit of the Holy One in close, intimate fellowship with Him.

Approved of God: Those who daily walk in the way of the Spirit of the Holy One will  be approved as  pleasing to Him.

Perfected at the Resurrection: The talmidim (disciples) who walk in the way of the Holy One are destined to one day become a perfected generation of people. The dead in Messiah will be resurrected and  the  living  will be translated alive into Heaven; instantly transformed with new immortal glorified bodies.

Seventh Generation: Those living at the time of resurrection and translation into heaven will be like the seventh generation of Adam (generations: 1, 2, 3, 4, 5, 6, 7–Enoch).

Will be Taken Like Enoch: This seventh  generation of redeemed humanity will one day suddenly vanish because the Spirit of the Holy One will have taken them up alive into heaven.

Messiah will return to earth accompanied by His holy ones:

וְגַם־חֲנוֹךְ הַשְּׁבִיעִי לְאָדָם נִבָּא עֲלֵיהֶם לֵאמֹר הִנֵּה ה’ בָּא בְּרִבֲבֹת קְדֹשָׁיו׃ לַעֲשׂוֹת שְׁפָטִים בְּכֻלָּם וּלְהוֹכִיחַ כָּל־רִשְׁעֵי־אֶרֶץ עַל־כָּל־מַעֲשֵׂי רִשְׁעָתָם וְעַל־כָּל־הַקָּשׁוֹת אֲשֶׁר דִּבְּרוּ עָלָיו חַטָּאִים אַנְשֵׁי רֶשַׁע׃ אֵלֶּה הֵם הָרֹגְנִים וְהַמִּתְאוֹנֲנִים הַהֹלְכִים אַחֲרֵי תַאֲוֹתֵיהֶם אֲשֶׁר פִּיהֶם יְדַבֵּר עָתָק הֹדְרֵי פָנִים עֵקֶב שֹׁחַד׃

Ha’shvi’i le’Adam (הַשְּׁבִיעִי לְאָדָם): “And Enoch, the seventh from Adam, also prophesied concerning them, saying: “Behold, Adonai comes with myriads of His holy ones—to execute judgment upon all, and to convict all the wicked of the earth of all their wicked deeds, and of all the harsh things that sinful, wicked men have spoken against Him.” These are the grumblers and the complainers, who follow after their own desires; their mouths speak arrogant words, and they show partiality for the sake of a bribe.

Heavenly Messiah ben Yosef ben David’s Return: In the Book of Enoch (ספר חנוך) Enoch (1:9) prophesied that at the return of the Messiah of Adonai to earth he will be returning with myriads of His holy ones (cf. Deuteronomy 33:2).

גַּם חֲנוֹךְ, הַשְּׁבִיעִי לְאָדָם, נִבָּא עֲלֵיהֶם לֵאמֺר: “הִנֵּה יהוה בָּא בְּרִבְבוֹת קְדוֹשָׁיו, לַעֲשׂוֹת מִשְׁפָּט בַּכֺּל וּלְהוֹכִיחַ אֶת כָּל הָרְשָׁעִים עַל כָּל מַעֲשֵׂי רִשְׁעָתָם וְעַל כָּל הַקָּשׁוֹת אֲשֶׁר דִּבְּרוּ עָלָיו חוֹטְאִים רְשָׁעִים.” הַלָּלוּ רוֹטְנִים הֵם, מִתְלוֹנְנִים, הוֹלְכִים אַחַר תַּאֲווֹתֵיהֶם וּפִיהֶם מְדַבֵּר גְּבוֹהָה, נוֹהֲגִים בְּמַשּׂוֹא פָּנִים לְמַעַן רֶוַח. פָּ

The “Seventh Generation” from Enoch: Enoch, the seventh from Adam, also prophesied about them, saying: “Behold, the Lord comes with myriads of His holy ones to execute judgment upon all, and to convict all the ungodly of all their wicked deeds and of all the harsh things that ungodly sinners have spoken against Him.” These people are grumblers and complainers, following their own desires; their mouths speak arrogant words, and they show partiality for the sake of gain.

Judah ben Yosef ben David: The authenticity of this prophecy was validated by the *Jewish Ethiopian Bible and by Judah ben Yosef ben David in his teaching on the latter days. This prophecy of Enoch (1:9) indicates that both the holy angels and kedoshim (glorified) holy ones will accompany the Messiah of Adonai upon his triumphant return from heaven to earth.

*Beta Israel (Ethiopian Jewish): The sacred text is called the Orit (derived from the Aramaic word for Torah). It is written in Ge’ez (the classical Semitic liturgical language of Ethiopia and Eritrea) and has been translated into Hebrew.

To Execute a Verdict: At this time the Messiah will execute swift judgment upon all of the lawless ones throughout the earth who are living in open rebellion against Adonai. The term “execute judgment” (לַעֲשׂוֹת מִשְׁפָּט) means to execute a verdict. In relation to the unbelieving (the ungodly) upon his return to earth from heaven Messiah ben David will publicly expose, prosecute and convict all who have rebelled against the Creator.

The Judge will avenge Adonai’s Honor: When the Messiah (HaShofet) returns to earth from heaven he will make it abundantly clear that the pagan leaders of the world are deserving of Divine judgment. Even after the miraculous resurrection and ascension of Messiah’s followers into heaven the rebellious (ungodly, pagan) world leaders will still be hurling their self-serving, self-justifying blasphemies up at the heavens.

Judgment for Three Violations: The Prophet Enoch tells us that the Messiah’s judgment will be administered against all  the unrighteous (כל הרשעים) all the wicked for three violations against Adonai: For all their wicked acts ; for all their wicked way; and for all their stubborn, obstinate, harsh speech; they have spoken against Adonai.

Messiah—the “Gateway” of our Redemption:

Dried up all of our sin back to Adam: The Messiah’s sacrifice at the Ninth Hour is Adonai’s way of saying that through Messiah He has supplied us with a “Gateway of  Redemption” that has removed (dried up) all of our sins going all the way back to the time of Adam, when on the Sixth Day at the Tenth Hour the race of Adam fell out of right fellowship with the heavenly Father. There is a very interesting graphic illustration of this redemptive truth found in the book of Joshua (Yehoshua, Yeshua):

 וּכְבֹוא נֹשְׂאֵי הָֽאָרֹון עַד־הַיַּרְדֵּן וְרַגְלֵי הַכֹּֽהֲנִים נֹשְׂאֵי הָֽאָרֹון נִטְבְּלוּ בִּקְצֵה הַמָּיִם וְהַיַּרְדֵּן מָלֵא עַל־כָּל־גְּדֹותָיו כֹּל יְמֵי קָצִֽיר׃ וַיְהִי בִּנְסֹעַ הָעָם מֵאָהֳלֵיהֶם לַעֲבֹר אֶת־הַיַּרְדֵּן וְהַכֹּהֲנִים נֹֽשְׂאֵי הָאָרֹון הַבְּרִית לִפְנֵי הָעָֽם׃ וַיַּעַמְדוּ הַמַּיִם הַיֹּרְדִים מִלְמַעְלָה קָמוּ נֵד־אֶחָד הַרְחֵק מְאֹד באדם הָעִיר אֲשֶׁר מִצַּד צָֽרְתָן וְהַיֹּרְדִים עַל יָם הָעֲרָבָה יָם־הַמֶּלַח תַּמּוּ נִכְרָתוּ וְהָעָם עָבְרוּ נֶגֶד יְרִיחֹֽו׃ וַיַּעַמְדוּ הַכֹּהֲנִים נֹשְׂאֵי הָאָרֹון בְּרִית־ה’ בֶּחָֽרָבָה בְּתֹוךְ הַיַּרְדֵּן הָכֵן וְכָל־יִשְׂרָאֵל עֹֽבְרִים בֶּחָרָבָה עַד אֲשֶׁר־תַּמּוּ כָּל־הַגֹּוי לַעֲבֹר אֶת־הַיַּרְדֵּֽן׃

So when the people set out from their tents to cross the Jordan with the priests carrying the ark of the covenant [a prophetic type of the Messiah] before the people, and when those who carried the ark came into the Jordan, and the feet of the priests carrying the ark were dipped in the edge of the water (for the Jordan overflows all its banks all the days of harvest), the waters which were flowing (literally “going”-יָרַד)  down from above stood and rose up in one heap, a great distance away at Adam (literally, all that are “in” (ב) (Adam-אדם), the city that is beside Zarethan; and those which were flowing (literally going-יָרַד) down toward the sea of the Arabah, the Salt Sea, were completely cut off. So the people crossed opposite Jericho. And the priests who carried the ark of the covenant of Adonai stood firm on dry ground in the middle of the Jordan while all Israel crossed on dry ground, until all the nation had finished crossing the Jordan.

Gateway of Redemption: This passage of Scripture teaches us that through the Gateway of the Redemption of Messiah ben Yosef (Suffering Messiah) we are able to permanently resolve the problem of our sin going all the way back to Adam!

Ark as Messiah: Just as the Ark (God’s presence) had to step into the dangerous, overflowing waters first to make a safe path for the people, the Messiah is viewed as entering into death and judgment first to open the way to eternal life for all his followers.

The City of Adam: The waters stopped at the city named Adam (אדם), which is the exact same Hebrew word for “humanity” or the first man, Adam. The bracketed note “all that are ‘in’ Adam” points to a famous theological concept (seen in New Testament passages like 1 Corinthians 15:22): that all of humanity is born “in Adam” (inheriting sin and spiritual death).

“Going Down”: Yarad (יָרַד): The river Jordan literally means “the descender” or “that which goes down.” Water flowing down into the Salt Sea (the Dead Sea) represents the downward spiral of human sin leading ultimately to spiritual death.

The Meaning: When the Messiah (the Ark) steps into the river of judgment and death, the downward flow of sin and death that has plagued humanity ever since the first (all who are “in Adam”) is completely cut off and stopped. Because the Messiah blocks the judgment, God’s people are able to safely cross over the barrier of death and enter into their spiritual inheritance (the Promised Land) on dry, firm ground.

Crossing-Over to a New Existence: Then after our sins are completely removed, according to our exercising faith in our Messiah, then we can cross-over the threshold of the River of Jordan (cf. previous chapter; i.e. the “river of death”) into the Promised Land of a new existence where we will erase all of our history of sin—so much so that we will never even remember that sin ever existed at all!

וַיְבָ֤רֶךְ אֱלֹהִים֙ אֶת־י֣וֹם הַשְּׁבִיעִ֔י וַיְקַדֵּ֖שׁ אֹת֑וֹ כִּ֣י ב֤וֹ שָׁבַת֙ מִכָּל־מְלַאכְתּ֔וֹ אֲשֶׁר־בָּרָ֥א אֱלֹהִ֖ים לַעֲשֽׂוֹת׃

“And God blessed the seventh day and sanctified it, because on it He ceased from all His work which God had created to do.”

Back to Genesis II: In this way our Father Adonai will move us forward into a state of being where we can once again experience all of the goodness, all of the righteousness, all of the truth and all of the abundant joy that Abba Avinu had originally intended for us all along (Genesis) ; even before the foundations of the earth!

Back to the Future: Therefore, we are on a sojourn Back to the Future—to return our future to the original state of freedom and joy that the race of Adam once knew, to the original state of being that will always safely exist outside of time; a state of existence where we may once again walk in the cool of the day with Abba Avinu who is our Beloved Father forever.

Messiah in Rosh Hashanah & Yom Teruah Chapter 20 >>