1. Day 4 of 7 days—“Come and See”
2. Fourteen personal names are referenced in the narrative
3. The talmid whom Yeshua Loved is a type of all believers
4. Seven Gentile and Seven Hebrew personal names are referenced
5. Man is transformed by Adonai’s Grace and not his own efforts
6. Philip’s name speaks of the Messiah’s Glorious Appearing
7. The Shekinah follows the Messiah
8. The Shekinah will be present with the Messiah upon His return
9. Faith that “Sees” the Invisible God of Glory
10. Three-fold Sequence of first 4 of 7 Days in Besorah of Yochanan
11. Yeshua Finds “Lover of God’s Appearance”
12. The Climax: From Hearing to Seeing God!

Day 4 of 7 days—“Come and See”:

לְמָחֳרָת רָצָה יֵשׁוּעַ לָלֶכֶת לַגָּלִיל. הוּא מָצָא אֶת פִילִיפּוֹס וְאָמַר לוֹ: לֵךְ אַחֲרַי! פִילִיפּוֹס הָיָה מִבֵּית צַיְדָא, מֵעִירָם שֶׁל אַנְדְּרֵי וְכֵיפָא. פִילִיפּוֹס פָּגַשׁ אֶת נְתַנְאֵל וְאָמַר לוֹ: מָצָאנוּ אֶת זֶה שֶׁכָּתַב עָלָיו מֹשֶׁה בַּתּוֹרָה, וְכֵן גַּם הַנְּבִיאִים, אֶת יֵשׁוּעַ בֶּן יוֹסֵף מִנָּצְרַת. אָמַר לוֹ נְתַנְאֵל: מִנָּצְרַת יָכוֹל לָבוֹא מַשֶּׁהוּ טוֹב? אָמַר לוֹ פִילִיפּוֹס: בּוֹא וּרְאֵה. כְּשֶׁרָאָה יֵשׁוּעַ אֶת נְתַנְאֵל בָּא לִקְרָאתוֹ, אָמַר עָלָיו: הִנֵּה בֶּאֱמֶת בֶּן יִשְׂרָאֵל שֶׁאֵין בּוֹ מִרְמָה. שָׁאַל אוֹתוֹ נְתַנְאֵל: מִנַּיִן אַתָּה מַכִּיר אוֹתִי? עָנָה לוֹ יֵשׁוּעַ: לִפְנֵי שֶׁקָּרָא לְךָ פִילִיפּוֹס, כַּאֲשֶׁר הָיִיתָ תַּחַת עֵץ הַתְּאֵנָה, רָאִיתִי אוֹתְךָ. הֵשִׁיב לוֹ נְתַנְאֵל: רַבִּי, אַתָּה בֶּן־הָאֱלֹהִים, אַתָּה מֶלֶךְ יִשְׂרָאֵל! אָמַר לוֹ יֵשׁוּעַ: מִפְּנֵי שֶׁאָמַרְתִּי לְךָ כִּי רְאִיתִיךָ תַּחַת עֵץ הַתְּאֵנָה הֶאֱמַנְתָּ? גְּדוֹלוֹת מֵאֵלֶּה תִּרְאֶה! וְעוֹד אָמַר לוֹ: אָמֵן אָמֵן אֲנִי אוֹמֵר לָכֶם, אַתֶּם תִּרְאוּ אֶת הַשָּׁמַיִם פְּתוּחִים וּמַלְאֲכֵי אֱלֹהִים עוֹלִים וְיוֹרְדִים עַל בֶּן־הָאָדָם. פ

[Day 4/of 7] The next day, Yeshua decided to go out to Galilee (the Galil). He found Philip (פִּילִפּוֹס-Pillipos) and said to him, “Follow Me.” Philip was from Beit-Tzaida (בֵּית־צָיְדָה), of the city of Andrew (Andrai, Adam) and Peter (Petros, Keifa). Phillip encountered  Nathanael (נְתַנְאֵל-Netan’el) and said to him,  ‘We  have  found the one of whom Moses in the Torah scroll and the Prophets wrote, Yeshua ben Yosef (בֶּן־יוֹסֵף) from Nazareth (נְּצָרֶת-Netzeret). He said to him, “Does good come out of Nazareth?” He said to him, “Come and see.” Yeshua saw Nathanael coming to greet him and said of him, “Truly, here is a son of Yisra’el in whom there is no deceit!” Nathanael said to him, “How do you know me?” Yeshua answered and said to him, “Before Philip called you, when you were under the fig tree, I saw you.” Nathanael answered and said to Him, “Rabbi, you are the Ben Ha-Elohim! (בֶּן־הָאֱלֹהִים) You are the Melekh Yisra’el!” (מֶלֶךְ יִשְׂרָאֵל). Yeshua answered and said to him, “You believe because I told you that I saw you under the fig tree? You will see greater things than these!” He said to him’ ‘Amen, amen, I say to you, from now on, you will see heaven opened and the angels of the Almighty ascending and descending on the Ben Ha’adam'” (the Son of Man-בֶּן־הָאָדָם).

Fourteen personal names are referenced in the narrative:

Evidence Entered into the Court Record: In the first chapter of the Sefer of Yochanan ben Zebedyah fourteen personal names are referenced as witnesses in the testimony of Messiah; testimony that is an actual part of the Proceedings of the Heavenly Court. Seven of these names are of Hebrew origin. Five of these names are of Greek origin. Two of these names are of Aramaic origin.

International Symbolism: This balanced international representation is due to the fact that Yeshua is Messiah of the entire world. HaMoshia HaOlam is responsible to teach the Word of Adonai to the whole world. Therefore, His Hebrew name and titles have been translated into every Gentile language. This exact linguistic breakdown is intentional, it is a work of the Spirit of the Holy One. It is not coincidental.

Global Mission: By using exactly seven Hebrew names (the biblical number of perfection) alongside a mix of seven (gentile) Greek and Aramaic names, the international balance serves as an earthly and heavenly demonstration that the Messiah ben Yosef’s role (Suffering Messiah) extends beyond Israel. His mission is to achieve a universal global redemption that reconciles the entire world to God. By offering himself as an atoning sacrifice, Messiah ben Yosef lays the necessary spiritual foundation for the entire world before Messiah ben David arrives to establish the literal global kingdom of peace.

Lashon HaKodesh: However, it is still important to point out that among the world languages the language of Hebrew is assigned the highest place of (royal) honor. It is important to point out that all of the writers of the Greek Septuagint version of the Tanakh and of the Greek version of the Brit Chadashah are Hebrews (Yehudim-Jews).

Language of Creation and Revelation: While the message of redemption is global, the vehicle through which it was delivered holds a unique status. In biblical theology, Hebrew is revered as the holy tongue (Lashon HaKodesh), holding a place of royal honor among world languages. It is the language through which God spoke the universe into existence and the primary tongue used to dictate the Tanakh (Hebrew Bible).

Root of Messianic Identity: The very title “Messiah” originates from the Hebrew word Mashiach (“the anointed one”), anchoring the entire global framework of salvation in Hebrew linguistic roots.

Adonai’s Promise: Therefore, all of the sacred writings of the Torah and the witness of its fulfillment through Messiah are conveyed through the chosen people of God who are the descendants of Abraham, Isaac, and Jacob. This is in accord with Adonai’s promise to father Abraham that all the families and peoples of the world would be blessed through his (*miracle) son Isaac’s physical descendants

*Sarah gave birth to Isaac at the age of 90.

The talmid whom Yeshua Loved is a type of all believers:

Damaged to Perfect Hearing: When Andrew (First Adam-Man) brings his brother Shim’on (Hearing) to the Messiah (Final Adam) a divine “imperative” emerges: imperfect man brings his damaged Hearing to the Perfect (Final) Adam for healing (restoration). This must be done before he can be transformed into the likeness of the Final Adam (Hearer) that Adonai Loves.

Divine Imperative: In the order of spiritual growth you cannot become a “Rock” (Keifa, Cephas) of faith or achieve your highest divinely inspired potential while your ability to listen to God is broken. Humanity must first acknowledge its spiritual deafness, bring its “damaged hearing” to Adonai for healing, and only then can the true transformation of character take place.

Zebed Adonnai: Yochanan Zebedyah’s name reveals that this rebirth and transformation of the imperfect man into the likeness of the Righteous Son and our Righteous Father occurs only by the Endowment (זַבְדִּי-from dowry זֶבֶד) of the indwelling Presence of the Holy Spirit.

וּבוֹ נַחֲלַתְכֶם גַּם אַתֶּם; שֶׁכֵּן כַּאֲשֶׁר שְׁמַעְתֶּם אֶת דְּבַר הָאֱמֶת, אֶת בְּשׂוֹרַת יְשׁוּעַתְכֶם, וְהֶאֱמַנְתֶּם בּוֹ, נֶחְתַּמְתֶּם גַּם אַתֶּם בְּרוּחַ הַהַבְטָחָה, רוּחַ הַקֺּדֶשׁ, אֲשֶׁר הִיא עֵרָבוֹן לְנַחֲלָתֵנוּ עַד לִפְדִיַּת הַקִּנְיָן, לִתְהִלַּת כְּבוֹדוֹ. פ

And in him, you too have an inheritance (נַחֲלַתְכֶם); for when you heard the word of truth—the besorat (בְּשׂוֹרַת)  of your salvation—and believed in Him, you were also sealed with the promised Spirit of the Holy One, who is the guarantee (עֵרָבוֹן) of our inheritance until the redemption of God’s own possession to the praise of His glory (לִפְדִיַּת הַקִּנְיָן, לִתְהִלַּת כְּבוֹדוֹ).

Zebed (זֶבֶד): This Hebrew noun means “gift” and “dowry.” A dowry or bridal gift was a valuable endowment given during a marriage covenant to secure, enrich, and validate the relationship. Zabdi (זַבְדִּי), derived from zebed, this word translates to “gift of Adonai.” The Gift of the Spirit is the Engagement Ring/Dowry in HaBrit HaChadashah. Adonai promised to give AmIsrael a new covenant and a new heart and the gift of the indwelling presence of the Spirit of the Holy One is the fulfillment of that promise. The gift of the Spirit is Adonai’s actual “earnest money,” and “guarantee” (eravon) that He presently is dwelling “with” and “in” us presently; and after our perfection at the resurrection shall be our one God and Father of all, who is over all, through all, and in all—-for all eternity (Ephesians 1:14).

The Spirit as the Zebed (Bridal Gift/Dowry): The indwelling Presence of the Spirit is a divine bridal dowry (Zebed) and engagement pledge (Eravon) that legally binds God to His people in marriage. Jewish marriage customs (Kiddushin) reveal that salvation is not just a legal contract, but a deeply personal covenant relationship between God (the Groom) and His believers (the Bride). In biblical times, a marriage covenant was sealed with a mohar (bride price) and zebed (gifts to the bride). These were valuable endowments given to enrich, secure, and validate the marriage contract.

Spiritual Reality: The Spirit is the ultimate Zebed—the “Gift of Adonai” (Zabdi). When a person believes the Besorat (Good News), God bestows the Spirit within them as a priceless bridal gift. This gift honors the Bride, validates the covenant, and equips her to live a life pleasing to the Groom; as well as guarantees that the she will be perfected on the day of her resurrection.

The Spirit as the Eravon (Engagement Ring): An eravon (עֵרָבוֹן) is a security deposit, down payment, or earnest money. It is a legal guarantee that the full balance will be paid later. In a marriage context, it acts like an engagement ring. The indwelling Presence of the Spirit today is God’s literal down payment to us. It is His guarantee that He is currently dwelling “with” and “in” us. It proves that He will return to finish what He started, completely finalizing the marriage at the resurrection.

Your Inheritance (nachalatchem) and God’s Possession (HaKinyan): There exists a beautiful, reciprocal ownership between God and His people using two key Hebrew concepts:

Nachalatchem (נַחֲלַתְכֶם): Believers receive a permanent legal stake in God’s eternal Kingdom.

Lifdiyat HaKinyan (לִפְדִיַּת הַקִּנְיָן): This is the flip side of the coin. We do not just inherit God’s Kingdom; we are God’s prized possession The Spirit of the Holy One seals us until the final day when the Groom returns to physically claim and fully redeem the Bride He bought.

Fulfillment of HaBrit HaChadashah: The gift of the Spirit is the direct fulfillment of Jeremiah 31 and Ezekiel 36, where Adonai promised to give AmIsrael (the people of Israel) a new covenant, a new heart, and His indwelling Spirit. The ultimate goal of this engagement period is the final wedding feast, resulting in absolute unity:

One God and Father of all, who is over all, through all, and in all—for all eternity.”

Not a Coincidence: In the Testimony of the Messiah we learn that the the name of the father of Adam and Hearing (Andrew and Shim’on) is “Yonah” which means in Aramaic the Grace of Adonai. This Aramaic personal name sounds virtually identical to the Hebrew word “Yonah,” meaning the Dove (יוֹנָה), which is the symbol of the work of the Spirit. We believe this very close phonetic connection between the two words and their meanings, of the Grace of Adonai (Aramaic, Yonah) and the Dove (Hebrew, Yonah), is not a coincidence.

Creations of Adonai: Providentially, the Spirit of the Holy One is making it emphatically clear that both Adam (Man) and his faculty of Hearing are creations of Adonai. Therefore, what we hear in the sound-vocalization of the two Semitic languages (Hebrew, Aramaic) and their related meanings to the Testimony of Messiah is the Spirit. The Divine Spirit is the actual progenitor of both Man (Adam-Andrew) and Hearing.

Seven Gentile and Seven Hebrew names are referenced:

Fourteen Names: As just stated there are fourteen personal names in all referenced in chapter one of the testimony of Yochanan ben Zebedyah. Five names are Greek (Jesus, John, Andrew, Peter, and Philip), two names are Aramaic (Yonah and Keifa) and seven names are Hebrew (Moses, Elijah, Israel, Shimon, Nathanael, and Joseph). As just stated previously Jonah’s Aramaic name translated into Hebrew is Yochanan (the same name and meaning as the Prophet Yochanan Zechariah and the Shaliach Yochanan ben Zebedee).

The five names in Greek and two names in Aramaic are:

1.  Ἰησοῦς  (Jesus),
2.  Ἰωάννης (John),
3.  Ἀνδρέας (Andrew),
4.  Πέτρος (Peter),
5.  Φίλιππος (Philip),
6.  כֵּיפָא (Keifa), and
7.  יונה (Yonah).

The seven Hebrew personal names out of the total of fourteen names are:

1.   מֹשֶׁה (Mosheh),
2.   אֵלִיָּה (Eliyahu),
3.   יְשַׁעְיָה (Yeshayah)
4.   יִשְׂרָאֵל (Yisra’el)
5.   מְעוֹן (Shim’on),
6.   נְתַנְאֵל (Netan’el and
7.   יוֹסֵף (Yosef).

Man is transformed by Adonai’s Grace and not his own efforts:

The next day Messiah ben Yosef purposed to go forth into Galilee, and He found Philip. And the “Salvation of Adonai,” Yeshua, said to him, “Follow Me!”

Man Brought his Hearing to Messiah: This event occurs on the fourth day since the Prophet Yochanan ben Zecharyah had first notified the Jerusalem religious leaders that the Messiah was in their midst and that they did not know him. Previously the Prophet directed two of his talmidim Andrew (Adam) and his (unnamed) companion to follow Rabbi Yeshua. Thereafter Andrew (Anthropos-Man) assisted the Messiah Yeshua by bringing his brother (the one of the same womb called Hearing) to him. Therefore:

Adam brought His Hearing to Messiah!

לְמָחֳרָת רָצָה יֵשׁוּעַ לָלֶכֶת לַגָּלִיל. הוּא מָצָא אֶת פִילִיפּוֹס וְאָמַר לוֹ: לֵךְ אַחֲרַי!פ

The next day he purposed to go into Galilee, and he found Philip. And Yeshua said to him, “Follow me!”

“He Found Phillip”: In contrast to the symbolic (prophetic, providential) action of Andrew bringing His brother Shim’on to the Messiah, in the case of Phillip above, the Messiah finds Philip. The region where this encounter occurs is in Galilee. The place name Galilee (Hebrew, Galil-גָּלִיל) means “circuit,” “circle” or “ring.” Geographically Galilee refers to the circuit of towns and villages in Northern Israel whose boundaries are:

Boundary #1.  Syria to the North;
Boundary #2.  The Territories of Sidon, Tyre, Ptolemais, and Carmel in the West;
Boundary #3.  Samaria to the South; and
Boundary #4.  The River Jordan to the East.

Philip’s name speaks of the Messiah’s Glorious Appearing:

He found the “Lover of Horses”: Philip’s name is a compound word in Greek that literally means, Lover (Philos-φίλος) of Horses (Ippos-ἵππος). This personal name of one of the Twelve chosen shlichim of Messiah does not make any didactic prophetic sense until one searches out what the biblical meaning of horses is in reference to the Messiah in the Tanakh and the Brit Chadashah. When the word horse (or horses) is associated with the Messiah it is always used in reference to his second coming as the returning Conquering Messiah, the Messiah ben David:

רָאִיתִי אֶת הַשָּׁמַיִם פְּתוּחִים וְהִנֵּה סוּס לָבָן וְהַיּוֹשֵׁב עָלָיו נִקְרָא נֶאֱמָן וַאֲמִתִּי; בְּצֶדֶק הוּא שׁוֹפֵט וְלוֹחֵם.פ

I saw the heavens open and behold a white horse (סוּס לָבָן) and he who sat upon it is called Faithful and True (נֶאֱמָן וַאֲמִתִּי); and in righteousness (בְּצֶדֶק) he judges (שׁוֹפֵט) and wages war (וְלוֹחֵם).

The Shekinah follows the Messiah:

The Command to Follow: In the Greek version of the above passage the same verb used in the Messiah’s command to Philip to follow him (in the imperative mood), is used to describe the company of glorified believers (and angels) who will continuously follow (imperfect tense) him at his future glorious return to earth.

צִבְאוֹת הַשָּׁמַיִם יוֹצְאִים אַחֲרָיו, רְכוּבִים עַל סוּסִים לְבָנִים וּלְבוּשִׁים בּוּץ לָבָן וְטָהוֹר.פ

The hosts of heaven (צִבְאוֹת הַשָּׁמַיִם-army of heaven) were following him (יוֹצְאִים אַחֲרָיו) riding on (רְכוּבִים עַל) white horses (סוּסִים לְבָנִים), clothed in fine linen (וּלְבוּשִׁים בּוּץ), white (לָבָן) and clean (טָהוֹר-pure).

Seventy-Seven Times: The verb used for follow is used “seventy-seven” times in the Four Faces of Ezekiel, the Four Jewish Gospels (Besorat) that function as a centerpiece to the International testimony of Messiah that is included in the Proceedings of the Heavenly Court (regarding the “Four Faces of Ezekiel” cf. chapter five of this document).

Following after God’s Spirit: Only in one other instance is this term “to follow” used otherwise in the four Jewish Gospels and that is a subtle reference to the Messiah’s talmidim (תלמידם) following after the Holy Spirit. This word follow conveys the meaning of a follower, or a companion (expressing “union” or “likeness”) and going in the same way (to move quickly and straight). Further study also reveals that horses are not the only symbolic mode of transportation that the Messiah and his glorified saints are depicted as using when he triumphantly returns to earth.

וַֽ ה’ הֹלֵךְ לִפְנֵיהֶם יֹומָם בְּעַמּוּד עָנָן לַנְחֹתָם הַדֶּרֶךְ וְלַיְלָה בְּעַמּוּד אֵשׁ לְהָאִיר לָהֶם לָלֶכֶת יֹומָם וָלָֽיְלָה׃

Adonai (the LORD) was going before them in a pillar of cloud by day to lead them on the way, and in a pillar of fire by night to give them light, that they might travel by day and by night.

Horses are a symbol of God’s Shekinah: Scriptural use of the word horse (and horses) in association with the Messiah is a symbolic reference to God’s Shekinah Glory Cloud (Exodus 13:21; 20:21; Psalm 104:3; Jeremiah 4:13). God’s Shekinah (Presence) will accompany the Messiah, the Salvation of God, His glorified saints and angels when He and His resurrected-glorified-immortal kedoshim, holy ones, return from heaven to establish His (God’s) rule upon the earth.

הִנֵּה הוּא בָּא עִם הָעֲנָנִים. כָּל עַיִן תִּרְאֶה אוֹתוֹ, גַּם אֵלֶּה שֶׁדְּקָרוּהוּ, וְיִסְפְּדוּ עָלָיו כָּל מִשְׁפְּחוֹת הָאָרֶץ. כֵּן; אָמֵן.פ

See he comes (הִנֵּה הוּא בָּא) with (עִם) the clouds (הָעֲנָנִים)! Every eye will see him (כָּל עַיִן תִּרְאֶה אוֹתוֹ). Even those who pierced him (גַּם אֵלֶּה שֶׁדְּקָרוּהוּ); and all (כָּל-the whole) of the families of the earth (מִשְׁפְּחוֹת הָאָרֶץ) will mourn (וְיִסְפְּדוּ-lament, grieve) over (עָלָיו) him.

Coming with the Clouds: In biblical literature, clouds symbolize divine majesty, presence, and judgment. This is not a hidden or secret event; it represents a public, glorious manifestation of divine authority. This heavily echoes Daniel 7:13, where Daniel sees a vision of “One like a Son of Man, coming with the clouds of heaven” to receive an everlasting kingdom from God. By applying this to the Messiah ben Yosef ben David, the passage declares him to be that ultimate, divine King.

Every Eye Will See Him: The return of the heavenly Messiah ben Yosef ben David is described here as a universal, undeniable event. It contrasts with his first coming, which was local, humble, and obscure (born in a manger). This time, his appearance will be impossible for anyone on Earth to ignore.

Prophetic Root: Zechariah 12:10: “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child…” The Hebrew root safad (וְיִסְפְּדוּ) refers to a deep, agonizing lamentation or grieving.

Two Kinds of Mourning: Facing the undeniable reality of who Yeshua ben Yosef ben David actually is people across the globe will experience a profound conviction of sin, leading to grief and eventual repentance (repentance and grace); and those mourning their judgment, the terrified realization from these persons who rejected God that their judgment has arrived and it is too late to change their destiny (unrepentant and judgment).

The Shekinah will be present with the Messiah upon His return:

The Wordplay: It bears remembering that the place where the Spokesperson of the sent ones testified that the Messiah was first asked where “he dwelt” was at Beit-Anani (Bethany). This means the Messiah’s true home of origin was literally the dwelling place of the Shekinah Glory Cloud.

Adonai dwelling in Final Adam: By interpreting “Bethany” specifically as Beit-Anani (“House of the Cloud”), this creates a poetic and theological link. If Messiah is asked by Adam (Andrew, Anthropos) and his companion where he “dwells” while standing (physically) in the “House of the Cloud,” then his true dwelling place is within the Shekinah Glory Cloud itself.

His Permanent Dwelling Place: What do we see here? We see the invisible, ineffable Spirit of the Holy One Indwelling forever in His permanent dwelling place, His humble servant, our Messiah—the Final Adam. In ancient times we saw the invisible God covered in His Cloud.

Now what do you see?

God did a New Thing! The invisible God has done a new thing. We see He has covered Himself with Adam! The meaning of Philip’s name reveals who will accompany the Messiah at his glorious return to Israel and who will mourn at his return; these are those who (literally “Love Horses”)—-Love His Glorious Appearing!

Those who “love His appearing”: Those who “love horses” in this prophetic context are not literally horse-enthusiasts; rather, they love the imagery of the Messiah’s triumphant return on horseback. They are those who,  “love His appearing” (2 Timothy 4:8).

“Show us the Father”: Philip is the talmid who famously asks the Messiah, “Master, show us the Father, and it is enough for us” (John 14:8). This request captures a universal human longing: to witness the physical manifestation of the invisible Creator. Messiah’s response—that to see him is to see the Father—solidifies the idea of the Son of Man (Ben Ha-Adam) as the visible image of the unseen God.

Faith that “Sees” the Invisible God of Glory:

All who love His Glorious Appearance: Philip represents all of us who love the physical appearance (manifestation) of our invisible God; all of us who love the visible form of the glorified Ben Ha-Adam riding upon the miraculous workings of Adonai our Father’s Ma-aseh Merkabh (מעשה מרכבה), His Chariot Throne of Glory.

Seeing the “Work of the Chariot”: By connecting this to the Ma’aseh Merkabah (the Work of the Chariot), this bridges the Besorah of Yochanan ben Zebedyah with Ezekiel’s heavenly vision (Ezekiel 1). In Jewish thought the Merkabah represents the ultimate, awe-inspiring throne room of God—a dynamic, miraculous vehicle of divine glory. Seeing the glorified Ben Ha-Adam associated with this Chariot Throne represents the ultimate convergence of the earthly and the heavenly, where the invisible God becomes visible through His glorified expression—His Messiah.

Faith as “Spiritual Sight”:  In the physical world, we need eyes to see light and matter. In the spiritual realm, faith acts as your “eyes”. This concept is heavily rooted in the biblical definition found in Hebrews 11:1: “Now faith is the assurance of things hoped for, the conviction of things not seen.” To “see” the invisible means to have complete confidence that God is present, active, and holding all things together, despite worldly circumstances.

Why God is “Invisible”: The Scriptures teach us that Adonai is Spirit and entirely distinct from His material creation. Because He is transcendent and limitless, He cannot be fully captured or viewed by human biology. However, His invisible attributes—like His eternal power and divine nature—are meant to be clearly understood by looking at what He has created

From Mourning to Great Joy! Phillip also represents all those on earth who at the heavenly Messiah ben Yosef ben David’s return to earth will mourn at seeing and understanding that Yeshua was, in fact, the Suffering Servant who was pierced through (sacrificed) for our transgressions so that we might be cleansed and reconciled to God our Father; then shall our lament – the mourning of all of the families of the earth – quickly be turned to great joy. Therefore, we look forward to that day, for we know:

מֵעַתָּה שְׁמוּרָה לִי עֲטֶרֶת הַצְּדָקָה אֲשֶׁר הָאָדוֹן, הַשּׁוֹפֵט הַצַּדִּיק, יִתֵּן לִי בַּיּוֹם הַהוּא; וְלֹא רַק לִי בִּלְבַד, אֶלָּא גַּם לְכָל אוֹהֲבֵי הוֹפָעָתוֹ.פ

“From now on, the crown of righteousness is reserved for me—which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all those who love His appearing.”

Adonai rewards all who diligently seek Him: Now there is laid up (שְׁמוּרָה-reserved) for me {made for us} the crown of righteousness (עֲטֶרֶת הַצְּדָקָה), that the Lord (הָאָדוֹן), the righteous Ha-Shofet (the righteous Judge-הַשּׁוֹפֵט הַצַּדִּיק), will award to me on that day (יִתֵּן לִי בַּיּוֹם הַהוּא); and not just me alone (וְלֹא רַק לִי בִּלְבַד), but also to each and every one of us (אֶלָּא גַּם לְכָל) who have loved his (glorious) appearing. (אֶלָּא גַּם לְכָל אוֹהֲבֵי הוֹפָעָתוֹ-literally: all lovers of the arrival of [His] Presence).

Three-fold Sequence of first 4 of 7 Days in Besorah of Yochanan:

Seven Day Developmental Process: In the seven day developmental journey of becoming what God intended, Adam-Man must “hear” the voice of Adonai before he can “see” the revelation of His glory. This spiritual sequence revealed by Yochanan ben Zebedyah flows dynamically through the Hebrew names, prophetic meanings, and order of the call of the first talmidim in the Good News Message of Yochanan ben Zebedyah.

“Adam” Finds Hearing (Shim’on): The sequence begins with humanity’s baseline reality. Adam (man, formed from the earth) represents the starting point of the spiritual walk. Andrai (whose name means man (Greek) corresponding to Adam (Hebrew) first finds his brother Sihm’on. Meaning: When Shim’on is brought to Yeshua, his identity shifts to Keifa (the rock), but his birth name is Shim’on, which directly derives from the Hebrew root shama (שָׁמַע), meaning “to hear” or “obey.”

The Principle: Humanity’s first step out of the dust and into covenant is hearing the good news. Faith comes by hearing, understanding, and obeying (shama), establishing the foundational bedrock of the spiritual life.

Yeshua Finds “Lover of God’s Appearance”:

Lover of “God’s Appearance”: Once hearing is established, the call moves outward to encompass active spiritual movement and leadership. The divinely inspired narrative of the Sefer Yochanan connects Beit-Tzaida (בֵּית־צָיְדָה), “House of Fishing/Hunting,” as the shared city of Adam/Andrai, Shim’on/Keifa, and Pillipos. Meaning: Philip (Pillipos) is a Greek name meaning “Lover of Horses.” In Hebraic thought and biblical imagery, the horse is not merely an animal; it represents power, rapid movement, warfare, and the majestic vehicular manifestation of the Divine Presence—the Spirit of the Holy One.

The Chariot Connection: God’s presence is routinely described as riding upon the clouds or riding “horses of salvation” (Habakkuk 3:8, Zechariah 6). The Merkavah (Divine Chariot) is propelled by these symbols of the power of God’s Holy Spirit.

The Principle: When man truly hears (Shim’on), it activates the appearance of the  “Salvation of Adonai” (Yeshua) who is actively seeking and finding the Lover of God’s Appearance (Philip)—this personal encounter ignites faith to be carried by the swift, powerful movement of the Spirit of God.

The Climax: From Hearing to Seeing God!

Pillipos Finds “Given of God” (Netan’el): The Holy Spirit of God does not move aimlessly, He “hunts” for and uncovers the secret “desires” of a person’s heart; one’s hidden righteousness. Action: Philip immediately goes to find Netan’el Meaning: Nathanael (Netan’el) translates directly from Hebrew as “Given of God.”

The Principle: The movement of the Spirit (Philip) terminates in locating the ultimate gift: a heart that belongs completely to the Father, an “Israelite in whom there is no guile.”

Man Hears first, then he Sees: The entire chain culminates in the end of the first chapter of the Sefer of Yochanan, where the Messiah Yeshua ben Yosef tells “Given of God” (Netan’el), what perfectly seals Yochanan’s sensory insight into the progression of faith. Man hears first, then he sees. The Promise: If you hear, understand and obey then:

You shall see heaven open, and the angels of God ascending and descending upon the Son of Man.”

Hearing the “Call”: Father Abraham heard the call before he saw the land; Israel heard the Torah at Sinai before they saw the glory; and the talmidim heard the voice of the Rabbi before they saw the heavens rip open to reveal the vision of The Ladder connecting heaven and earth.

NEXT, JACOB’S DREAM OF THE STAIRCASE (LADDER) TO HEAVEN…

Messiah in Rosh Hasha (lnah & Yom Teruah Chapter 24 >>