- The Messiah Yeshua’s House of Fishing is the entire World
- Those who Love Messiah’s Appearing search for and find Nathaniel
- The Return of Messiah and the Restoration of Israel
- Can any good come out of the Netser (Branch)?
- When Messiah returns All Israel will be Saved
- The Eternal One will gladly take back His Unfaithful Bride
- Ha-Mashiach’s inheritance will be the nations, the earth His possession
- All the earth will be Blessed when Israel is Restored
- The Spirit of Messiah Knows all things and is Present everywhere
- The Eternal One will Remember all of His Promises to Israel
- Shalom will return to the earth
- Evidence from the Tanakh (the Scriptures)
- You will see greater things in Messiah’s second coming
- The earth will be filled with Adonai’s knowledge and glory
The Messiah Yeshua’s House of Fishing is the entire World:
וּפִילִפּוֹס מִבֵּית־צָיְדָה עִיר אַנְדְּרַי וּפֶטְרוֹס׃
Now Philip was from Beit-Tzaidah, of the city of Andrew and Peter.
Beit-Tzaidah (בֵּית־צָיְדָה) means both House of Fishing and House of Hunting. In any case, whether fishing or hunting, the Messiah was sent to throw the great net of Adonai’s compassion over men’s souls that they might be caught and taken in love out of their distress (צָרָה) into the House of Adonai’s mercy. The Messiah is guaranteed, therefore, to ultimately capture a large number of fish (distressed souls) because He is the Father of Mercies (Avi HaRachamim) cloaked in human form. In the Messiah’s House of Fishing:
Chesed #1. Humanity continues to be caught in the net of the Messiah’s besorah, His Message of Divine Redemption. This facilitates spiritual regeneration administered by the Spirit of Grace (רוּחַ הַחֶסֶד-Ruach Ha-Chesed, the loving-kindness of Adonai) in those who believe the Message of Messiah;
Chesed #2. Redeemed humanity continues to grow in the knowledge and grace of the Holy One (growth, sanctification);
Chesed #3. The redeemed remnant of believing Jews and Gentiles are awaiting the fast approaching day of (our) resurrection, translation, and ascension into heaven that will be accomplished through the all-powerful resurrection Voice of the Shofar of God.
Those who Love Messiah’s Appearing search for and find Nathaniel:
וַיִּפְגַּע פִּילִפּוֹס אֶת־נְתַנְאֵל וַיֹּאמֶר אֵלָיו מָצָאנוּ אֵת אֲשֶׁר כָּתַב משֶׁה בְּסֵפֶר הַתּוֹרָה וְהַנְּבִיאִים אֶת־יֵשׁוּעַ בֶּן־יוֹסֵף מִנְּצָרֶת׃
Philip [the one who loves His glorious appearance, the return of His Presence] found Netan’el (Given of Elohim) and said to him, “We have found Him of whom Mosheh [the Son who is Drawn out of the World] in the Torah and also the Prophets wrote, Yeshua of Nazareth [the Salvation of Adonai who is of the Branch], the Son of Yosef [the one who will “Add” many to the family of Israel].
Nathanael’s name means “Given of Elohim.” Nathanael is found by Philip, the one who represents those who are lovers of His Presence (אוהבי השכינה-i.e. Lovers of the Divine Presence). Philip delivers a brief message that identifies Rabbi Yeshua as the one who Moses and the Prophets wrote about. These first century (BCE) men of Israel knew well their Hebrew Scriptures (unlike those of us who are Yehudim of today). The Lover of the return of the (Divine) Presence also informs Given of Elohim (Netan’el) that the Messiah is from the town of Nazareth and he specifically identifies him as being the “Son of Yosef.” Yosef (the suffering and glorified) Son of Jacob-Israel and the adopted father of the Messiah (Ben Yosef) is the last name of “seven” Hebrew personal names referenced in the first chapter of the Beloved Disciple’s record of the Proceedings of the Heavenly Court. In the order given in the besorah (good news-בשורה) of Yochanan ben Zebedee the seven Hebrew names of the seven fathers are: מֹשֶׁה (Mosheh), אֵלִיָּהו (Eliyahu), יְשַׁעְיָה (Yeshayah), יִשְׂרָאֵל (Yisra’el), מְעוֹן (Shim’on), נְתַנְאֵל (Netan’el), יוֹסֵף (Yosef).
The Return of Messiah and the Restoration of Israel:
וַיִּפְגַּע פִּילִפּוֹס אֶת־נְתַנְאֵל וַיֹּאמֶר אֵלָיו מָצָאנוּ אֵת אֲשֶׁר כָּתַב משֶׁה בְּסֵפֶר הַתּוֹרָה וְהַנְּבִיאִים אֶת־יֵשׁוּעַ בֶּן־יוֹסֵף מִנְּצָרֶת׃ וַיֹּאמֶר אֵלָיו נְתַנְאֵל הֲמִנְּצֶרֶת יֵצֵא טוֹב וַיֹּאמֶר אֵלָיו בֹּא וּרְאֵה׃ וַיַּרְא יֵשׁוּעַ אֶת־נְתַנְאֵל בָּא לִקְרָאתוֹ וַיֹּאמֶר עָלָיו הִנֵּה בֶאֱמֶת בֶּן־יִשְׂרָאֵל אֲשֶׁר אֵין־בּוֹ רְמִיָּה׃ וַיֹּאמֶר אֵלָיו נְתַנְאֵל אֵיךְ יְדַעְתָּנִי וַיַּעַן יֵשׁוּעַ וַיֹּאמֶר לוֹ בְּטֶרֶם קָרָא לְךָ פִּילִפּוֹס וְאַתָּה תַּחַת הַתְּאֵנָה אָנֹכִי רְאִיתִיךָ׃ וַיַּעַן נְתַנְאֵל וַיֹּאמֶר אֵלָיו רַבִּי אַתָּה בֶּן־אֱלֹהִים אַתָּה הוּא מֶלֶךְ יִשְׂרָאֵל׃ וַיַּעַן יֵשׁוּעַ וַיֹּאמֶר אֵלָיו יַעַן אֲשֶׁר הִגַּדְתִּי לְךָ כִּי־תַחַת הַתְּאֵנָה רְאִיתִיךָ הֶאֱמַנְתָּ הִנֵּה גְּדֹלוֹת מֵאֵלֶּה תִּרְאֶה׃וַיֹּאמֶר אֵלָיו אָמֵן אָמֵן אֲנִי אֹמֵר לָכֶם מֵעַתָּה תִרְאוּ הַשָּׁמַיִם נִפְתָּחִים וּמַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים עַל בֶּן־הָאָדָם׃
Philip encountered Netan’el and said to him:
“We have found the one of whom Mosheh in the Torah scroll and the Prophets wrote—Yeshua ben Yosef from Netzeret!”
Netan’el said to him, “Does good come out of Netzeret?” He said to him, “Come and see.” Yeshua saw Netan’el coming to greet Him and said of him, “Truly, here is a son of Yisra’el in whom there is no deceit!” Netan’el 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.” Netan’el answered and said to Him, “Rabbi, you are the Ben Ha-Elohim! You are the King of 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).
Can any good come out of the Netser (Branch)?
Nathanael said to Him, “Can any good thing come out of Natzeret?” Philip said to him, “Come and see.”
When the Messiah addresses His first two disciples, “Come and see,” He uses the words come and see both in the form of a “command” (imperative mood). However in Philip’s statement, “Come and (you will) see,” only the verb “see” is given in the form of a command (in the imperative mood). This means that Philip is sharply focused on getting Nathanael to see the good that comes out of the Tsemach Tzedakah (Branch of Righteousness). It should already be apparent that the meaning of the name Philip, “Lover of Horses,” that represents the invisible Presence of Adonai being visibly manifested through the appearance of His Glorified Son riding upon His Shekinah Glory Cloud, is an eschatological marker. As a literary device (the meaning of) Philip’s name points to the near future glorious appearance of the Glorified Messiah riding triumphantly upon the Shekinah Glory Cloud when He returns from heaven to permanently put down the present (rapidly growing) international rebellion (and hatred) that exists against the *”Rule of Elohim being administered here on earth (cf. Psalm 2). [*The name “Israel” means the Rule of Elohim.] The sacred name also means: the Prince of Elohim and the Overcoming One of Elohim. The first meaning is in regard to the Nation of Israel. The last two meanings apply to the People of Israel. The glorious appearance of the glorified Messiah with His glorified bride (remnant of) the Assembly of Messiah, accompanied by the holy angels will be a truly a magnificent event to behold. However, the Tanakh does not teach the return of the Messiah is the culminating historical event of human history. The Restoration of Israel is the culminating historical event of human history. The full-Restoration of Israel will be Messiah’s crowning historical achievement. Only when all of Adonai’s promises regarding Israel (and the global establishment of the Commonwealth of Israel) are fulfilled at the time of the return of the Messiah will the Rule of Elohim be fully established here upon earth.
When Messiah returns All Israel will be Saved:
The Hebrew name of Nathanael prophetically speaks of this crowning historical achievement when Adonai’s elect nation and people of Israel are fully restored. When Yeshua Ha-Mashiach returns in glory He will visibly and simultaneously be seen by all of the peoples of the earth. Everyone will see Him. All Israel (כָל־יִשְׂרָאֵל) will see Him. When both the Hebrew and Gentile populations of the world “see” whom they “pierced” returning in glory riding upon the Shekinah, all Israel will immediately be saved (symbolizing the permanent fulfillment of the Redemption of Israel; the fulfillment of Yom Kippurim; i.e. the ‘collective salvation’ of the entire nation and people of Israel). For the first time, upon the day of His Glorious Appearance, all Israel will understand that this appearance is actually the return of the invisible Presence of the Spirit of the Holy One made visible to us in the glorified human form of His Beloved Son; who is the Head over All Things (Rosh l’khol-ha’edah), the Messiah (cf. discussion on shakan, shekinah and the kol-Adonai in the “Messiah in HaBikkurim,” toward the end of chapter 69, Part III).
The Eternal One will gladly take back His Unfaithful Bride:
All of the peoples of the world will realize whom it was that they had formerly pierced. In sincere repentance this realization will cause all Israel to enter into deep mourning; and all the nations of the earth will mourn with her. Then Adonai will gladly take back His bride Israel and fulfill all of His previous marital promises that were made to our fathers and prophets of Israel (cf. Psalm 2:11; the Ashrei-Man Part II). The good that comes out of the place of “Nazareth,” the “Branch” (Netser), is the Messiah. He is the “Salvation of Israel” who will one day bring into existence the millennial kingdom. This is what the meaning of Nathaniel’s name points to: when the nations become the Messiah’s inheritance and the very “ends of the earth” (אַפְסֵי־אָֽרֶץ) become His possession (inheritance, ‘achuzzah-אֲחֻזָּה).
Ha-Mashiach’s inheritance will be the nations, the earth His possession:
וַיַּרְא יֵשׁוּעַ אֶת־נְתַנְאֵל בָּא לִקְרָאתוֹ וַיֹּאמֶר עָלָיו הִנֵּה בֶאֱמֶת בֶּן־יִשְׂרָאֵל אֲשֶׁר אֵין־בּוֹ רְמִיָּה׃
Yeshua saw Given of Elohim (Nathanael) coming to Him, and said of him, “Behold, an Israelite indeed, in whom is no guile!”
The word used for coming here (in this small part of the Testimony of Messiah) is grammatically applied in such a precise way (present passive/middle participle) that we know Given of Elohim (Nathanael) is coming to the Messiah in an attitude of willful submission. The prior testimony of the one who is a Lover of the Return of the Presence (Philip) was apparently already convincing enough to make Given of Elohim (Nathanael) want to be a תלמיד (talmid, disciple) of Rabbi Yeshua. It is highly likely that the Lover of the Presence (Philip) used many convincing proofs from the Torah, the Prophets, and the Writings before the honest, pious one, who is without guile, Nathaniel (Given of Elohim) was convinced that Rabbi Yeshua was, in fact, the Messiah.
All the earth will be Blessed when Israel is Restored:
When the Messiah sees Given of Elohim coming to Him in committed faith, based on his unwavering belief in the D’var HaShem, the Tanakh, He literally sees the future when Israel (as a nation) will realize that He is the Messiah. In that momentous historical day, like Given of Elohim (Nathanael), believing Israel will be without guile (אין עורמה). Israel will embrace true fidelity to the Messiah, the Living Word of the Almighty, in full faith and service to Him, without duplicitous motives.
וַיֹּאמֶר בָּא אָחִיךָ בְּמִרְמָה וַיִּקַּח בִּרְכָתֶֽךָ׃
And he said, “Your brother came deceitfully and has taken away your blessing.”
Thereafter, Israel in truth (emet) will no longer practice deceit like that which Jacob once practiced and his father Isaac formerly complained about (Genesis 27:35). Therefore, it is in complete trust in His chosen Anointed One, HaRo’eh Ha Tov (the Good Shepherd) that in the age to come of the messianic kingdom our heavenly Father will place all of the care of the peoples and the nations of the entire world (the Commonwealth of Israel) into the capable hands of His glorified, eternal Holy Servant (Eved HaKodosh). In this way everyone who is privileged to dwell in the Restored Israel (Jew and Gentile) will be Given of Elohim (wholly given over by the Father) to the care of “His” Beloved Son (Beni Ahavi).
The Spirit of Messiah Knows all things and is Present everywhere:
וַיֹּאמֶר אֵלָיו נְתַנְאֵל אֵיךְ יְדַעְתָּנִי וַיַּעַן יֵשׁוּעַ וַיֹּאמֶר לוֹ בְּטֶרֶם קָרָא לְךָ פִּילִפּוֹס וְאַתָּה תַּחַת הַתְּאֵנָה אָנֹכִי רְאִיתִיךָ׃
Nathanael said, “How do you know me?” Yeshua answered, “Before Philip called you, when you were under the fig tree, I saw you.”
The Messiah knew Nathanael “before” he was even called. There is more to this statement than just supernatural insight in the present. The Messiah knew what Nathanael was doing under the fig tree (תַּחַת הַתְּאֵנָה) before Philip called him because He is Ben Ha-Elohim (the Creator cloaked in human form). Adonai knows all things. He dwells in Eternity. This means He is present everywhere (omnipresent). His Divine conscious is able to dwell in one place and every other place at the same time. For this reason the Messiah, in His Spirit, was able to both see and be present with Nathanael while he was under the fig tree (the fig tree is a symbol of Israel’s spiritual life). The fig tree was a favorite shady place for meditation and rest throughout the land of Israel. In the Tanakh the phrase אֶל־תַּחַת גֶּפֶן וְאֶל־תַּחַת תְּאֵנָֽה -“under his vine (gefen-גֶּפֶן) and under his fig tree (te’en-תְּאֵנָה)” is used to depict the peace and prosperity that will be joyously experienced during the messianic age (cf. מִיכָה-Micah 4:4 and זְכַרְיָה-Zechariah 3:8-10).
The Eternal One will Remember all His Promises to Israel:
וְיָשְׁבוּ אִישׁ תַּחַת גַּפְנֹו וְתַחַת תְּאֵנָתֹו וְאֵין מַחֲרִיד כִּי־פִי ה’ צְבָאֹות דִּבֵּֽר׃
“Each of them will sit under his vine
And under his fig tree,
With no one to make them afraid,
For the mouth of Adonai Tseva’ot has spoken.” (מִיכָה)
שְֽׁמַֽע־נָא יְהֹושֻׁעַ הַכֹּהֵן הַגָּדֹול אַתָּה וְרֵעֶיךָ הַיֹּשְׁבִים לְפָנֶיךָ כִּֽי־אַנְשֵׁי מֹופֵת הֵמָּה כִּֽי־הִנְנִי מֵבִיא אֶת־עַבְדִּי צֶֽמַח׃ כִּי הִנֵּה הָאֶבֶן אֲשֶׁר נָתַתִּי לִפְנֵי יְהֹושֻׁעַ עַל־אֶבֶן אַחַת שִׁבְעָה עֵינָיִם הִנְנִי מְפַתֵּחַ פִּתֻּחָהּ נְאֻם ה’ צְבָאֹות וּמַשְׁתִּי אֶת־עֲוֹן הָאָֽרֶץ־הַהִיא בְּיֹום אֶחָֽד׃ בַּיֹּום הַהוּא נְאֻם ה’ צְבָאֹות תִּקְרְאוּ אִישׁ לְרֵעֵהוּ אֶל־תַּחַת גֶּפֶן וְאֶל־תַּחַת תְּאֵנָֽה׃
“Now listen, Joshua the high priest, you and your friends who are sitting in front of you—indeed they are men who are a symbol, for behold, I am going to bring in My servant the Branch (literally the Sprout-צֶמַח). For behold, the stone that I have set before Joshua; on one stone are seven eyes. Behold, I will engrave an inscription on it,’ declares Adonai Tseva’ot (LORD of Armies) ‘and I will remove the iniquity of that land in one day. ‘In that day,’ declares Adonai Tseva’ot (LORD of Hosts), ‘every one of you will invite his neighbor to sit under his vine and under his fig tree.’” (זְכַרְיָה)
Of these two references (Micah 4:4 and Zechariah 3:8-10), the reference in Zechariah (whose name means “Adonai Remembers”) appears to come the closest to what is most likely the specific scripture passage Nathanael was studying while “resting”and meditating under the fig tree (cf. the Parashat Beha’alothekha (פרשת בהעלתך-“When you step up”): Haftarah Zechariah 2:14-4:7). In this passage Adonai promises to one day bring forth His Servant the Branch (Zechariah 3:8), who remarkably enough is also the Man of Stone that sees and knows all things (Zechariah 3:9). This All-Seeing Man of Stone who possesses seven eyes is a description of Ha-Mashiach. In Zechariah the Messiah is described as ushering in a time of peace (shalom) and prosperity where: “Everyone will invite his Neighbor under his Vine and under his Fig Tree.”
Shalom will return to the earth:
הִנֵּה יָמִים בָּאִים נְאֻם־ה’ וַהֲקִמֹתִי לְדָוִד צֶמַח צַדִּיק וּמָלַךְ מֶלֶךְ וְהִשְׂכִּיל וְעָשָׂה מִשְׁפָּט וּצְדָקָה בָּאָֽרֶץ׃ בְּיָמָיו תִּוָּשַׁע יְהוּדָה וְיִשְׂרָאֵל יִשְׁכֹּן לָבֶטַח וְזֶה־שְּׁמֹו אֲֽשֶׁר־יִקְרְאֹו ה’ צִדְקֵֽנוּ׃
“Behold, the days are coming,” declares Adonai,
“When I will raise up for David a Righteous Branch (צֶמַח צַדִּיק);
And He will reign as king and act wisely
And do justice and righteousness in the land.
“In His days Judah will be saved,
And Israel will dwell securely;
And this is His name by which He will be called,
‘Adonai our Righteousness’” (צִדְקֵֽנוּ ה’).
We believe that Zechariah 3:9 was the specific passage Nathanael (Given of Elohim) was studying just before his encounter with the Messiah. No doubt he must have been overwhelmed with excitement and joy by what had just transpired. As Given of Elohim (Nathanael) was meditating under the fig tree about Adonai’s “Servant the Branch,” his friend the Lover of the Presence (Philip) excitedly discovers him and declares:
We have found Him of whom Mosheh in the Torah and also the Prophets wrote!
First, the title Messiah Ben Yosef would have been a title that leaped out at Nathanael. For many of the rabbinical sages had already identified the Mashiach as being a Messiah Ben Yosef, a “Suffering Servant” (Isaiah 53).
Second, no doubt that as Nathanael asked the question, “can any good thing come out of Natzeret,” he realized that the root word of the insignificant village he was dismissing was the Branch (Netser-נֵצֶר) and that this word, like the word Branch (Tsemach-צֶמַח) in Zechariah, conveyed messianic significance.
Third, if this were not enough to overwhelm Nathanael’s senses, when he encountered the Salvation of Adonai (Yeshua) he was told by the Master that He had already actually seen him under the fig tree before his friend Philip had called him. Likely this reminded Nathanael of the revelation of Zechariah that the Messiah would possess the ability to see and know all things; that He would possess the all-seeing “seven eyes” (שִׁבְעָה עֵינָיִם) of Adonai.
Fourth, with this entire series of events and insights being so closely and consistently tethered to the fig tree, Given of Elohim no doubt also remembered that the Suffering Servant Messiah Ben Yosef was also proclaimed by the prophet Jeremiah to be the Messiah Ben David (לביאת המשיח: סניף אומות העולם, cf. Jeremiah 23), the King of Israel who would one day bring about unparalleled peace and prosperity to Israel.
Evidence from the Tanakh (the Scriptures):
Nathanael answered the Messiah, “Rabbi, You are Ben Ha-Elohim; You are the Melekh Ysra’el!”
We know Given of Elohim was not a man of frivolous emotion. For the Messiah had clearly commended him to be a man of unquestionable truth. For such a devout Yehudi a thorough investigation of the matter of whether Rabbi Yeshua was the Messiah (or not) was required “before” he could publicly affirm his belief in the Anointed One. Belief in the Messiah was only possible for Nathanael because the Spirit of Holiness had providentially provided Him first and foremost with unquestionable evidence from the Tanakh and in addition, irrefutable proof of a supernatural nature (both were required). There are twelve messianic titles given in the first chapter of the besorah of the Endowment of the Grace of Adonai. Nathanael provides us with three of these twelve titles. The Messiah Himself provides us with two of these (introductory) twelve titles. The two titles personally referenced by the Righteous One are the “Staircase of Jacob” (Sulam Ya’acov) and the “Son of Man” (Ben Ha’adam). The twelve introductory titles of the Messiah are (in the order given):
Messianic Title #1. Ha Davar-הַדָּבָר (The Word);
Messianic Title #2. Ha Chaim-הַחַיִּים (The Life);
Messianic Title #3. Ha’or-הָאוֹר (The Light);
Messianic Title #4. Ha-Mashiach-הַמָּשִׁיחַ (The Messiah);
Messianic Title #5. Seh Ha-Elohim-שֵׂה הָאֱלֹהִים (The Lamb of God);
Messianic Title #6. Ben Ha-Elohim-בֶּן־הָאֱלֹהִים (Son of God);
Messianic Title #7. Rabbi-רַבִּי (Teacher);
Messianic Title #8. Netser-נֵצֶר (The Branch);
Messianic Title #9. Ben Yosef-בֶּן־יֹוסֵֽף (Son of Joseph);
Messianic Title #10. Melekh Yisra’el-מֶֽלֶךְ־יִשְׂרָאֵל (King of Israel);
Messianic Title #11. Sulam Ya’acov-סֻלָּם יַעֲקֹב (Ladder, Staircase of Ya’akov);
Messianic Title #12. Ben Ha’adam-בֶּן־אָדָם (Son of Man).
You will see greater things in Messiah’s second coming:
וַיַּעַן נְתַנְאֵל וַיֹּאמֶר אֵלָיו רַבִּי אַתָּה בֶּן־אֱלֹהִים אַתָּה הוּא מֶלֶךְ יִשְׂרָאֵל׃ וַיַּעַן יֵשׁוּעַ וַיֹּאמֶר אֵלָיו יַעַן אֲשֶׁר הִגַּדְתִּי לְךָ כִּי־תַחַת הַתְּאֵנָה רְאִיתִיךָ הֶאֱמַנְתָּ הִנֵּה גְּדֹלוֹת מֵאֵלֶּה תִּרְאֶה׃
Nathaniel answered Him, “Rabbi, You are Ben Ha-Elohim; you are the Melekh Israel.” Yeshua (the Salvation of Adonai) answered and said to him (Given of Elohim), “Because I said to you that I saw you under the fig tree, do you believe? You will see greater things than these.”
The Messiah tells a convinced Nathanael that there is much more for him to see. The verb see here is in the future tense and middle voice. The “middle voice” indicates Given of Elohim (keep in mind who this messianic Jew symbolizes in the future) will be acting in some way upon himself. In the future he (we) will keep himself (ourselves) preoccupied rejoicing in the Living Torah of Adonai Avinu by actually seeing with his (our) own eyes the “greater things than these.”
חָזֵה הֲוֵית בְּחֶזְוֵי לֵֽילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יֹֽומַיָּא מְטָה וּקְדָמֹוהִי הַקְרְבֽוּהִי׃ וְלֵהּ יְהִיב שָׁלְטָן וִיקָר וּמַלְכוּ וְכֹל עַֽמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא לֵהּ יִפְלְחוּן שָׁלְטָנֵהּ שָׁלְטָן עָלַם דִּֽי־לָא יֶעְדֵּה וּמַלְכוּתֵהּ דִּי־לָא תִתְחַבַּֽל׃
I (Daniel-דִּנִיֵּאל) kept looking in the night visions, and behold, with the clouds of heaven one like a Ben Ha’adam (*Son of Man) was coming, and He came up to the Attik Yomim (עתיק ימים-Ancient of Days) and was presented before Him. And to Him was given dominion, glory and a kingdom, that people of every race, nation, and language, might serve Him. His dominion is an everlasting dominion, which will not pass away; and His Kingdom is one that will not be destroyed.
*The Messianic title “Son of Man” (Ben Ha’adam) originates from the Prophet Daniel (7:13-14).
The earth will be filled with Adonai’s knowledge and glory:
וַיֹּאמֶר אֵלָיו אָמֵן אָמֵן אֲנִי אֹמֵר לָכֶם מֵעַתָּה תִרְאוּ הַשָּׁמַיִם נִפְתָּחִים וּמַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים עַל בֶּן־הָאָדָם׃
וְעוֹד אָמַר לוֹ: “אָמֵן אָמֵן אֲנִי אוֹמֵר לָכֶם, אַתֶּם תִּרְאוּ אֶת הַשָּׁמַיִם פְּתוּחִים וּמַלְאֲכֵי אֱלֹהִים עוֹלִים וְיוֹרְדִים עַל בֶּן־הָאָדָם.”פ
ועוד אמר לו: “אמן אמן אני אומר לכם, אתם תראו את השמים פתוחים ומלאכי אלהים עולים ויורדים על בן-האדם.”פ
And He said to him, “Amen, amen, I say to you, you will see the heavens opened and the angels of Adonai ascending and descending on the Ben Ha’adam (Son of Man).”
This reference by the Messiah to Jacob’s dream at El-Bethel (Genesis 28:1-22; 31:13; 35:7) of the “Staircase of Jacob” (Sulam Ya’acov-סֻלָּם יַעֲקֹב) that connects earth to heaven prophetically directs us to two very profound theological and historical truths (Genesis 28).
First, theologically, the Staircase of Jacob (סֻלָּם יַעֲקֹב) illustrates that Messiah is both Ben Ha-Elohim and Ben Ha’adam. The angels “ascending” to Ben Ha-Elohim in heaven refers to the Indwelling “Divinity” (Rosh, Headship over all Creation; the Divine being of the Indwelling Spirit of Adonai; i.e. El-Bethel-אל בית־אל). The angels “descending” on the Ben Ha’adam to earth refers to the “humanity” (i.e. Bethel-בֵּית־אֵל) of the Messiah (the Indwelling Presence of the Spirit of the Holy One is Divine, is God; the House, the Son, that the Spirit indwells is a Man, not God).
Second, historically, the Staircase of Jacob illustrates a promise to Given of Elohim (Netan’el and the body of people he prophetically represents, Israel) that one day we shall see with our own eyes the Glorified Messiah with His angels transiting back and forth from earth to heaven, in service to Him (i.e. according to His directive). Genesis 28 (חלום יעקב בבית אל-the Staircase of Jacob Torah dream-narrative) points to several truths that support the prophetic testimony of the first chapter of the besorah of Yochanan ben Zebedee:
Sulam Ya’acov #1. Like Jacob, the Messiah was sent away from His Father’s home to a far country to find a suitable wife; with the understanding that as soon as He accomplished this task He would return home (Genesis 28:1-10).
Sulam Ya’acov #2. Like Jacob, Messiah was a descendant of Abraham and Isaac and had by faith (אֱמוּנָה) inherited the promise of the loving-kindness, blessing and full favor of Adonai (forever).
Sulam Ya’acov #3. Adonai had promised Jacob and the Messiah a nation and land of their own, including a great number of persons to populate and support the nation and an elect people through whom all the families (mishpachah-מִשְׁפָּחָה) of the world would be blessed (cf. Genesis 28:11-15).