- Introduction of Messiah, the Bridegroom (Chatan) of Israel
- Messiah, the Sovereign Servant Leader
- Where does the True Son of Israel dwell? Cana of Galilee
- Procession of the Wedding Covenant
- Worship with reverence, rejoice with trembling
- Blessed (Ashrei) are you who put your trust in the Messiah of Adonai!
- The place where the Seed of Elohim (His Spirit) dwells and grows
- A Royal Nation of Priests and Kings
- Vision of the Messianic Age
- Children of the Wedding
- Messiah is HaAdam Ha-Acharon
- The Wedding in Kanah (the First Sign)
- The Seed of Abraham
- Fellowship in the Suffering of Messiah must precede the gift of Great Joy
- The measure of Joy in life depends on the measure of Sacrifice
- The Mystery of Marriage reveals the True Love of Adonai
- Galilee speaks of an Eternal Union between Elohim and Man
- Seven Signs and Forty-nine Miracles
- The Third day and the Seventh day are one and the same day
- Three Points of Light that apply to the seven day New Creation week
- Six members in Messiah’s party, the number of Man
- The Wedding Endowment
- Our Salvation is established only by the strength of Elohim’s Hand
- Take freely of the Water of Life
- Two Elect Groups
- Abraham’s Descendants
- The Yehudim (Jews) enjoy a privileged status in the Kingdom of Adonai
- Only Israel and her Son can supply the world with New Wine
- The best wine will flow freely in the Millennial Kingdom
- Israel vowed at Mount Sinai to do whatever Adonai says
- The cleansing of the Water of the Word must come first
- The drinking of the New Wine comes second
- Kanah speaks of the Full Measure of the Eternal One’s Love
- Man is empty like the six stone waterpots
- Messiah’s brothers did not recognize Him
Introduction of Messiah, the Bridegroom (Chatan) of Israel:
דּוֹמָה מַלְכוּת הַשָׁמַיִם לְמֶלֶךְ בָּשָׂר וָדָם אֲשֶׁר־עָשָׂה חֲתֻנָּה לִבְנוֹ׃
The kingdom of heaven may be compared to a King who gave a wedding feast for his Son.
In His initial encounter with Nathaniel-Bartholomew (תֶלֶם, תלמים, בַּר תַּלְמַי- Bartholomew is Given of Elohim’s second name), the Messiah made use of an expression which received its symbolic fulfillment in His first “sign” the turning of water into wine. At the wedding (in נְתַנְאֵל-Nathaniel’s home town) Messiah’s first self-disclosing revelation about Himself had been to call Himself the “Son of Man.” Messiah’s humble declaration was a swift and forceful response to Nathaniel’s remarkable confession: “You are the Son of Ha-Elohim. You are the King of Israel.” It is important to understand that the Messiah deliberately and immediately turned His disciples focus away from His being the Son of ha-Elohim and King of Israel. Why? At the outset of His ministry in Israel our Rabbi from eternity chose to use the lowliest of His titles to teach us that above all else it is the Humble Man (who leads by serving all other persons) and the perfectly obedient Man who hears, understands, and obeys everything that the Heart of Adonai truly longs for. This is why Messiah first selected the very least of His many titles to introduce Himself by the title of the Servant Leader—-Ben Ha’adam.
וַיֵּשֶׁב וַיִּקְרָא אֶל־שְׁנֵים הֶעָשָׂר וַיּׂאמֶר אֲלֵיהֶם אִישׁ כִּי־יַחְפּׂץ לִהְיוֹת הָרִאשׁוֹן הוּא יִהְיֶה הָאַחֲרוֹן לְכֻלָּם וּמְשָׁרֵת כֻּלָּם׃
יָשַׁב וְקָרָא לַשְּׁנֵים־עָשָׂר וְאָמַר לָהֶם: “מִי שֶׁרוֹצֶה לִהְיוֹת רִאשׁוֹן יְהֵא אַחֲרוֹן לַכֹּל וּמְשָׁרֵת לַכֹּל.”פפ
He sat down to read (to judge) and called the Twelve and said, “who desires to be first will be last to all and a servant to everyone.”
The first order of teaching by Messiah was to convey the absolute truth that Abba Avinu (Abba our Father) wants us to learn to be servants before we learn to be kings. The least is the greatest in the kingdom of heaven. The last is the first. The one who is best qualified to rule over all is the one who best serves everyone. It is a Divine riddle definitely worth solving: How does the Creator rule? Does He lord it over us like the false deities of the Gentiles do? No. The Lord (Ha’Adon) is the greatest of all because He is the Servant of all! Abba Avinu is the Moral Superior to all. His personal virtue is without peer. His Moral Power is without equal. Therefore, it is paramount that we understand that it is the virtue of Adonai Avinu that always dictates how His Power will be used. The virtue of the Holy One is love. Adonai comes to us as a slave to His virtue. He is a slave to love. For He is love.
Messiah, the Sovereign Servant Leader:
This is why throughout much of His ministry the Messiah deliberately veiled from view the exceeding glory that dwelt within Him and the unlimited power of His Kingship. The Messiah’s mission was not to set-up an inhospitable pagan cult of “me” first on earth but a very hospitable “you” first kingdom, the kingdom of Adonai:
וַיֵשׁוּעַ קָרָא לָהֶם וַיֹּאמַר אַתֶּם יְדַעְתֶּם כִּי־שָׂרֵי הַגּוֹיִם רֹדִים בָּהֶם וְהַגְּדוֹלִים שֹׁלְטִים עֲלֵיהֶם׃ וְאַתֶּם אַל־יְהִי כֵן בֵּינֵיכֶם כִּי הֶחָפֵץ לִהְיוֹת גָּדוֹל בְּקִרְבְּכֶם יְהִי לָכֶם לִמְשָׁרֵת׃ וְהֶחָפֵץ לִהְיוֹת לְרֹאשׁ בְּקִרְבְּכֶם יְהִי לָכֶם עָבֶד׃ כַּאֲשֶׁר בֶּן־הָאָדָם לֹא בָא לְמַעַן אֲשֶׁר־יְשָׁרְתוּהוּ כִּי אִם־לְשָׁרֵת וְלָתֵת אֶת־נַפְשׁוֹ כֹּפֶר תַּחַת רַבִּים׃
Then Yeshua called to them and said, “You know that the rulers (שָׂרֵי, שהמושלים) of the Gentiles (הַגּוֹיִם) oppress (רודים-subordinate) them, and the great ones (הגדולים) dominate (שולטים) them. But as for you, let it not be so among you, for the one who desires to be great among you is to be as your servant, and the one who desires to be the head among you shall be as your slave; just as the Son of Man (בֶּן־הָאָדָם-Ben Ha’adam) did not come so others would serve Him, but to serve and to give His life as a ransom in place of many.” The Sovereign Ruler, the Father of our Master Yeshua Ha-Mashiach, sent His Spirit in human form to Israel so that all of His children might be reconciled to Him and come to possess a servant’s heart and be humble as is the one Adonai calls, “My Beloved Son” (בְּנִי אֲהוּבִי). The humanity Adonai desires, therefore, is not one that is competitive and war-like but humble and peace loving. The occasional harsh treatment of humanity we have historically seen in Adonai’s behavior is solely because people have chosen to love evil and hate what is good. The Father of All (Avi-khol) desires that all be saved and to come to the knowledge of the truth; not wishing for any to perish but for all to come to teshuvah (repentance, to turn back to Elohim HaAv, G-d the Father). He desires that all be peace-loving (אַהָבַת שָׁלוֹם) as He is; rather than hateful (נִתעָב) as the evil one is.
:אַךְ טֹוב לְיִשְׂרָאֵל אֱלֹהִים לְבָרֵי לֵבָֽב
Surely the Almighty is good to Israel, to those who are pure in heart!
The eyes of the pure in heart (בָרֵי לֵבָֽב) can see Avinu Shebashamayim (our heavenly Father). If we would only be reshaped (שִׁנוּי צוּרָה-changed) by His wonderful grace (חנן-chanan, the graciousness of Adonai). The word picture of G-d’s grace is one where the ruler of all, who is the strongest of all, is stooping down to help (be a servant) to the the least and weakest of all. Fallen humanity desires to be the first. The All-Sufficient One (El Shaddai) seeks to be the last. If only we would become better students of the graciousness of G-d we would all see Him as He really is. Adonai our Father is innocent, pure, humble, harmless, fun, and above all loving! This is who Abba Avinu (אבא אבינו) really is—-He is Love (הָאֱלֹהִים הוּא אַהֲבָה). Abba Avinu administers (does) chastisement and judgment only because we choose to be inhospitable and do evil; instead of choosing to be hospitable and do what is good. If we were completely good as He is good we would never see the terrible, fearsome Divine One that He is so often made out to be; rather we would see the truth: the true Face of His gentleness, kindness, and innocence is like that of a harmless, beautiful (כִּי־ט֣וֹב-all good) infant—-an infant who is less than twelve months old. Therefore, it is written:
:טְהֹור עֵינַיִם מֵרְאֹות רָע וְהַבִּיט אֶל־עָמָל לֹא תוּכָל
You are of purer eyes than to behold evil, and cannot look on wickedness.
This is why all of the sacrificed lambs at the temple had to be less than twelve months old. So that in their infancy they might bear the true Image of the beautiful, magnificent Face that the holy angels in heaven continually behold—-the Face (פְּנֵי) of our Father in heaven! (אָבִי שֶׁבַּשָּׁמַיִם- Avinu Shebashamayim). It was the will of our heavenly Father that the disciples of the Messiah first learn about and fully understand what the designation “Son of Man” means. Then, after these sons of Israel fully understood what it meant to be a Servant-leader in the world, the heavenly Father could entrust to them the far more majestic and glorious revelation of His Beloved Son being the Son of Ha-Elohim and the King of Israel. There is an important developmental lesson to be learned here. Adonai comes to us first and foremost revealing Himself to be a lowly Servant. Only when our hearts are pure do we accept with gladness this wonderful truth. It is only the meek and poor in spirit who can embrace with complete joy our Lord’s perfect humility and meekness. The exalted will be humbled. The humble will be exalted. It is only when we submit to becoming the Humble Man Adonai loves that we begin to understand the rest of the special revelation of His Son, who is the King of Glory (מלך הכבוד-Melekh HaKavod).
Where does the True Son of Israel dwell? Cana of Galilee:
Cana of Galilee is the home town of Given of Elohim (Nathaniel). Cana is the symbolic place name where the Assembly of the Given of Elohim reside. The Given of Elohim are those Jews (and converted Gentiles) who the Heavenly Father has entrusted to the care of His Righteous Son, the Messiah (i.e. believing Israel and the Commonwealth of Israel). It is deeply significant that the village of Cana of Galilee and home of the “true Israelite,” Nathaniel-Bartholomew, should be honored as the place where the “first” sign would be manifested by the Humble Servant of Avi’ad (the Father of Eternity). The two Hebrew (and Aramaic) names of Nathanael-Bartholomew, Given of Elohim (Nathaniel), and Son of Furrows (בַּר תַּלְמַי- Bar Talimai, meaning furrowed (מְתוּלָם), abounding in furrows (תלמים), from telem תֶּלֶם (a “furrow”) together speak of the dwelling place (the seed bed) where there is preservation, nurture, protection, and maturation of the Seed (spiritual DNA) of Elohim HaAv (זֶ֣רַע אֱלֹהִ֑ים, His Seed-זַרְעוֹ).
Question #1. What is the spiritual meaning of the name Bar Talimai? The meaning of the name Bar Talimai (בַּר־תַּלְמַי) is a qualification of what kind of people Given of Elohim (Nathaniel) prophetically represent. The name Son of Furrows possesses both a rich agricultural and spiritual meaning. Therefore, we must next ask ourselves: What purpose does the prepared, cultivated soil (furrow, furrows) exist for? The Divinely cultivated soil exists to receive the eternal seed (זֶרַע אֱלֹהִים) of the heavenly Father (The DNA of His own Spirit). It is in the Divinely cultivated soil that His seed may drink freely of His heavenly life-giving waters that Avinu Shebashamayim generously sends to earth from His throne in heaven. Therefore, it is the Divine Seed and the freely given waters of heaven that create a harvest of life in the furrows. The Message here is one of purpose: The reason Abba our Father is choosing a people for His own Name is so that He might plant His Seed (the precious Seed of the Indwelling Presence of His own Spirit of Holiness) into the cultivated physical and spiritual being of His adopted children (the Sons of Israel-בני ישראל). Thereafter, once the expansive life of the implanted Divine Seed (zera Elohim-זֶרַע אֱלֹהִים) and the rains of heaven permeate the new precious being of His beloved children, then there will be a rich harvest of the immeasurable eternal-infinite life of Abba Avinu—there will be many sons of glory!
Question #2. Another question we must ask ourselves is: Where does the true Israelite dwell? Where is the cultivated rich soil that can best serve the Divine purpose of growing-maturing-transforming the g-dly seed of the sons of Israel into a great harvest of “many sons of glory?” Cana of Galilee is a symbol of that Place. Kanah (קָנָה) is more than a physical location. It is a state of being. Those who live in right relationship with Messiah “See” who Messiah really is shall become like Him. The Given of Elohim and the Son of the Furrows “Hear” (drink in) the heavenly rain—the Divine Voice of Abba Avinu—that speaks life into the depths of our thirsty spirits, souls, minds, and bodies. When the Good Shepherd (HaRo’eh HaTov) speaks His flock listens, understands, and obeys Him. When the Good Sower sows His Seed in the cultivated soil, the soil hears, receives, drinks in the heavenly rain that nurtures, and grows the seed until it reaches its full maturity (for harvest). We know that the Servant of Adonai (Messiah) is the Voice of Adonai. We know this to be true because this is the word that came out to us that originated from within the Shekinah (Glory Cloud). It is the Voice of Adonai our Father that has told us that Messiah Yeshua is His Voice. Abba Avinu glorified Himself long ago (כבר), beginning with the first Adam, by His Indwelling the Shekinah and then He glorified Himself yet again, in a new (ושוב) and most wonderful way, by His Indwelling the Messiah (“כבר פארתי ושוב אפאר”) Ben Ha’adam (a man). Therefore, when we drink freely from the heavenly waters that are manifest through the new Glory Cloud, the man, the Messiah, we absolutely must know that the Voice we are hearing is not the voice of the man (Yeshua, the Holy Servant) but we are hearing the glorious, majestic Voice of Avinu Shebashamayim (the G-d of Yeshua). This is why this man speaks like no other man because he is not the one speaking. It is the Spirit of the Father who is speaking to us through His humble, understanding, obedient servant, our Messiah—-the Beloved Son of Israel whom Adonai loves. Therefore, when the Messiah speaks we know that we are not hearing the voice of a man but we are hearing the actual Voice of our Beloved Father who is personally nourishing us with His life-giving Word of Truth (D’var HaEmet).
*Kanah (קָנָה) represents a place of unity with Adonai Elohim. It is where the sons and daughters of Adonai Eloheinu receive the “full measure” (קָנֶה-from-קָנָה) of His Graciousness. It is where we developmentally discover what lies “beyond” our merely being cleansed of our sins. Kanah (קָנָה) is where we grow up and become the Righteousness of Adonai. Kanah speaks of our receiving a New Heart and a New Law that (fulfills the Law of Moses and) leads us to drink to the full the Cup of Righteousness that is a gift from our heavenly Father. Kanah (קָנָה) also speaks of our Father of Mercies redeeming and sanctifying us as a people for Himself. The Cup of His Righteousness that we receive is what makes us what makes us like Abba Avinu. He has given to His Son the New Wine of His Righteousness so that He might give to us the permanent Indwelling Presence of His Spirit. This New Wine is our guarantee that we have already received forgiveness for sin and that we are sealed for eternal life; the sure promise of our perfection (glorification) on the day of resurrection.
Procession of the Wedding Covenant:
At Kanah we see a royal procession before us: the passing before us (fulfillment) of the old covenant (betrothal), the time of the heart of stone, and the arrival of the new covenant (consummation), the time of the Living Torah of the Indwelling Presence of the Holy Spirit (the heart of flesh). The former things are passing away (they have been fulfilled and made obsolete) through the gift of the New Heart. Through the gift of the New Heart Adonai is making “all things new.” We see in this royal procession five stages of time, place, and events: first, in the giving of the Law of Moses at Mount Sinai; second, in the fulfillment of the redemptive requirements of the Law of Moses accomplished by Messiah on the accursed tree at Mount Moriah; third, in the giving of the Father’s wedding gift, the Endowment of His Grace, the gift of the Indwelling Presence of the Holy Spirit that was given to a remnant of Israel (assembled in Jerusalem) on the sacred day of Shavuot; fourth (yet to come), in the the two wedding suppers of the Lamb: one celebrated in heaven for seven years; the other celebrated for a thousand years here on earth; and fifth (yet to come), the consummation of the ages: when Adonai and His redeemed, glorified, immortal bride will joyously exodus from this temporal universe into His eternal new creation (the new heavens and the new earth). It is there in the new creation that the taint of even remembering that sin and evil ever existed at all will be completely erased from our memories (cf. “Messiah in Purim“).
הָרוּחַ וְהַכַּלָּה אוֹמְרִים: “בּוֹא!”, וְהַשּׁוֹמֵעַ יֹאמַר נָא “בּוֹא!”; הַצָּמֵא יָבוֹא נָא, וְהֶחָפֵץ יִקַּח נָא מַיִם חַיִּים חִנָּם.פ
“The Spirit and the bride say, ‘Come!” and the hearing one says, ‘Please Come!’ and the one gleaming with thirst, ‘Please bring yourself in!’ Whoever desires the water of life, ‘Please have (all that you desire). It is is free.'” Therefore, all is being made ready, the time of the Marriage Festival of the Lamb (in heaven and on earth) is almost upon us, so the Spirit and the Bride say “Come!” and join in the celebration of the wedding festival of the Bridegroom and His Bride. Drink freely of the water of life and be cleansed and refreshed. Drink of the cup of the New Wine and receive the gift of eternal life. The salvation of Israel, in the golden age of Israel, is the special time that these names Given of Elohim and the Son of Furrows bear witness to. We know that this time soon to come is when “the nations” will become the Messiah’s inheritance and when the very “ends of the earth” will become His possession (cf. below Psalm 2:11-12). As was the case in Nathaniel-Bartholomew’s confession of Messiah, in the last days Messiah will present to His people (Israel) many convincing proofs from the Torah, the Prophets, and the Writings. These undeniable scriptural proofs will thoroughly convince all Israel that Rabbi Yeshua is our Messiah-King and the Savior of all the peoples and nations of the world. All Israel will live, thereafter, in a perpetual state of continual peace and prosperity under the Divine authority and protection of the M’shiach of Adonai. Unlike the time of Jacob’s deceit, in the (near) future generation of Nathaniel-Bartholomew all Israel will be without “guile.”
Worship with reverence, rejoice with trembling:
עִבְדוּ אֶת־ה’ בְּיִרְאָה וְגִילוּ בִּרְעָדָֽה׃
Worship Adonai with reverence and rejoice with trembling.
עִבְדוּ אֶת־ה’ בְּיִרְאָה (ivdu et-Adonai b’yirah) – Serve Adonai in awe. Avad (עָבַד) Qal imperative masculine plural; to serve as subjects (of Adonai); therefore, accept the rule of the Holy One through His appointed King of Kings (Melekh HaMelakhim), the Messiah. To serve in “awe” (יִרְאָה). This means to render moral reverence (from יָרֵא), the kind of respectful submission and obedient service to Mashiach that is required by Adonai.
בְּיִרְאָה וְגִילוּ בִּרְעָדָֽה (v’gilu bir’adah) – Rejoice (גִּיל) with trembling (רַעַד). This Hebrew phrase that is being applied to the Gentile leaders, nations and peoples is indicative of the kind of righteous worship-attitude that is to be exhibited by the Yehudim (Jews) during our observance of our high holy days that occur in the fall from Rosh HaShanah to Sukkot. This directive to rejoice with trembling specifies the necessary worshipful attitude that is needed for a Jew to be pronounced righteous on the high holy days of Rosh HaShanah, Yom Kippur (early) and Yom Kippur (late); thereby qualifying us to enter into the most joyous celebration of all: entrance into the messianic age, the Golden Age of Israel and the Commonwealth of Israel; which we prophetically celebrate in our annual dress rehearsal observance of Sukkot, the Festival of Booths (cf. Messiah in Sukkot). In view of all that HaAv (the Father) has declared to the leaders, nations and peoples of the world, regarding His rule of the world through His Son, the Messiah, the world populace would be “wise” to abandon their vain and delusional plans of rebellion; and become united with Israel in the worship of Adonai. Please bring yourself in to our worship and our fellowship with Adonai and freely join us in our celebrating the beauty and the Joy of His Presence; especially please come to our fall festival of Sukkot. Be united with us under the common banner of our celebrating in advance the soon-to-come international rule of the Spirit of Adonai that shall be manifested through the world-wide rule of His Chosen One, His Beloved Son, Ha-Mashiach. A proper repentance-response for the world population and their wayward leaders is for all to ”worship with reverence” and “rejoice with trembling” before the Most High (El-Elyon). The leaders of the world are to live a life of humility and submission. Not a life of self-centered arrogance and rebellion. The peoples of the world are to live a Divinely-centered (humble) life of reverence and exultation. Not a life of destruction under the oppressive-chaotic rule of wicked men. The “exultation” of the people will be due to the high degree of safety, security, and true happiness that all of the people of the world will experience once they are made to live peaceably under the watchful care and guardianship of the Messiah (i.e. the prophetic fulfillment of Sukkot).
Blessed (Ashrei) are you who put your trust in the Messiah of Adonai!
נַשְּׁקוּ־בַר פֶּן־יֶאֱנַף וְתֹאבְדוּ דֶרֶךְ כִּֽי־יִבְעַר כִּמְעַט אַפֹּו אַשְׁרֵי כָּל־חֹוסֵי בֹֽו׃
Do homage to the Son, that He not become angry, and you perish in the way, for His wrath may soon be kindled. How blessed are all who take refuge in Him!
נַשְּׁקוּ־בַר (nasheku-var) – Nashak (נָשַׁק) Piel imperative masculine plural; to kiss. Bar (בַּר) noun common masculine singular; two meanings exist here as one: to kiss purity is to kiss the son; and to kiss the son is to kiss purity. Traditional rabbinical commentators translate this as “embrace purity,” translating the word var (bar) as ‘purity’ (in Hebrew) rather than as son (Aramaic). We believe there is some legitimacy to this translation because we do believe there is a Hebrew-Aramaic double meaning here. We are to do homage to the “Pure One,” the Messiah, who is the Son who has lived all of His life in perfect purity (i.e. in perfect righteousness, “without ever sinning”). This means the secreted (sod, deep-hidden Hebrew meaning) of the word here is that we must embrace the purity of Adonai that can only come to us (the family of Israel) through our exercising true faith in His Chosen One, the Messiah. However, it is obvious that the primary universal meaning of the word Bar (בַּר) is “Son.” Bar is the Aramaic term for son and it is primarily a gentile pagan world-view that is being addressed here in Adonai’s very strong admonition. Therefore, the “My Son” (Beni in verse 7) who becomes crowned the King of Righteousness on the coronation day of His great triumph over sin and death (i.e. HaBikkurim) is first presented in Hebrew and then second is re-introduced in Aramaic (regarding the special prophetic meanings of the terms ‘first’ and ‘second’ cf. our document the “Messiah in Purim“).
This dual international reference to the Son (in both closely related Semitic languages of Hebrew and Aramaic) is understandable since the Messiah is declared forever to be the universal King of Righteousness (cf. Psalm 110). Therefore, the Messiah is Melekh Yisrael v’ Melekh HaGoyim. He is the resurrected-glorified High Priest and King of Israel and of all of the Gentile nations and peoples of the world! The alternating warning and invitation to blessedness is centered on the sovereignty of the universal king who is the Son (Ben-Bar) of Adonai. The poetic riddle is: We are only able to worship Adonai in purity if we first do homage to the Son, who is our Redeemer (HaGo’el) and our Sovereign Righteous One (Tzaddik).
פֶּן־יֶאֱנַף (pen-ye’enaf) – lest He become wrathful. ‘Anaph (אָנַףּ) Qal imperfect 3rd person masculine singular; to be angry, literally to breath hard from the nose, to be enraged. HaAv (the Father) and the Son are One. Therefore, the wrath to come is sourced in both; however, the (unseen) wrath of the Father is expressed visibly through the just judgment of His Son.
וְתֹאבְדוּ דֶרֶךְ (v’tovedu derekh) – and you perish (see Psalm 1:6) from the way. Avad (אָבַד) Qal imperfect, 2nd person, masculine plural; to perish. If the international leaders and their people persist in continuously wandering away from Adonai and deliberately oppose His will then their destruction will inevitably follow. If the leaders of the gentile nations persist in resisting and not submitting to the will of Adonai and His chosen King, then the resurrected-glorified Messiah, the King of Kings (Melekh HaMelakhim), He will destroy them. In accordance with the will of Elohim Avinu (G-d our Father) Messiah is the Supreme Ruler of all. He will inevitably rule from the throne of David over the entire world population, with or without the consent of the angry gentile opposition.
כִּֽי־יִבְעַר כִּמְעַט אַפֹּו (ki-yiv’ar kim’at apo) – i.e., suddenly. Va’ar (בָּעַר) Qal imperfect, 3rd person, masculine singular; to burn, to consume (the “wrath” of Adonai). The absolute urgency of the submission is indicated by the suddenness of the execution of His wrath.
אַשְׁרֵי כָּל־חֹוסֵי בֹֽו (ashrei kol-chosei vo) – “blessed” or “happy.” The happiness of those who trust in Adonai will be evident on Yom Adonai – the Day of Adonai. The final promise of Part II of the Ashrei-Man is that those who take refuge in Him (the Son) will be delivered from the wrath to come. The Second Coming of the Messiah will mean wrath to all who continue to rebel against the rule of Adonai, but exceedingly great joy, safety and security (refuge) for all who in full faith submit to Adonai’s plan to rule the world through His chosen king, David’s greater Son, the Messiah!
The place where the Seed of Elohim (His Spirit) dwells and grows:
As stated at the beginning of this chapter Nathaniel’s second name Bartholomew means Son of Furrows (בן תלמים).
Son of Furrows #1. In the Scriptures furrows (or ridges) are what our Creator uses to suspend the waters of heaven upon the soil of the earth. The furrows are where the sower sows his seed. The rows of furrows in the field is the place where the farmer makes his “seeds” to live, grow, mature, and thrive (dwell). The furrows are made by a plowman—-the prophets and the Messiah (the D’var HaShem).
Son of Furrows #2. The “offspring” (children) of a furrow is the plant life that grows up within it. In Hebrew the word son (ben, bar) speaks of a dwelling place where the seed (zera) of the Father dwells. Son of the Furrows is, therefore, a prophetic term that speaks of the Messiah (Seed, singular) and the sons and daughters of Adonai Eloheinu (seeds, plural). Adonai Elohim created the Institution of marriage so that “He” might have many righteous offspring.
Son of Furrows #3. Messiah is the Great Seed singular. He is “the seed that multiplies by dying.” From the one Great Seed comes many seeds. We are created out of the life of the Messiah and as such we are the little seeds plural.
A Royal Nation of Priests and Kings
Millennial Israel as a royal nation of priests and kings (Servant leaders) will be preoccupied with rejoicing in the abiding Presence, favor, and help of the Spirit of Holiness, Who is our “Living Torah” whose abiding truth is forever engraved upon our hearts (this will be a time of constant rejoicing in Torah, Simchat Torah). Israel will become the good soil that receives the Word of Adonai with rejoicing and grows to bear multiplied fruitfulness (cf. prophetic meaning of Ephraim). In that day (we believe in this twenty-first century) our people (Israel) will live in a state of continual spiritual development (continual harvest). Our children (descendants) will be living in a state of continuous blessing. Every person will abide under his own “Fig Tree” and enjoy the produce of his “Grape Vine” (both messianic symbols of physical and spiritual affluence). At that (near future) time the whole earth will be filled with the greater glory of an abundance of the knowledge and wisdom of the Spirit (Micah 4:4, Zechariah 3:10):
וְיָשְׁבוּ אִישׁ תַּחַת גַּפְנֹו וְתַחַת תְּאֵנָתֹו וְאֵין מַחֲרִיד כִּי־פִי יְהוָה צְבָאֹות דִּבֵּֽר׃
They shall sit every man under his vine and his fig tree; and none shall make them afraid: For the mouth of the Adonai Tseva’ot (Adonai of Hosts) has spoken it.
בַּיֹּום הַהוּא נְאֻם יְהוָה צְבָאֹות תִּקְרְאוּ אִישׁ לְרֵעֵהוּ אֶל־תַּחַת גֶּפֶן וְאֶל־תַּחַת תְּאֵנָֽה׃
In that day, declares Adonai Tseva’ot (Adonai of Hosts), “everyone of you will invite his neighbor to sit under his vine and under his fig tree.”
Vision of the Messianic Age:
This is why in the narrative of the Testimony of Messiah there were multiple references to Messiah supernaturally seeing Given of Elohim under the “fig tree.” The Messiah’s encounter with Nathaniel is a veiled prophetic reference to the physical and spiritual affluence of the coming messianic age:
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׃
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
When 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).
Children of the Wedding:
Messiah promised that He would return to earth to restore Israel when He declared to His Hebrew followers that they would one day see Him return in glory:
וַיֹּאמֶר אֵלָיו אָמֵן אָמֵן אֲנִי אֹמֵר לָכֶם כִּי תִרְאוּ אֶת־הַשָּׁמַיִם פְּתוּחִים 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
“Amen, Amen, I say to you (אמן אמן אני אומר לכם), you will see the heavens opened (אתם תראו את השמים פתוחים) and the angels of Adonai (Elohim, G-d) ascending and descending (ומלאכי אלהים עולים ויורדים) on (על) the Son of Man” (בן-האדם-Ben Ha’adam).” This fantastic, wondrous near future time of signs and wonders in the heavens is meant to refocus our attention on those spiritual initiatives which are of utmost importance to Abba our Father who dwells in heaven. Of most importance to our Righteous Father is His plan to one day transform us into “His” own perfect likeness; which is the likeness of His Beloved Son, the Messiah. Therefore, the Beloved Talmid Yochanan Ben Zebedee has passed on to us what is promised to us:
אֲהוּבַי, עַכְשָׁו יַלְדֵי אֱלֹהִים אֲנַחְנוּ, וְעוֹד לֹא נִגְלָה מַה נִּהְיֶה. יוֹדְעִים אָנוּ שֶׁבְּהִגָּלוֹתוֹ נִהְיֶה כָּמוֹהוּ, כִּי נִרְאֵהוּ כְּמוֹ שֶׁהוּא.פ
“Beloved (אהובי), now (עכשו) are we (אנחנו) children (ילדי) of Adonai (אלהים-Elohim), and it is yet to be revealed what we shall be (ועוד לא נגלה מה נהיה). We know (יודעים אנו) He shall be revealed (שבהגלותו-He shall remove the covering) then we shall be like Him (נהיה כמוהו); because we shall see him as He is (כי נראהו כמו שהוא).” This promise very much compliments the promise that Adonai made to the first Adam. Where the first Adam failed to appropriate the Genesis Promise for his children, the Last Adam has succeeded to appropriate this promise for us and for our children. Due to His flawless obedience the Messiah has given us (humankind) a path back (of full restoration) to once again be restored to our original state of existing in perfect unity with G-d. Therefore, our Creator said in His Genesis Promise to our first father and mother (on our behalf):
וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעֹוף הַשָּׁמַיִם וּבְכָל־חַיָּה הָֽרֹמֶשֶׂת עַל־הָאָֽרֶץ׃
“Elohim blessed them; and Elohim said to them, ‘Be fruitful and multiply, and fill the earth, and subdue it; and rule over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.'” The “fruitfulness” (parah-פָּרָה) the heavenly Father desires most upon the earth is not the multiplication of sinful man but the multiplication of the Righteous One. The Messiah our Tzaddik is the Perfect Man whose likeness the Father seeks to multiply and replenish the earth with (and heaven as well).
Messiah is HaAdam Ha-Acharon
Messiah is the Last Adam (HaAdam Ha-Acharon) who is superior to all the angels, prophets (Moses), and priests (the Levitical line). Messiah is the G-d of the Beginning (Elohei Kedem) cloaked in human form. He is the Life and the Word of Life (Ha Chaim v’ D’var HaChaim). The Messiah is forever Israel’s Great High Priest (HaKohen HaGadol). He is Israel’s Korban Pesach (Passover Sacrifice). He is the Lamb of Adonai who has cleansed us of our sins. Messiah has conquered death for us that we who believe on Him might one day become sons of glory (be transformed into Messiah’s likeness on the day of resurrection). Therefore, prophetically the dual name Bartholomew-Nathaniel speaks of the abundant fruitfulness (harvest of redeemed humanity) that over the course of human history will be brought about by the furrowing (תִלוּם), sowing (זְרִיעָה), pruning (גִזוּם) and harvesting (קְצִיר) of the earth’s populace by Adonai, who is our Abba Father who dwells in heaven. The culmination of this Great Harvest will occur during the millennial (one thousand year) reign of Messiah. However, this great harvest to come and state of international shalom/peace will not occur until Israel as a nation and a people exercises full faith in the Messiah.
The Seed of Abraham:
This promised deliverance of Israel and the rest of humanity from sin unto righteousness is “solely” the work of the promised “Seed of Abraham” (זרע אברהם). All of Messiah’s work of redemption and the permanent Indwelling work of the Holy Spirit (that is a blessing upon all the families, nations, and peoples of the world) is a direct outcome of Adonai’s promise to bless His friend—-father Abraham. Whether Jew or Gentile everyone who puts their faith in Adonai’s promise to His friend Abraham will by their faith in Elohei Avraham (the G-d of Abraham) become the children of Abraham (אברהם הוא אביו של כולנו) who by his faith is a father to us all.
לָכֵן עַל־יְדֵי אֱמוּנָה, כְּדֵי שֶׁכָּל זֶה יִהְיֶה בְּחֶסֶד וְהַהַבְטָחָה תָּחוּל עַל כָּל הַצֶּאֱצָאִים, לֹא רַק עַל בְּנֵי הַתּוֹרָה, אֶלָּא גַּם עַל בְּנֵי אֱמוּנַת אַבְרָהָם, שֶׁהוּא אָב לְכֻלָּנוּ – כְּפִי שֶׁכָּתוּב: “כִּי אַב־הֲמוֹן גּוֹיִם נְתַתִּיךָ” – לְעֵינֵי אֱלֹהִים אֲשֶׁר בּוֹ הֶאֱמִין, הָאֱלֹהִים הַמְחַיֶּה אֶת הַמֵּתִים וְהַקּוֹרֵא בְּשֵׁם דְּבָרִים בְּעוֹד אֵינָם בְּנִמְצָא. פ
So by faith in order that it be grace to all, and the promise applied to all the descendants, not only to children of Torah (לא רק על בני התורה), but also to children of the faith of Abraham (אלא גם על בני אמונת אברהם), who is the father of us all (lit. the father of minds; i.e. the reasoning that comes by faith); as it is written: “A father of many nations are you;” [For] in the Presence of the Eyes of G-d he [Abraham by the reasoning of faith] believed that G-d gives life to the dead and calls into being things not existing.
The Wedding in Kanah (the First Sign):
On the evening of a wedding (נִשׂוּאִים-Nissuim, חֲתָנוּת-Chetnuit) in ancient Israel, the bride was led from her father’s home to the new home of her husband. First came the music. Then wine and oil were distributed among the people and nuts given to the children. Next the bride was covered with the bridal veil. Surrounded by her closest female friends the bride was then led by the “best man of the groom” (שׁוֹשְׁבִין הַחָתָן-shoshebyin ha-chatan) and the groomsmen “attendants of the bridal-chamber” (בְּנֵי הַחֻפָּה-b’nei ha-chuppah). Everyone was dressed up in honor of the special occasion. Some guests carried torches. Some guests carried lamps on poles. Those persons nearest the bride had myrtle-branches and wreaths of flowers worn on their heads (chaplets). Everyone rose in respect to honor the wedding procession or join it. It was everyone’s duty to praise the bride for her modesty (צניעות), virtues (מעלות), and beauty (ויופי). When the bride arrived at her new home she was led to her husband. The husband was instructed, “Take her according to the Torah of Moses and of Israel” (קח אותה על פי תורת משה וישראל). The bride and bridegroom were crowned with garlands. Once the bridal blessing had been spoken and the bridal cup “emptied” (fully consumed) the feast began. In the house of the Groom there was a room where all the side-rooms open up called the Teraklin (טְרַקלִין-salon). Before the bride had gone into the Chuppah, at the exact moment the bride stepped foot into the Teraklin, she was considered married.
וּבַיּוֹם הַשְּׁלִישִׁי הָיְתָה חֲתֻנָּה בְּקָנָה אֲשֶׁר בַּגָּלִיל וְשָׁם אֵם יֵשׁוּעַ׃ וְיֵשׁוּעַ וְתַלְמִידָיו גַּם־הֵם הָיוּ מִן־הַקְּרוּאִים אֶל־הַחֲתֻנָּה׃ וַיְהִי כַּאֲשֶׁר כָּלָה הַיָּיִן וַתֹּאמֶר אֵם יֵשׁוּעַ אֵלָיו אֵין לָהֶם יָיִן׃ וַיֹּאמֶר אֵלֶיהָ יֵשׁוּעַ מַה־לִּי וָלָךְ אִשָּׁה עִתִּי עֲדַיִן לֹא־בָאָה׃ וַתֹּאמֶר אִמּוֹ אֶל־הַמְשָׁרֲתִים כָּל־אֲשֶׁר יֹאמַר לָכֶם תַּעֲשׂוֹּ׃ וְשָׁם שִׁשָּׁה כַדֵּי־אֶבֶן עֲרוּכִים כְּמִשְׁפַּט הַיְּהוּדִים לְטָהֳרָתָם שְׁתַּיִם אוֹ־שָׁלשׁ בַּתִּים יָכִיל כָּל־אֶחָד׃ וַיֹּאמֶר אֲלֵיהֶם יֵשׁוּעַ מַלְאוּ הַכַּדִּים מָיִם וַיְמַלְאוּם עַד־לְמָעְלָה׃ וַיֹּאמֶר שַׁאֲבוּ־נָא וְהָבִיאוּ אֶל־רַב הַמְּסִבָּה וַיָּבִיאוּ׃ וַיִּטְעַם רֹאשׁ הַמְּסִבָּה אֶת־הַמַּיִם אֲשֶׁר נֶהֶפְכוּ לְיַיִן וְלֹא יָדַע מֵאַיִן הוּא וְהַמְשָׁרֲתִים אֲשֶׁר־שָׁאֲבוּ אֶת־הַמַּיִם יָדָעוּ וַיִּקְרָא רֹאשׁ־הַמְּסִבָּה אֶל־הֶחָתָן׃ וַיֹּאמֶר אֵלָיו כָּל־אִישׁ יִתֵּן בָּרִאשׁוֹנָה אֶת־הַיַּיִן הַטּוֹב וְאַחֲרֵי שְׁתוֹתָם לִרְוָיָה יִתֵּן לָהֶם אֶת־הַגָּרוּעַ וְאַַתָּה צָפַנְתָּ הַיַּיִן הַטּוֹב עַד־עָתָּה׃
בַּיּוֹם הַשְּׁלִישִׁי הָיְתָה חֲתֻנָּה בְּקָנָה אֲשֶׁר בַּגָּלִיל. אִמּוֹ שֶׁל יֵשׁוּעַ הָיְתָה שָׁם, וְגַם יֵשׁוּעַ וְתַלְמִידָיו הֻזְמְנוּ לַחֲתֻנָּה. כְּשֶׁחָסַר לָהֶם יַיִן אָמְרָה אֵם יֵשׁוּעַ אֵלָיו: “אֵין לָהֶם יַיִן.” אָמַר לָהּ יֵשׁוּעַ: “מַה לִּי וָלָךְ, אִשָּׁה? עוֹד לֹא הִגִּיעָה שְׁעָתִי.” אָמְרָה אִמּוֹ לַמְשָׁרְתִים: “כָּל מַה שֶּׁיֹּאמַר לָכֶם עֲשׂוּ.” שִׁשָּׁה כַּדֵּי אֶבֶן הָיוּ עֲרוּכִים שָׁם, כְּמִנְהַג הַיְּהוּדִים לְטָהֳרָתָם, וְכָל אֶחָד הֵכִיל כִּשְׁמוֹנִים עַד מֵאָה וְעֶשְׂרִים לִיטֶר. אָמַר לָהֶם יֵשׁוּעַ: “מַלְּאוּ אֶת הַכַּדִּים מַיִם”, וְהֵם מִלְּאוּ אוֹתָם עַד לְמַעְלָה. אָמַר לָהֶם: “שַׁאֲבוּ עַכְשָׁו וְהָבִיאוּ אֶל רֹאשׁ הַמְּסִבָּה.” הֵם שָׁאֲבוּ וְהֵבִיאוּ אֵלָיו. טָעַם רֹאשׁ הַמְּסִבָּה אֶת הַמַּיִם שֶׁנֶּהֶפְכוּ לְיַיִן וְלֹא יָדַע מֵאַיִן הוּא, אֶלָּא שֶׁהַמְשָׁרְתִים אֲשֶׁר שָׁאֲבוּ אֶת הַמַּיִם יָדְעוּ. קָרָא רֹאשׁ הַמְּסִבָּה אֶת הֶחָתָן וְאָמַר לוֹ: “כָּל אָדָם מַגִּישׁ תְּחִלָּה אֶת הַיַּיִן הַטּוֹב וְכַאֲשֶׁר הָאֲנָשִׁים מְבֻסָּמִים יַגִּישׁ אֶת הַטּוֹב־פָּחוֹת, אֲבָל אַתָּה שָׁמַרְתָּ אֶת הַיַּיִן הַטּוֹב עַד עַכְשָׁו.” פ
On the third day [three days after Messiah’s calling of the Lover of the Presence and Given of Elohim] there was a wedding in Kanah (בקנה) which is in Galilee (בגליל-in Galil). The mother of Yeshua was there, and also invited to the wedding was Yeshua and His disciples. When they lacked wine, the mother of Yeshua said to Him, “They have no wine.” Yeshua said to her, “What is it to me and to you, woman? (מה לי ולך, אשה) My time has still not come.” His mother said to the servers, “Everything He says you do!” (כל מה שיאמר לכם עשו). Six stone pitchers (ששה כדי אבן) were prepared according to the ordinance of the Yehudim for their purification (לטהרתם). Each of them was able to hold two or three battim (בַּתִּים-a liquid measure of about six gallons or twenty-two liters). Yeshua said to them, “Fill the pitchers with water” and they filled them up to the top. He said, “Now draw some and take it to the Master of the Banquet” (ראש המסבה), and they took it. The Master of the Banquet tasted the water, which had turned into wine, not knowing where it was from. But his servers who had drawn the water knew. The Master of the Banquet called to the groom, and said to him, “Everyone gives out the good wine first, and after they have drunk to their full then he gives them the less than the best wine. But you have saved the best wine until now!”
זֹאת רֵאשִׁית הָאֹתוֹת אֲשֶׁר עָשָׂה יֵשׁוּעַ בְּקָנָה אֲשֶׁר בְּאֶרֶץ הַגָּלִיל וַיְגַל אֶת־כְּבוֹדוֹ וַיַּאֲמִינוּ בוֹ תַּלְמִידָיו׃
זֹאת תְּחִלַּת הָאוֹתוֹת שֶׁל יֵשׁוּעַ. הוּא עָשָׂה זֹאת בְּקָנָה שֶׁבַּגָּלִיל. אָז הֶרְאָה אֶת כְּבוֹדוֹ וְתַלְמִידָיו הֶאֱמִינוּ בּוֹ.פ
This was the first of the signs that Yeshua did in Kanah, which is in Galilee. He revealed His glory, and His disciples believed in Him.
Fellowship in the Suffering of Messiah must precede the Gift of Great Joy:
Before the great joy of the wedding celebration there is a time of sober preparation and self-sacrifice. Paradoxically for our people (Israel) great joy is always born out of great sacrifice. Love is incredibly precious because it costs us so much. Rabbeinu has taught us the greatest love is determined by the highest degree of sacrifice. We must ask ourselves, if we are the generation that is a Lover of the Presence (and we are that generation, for the Presence of the Holy One shall return; never to leave us again), then what sacrifice are we willing to make for our Beloved, Adonai Elohei Yisrael? Is not He who left heaven’s glory and stooped down in all meekness and humility to dwell in the form of a man, for our salvation: is not our Beloved worthy of all that we have to give? The marital vow is a statement that the Beloved is worth a life. “I give to you my life as a pledge” (אני נותן לך את חיי כערובה). There is a deeper meaning in our Jewish wedding ceremony than the joyous coming together of two people. The Rabbis rightfully insist that the relationship of Husband and Bride is a sacred illustration of the Eternal Union (Unity) that exists between Adonai and His Beloved, the people of Israel. He has set His love (the seal of His Spirit) upon us forever. The pious Jew and Jewess fast before their wedding and we confess our sins just as we would to prepare for the most sacred day of all, Yom Kippurim. Entrance into the married state is considered to carry with it the forgiveness of sins. For this reason the newly married enjoy a special exemption from fasting during the sober observance of the Day of Atonement because they have already observed the pious requirements of the day in their wedding. Thus on our wedding day every couple acts as a representative extension of the greater (eternal) corporate union that exists between Adonai and ourselves, for we are all together as *one person (one body; one redeemed humanity), and that one person is His bride Israel.
*The Head of the body (Rosh Ha’edah-the entire assembly of Israel; past, present, future, forever) and the Heir of all things (Nachalah Vakol) is Ha-Mashiach. Each and every one of us from father Abraham and our mother Sarah on are members of His body. The Head of Messiah is the Spirit of Adonai (the one true G-d) who Indwells Yeshua Ha-Mashiach (the man). The house (man) is not G-d. The one who Indwells the house is Adonai Avinu (G-d our Father). We do not worship the head of the assembly. We worship the one who is the LORD of our Lord.
Therefore, the Head and the body together (as one unity, echad-אֶחָֽד) only worship the Father forever. Adonai our Father (ה’ אבינו) is Avi Yeshua Hamashiach Adoneinu (the Father of our Lord). It is Adoneinu Himself who commands us to worship only Avinu Shebashamayim (אָבִינוּ שֶׁבַּשָּׁמַיִם, יִתְקַדֵּשׁ שִׁמְךָ- our Father in heaven, Holy be Your Name), who is—-Ehyeh asher Ehyeh (אֶֽהְיֶה אֲשֶׁר אֶֽהְיֶה). Therefore, it is written:
כִּי בֹעֲלַיִךְ עֹשַׂיִךְ יְהוָה צְבָאֹות שְׁמֹו וְגֹֽאֲלֵךְ קְדֹושׁ יִשְׂרָאֵל אֱלֹהֵי כָל־הָאָרֶץ יִקָּרֵֽא׃ כִּֽי־כְאִשָּׁה עֲזוּבָה וַעֲצוּבַת רוּחַ קְרָאָךְ יְהוָה וְאֵשֶׁת נְעוּרִים כִּי תִמָּאֵס אָמַר אֱלֹהָֽיִךְ׃ בְּרֶגַע קָטֹן עֲזַבְתִּיךְ וּבְרַחֲמִים גְּדֹלִים אֲקַבְּצֵֽךְ׃ בְּשֶׁצֶף קֶצֶף הִסְתַּרְתִּי פָנַי רֶגַע מִמֵּךְ וּבְחֶסֶד עֹולָם רִֽחַמְתִּיךְ אָמַר גֹּאֲלֵךְ יְהוָֽה׃
The measure of Joy in life depends on the measure of Sacrifice:
In marriage, like the Day of Atonement, humility must be exercised, sacrifices offered, forgiveness given, atonement made, union restored and preserved. As stated previously, in Judaism the measure of our joy in life very much depends upon the measure of our sacrifice. The Bridegroom of Israel has made the greatest sacrifice imaginable because He has given all of His life to us. He has given to us His pledge to remain faithful to us forever. In addition to Adonai making atonement and cleansing His bride of all her sins, He gives to her His gift of eternal life. It is the will of the Father (Ha Av) to give His own Spirit to live within each and everyone of us forever (first cleansed, then filled to the brim with His Spirit).
The Mystery of Marriage reveals the True Love of Adonai:
In holy love the Creator, our one true Rabbi, spoke the words of blessing over the cup of our unity at the wedding of our first parents. The holy angels looked on as witnesses of this new institution of marriage and rejoiced with our heavenly Father at the establishment of His new family. The prophet Malachi spoke of why Avi-Khol did this. He created the union of marriage so that He might have righteous and holy offspring (זֶרַע אֱלֹהִים). What is the sacrifice of highest praise that honors Elohim above all else? It is when His children love Him and each other as the Holy One loves. Therefore, in honor of the Divinely appointed and established sacred institution of marriage (and all that it means to Adonai) every Yehudi who meets the marriage procession is required to rise and join it. Therefore, in the practice of our faith everything, even a funeral, has to give way to a marriage-procession. Why is this so? This is so because the greatest invitation our Creator can extend to humanity is to join the procession of His love; which all of our marriage processions are a sacred extension of. These are the two Great Commandments. Love is the fulfillment of all of the Torah. The heavenly Father desires His offspring to put into practice His Holy Love in all of our marital and family life. Our present practice is but a dress rehearsal for the future immortal, perfect marital and family love we are destined by faith to enjoy in the eternity that our Father has made for us to dwell-in.
Galilee speaks of an Eternal Union between Elohim and Man:
In Temple times a special ceremony that of “betrothal” (אֵרוּסִין קידושין-Erusin Kiddushin) preceded the Jewish wedding ceremony by a period that normally did not exceed twelve months.
Step #1. At the betrothal, the bridegroom handed to the bride a coin (of redemption) as proof of the man’s pledge to the woman (later it became a tradition to provide a ring).
Step #2. A carefully written legal document was drawn up (שטרי ארוסין-Shitre Erusin) that fixed the amount of dowry that each person brought. It also specified what obligations applied to the marital union that was being made.
Step #3. The ceremony recognized the bride’s new inclusion in the immediate family of her Groom. This fact was underscored by the Father of the Groom first passing a cup of wine to his son, who in turn passed the cup to His betrothed wife. After the bride drank the cup of wine (representing the family blood-line) she was legally considered a member of the family; just as if she had grown up in the same family as her Husband (cf. an illustration of this is the Song of Songs (i.e. the Husband refers to his Beloved as his sister, his bride; as well as lover).
Step #4. From the moment of the betrothal—-the receiving of redemption-bride price, the agreement of the wedding contract, and the drinking of the acceptance and the consuming of the wine—-both parties were considered married. The couple was bound in marriage in every way. This was true as to inheritance, adultery, need of formal divorce. The only exception was that the couple had to wait an “unknown” period of time (known only by the Best Man and the Father of the Bridegroom) before the marriage could be consummated and the couple could live together in union as Husband and Wife. It was the heavenly Father’s plan before the foundations of the earth that the Messiah (as His Proxy, His High Priest) would in the fullness of time come down from heaven to earth, to redeem humankind and establish “a permanent circuit of relationship” between redeemed humanity and Himself. Then will the end come, for when all things have been brought into subjection to the Messiah, then He will hand over the kingdom to G-d the Father that He might be the all in all (1, 2, 3).
וְכַאֲשֶׁר הַכֺּל יוּשַׁת תַּחְתָּיו, אָז גַּם הַבֵּן עַצְמוֹ יִהְיֶה כָּפוּף לְמִי שֶׁשָּׁת תַּחְתָּיו אֶת הַכֺּל, לְמַעַן יִהְיֶה הָאֱלֹהִים הַכֺּל בַּכֺּל.פ
When all things are subjected to Him (the Messiah), then the Son Himself also will be subjected to the One who subjected all things to Him, so that G-d may be the all in all.
The place name “Galilee” translated from Hebrew literally means “circuit,” “circle,” and “ring.” In the context of a wedding the place name Galilee speaks of an eternal and unbreakable marital bond that the heavenly Father has permanently arranged between Himself and His people through the ministry of His Beloved Son, who is our High Priest, Prophet, and King forever.
Seven Signs and Forty-nine Miracles:
וּבַיּוֹם הַשְּׁלִישִׁי הָיְתָה חֲתֻנָּה בְּקָנָה אֲשֶׁר בַּגָּלִיל וְשָׁם אֵם יֵשׁוּעַ׃ וְיֵשׁוּעַ וְתַלְמִידָיו גַּם־הֵם הָיוּ מִן־הַקְּרוּאִים אֶל־הַחֲתֻנָּה׃
“On the third day there was a wedding in Kanah of Galilee, and the mother of Yeshua was there; and both the Messiah Yeshua and His disciples were invited to the wedding.” The Spokesperson for the sent ones, Yochanan Ben Zebedee, continues his second session of the Testimony of Messiah in the Proceedings of the Heavenly Court by offering a detailed account of the events surrounding the Messiah’s “first sign.” Signs are miraculous events that prove that Rabbi Yeshua is the Messiah. [The miracles of the Messiah convey irresistible, persuasive spiritual meaning as well as demonstrate great physical-material power (cf. Seven Signs and Forty-nine Miracles of Messiah).] The first sign reviewed in the Testimony of Messiah occurs at the wedding in Kanah of Galilee. The wedding account begins on the seventh day since the Prophet of the Grace of Adonai Remembered (Yochanan Ben Zechariah) witnessed to the Jerusalem delegates, and on the third day since Philip and Nathanael became disciples of Rabbi Yeshua. As you will recall Philip’s name speaks of the desire to see the return to Israel of the Presence of the glory of Adonai at the second coming of the Messiah. Similarly, Nathaniel’s name speaks of the believing remnant of Israel that is looking for the return of Messiah to “restore” Israel. The subtle reference to a seventh day in the narrative of the Testimony of Messiah is a reference to the perfection of Creation. Man was created on the sixth day. However, it was not until the seventh day that the Creator ”rested” (which began at the moment when the perfection of the sixth day had been accomplished). The seventh day in the testimony of the besorah of Yochanan is discerned by counting down the days given in the narrative (1, 2, 3, 4, 5). The third day is an explicit reference to the Person and work of the Spirit of Holiness and to the death and resurrection of the Messiah. The omnipresent Spirit of Holiness is the Endowment of the Grace of Adonai that Yochanan Ben Zebedee’s name is a testimony to (i.e. the gift of the Father). In the Genesis account the third day is the day that the Life of the Seed breaks forth from the invisible ground of its being into the new visible realm of its being. The third day is the day the invisible Spirit of the Holy One visibly manifests His Resurrection Life. The invisible Divine Presence of the Spirit of the Holy One was first made visible (in an immortal-eternal way) when Messiah was resurrected from the dead. Messiah is the firstfruits of many sons of glory that will be manifest by the unlimited power of the Spirit of Holiness on the day of the resurrection of the righteous. The work of the Holy Spirit is present in the manifestation of signs, wonders, and miracles in the ministry of the Messiah. The first sign, turning the water into wine is the first of seven recorded signs the Messiah performed in His earthly ministry. The spokesperson for the shlichim (sent ones) is more selective in his testimony of Messiah’s signs and miracles than are the other three writers of the four good news (besorah) accounts of the Grace of Adonai. This is so because he is being guided by the Holy Spirit to be more interested in emphasizing the spiritual significance of the miracles; rather than in just reporting on the “spectacular” physical and materialistic nature of the miracles.
The Third day and the Seventh day are one and the same day:
At the beginning of the narrative of the wedding at Kanah two different perspectives of time are referenced that involve the symbolic numbers seven and three. It is important to pause for a moment and ask why this is. The reference to seven days is implicit, indirect. However, the reference to three days is explicit, direct. To find the seven days (the new creation week) you have to add up all four references of time (one first day, three “next’’ days; and one “third” day) to arrive at the number of seven days.
Three Points of Light that apply to the seven day New Creation week:
Point #1. The first sign at the beginning of the Messiah’s public ministry highlights the fact that He fulfilled what was old (the Law) with something new (Life in the Spirit). New wine emerged out of old cleansing water. Later a dirty temple became a Cleansed Temple, an old birth became a New Birth, well-water became Living Water, and an old worship became a New Worship (‘sing a new song in the assembly of the faithful’). In summary: the larger underlying theme here is that what was dirty (defiled), old, and dead can and should be transformed into that which is pure (cleansed), new, alive, and full of joy.
Point #2. The third day evidently refers to the third day after the day Nathanael met Rabbeinu Yeshua. Yochanan Ben Zebedee’s references to four succeeding days reflects his precise knowledge of the New Creation meanings of these events. The third day reference after Given of Elohim (Nathaniel) met the Salvation of Adonai (Yeshua) is an obvious symbolic reference to Adonai’s actions coming to a culmination with this miracle. (Cf. resurrection on the “third day” in Messiah in HaBikkurim).
Point #3. Yochanan Ben Zebedee’s subtle reference to a seven day new creation week is presented as follows:
DAY #1. On the first day the prophet Yochanan Ben Zechariah (the Grace of Adonai Remembered) gives a veiled witness to the (unnamed, unknown) Messiah.
DAY #2. On the second day the Grace of Adonai Remembered gives his open, public witness to the Messiah Yeshua (named, known).
DAY #3. On the third day two disciples of the prophet Yochanan follow the Messiah Yeshua (Andrew, meaning Adam, and the other unnamed, unknown disciple).
DAY #4. On the fourth day Philip (the Lover of the Presence) and Nathanael (Given of Elohim) meet the Messiah Yeshua (Nathaniel’s name also means the Endowment of Elohim).
DAY #5. *The events of the fifth day are unknown (an undisclosed mystery) to us.
DAY #6. *The events of the sixth day are unknown (an undisclosed mystery) to us.
DAY #7. On the seventh day, the third day after the Lover of the Presence and the Endowment of Elohim met with the Messiah Yeshua, Adonai manifestd through His Servant the miracle of turning the water of cleansing into new wine. The Torah symbolism of these first seven days in Messiah’s ministry leads us to bring to mind Adonai’s creative process. This demands that we connect the first week of Yeshua’s ministry here with the beginning of the New Creation of the Cosmos (cf. Genesis 1-2).
*Cf. the Hidden Day of Messiah
Six members in Messiah’s party, the number of Man:
At this historic moment there were six members (the number of Man) in all in the Son of Man’s party. In chronological order, according to their order of introduction in the besorah of Yochanan Ben Zebedee, the meanings of the names of these six men are: first the Head of the Assembly, Rabbeinu Yeshua, whose name means, the Salvation of Adonai; thereafter followed by the Assembly (His five followers):
Talmid #1. Andrew (Adam).
Talmid #2. The unnamed one (who did not come in his own name).
Talmid #3. Shim’on Peter ( the Hearing One; the Rock).
Talmid #4. Philip (Lover of the Presence).
Talmid #5. Nathanael (Given of Elohim).
This Hebrew narrative of the one Messiah and His five disciples (six in all: the head plus the body) tells us first and foremost that Rabbeinu Yeshua is the “Salvation of Adonai.’’ Our salvation from sin and death is not dependent on a religious system or a moral code. Our salvation is dependent on our relationship with G-d through His Son, who is the head of the assembly of Israel. In the first three of the five names we see the Testimony of the Salvation of Adonai. He is the Adam who is the incorruptible house of Rock. He is the perfect one who always hears, understands, and obeys all that Avinu Shebashamayim desires of Him. In the meaning of the fourth name, we see that the disciples of Yeshua are those who are “Lovers of the Presence.” Philip’s name is a prophetic reference to the eschatological (end-time) belief in the return of the Presence of Adonai that will accompany the Messiah and His glorified holy ones when—-He visits Israel a second time. The meaning of the fifth and final name of Messiah’s first disciples is Netan’el, “Given of Elohim.” This last meaning indicates two facts:
Fact #1. The talmadin whom Rabbi Yeshua (Teacher-of the Salvation of Adonai) accepts must be Given of Elohim. We must first be called out by the Spirit of G-d, then fully given over to serving Adonai Eloheinu by serving His Chosen One—-Yeshua Ha-Mashiach.
Fact #2. Each and every one of us who become talmidin of the Messiah must seek after and receive the gift of the Father, the Endowment of the Grace of Adonai—-the indwelling Presence of the Spirit of Holiness.
As for the meaning of the third person in the party of five, the unnamed’ talmid, he is the Talmid who Yeshua loved. He is the bride of the Messiah Ben Ha’adam that chooses to not come in his own name. For He chooses only to be identified with the name of Yeshua. Yet, what do we know of this name that is above all other names given to men? Is not the body like the head? Yes. For the Messiah Yeshua did not come in his own name. For the Deliverer came in the name of Adonai. Therefore, we are one people, with one name that is above every other name—YHWH. HaShem dwells inside the name of Yeshua (יֵשׁוּעַ) and the two names rule together forever as one indivisible whole:
Of all five of the disciples’ names, however, the name of Yochanan Ben Zebedee (יוֹחָנָן בֶּן זַבְדַּי) bears the most significance, the Endowment of the Grace of Adonai. Without the manifestation of the Grace of Adonai there would be no Messiah or redemption, or gift of His Righteousness; rather we would all be condemned and eternally estranged from G-d. Therefore, knowing the meaning of the third name, the Endowment of the Grace of Adonai (יוֹחָנָן בֶּן זַבְדַּי) causes us to celebrate all the more the meanings of the other four names of the talmidin that are given in Yochanan”s introduction of his besorah; wbich is also an introdution to the Proceedings of the Heavenly Court.
A final point regarding the two different points in time that converge together on the same day, the wedding day of the Chatan (the Groom). This sacred day speaks (once again) of Adam being united-dwelling in the same eternal day (beyond time and space) with Adonai. The sign at Kanah points to the yet future wedding feast of the Messiah (one in heaven and then one on earth) that will be celebrated in full measure here on earth at the outset of the millennial Kingdom after all Israel is saved at the end of the Great Tribulation (cf. “Messiah in Purim” for more information on the Time of Jacob’s Trouble; i.e. the Great Tribulation).
Our Salvation is established only by the strength of Adonai’s Hand:
The Hebrew word for Galilee is Galil (גָּלִיל-from גָּלַל). This place name describes the “circuit” of villages in northern Israel that are located west of the Jordan. In the book of Joshua this land was allotted to Zebulun, Asher and Naphtali. Galil literally means to make a “circle:” For this reason galil is translated as “gold rings” in Song of Songs (5:14, lit. “His Hands are as Gold Rings”-יָדָיו גְּלִילֵי זָהָב):
יָדָיו גְּלִילֵי זָהָב מְמֻלָּאִים בַּתַּרְשִׁישׁ מֵעָיו עֶשֶׁת שֵׁן מְעֻלֶּפֶת סַפִּירִֽים׃
His hands (yadin-יָדָיו) are rings (גְּלִילֵי) of gold (זָהָ֔ב)
Set with beryl (מְמֻלָּאִים בַּתַּרְשִׁישׁ).
His body is carved ivory (מֵעָיו עֶשֶׁת שֵׁן)
Inlaid with sapphires (מְעֻלֶּפֶת סַפִּירִֽים).
This passage in Song of Solomon means the Divine Hands (yadin-יָדָיו) of Adonai, manifested through the Presence of His Spirit, are wrapped about us. We are safe, secure, and above all loved in the omnipresent (plural) Hand (singular) of the Spirit of Adonai. This safe, secure, beloved fullness of the Presence is to us like two omnipresent Wedding Rings: ring one, His engaged Presence with us; and ring two, His fully married Indwelling Presence within us. In the Tanakh metals convey meaning. Gold often refers to Divinity, silver refers to redemption, and bronze (or copper) often represents “judgment.” The gold rings in Song of Solomon refer to the strong, secure bond (steadfast love) that exists between Adonai and His people. The Salvation of Adonai is Divinely established (Jachin, Yakin-יָכִין) by the strength (Boaz-בֹּעַז) of Adonai’s Hand (singular-plural) and in no way is a work of man. The Hand of Adonai is the work of His own omnipresent, omniscient, omnipotent, supremely sovereign Spirit, the Spirit of Holiness:
:לֹא בְחַיִל וְלֹא בְכֹחַ כִּי אִם־בְּרוּחִי אָמַר ה’ צְבָאֹֽות
Not by might, not by power, but My Spirit says the Adoani of Hosts.
This means that the kingdom of Adonai and the Temple thereof in heaven and on earth is not to be built by human will or effort but solely by the Divine will and strength of Adonai. The pillars of the Temple (Yakin and Boaz) together translate into the meaning:
By His (Adonai’s) Strength it will be established.
Take freely of the Water of Life:
“And both Yeshua and His disciples were invited to the wedding.” The heavenly Father has sent out an invitation to all who are willing, come to the wedding of Seh Ha-Elohim, who is about to be united with His bride in eternal glory. Believe in the Messiah’s besorah of grace and receive the water of life that is graciously given without cost to us:
וְהָרוּחַ וְהַכַּלָּה אׂמְרִים בֹּא וְהַשּׁׂמֵעַ יׂאמַר בֹּא וְהַצָּמֵא יָבוֹא וְהֶחָפֵץ יִקַּח מַיִם חַיִּים חִנָּם׃
The Spirit and the bride say, “Come.”
And let the one who hears say, “Come.”
And let the one who is thirsty come;
Let the one who wishes: take the water of life without cost (to us).
Two Elect Groups:
Yeshua, His Jewess mother (Miryam), and His five disciples (seven persons in all) were in attendance at the wedding at Kanah. It is almost certain that Rabbi Yeshua’s four half-brothers attended as well:
Name #1. Ya’acov (יַעֲקֹב),
Name #2. Yosef (יוֹסֵף),
Name #3. Shim’on (שִׁמְעוֹן), and
Name #4. Yehudah (יְהוּדָה).
Four is a universal number in the Tanakh (N-S-E-W). One of the obvious cumulative meta-narrative meanings of these four personal names of the brothers of Messiah are (you should search out for yourself the meaning of each name before proceeding):
Messiah will Add Hearing and the Praise of Adonai to His brother Ya’akov.
It is interesting to note that the narrative of the first sign does not at its beginning “visibly” unite the spiritual family of Messiah (His five talmidin) with His physical family (mother and brothers). We do not actually “see” the disciples of Messiah with His physical family until “after” the wedding. Under that rabbinical rule of “non-mention” it is important for us to at least consider why the four brothers were not identified by name in the text. This area of inquiry is explored in the last paragraph of this chapter. It must also be pointed out that the mother of Messiah is placed in the narrative of both “elect” groups. Why?
There are two different “elect” groups that are children of Abraham, his spiritual descendants (the body of Messiah) and his physical descendants (the Yehudim). The mother of Yeshua who is a type of Israel and all twelve of the sent ones (shlichim) are members of both elect communities. The mother of the Messiah and the twelve sent ones, therefore, are blessed to be members of the body of Messiah and the elect nation of Israel; they are twice blessed (i.e. members of both elections). Israel’s election is as a “nation” and therefore is a corporate calling and destiny. A nation can lose its way. It can fall away. However, in the special case of Israel, such a falling away can only be temporary. Due to Israel’s eternal covenant with Adonai, when one generation (or for that matter several generations) fall away a later generation of the elect nation must and will return to Adonai; just as soon as that later generation exercises repentance and true faith in Adonai. The fated return of Israel to full faith in Adonai and the Messiah He sent to us must and will occur because the D’var HaShem cannot be broken. There are still hundreds of prophecies that are yet to be fulfilled regarding both our nation and our people and in His name they shall each and every one be fulfilled.
The Yehudim (Jews) enjoy a privileged status in the Kingdom of Adonai:
Israel’s national election, however, in no way guarantees our individual salvation. Only saving faith in the Divine Redemption of Messiah and rebirth in the Spirit can provide us forgiveness for our sins and the gift of eternal life. The mother of the Messiah (Israel) and all the shlichim (sent ones) represents a small remnant of elect Israel that has been faithful to lead the gentile peoples to saving faith in the Messiah. This great generosity in no way, however, has ever diminished this Jewish remnants’ own natural love for our own people. This is especially true of the Messiah who, like father Yosef Ben Yisra’el, lived for a long time in exile away from His brothers who had betrayed him; then later, after His rise to rule (glorification), revealed Himself to be not the avenger but the Deliverer of his brothers.
Only Israel and her Son can supply the world with New Wine:
וַיְהִי כַּאֲשֶׁר כָּלָה הַיָּיִן וַתֹּאמֶר אֵם יֵשׁוּעַ אֵלָיו אֵין לָהֶם יָיִן׃ וַיֹּאמֶר אֵלֶיהָ יֵשׁוּעַ מַה־לִּי וָלָךְ אִשָּׁה עִתִּי עֲדַיִן לֹא־בָאָה׃
When the wine ran out, the mother of Yeshua said to Him, “They have no wine.” And Yeshua said to her, ‘Woman what does that have to do with us? My hour (time) has not yet come.”
“How is this the will of our Father in heaven?” Since Messiah’s mother is a type of Israel, Rabbi Yeshua is asking the Torah question, “How is it the Father’s will that we (the Messiah and Israel) must supply the wine at this wedding?” Answer: Only Israel and her Son the Messiah can supply the world with the new wine of the Holy Spirit. The gift of the Spirit has come to the world only through Messiah and Israel. The twelve sent ones are all Yehudim. All the writers of the Tanakh and the Brit Chadashah are Yehudim. The one-hundred and twenty persons who were filled and permanently Indwelt by the Holy Spirit of the Holy One on the day of Shavuot (the Feast of Weeks) were all Yehudim (Jews). Cleansing for sin has come from the Yehudim. The millennial rule of Messiah on earth will come from the Yehudim. Therefore, the future reconciliation of our people with our Messiah is critical for world peace. Israel and this entire world will remain in a state of global turmoil and threatened extinction until all Israel nationally returns to Adonai and says, “Blessed is He who comes in the name of Adonai!” Only Israel and her Son together can finally bring into the world the messianic age with its unending peaceful reign of Adonai.
The best wine will flow freely in the Millennial Kingdom:
The Master of the Banquet called to the Groom, and said to him, “Everyone gives out the best wine first, and after they have drunk to their full then he gives them the less-than-the best (הטוב-פחות) wine. But you have saved the best wine until now!“
At the wedding feast of the “first Adam” the wine ran out because of sin. In the wedding feast of the Last Adam the wine will never run out because He will make an end of all sin. This is so because Rabbi Yeshua (the last Adam) successfully atoned for sin once-and-for-all by dying on the accursed tree. This cleansing for sin has allowed the new wine that issues out of the covenant of Adonai’s grace (His chesed), that supplies us with an unending supply of life of the Spirit that will never run out. This good wine (the best wine has been saved for last). This best wine will flow freely at the Wedding Banquet of the Lamb in the Millennial Kingdom. “My hour has not yet come” or “My time has not arrived” occurs five times in the besorah of the Grace of Adonai. Later we read three times that the Messiah’s hour had come (1, 2, 3). The specific time-hour the Messiah was referring to was when He would die on the accursed tree on the day of Pesach (Passover). The miracle at Kanah was given as a sign that Rabbi Yeshua’s death on the accursed tree (configured in the Sign of the Tav) would result in His followers being cleansed (forgiven) of sin and prepared for receiving the Father’s gift of the Holy Spirit. Once Mashiach Yeshua had died on the accursed tree, was resurrected from the dead, and ascended into heaven He could receive from the Father and give to the Assembly of Israel the gift of the Indwelling Presence of the Holy Spirit. First this gift would be given to His Bride, the people of Israel and then later, to all of His wedding guests. [Due to our people declining their invitations the Gentiles were invited (cf. mashalim: Invitation to a Great Banquet; and Invitation to Wedding Banquet).]
The Gift of the Holy Spirit was given to the our people (the Yehudim) first, then to the Gentiles. The establishment of Adonai’s physical reign on earth is delayed because of this. The return of the Presence and restoration of Israel is delayed until our nation and people, as one man, acknowledge the Messiah Yeshua as our King. In the meanwhile, Adonai has given the gift of His Spirit to the believing fearers of G-d (the believing Gentiles). In due course our natin and our people (Israel), like Jacob’s favored wife Rachel, will become jealous of her (Gentile) sister’s pro-creativity. The faith of the Gentiles will, as the prophecy goes, one day provoke our nation and people Israel, to jealousy. As the narrative goes: after Leah (the one with the weak eyes) gives birth to multiple sons, the Ewe Lamb (the meaning of Rachel-רָחֵל) finally receives favor from G-d and breaks her womb to give birth to Yosef. There are multiple prophetic applications of the Rachel-Leah narrative. This is one of the many. And the birth of Yosef’s name, “To Add” (יוֹסֵף) is proof that it is Rachel’s destiny to give us yet another Son. Israel will go through a difficult time of suffering for seven years (this will be for Israel a time of Benoni (בֵּןאוֹנִי), meaning “Son of My Sorrow”). However, at the end of the seven years Messiah will return. When Messiah returns He will discover Rachel has given Him another brother, Benyamin (בִּנְיָמִין), meaning “Son of My Right Hand.” Israel is an elect nation. As Israel goes, so goes the world. Therefore, we pray may there be “no more delay!”
Israel vowed at Mount Sinai to do whatever Adonai said:
וַתֹּאמֶר אִמּוֹ אֶל־הַמְשָׁרֲתִים כָּל־אֲשֶׁר יֹאמַר לָכֶם תַּעֲשׂוֹּ׃
His mother said to the servers, “Everything He says, you do!”
As already stated Galilee literally means circuit, circle and ring. In the context of a wedding this place name indicates the establishment of an eternal and unbreakable union between Adonai and His people. “His mother said to the servants, ‘Whatever He says to you, do it.'” Yeshua’s mother Miryam gives excellent advice to the servants when she directs them, “Everything He says, you do!” The command by Miryam to the servants to do all that the Messiah says reminds us of what transpired when Adonai first gave us His Torah through the help of the prophet Moses, on the Feast of Shavuot (Pentecost). With the giving of His Torah at Mount Sinai Adonai pledged His eternal love to Israel (this was the “betrothal ceremony;” not the final wedding ceremony). In return all the People of Israel pledged together to “do everything He said” (Exodus 19:8). Israel’s promise to do “whatever Adonai says” is a marital vow to hear, understand and obey all Adonai’s Teaching (Torah). In Judaism, Adonai’s giving His Torah to the nation of Israel at the foot of Mount Sinai represented the Bridegroom Adonai placing His “ring” on His (engaged) bride’s finger.
The cleansing of the Water of the Word must come first:
The six stone waterpots used at the wedding of Kanah were used for ceremonial cleansing. The number six is indicative of Adam (Man). Man who was created in the Image of Elohim (Tselem Elohim) on the sixth day was originally made of good construction both physically and spiritually. Then sin defiled Man. Thereafter, the Creator determined that He would provide a way for man to one day be cleansed from sin and be restored to full fellowship with Him. Before the coming of the Messiah Ben Ha-Elohim Adonai our Father enabled His servants the prophets to pour the cleansing content of His Word into man. Then in the fullness of time, the Father of Mercies sent His Son to fulfill all the promises He had made through His servants the prophets.
וְשָׁם שִׁשָּׁה כַדֵּי־אֶבֶן עֲרוּכִים כְּמִשְׁפַּט הַיְּהוּדִים לְטָהֳרָתָם שְׁתַּיִם אוֹ־שָׁלשׁ בַּתִּים יָכִיל כָּל־אֶחָד׃ וַיֹּאמֶר אֲלֵיהֶם יֵשׁוּעַ מַלְאוּ הַכַּדִּים מָיִם וַיְמַלְאוּם עַד־לְמָעְלָה׃ וַיֹּאמֶר שַׁאֲבוּ־נָא וְהָבִיאוּ אֶל־רַב הַמְּסִבָּה וַיָּבִיאוּ׃
“Now there were six stone waterpots set there for the custom of purification of the Yehudim, each containing two or three battim (בַּתִּים-a liquid measure of about six gallons or twenty-two liters). Yeshua said to them, “Fill the pitchers with water” and they filled them up to the top (up to the brim). He said, “Now draw some and take it to the Master of the Banquet,” and they took it.
The drinking of the New Wine comes Second:
When the Promise of the Holy Spirit was given to believing humanity, Messiah’s servants the sent ones (shlichim) began to draw out the new wine (the Indwelling Presence of the Spirit). Messiah had cleansed believing humanity of sin when He said from the cursed Tree: “Father forgive them;” and “it is finished.” However, the blessing did not end with the cleansing of the water of the word of forgiveness. Messiah’s death on the cursed tree not only cleanses us from sin. It also sanctifies us. The filling of the stoneware waterpots to the brim represents the “Full Measure of Adonai’s Love” toward redeemed humanity. Each individual waterpot contained two to three measures of volume. Two to three are numbers that indicate “witness.” In the narrative there exists a witness to Adonai’s giving a full measure of His love through the canon of His word of forgiveness; and through the gracious follow-on provision gift of the Indwelling Presence of the Holy Spirit. The Holy Spirit Adonai’s gift of Living Torah. The Holy Spirit is Adonai’s true gold wedding ring (and gold coin; i.e. His Divine Seal).
Kanah speaks of the Full Measure of the Eternal One’s Love:
The Hebrew word Kana literally means what is “from the reed.” It also descriptively means what is from the Golden Lampstand (the Menorah in the Temple). In Exodus, the root word for kanah (kaneh) is used to describe the six branches (קָנִ֔ים) that issue out of the stem (the Spirit) of the Golden Lampstand in the Tabernacle. The measure of the stem (קָנֶה) and of the six branches (קָנִ֔ים) that issue out of it illutrate the full measure of ministry that comes from abiding in the Spirit of the Holy One. Abiding in the Spirit produces the Fruit of Light (פְּרִי הָאוֹר): all goodness (כָּל טוּב), all righteousness (כָל צְדָקָה) and all truth (כָל אֱמֶת). In Ezekiel kanah, kaneh (קְנֵ֣ה-literally reed and reed measurement) is used to describe a rod that measures the Temple of the Spirit of Adonai. Here at Kanah a measurement is given of the four dimensions of humanity’s life:
Measurement #1. The spirit; the natural eternal throne room of the Indwelling Presence of the Spirit of the Holy One.
Measurement #2. The soul (set storage of the treasure of the conscious self);
Measurement #3. The mind (eternal conscious self; made up of living, enduring emerging conscious properties) ; and
Measurement #4. The strength (temporal physical brain and body; made up of dying, decaying emerging physical properties).
Man is empty like the six stone waterpots:
Apart from Messiah humanity is like the “empty” stone waterpots. With the additon of the wedding gift of the Father—the Indwelling Presence of the Spirit of the Holy One—all five dimensions of humanity’s being are completely filled up:
Dimension #1. Messiah restores eternal content to humanity.
Dimension #2. Messiah is the Perfect Temple (the Perfect Man) who provides the perfect furnishings of the Temple.
Dimension #3. Messiah possesses the “full measure” of Adonai’s being.
Dimension #4. Messiah fills His followers to the brim with His cleansing Word (Water).
Dimension #5. Messiah fills His followers to the brim with His Joy (Simcha), the Life of His Spirit (Wine).
Therefore, through the Messiah the Spirit of our Father fulfills all His promises by giving the followers of His Beloved Son the gift of the Holy Spirit who sanctifies and brings abundant joy (new wine) into our lives.
וַיִּטְעַם רֹאשׁ הַמְּסִבָּה אֶת־הַמַּיִם אֲשֶׁר נֶהֶפְכוּ לְיַיִן וְלֹא יָדַע מֵאַיִן הוּא וְהַמְשָׁרֲתִים אֲשֶׁר־שָׁאֲבוּ אֶת־הַמַּיִם יָדָעוּ וַיִּקְרָא רֹאשׁ־הַמְּסִבָּה אֶל־הֶחָתָן׃ וַיֹּאמֶר אֵלָיו כָּל־אִישׁ יִתֵּן בָּרִאשׁוֹנָה אֶת־הַיַּיִן הַטּוֹב וְאַחֲרֵי שְׁתוֹתָם לִרְוָיָה יִתֵּן לָהֶם אֶת־הַגָּרוּעַ וְאַַתָּה צָפַנְתָּ הַיַּיִן הַטּוֹב עַד־עָתָּה׃
“When the Master of the Banquet tasted the water which had become wine, and did not know where it came from (but the servants who had drawn the water knew), the Master of the Banquet called the bridegroom, and said to him, “Every man serves the good wine first, and when the people have drunk freely, then he serves the lees-than-best wine; but you have kept the good wine until now.”
Messiah’s brothers did not recognize Him:
Unlike Rabbi Yeshua and the servants in the narrative of the wedding at Kanah the Master of the Banquet and the Groom are completely ignorant about the miracle of the water being turned to wine. What was it that the the prophet Yochanan said to the emissaries that were sent to him from the religious leaders in Jerusalem?
אבל ביניכם עומד אחד שאינכם מכירים אותו.”פ“
“But among you stands one you do not know.”
These two unenlightened personalities are representative of the Jerusalem religious leaders (high priest, priests, Levites and Prushim rabbis; and their modern successors). Sadly still there stands among us the one that we do not know but should know. Why did the religious leaders not know who was in their midst? They did not know the Messiah because they did not know Adonai. If they or we for that matter truly know Adonai then we would recognize the Messiah whom He has sent. Then we would know that He is the true Groom, the true High Priest and the true Teacher (Rabbi) of us all; and not these ignorant stand-ins.