- Summary (thus far) of the Proceedings of the Heavenly Court
- Messiah Ben David the Conqueror of sin and death
- He will conquer the world’s political system
- The forces of darkness cannot overcome the Messiah
- All the Powers of Evil will be Completely Defeated
- The Double Amen is mentioned twenty-five times in the Besorah of Yochanan
- The double witness of the marital “Seal” in the Tanakh
- Ezra and Nehemiah are “types” of the “Ministry” of the Holy Spirit
- A City Without Walls is a City Without Self-governance
- The Eternal One governs the world through Messiah’s Torah
- The guarantee of faithfulness, is the Seal of the Holy Spirit
Summary (thus far) of the Proceedings of the Heavenly Court:
First, in our examination of the Proceedings of the Heavenly Court, we reviewed the Testimony of the Prophets regarding the Messiah. The Spokesperson for this Testimony of Messiah was Yochanan Ben Zechariah, whose mother was Elizabeth. The full meaning of the prophet’s name (when including the meaning of his mother’s name) is Adonai Elohim Remembers the Promise of His Grace. The Prophet of the Most High (El-Elyon) introduced the Messiah to Israel by prophesying about His sacrificial-atoning death on the accursed tree configured according to the shape and meaning of the ancient Hebrew letter Tav (signifying “purchase,” “covenant,” “ownership,” and “redemption”). Therefore the prophet introduced the Messiah with the words: “Behold the Lamb of Elohim who takes away the sin of the world.”
Second, after we received the Testimony of the Prophets further testimony regarding the Messiah was provided through the Spokesperson for the Shlichim (Sent Ones; i.e. special administrators, representatives) of Messiah. The name of this Beloved Disciple was initially hidden from us but we know from other sources of testimony found in all Four Faces of Ezekiel, the Besorah of the Four Jewish Malakim (Messengers, Evangelists), the name of the Spokesperson for the Sent Ones is Yochanan Ben Zebedee. His name means the “Endowment of the Grace of Adonai.” The meaning of the name of the Beloved Disciple testifies of two things: first, the gift of the Messiah who secures for us atonement and cleansing from our sins (past, present, and future) through His once-in-eternity sacrifice; and second, the gift of the permanent Indwelling Presence of the Spirit of Holiness who has given His Divine promise that He will perfect us on the day of resurrection that we might one day (by the Grace of Adonai) become “perfect as our Father in heaven is perfect.”
Third, we received the testimony of Messiah Himself as He demonstrated from His midrash (exegetical interpretation) of the Ladder of Jacob that He is the Bethel-El. Messiah is the sacred visible Place where all of the invisible Presence of the Spirit of the Holy One dwells.
In further Testimony of the Proceedings of the Heavenly Court we were introduced to the witness of the Messiah’s first Sign (of seven). In the witness of the first Sign of Messiah He turned the water of cleansing into wine. This witness speaks of the promise of the Indwelling Presence of the Spirit of Holiness that was fulfilled when a remnant of Israel (referred to as the bride of Messiah) received the gift of the Spirit on the day of Shavuot (cf. “Messiah in Shavuot”). After the testimony of the Wedding at Cana we examined additional testimony regarding the time just before Passover (Nisan 1-8) when the Rosh Hashanah of the King is to be celebrated (cf. “Messiah in Rosh Hashanah II & Chanukkah II“).
During this testimony we witnessed the Messiah cleansing the Temple. We also learned from this symbolic-prophetic act of cleansing the Temple that the real (eternal) Temple that Adonai is building is not made with human hands. The permanent Temple of the Spirit of the Holy One is not a building made out of stone. The eternal Temple of the Holy One is made up of the international collective (corporate) body, soul, mind, and Spirit of believing Israel (a commonwealth of elect-believing Jews and G-d-fearing Gentiles drawn out from all the world populations of the past, present, and future).
Today, we will look at what it means to be spiritually reborn “from above.”
The Testimony of Messiah will include a midrash on Moses’ lifting up the Bronze Serpent in the wilderness followed-up by teaching on the differences between the Children of Light and the Children of Darkness (a messianic eschatological theme that draws a contrast between the forces of good and evil; this distinction of the Children of Light and the Children of Darkness was first fully developed by the Jewish Essenes who lived in the desert country of Qumran). What also follows after this is a final word of testimony from the Prophet Yochanan; more teaching from Messiah delivered around the time of Shavuot to a village of Samaritans living near Mount Gerazim and Mount Ebal (ancient Shechem); and finally we will conclude Part II of this particular study (the *Messiah in Rosh Hashanah and Yom Teruah) with the Messiah’s summary teaching delivered long ago in Jerusalem on Rosh Hashanah. Appropriately, the subject matter regarding this particular teaching of Messiah concerns the heavenly Father’s delegating to Messiah the entire responsibility of acting as the Judge of all the living and the dead. This being a fitting conclusion to the present study on the “Messiah in Rosh Hashanah & Yom Teruah.”
*It should be noted that we will continue our examination of the Proceedings of the Heavenly Court in our study of the “Messiah in Sukkot” and the festival that immediately follows it, the “Messiah in Shemini Atzeret.” This follow-up examination of the Proceedings of the Heavenly Court will be posted in multiple chapters found within these two documents.
Messiah Ben David the Conqueror of sin and death:
וּבַפְּרוּשִׁים אִישׁ נַקְדִּימוֹן שְׁמוֹ קְצִין הַיְּהוּדִים׃וַיָּבֹא אֶל־יֵשׁוּעַ לַיְלָה וַיֹּאמֶר אֵלָיו רַבִּי יָדַעְנוּ כִּי אַתָּה מוֹרֶה מֵאֵת אֱלֹהִים בָּאתָ כִּי לֹא־יוּכַל אִישׁ לַעֲשׂוֹת הָאֹתוֹת אֲשֶׁר אַתָּה עֹשֶׂה בִּלְתִּי אִם־הָאֱלֹהִים עִמּוֹ׃ וַיַּעַן יֵשׁוּעַ וַיֹּאמֶר אֵלָיו אָמֵן אָמֵן אֲנִי אֹמֵר לָךְ אִם־לֹא יִוָּלֵד אִישׁ מִלְמַעְלָה לֹא־יוּכַל לִרְאוֹת אֶת־מַלְכוּת הָאֱלֹהִים׃ וַיֹּאמֶר אֵלָיו נַקְדִּימוֹן אֵיךְ יִוָּלֵד אָדָם וְהוּא זָקֵן הֲיוּכַל לָשׁוּב אֶל־בֶּטֶן אִמּוֹ וְיִוָּלֵד׃ וַיַּעַן יֵשׁוּעַ אָמֵן אָמֵן אֲנִי אֹמֵר לָךְ אִם־לֹא יִוָּלֵד אִישׁ מִן־הַמַּיִם וְהָרוּחַ לֹא־יוּכַל לָבוֹא אֶל־מַלְכוּת הָאֱלֹהִים׃ הַנּוֹלָד מִן־הַבָּשָׂר בָּשָׂר הוּא וְהַנּוֹלָד מִן־הָרוּחַ רוּחַ הוּא׃ אַל־תִּתְמַהּ עַל־אָמְרי לָךְ כִּי עֲלֵיכֶם לְהִוָּלֵד מִלְמָעְלָה׃ הָרוּחַ בַּאֲשֶׁר יַחְפֹּץ שָׁם הוּא נשֵׁב וְאַתָּה תִּשְׁמַע אֶת־קוֹלוֹ וְלֹא תֵדַע מֵאַיִן בָּא וְאָנָה הוּא הוֹלֵךְ כֵּן כָּל־הַנּוֹלָד מִן־הָרוּחַ׃
Among the Prushim there was a man named Nakdimon, a leader (ruler) of the Yehudim. He came to [Rabbi] Yeshua at night and said to Him, “Rabbi, we know that You have come from Adonai (lit. the Almighty One) as a teacher; for no one can do the signs that You do except Adonai is with him.” Yeshua answered and said to him, ‘Amen, amen (אָמֵן אָמֵן), I say to you, unless one is born from above, he will not be able to see the Kingdom of Adonai.” Nakdimon said to Him, “How will a person be born if he is old? Is he able to return to his mother’s womb and be born (a second time)?” Yeshua answered, “Amen, amen (אָמֵן אָמֵן), I say to you, if one is not born from water and the Ruach, he will not be able enter to the Kingdom of Adonai. One who is born from flesh is flesh, and one who is born of the Ruach is ruach. Do not be amazed by My saying to you that you must be born from above.” The Ruach blows wherever it desires, and you hear its sound (voice), but you do not know where it comes from and where it is going. So it is with all who are born from the Ruach.
The word Pharisee (Prushim) means “Separated Ones” (i.e. Holy Ones). The historian Josephus reports that in the first century (CE) this elite group of Jewish religious leaders numbered only around 6,000 persons. The Pharisees were not priests or Levites. They were affluent businessmen who were zealous in their efforts to obey all of the Torah of Moses. Their zeal oftentimes led to an unhealthy preference for observing very detailed and time consuming religious rituals at the expense of attending to the more important matters of the Law (Torah); which are “justice,” “mercy,” and “faith” (cf. Micah 6:8):
הִגִּיד לְךָ אָדָם מַה־טֹּוב וּמָֽה־יְהוָה דֹּורֵשׁ מִמְּךָ כִּי אִם־עֲשֹׂות מִשְׁפָּט וְאַהֲבַת חֶסֶד וְהַצְנֵעַ לֶכֶת עִם־אֱלֹהֶֽיךָ׃
He has told you, O man, what is good (tov-טוֹב);
And what does Adonai require of you
But to do justice (mishpat-מִשְׁפָּט), to love kindness (checed-חֶסֶד),
And to walk humbly (tsana’-צָנַע) with Eloheikha?
The word “ruler” identifies Nicodemus as a member of the Sanhedrin. This elite seventy (to seventy-two) member body of civil and religious authorities governed the civil affairs of the Jewish people. However, their powers did not allow them to administer the death penalty. In first century Israel only the Roman authorities were allowed to order capital punishment. The name Nicodemus means “Conqueror of the People.” The word “people” is a socio-political term that denotes a population of persons who are organized into a single political body. The word “*Conqueror” refers to an individual who has vanquished his opposition. This is the same word used by Rabbi Shaul-Paul in his statement: ‘Yet in all these things we are more than conquerors through Him who loved us.” Also this word is used by the Jewish Shaliach Yochanan Ben Zebedee (in his outreach to the Gentiles) when he says:
כִּי־כֹל הַנּוֹלָד מֵאֵת הָאֱלֹהִים מְנַצֵּחַ אֶת־הָעוֹלָם וֶאֱמוּנָתֵנוּ הִיא הַנִּצָּחוֹן הַמְּנַצֵּחַ אֶת־הָעוֹלָם׃ מִי הַמְּנַצֵּחַ אֶת־הָעוֹלָם כִּי אִם־הַמַּאֲמִין בְּיֵשׁוּעַ שֶׁהוּא בֶּן־הָאֱלֹהִים׃
For whatever is born of Adonai overcomes the world. And this is the victory that has overcome the world–our faith. Who is he who overcomes the world, but he who believes that the Salvation of Adonai (Yeshua) is the Ben Ha-Elohim?
*This word conquer possesses both a good and bad connotation (i.e. it possesses a double meaning). In the case of Messiah and His followers (the good meaning): we are conquerors (over-comers) like father Ya’akov because we (the sons of Jacob) are destined to one day supplant the evil world system and as such we (the sons of Israel) will replace it (the rule of the evil one) with the Rule of G-d. However, in this context, it must be said that the rulers in view here (the Sanhedrin) are not at all living up to the positive meaning of this potentially useful name, “Conqueror of the People” (i.e. of the evil political system of the world that substitutes for the Rule of G-d). Instead, the Sanhedrin at this time had become the very thing that at the first it had been set up to oppose—-the rule of man. Sadly, truth be told, the men of the Sanhedrin had been corrupted. They chose to join the system; rather than oppose it. They chose the way of the pagan world to rule as “conquerors” of the people (oppressors); rather than to rule as “servants” of the people (liberators), who as servants of the Holy One serve and protect the people. The Messiah spoke of this when He taught His talmadin the difference between the rule of the evil world system (of man) and the Rule of G-d:
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.
He will conquer the world’s political system:
The Lord Almighty’s (Adonani Elohim’s) sovereign insertion of the name Nicodemus at this exact point in the Beloved Disciple’s (Yochanan-John’s) testimony prophetically depicts the Messiah as a Conqueror. The political body being vanquished by the Messiah is not the corrupt religious leaders alone. Although the rleigious leaders are given a front and center place in the narrative the political system being vanquished is the entire evil World System that controls the People of the World. Later in the Sent One’s testimony we hear the Messiah say, “These things I have spoken to you, so that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world (i.e. evil world system).”
The forces of darkness cannot overcome the Messiah:
Throughout the Beloved Disciple’s Gospel (Yochanan, John) testimony the descriptive device “at night” is used (seven times) to reference the physical and spiritual opposition that was and still continues to be deployed against Adonai and His Chosen One (the Messiah); whom the Father has chosen to rule over the people of the earth. These forces of evil:
The Forces of Evil #1. Hate Yeshua the Vine of the Father and His talmidim (messianic Jews);
The Forces of Evil #2. Constantly oppose Him;
The Forces of Evil #3. Slander His good name and character;
The Forces of Evil #4. Successfully plotted to murder Him;
The Forces of Evil #5. Persuaded Messiah’s trusted senior advisor (Judas Iscariot) to betray Him; and
The Forces of Evil #6. Orchestrated false accusations (lies) against Him in the Court of the Sanhedrin that led to the Righteous One being tortured and killed by the Romans.
Yet in all of these efforts, perpetrated by the rulers, authorities, powers and spiritual forces of wickedness that rule from the high places of the world, all of those opposed to Messiah Yeshua have miserably failed; and will continue to fail in all their efforts to oppose and overcome Him.
All the Powers of Evil will be Completely Defeated:
All of the spiritual powers of evil have been completely defeated by the Messiah’s act of atonement and redemption that occurred outside the gates of Jerusalem upon the accursed tree (configured in the shape of the Tav; almost two thousand years ago). Due to Messiah’s death, resurrection (and ascension): We have received forgiveness for sin, the gift of the Father (the indwelling Presence and Help of the Spirit of Holiness), and eternal life. Therefore, a great international harvest of souls (an evangelistic endeavor that is completely founded on the Jewish prophets, Messiah, and shalichim) that continues today unabated.
Not one word of this truth will ever fall to the ground.
Therefore, as Divinely promised, soon the Messiah will triumphantly return to earth as the Messiah Ben David to establish the Kingdom of Adonai (the Restoration of Israel). One of Messiah’s first victories over the world’s ruling system was leading Rabbi Nicodemus to faith. This ruler and Chief Rabbi of the Jews believed that Rabbi Yeshua came from Adonai because he had seen firsthand the miraculous Signs that the Eternal Father (Avi’ad) had manifested through His Beloved Son. Nicodemus’ reference to “we know” likely indicates that more than one person on the ruling Sanhedrin believed that Rabbi Yeshua was sent by the heavenly Father.
The Double Amen is mentioned twenty-five times in the Besorah of Yochanan:
Yeshua answered and said to him (the Chief Rabbi of Israel), ‘Amen, amen (אָמֵן אָמֵן), I say to you, unless one is born from above he cannot see the Kingdom of Adonai.’ Nicodemus said to Him, ‘How can a man be born when he is old? He cannot enter a second time into his mother’s womb and be reborn can he?’ The Salvation of Adonai (Yeshua) answered, ‘ Amen, amen (אָמֵן אָמֵן), I say to you, unless one is born of water and the Spirit he cannot enter into the Kingdom of Adonai.
Messiah’s multiple use of the Hebrew legal term “Amen, amen” (אָמֵן אָמֵן) is unique to the Fourth Face of Ezekiel, the Jewish Gospel of Yochanan Ben Zebedee. The Double Amen (אָמֵן אָמֵן) is used nowhere else in the Brit Chadashah. The Double Amen (אָמֵן אָמֵן) occurs twenty-five times in the besorah of the Endowment of the Grace of Adonai (1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25). In the Scriptures five is the number that symbolizes the graciousness of Adonai. The number twenty-five spiritually means “fullness of Grace” (חָ֫סֶד-chesed).
The double witness of the marital “Seal” in the Tanakh:
Legal Witness #1. The Double Amen (אָמֵן אָמֵן) is used in the Tanakh as a Seal to a wife’s legal assertion that she has been faithful to her husband; with a consent to severe discipline if she is lying.
Legal Witness #2. The Double Amen (אָמֵן אָמֵן) is also used as a sincere expression of reverence and submission to Abba Avinu and His Word.
Legal Witness #3. The Double Amen (אָמֵן אָמֵן) is used in the Tanakh to indicate the nation of Israel and its people will be completely faithful to Adonai (her husband) by obeying (fulfilling) His Torah.
The existence of only two passages in the Tanakh that use the Double Amen (אָמֵן אָמֵן) is sufficient to establish a legal witness to its teaching on marital fidelity. These two passages in the Tanakh (and the twenty-five uses of the term in the witness of the Fourth Face of Ezekiel) are more than adequate to support the doctrine of the “Seal” (proof, surety, guarantee of marital fidelity that can only exist through the bride of Adonai accepting the redemptive Help of Messiah and the perfecting indwelling Presence of the Holy Spirit).
In Nehemiah 8:5-6 we read:
וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל־הָעָם כִּֽי־מֵעַל כָּל־הָעָם הָיָה וּכְפִתְחֹו עָֽמְדוּ כָל־הָעָֽם׃ וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדֹול וַיַּֽעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָֽרְצָה׃
And Ezra opened the Book in the sight of all the people for he was standing above all the people; and when he opened it, all the people stood up. Then Ezra Blessed Adonai the great Elohim. And all the people answered, ‘Amen Amen!’ (אָמֵן אָמֵן) while lifting up their hands; then they bowed low and worshiped the Eternal One with their faces to the ground.
Ezra and Nehemiah are “types” of the “Ministry” of the Holy Spirit:
Ezra (‘Helper’) is a scribe and priest. Nehemiah (‘Çounselor’) was a governor of Judah during the reign of Persia over Israel. Both persons are types of the Holy Spirit (Nehemiah 8:9). Ezra means Helper. Nehemiah means Adonai Comforts. The Holy Spirit is our Comforter (lit. our Consolation). In this rarely mentioned Double Amen (אָמֵן אָמֵן) text Ezra was suspended over the people on a High Wooden Platform teaching the people the D’var HaShem in the Jerusalem square near the Water Gate (this gate refers to the work of the Holy Spirit). The priest-scribe Ezra (a type of the Person and Administration of the Holy Spirit) being lifted up upon the High Wooden Platform over the people (literally “Tower”) is a symbol of deliverance from sin and (eternal physical and spiritual) death. The Wooden Migdal (Tower) of the Helper Who is Our Consolation foreshadows the Spirit of Grace’s testimony to the Messiah being lifted up as the Korban Pesach (the atoning Lamb Sacrifice of Passover) over the people upon the accursed tree (configured in the Sign of the Tav). The Torah of Moses taught by Ezra bears witness to the Spirit of Holiness and Messiah’s Ministry of Reconciliation between the Creator (Hayotzer) and man. The Helper’s teaching that takes place at the Water Gate speaks of the Holy Spirit’s ministry of glorifying, lifting up, and delivering to the people not just the Torah of Adonai but also the immeasurably valuable gift of the fulfillment of all of Adonai’s Law that is accomplished for the Jewish people through the Messiah (our Kinsman Redeemer).
A City Without Walls is a City Without Self-governance:
The city gates that are rebuilt in the Scroll of Ezra and Nehemiah represent the self-governance of Israel (Israel’s Divinely supported national sovereignty). In ancient times the city gates were where the rulers chose to conduct all of their official business. The existence of walls and gates in a city indicate that the city enjoys sovereign rule over itself. In the Scriptures a strong city defense was considered an international assertion of self-rule. Therefore a city without walls does not indicate a nation living in peace. Rather in ancient times:
A city-nation without walls indicates the inhabitants are not sovereign but are dependent upon the rule of another city or nation.
The Eternal One governs the world through Messiah’s Torah:
Nehemiah’s (the Comforter’s) name and position as governor (Tirshatha) illustrates that the Spirit of Holiness’ preferred manner of administering His governance over the people of the world (in a Restored Israel) is through the teaching of the Word of Adonai. It is under the supervising authority of the Holy Spirit, while He is administering His written and Living Torah through His rabbis and other officers, that the Jewish people of Israel (and the Gentile peoples of the Commonwealth of Israel) are all required to say the “Amen, Amen!” (אָמֵן אָמֵן). The Double Amen (אָמֵן אָמֵן) is an emphatic commitment by the redeemed, believing peoples of the world to submit (to remain faithful) to the Rule of Elohim. The Double Amen (אָמֵן אָמֵן) is an affirmation by the citizenry of Adonai’s Kingdom that they will faithfully hear, understand and obey the will of Adonai by obeying His Word.
It is the Holy Spirit who leads us to reverently follow, like a faithful bride, the Torah of Adonai (delivered by Moses) that is “fulfilled” through the redemptive works and teachings of the Messiah. Messiah is our Kinsman Redeemer who died that we might receive forgiveness and the gift of eternal life (cf. Numbers 5:22; Nehemiah 8:6). The Messiah is the Strong One. The Perfect One, who is the Head of Israel, is able to guarantee his sinless fidelity to our Righteous Father who dwells in heaven. He is the Salvation of Adonai (cf. the teaching on Boaz, found in our document, “Messiah in Shavuot“). In contrast to the Messiah, the bride of Adonai (the people of Israel), however, are unable to guarantee their own fidelity without the help of the Seal of the Spirit of Holiness. The true Seal is not based on man’s failed virtue but is based solely on the infallible “Divine Virtue” of the Holy Spirit. The Spirit has sworn an oath of surety for our perfection based solely on the perfect virtue of Messiah and His own Virtue; not ours (we have none).
The guarantee of faithfulness is the Seal of the Holy Spirit:
The Guarantee of Faithfulness #1. The Double Amen (אָמֵן אָמֵן) is the gift of Adonai’s perfect, unbreakable virtue and fidelity given to redeemed humanity.
The Guarantee of Faithfulness #2. The only Double Amen (אָמֵן אָמֵן) that is truly in focus in the testimony of the two passages of the Tanakh and the twenty-five references (fullness of grace) in the Beloved Disciple’s Jewish Gospel is the Person of the Holy Spirit.
The Guarantee of Faithfulness #3. The unbreakable Double Amen (Seal-אָמֵן אָמֵן) of the bride of Messiah is the unfailing Presence of the Holy Spirit Himself!
It is the Person of the Holy Spirit who transports Adonai’s people to the foot of the High Wooden Tower (cf. Deuteronomy 31:10-12: Wooden Tower of the mandatory seven year assembly, Hakhel-הקהל). At the foot of the High Wooden Tower Adonai’s people are justified by faith and given the right to receive His Living Torah that fulfills all of the requirements of the Law of Adonai (given to us by Moses). It is the Person of the Holy Spirit who leads the bride of Messiah (Israel and the Commonwealth of Israel) into a life of unending joyful worship and faithful ministry to the Bridegroom of Israel (Adonai and His human proxy, the Last Adam, Messiah Ben Ha-Elohim). It is only through the Spirit of holiness getting us to assemble together at the foot of the Wooden Tower (the accursed tree) that Adonai’s people are truly able to be delivered from sin unto righteousness; that we might be reborn from above by the twin witness of the Water and the Spirit).