Messiah in Rosh HaShanah & Yom Teruah Chapter 29
- Day 7 of 7 Days (Part 5)—“There was a Wedding”:
- “Whatever he tells you do!”
- God has set His love, The Seal of His Spirit, upon us forever!
- The Spirit of the Holy One is the only true God
- The Call of Adonai our God to perfect Unity
- Your Husband Adonai is your Maker
- Mystery of Marriage reveals the True Love of God
- Galilee speaks of an eternal union between Adonai and Israel
Day 7 of 7 Days (Part 5)—“There was a Wedding”:
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. זֹאת תְּחִלַּת הָאוֹתוֹת שֶׁל יֵשׁוּעַ. הוּא עָשָׂה זֹאת בְּקָנָה שֶׁבַּגָּלִיל. אָז הֶרְאָה אֶת כְּבוֹדוֹ וְתַלְמִידָיו הֶאֱמִינוּ בּוֹ.פ
[Day 7/ of 7] On the third day, there was a wedding in Kana of Galil. Yeshua’s mother was there, and Yeshua and his talmidim were also invited to the wedding. When the wine ran out, Yeshua’s mother said to him, “They have no wine.” Yeshua said to her, “What does this have to do with me, woman? (מה לי ולך, אשה) My hour has not yet come.” His mother said to the servants, “Whatever he tells you do” (כל מה שיאמר לכם עשו). Six stone jars were set there, in accordance with the Jewish custom of purification, and each held about *eighty to one hundred and twenty liters. Yeshua said to them, “Fill the jars with water,” and they filled them to the brim. He said to them, “Draw some now and take it to the head of the feast.” They drew some and brought it to him. The head of the feast tasted the water that had turned into wine; he did not know where it came from, though the servants who had drawn the water knew. The head of the feast called the bridegroom and said to him, “Everyone serves the good wine first, and when the guests have drunk to overflowing (their fill), they serve the inferior wine; but you have kept the good wine until now.” This was the first of Yeshua’s signs. He did this in Kana of Galil. He thus revealed his glory, and his disciples believed in him.
“Whatever he tells you do!”
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 batim (בַּתִּים). 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 (Head) of the Banquet” (ראש המס’בה), 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 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 Kana, which is in Galilee. He revealed his glory, and his talmidim (Hebrew) talmidin (Aramaic) believed in him.
Preparation: Before the great joy of the wedding celebration there is a time of sober preparation and self-sacrifice. Paradoxically for AmIsrael great joy is always born out of great sacrifice. Love is incredibly precious because it costs us so much. Rabbeinu Yeshua ben Yosef ben David 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 do believe we are that generation for we believe the Presence of the Holy One shall return soon; then what sacrifice are we willing to make?
.אני נותן לך את חיי כערובה
I give to you my life as a pledge.”
Sacrifice: The marital vow is a statement that our Beloved is worth a life. “I give to you my life as a guarantee.” 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 (echad) that exists between God and His beloved Israel.
God has set His love, the Seal of His Spirit, upon us forever!
Individual and Corporate Union: 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 our Jewish calendar, Yom Kippur. Entrance into the married state is considered to carry with it the forgiveness of sins. Thus on our wedding day every couple acts as a representative extension of the greater eternal corporate union that exists between our God and all Israel. For we all exist together as one person (one body) and that one person is God’s bride.
Fasting and Forgiveness: The Wedding as a personal Yom Kippur: Jewish tradition views a bride and groom’s wedding day as a personal Yom Kippur. According to sources like the Yerushalmi Bikkurim 3:3, a wedding day is a time of complete spiritual cleansing and atonement.
Confession of Sins: Because it is a day of reckoning and fresh starts, the bride and groom traditionally recite confessional prayers (Vidvid) during the afternoon prayer (Mincha) on their wedding day, akin to what is done on Yom Kippur.
The Fast: The bride and groom fast from daybreak until after the ceremony (concluding during yichud, their first private meal together) to maintain a sober, humble, and introspective state rather than indulging before entering sacred commitments.
Exemption from Fasting? They are exempt from fasting on other minor public fast days if their wedding falls around that time, and the wedding fast itself ends the moment the ceremony and initial seclusion are complete.
Bride and Groom / Reflection of Adonai and Israel: In Jewish thought, human marriage (Kiddushin, meaning “sanctification”) mirrors the ultimate covenant between God and the Jewish people at Mount Sinai. The prophets (such as Hosea and Isaiah) frequently describe the relationship between God and Israel in marital terms, where Israel is likened to God’s beloved bride.
“One Body / One Person”: Each and every one of us from father Abraham and our mother Sara on throughout all human history are members of the body of God (His bride). And for now the proxy Bridegroom, acting on behalf of God is His Messiah ben Yosef, our Great High Priest. And the Head of Messiah and all of us is the Spirit of God.
The Spirit of the Holy One is the only true God:
The “One”: The Spirit of the Holy One (Adonai) is the only true God. He is the One who bodily indwells Messiah. As stated before the house (the body, temple) is not God. We are not God. We are His house Beit-El (בֵּית־אֵל). The One who Indwells His house (the body) is the Spirit of God, HaEL-Beit-El (הָאֵל֙ בֵּֽית־אֵ֔ל). He is the only true God. We do worship the Spirit of the Holy One who indwells Yeshua. So Thomas (the “Twin”) addressed Yeshua dually “as my master and my God.” Due to the perfect Unity of the Spirit of God and His Son Yeshua it is understandable that the gentile believers would say God-man; and we have no problem with this description. *”Fully God, fully man.” However, it oftentimes seems to us that our gentile brothers and sisters seem somewhat blind to Rabbeinu Yeshua’s humanity and do not clearly see with us—his believing Jewish brothers and sisters—that he is worshiping the same God we are (“My Father and your Father, my God and your God”- see Yochanan 20:17).
*(Micah 5:1-2) Son of God-Son of man (Daniel 7:13-14).
We do Homage: Therefore, for a Jew it is important to differentiate the man from God; while still embracing the perfect unity. This means we do not worship Yeshua our brother, the Son of Man who is the “head” of the assembly. We do, however, do homage to him—our Rabbi Yeshua ben Yosef ben David—our brother. For it is written:
נַשְּׁקוּ־בַר פֶּן־יֶאֱנַף וְתֹאבְדוּ דֶרֶךְ כִּֽי־יִבְעַר כִּמְעַט אַפֹּו אַשְׁרֵי כָּל־חֹוסֵי בֹֽו׃
Corporate Blessing: “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!”
Son of Adam: The titles Son of God and Messiah represent the unity of God and man (God-man). The name Yeshua represents the humanity of the Son of Adam-Man alone. This distinction was made by Rabbi Yeshua himself in discussing what is and is not blasphemy of the Holy Spirit (see Mattai 12:31-32; and Rabbi Yeshua’s “Eighth Forgiveness Saying.”
Beit-El vs. HaEl-Beit-El: A physical body—whether it belongs to a believer or to Messiah—is merely a vehicle, a “house.” The house itself is not divine.
The God of the House: The true object of worship is the Spirit of the Holy One (Adonai) who chooses to bodily dwell inside the Messiah. Therefore, when divine actions or words come from Yeshua, it is actually the one true God acting through him.
Resolving *Toma’s Declaration: (“My lord and my God”) In the Sefer of Yochanan (20:28), the disciple Thomas (תּוֹמָא) looks at the resurrected Yeshua and says, “My lord and my God.” This was Thomas addressing two realities simultaneously. He was addressing Yeshua the man as his adoni (my human master/lord), and he was addressing the indwelling Presence of the Spirit of the Holy One as his Elohim (my God).
*The Twin: The name Thomas originates from an Aramaic word meaning “twin.” In modern Hebrew, the word commonly used for “twin” is Te’om (תְּאוֹם).
אָמַר לָהּ יֵשׁוּעַ: “אַל תִּגְּעִי בִּי, כִּי עֲדַיִן לֹא עָלִיתִי אֶל הָאָב, אוּלָם לְכִי אֶל אַחַי וְהַגִּידִי לָהֶם: ‘אֲנִי עוֹלֶה אֶל אָבִי וַאֲבִיכֶם, אֶל אֱלֹהַי וֵאלֹהֵיכֶם”.’ פ
Yeshua said to her, “Do not touch me, for I have not yet ascended to the Father; but go to my brothers and tell them: ‘I am ascending to my Father and your Father, to my God and your God.'”
Critique of Gentile Theology: The Gentile view often focuses heavily on the “God-man” formulation. We believe that this often causes a blindness to Yeshua’s actual humanity and Jewishness. Our is that Yeshua is a human brother, a Rabbi, and a descendant of David who explicitly prayed to, worshiped, and submitted to the Father. This proves that Yeshua ben Yosef ben David viewed himself as a servant of the Almighty, not the Almighty Himself.
Worship (Avodah) vs. Homage: Worship is for ADONAI alone: True religious worship, prayer, and divine service are directed strictly to the invisible, one true God (Adonai Echad). Homage is for the Messiah: The above text is a quote Psalm 2:12 (“Kiss the son” / “Do homage to the son”). It explains that Jews can bow to, honor, and take refuge in Yeshua as their ancestral King, Rabbi, and the “Head of the Body,” just as Israelites historically bowed before King David.
Worship Adonai: For these reasons Rabbi Yeshua teaches us to recognize both his humanity and authority. Yet, we are only to worship ADONAI who is his God and our God. As he has taught us: Adonai is his Father and our Father; and Adonai is his God and our God. The LORD our God alone is the One who is the one true God, the “LORD of our Lord.” As it is written:
לדוד מזמור נאם ה’ לאדני שב ליימיני עד־אשית איביך הדם לרגליך׃
A Psalm of David: ADONAI (ה’) says to my master (אדני) “Sit at My right hand, until I make your enemies your footstool.”
King David and Toma’s Declaration: It is important to note that both King David (Psalm 110:1) and the talmidim of Rabbi Yeshua, Thomas, make a distinction between ADONAI and Rabbi Yeshua. Yeshua, the man, is addressed as my lord, my master (adoni). However, the Spirit of the Holy One who Indwells the Messiah, is addressed as ADONAI (the LORD). So, it is written:
שמע ישראל ה’ אלוהינו ה’ אחד׃
Shema Yisra’el, Adonai Eloheinu, Adonai echad!
The Call of Adonai our God to perfect Unity:
A Call to Perfect Unity: The Shema is best understood as a process that involves God’s calling His people into a state of perfect unity with Him. In this seven-fold process we are expected to walk in a manner that is worthy of our high calling. With all humility and gentleness, with patience showing tolerance for one another in love (אַהֲבָה), being diligent to preserve the unity of the Spirit (אַחְדוּת הָרוּחַ) in the bond of shalom (שָׁלוֹם). It is in reciting and meditating upon the unity prayer of the Shema that we learn:
הנה: גוף אחד ורוח אחת, כשם שגם אתם נקראתם אל תקות יעודכם האחת; אדון אחד, אמונה אחת, טבילה אחת, אל ואב אחד לכל, הוא אשר מעל כל, פועל בכל, ובתוך הכל. פ
Hineh / Behold (הִנֵּה): An awakening call. It demands immediate focus and presence to the spiritual reality being described.
(1) One body (גּוּף אֶחָד) (1) Guf echad
(2) One Spirit (וְרוּחַ אַחַת) (2) V’ruach achat
(3) One hope of your calling (תִּקְוַת יִעוּדְכֶם הָאַחַת) (3) Tikvat yi’udchem ha’achat
(4) One master, lord (אָדוֹן אֶחָד) (4) Adon echad
(5) One faith (אֱמוּנָה אַחַת) (5) Emunah achat
(6) One immersion (טְבִילָה אַחַת) (6) Tvilah achat
(7) One God and Father of all (וְאָב אֶחָד לַכֹּל) (7) Av echad lakol
Who is over all (הוּא אֲשֶׁר מֵעַל כֹּל),
Works in all (פּוֹעֵל בַּכֹּל),
Who dwells in all (וּבְתוֹךְ הַכֹּל).
Seven-Fold Singularity (Echad/Echat): The text repeats “one” exactly seven times across the dimensions of human and divine existence.
One Father of all: The ultimate source of parental, familial reality that makes everyone siblings.
Seven Days of Creation: This mirrors the seven days of creation, the Shabbat, and the ultimate spiritual rest. To achieve this seven-fold unity is to reach spiritual maturity or perfection. Number Four: The word Kol (all/whole) is used four times to describe God’s relationship to this reality: He is Father of all, over all, works in all, and dwells in all.
The Practical Walk how Unity is Maintained:
Unity of the Spirit: Achdut HaRuach (אַחְדוּת הָרוּחַ). A recognition that unity is not manufactured by human compromise; it is an existing divine reality that humans must be “diligent” to preserve.
Love: Ahava (אַהֲבָה) Not merely an emotion, but a covenantal commitment to the well-being of the other, enabling tolerance and patience.
Shalom: The “bond” or the glue. Shalom ((שָׁלוֹם) ) comes from a root meaning “to make whole.” True peace is the container in which this seven-fold unity safely resides. Shalom reframes the daily recitation of the Shema. It moves it from an abstract theological statement (“God is one”) into an actionable blueprint. To declare that God is Echad is to commit oneself to walking in the humility, love, and peace required to make His creation one with Him.
Your Husband Adonai is your Maker:
כִּי בֹעֲלַיִךְ עֹשַׂיִךְ ה’ צְבָאֹות שְׁמֹו וְגֹֽאֲלֵךְ קְדֹושׁ יִשְׂרָאֵל אֱלֹהֵי כָל־הָאָרֶץ יִקָּרֵֽא׃ כִּֽי־כְאִשָּׁה עֲזוּבָה וַעֲצוּבַת רוּחַ קְרָאָךְ ה’ וְאֵשֶׁת נְעוּרִים כִּי תִמָּאֵס אָמַר אֱלֹהָֽיִךְ׃ בְּרֶגַע קָטֹן עֲזַבְתִּיךְ וּבְרַחֲמִים גְּדֹלִים אֲקַבְּצֵֽךְ׃ בְּשֶׁצֶף קֶצֶף הִסְתַּרְתִּי פָנַי רֶגַע מִמֵּךְ וּבְחֶסֶד עֹולָם רִֽחַמְתִּיךְ אָמַר גֹּאֲלֵךְ ה’׃ .
“For your Husband is your Maker, whose name is Adonai Tseva’ot; and your Redeemer is the Holy One of Israel, who is called the God of all the earth. For Adonai has called you, like a wife forsaken and grieved in spirit, even like a wife of one’s youth when she is rejected,” says Adonai.
The Eternal Husband: Adonai God is Israel’s eternal Redeemer (Husband)—Aaron the High Priest and his physical descendants are just His stand-in, His temporary, imperfect legal proxy (פרוקסי)—as is our true Great High Priest Rabbeinu Yeshua His permanent *perfect proxy. The God of Israel, the Maker of Israel, He is the eternal Husband of Israel. He is the One who personally has given His sacrifice of love. He has given us the gift of His life to purchase our happiness (His bride). The relational life of the God of Israel is a sacrificial one. Therefore, our Righteous Father voluntarily and perpetually – through His Son, Seh Ha-Elohim – layed down His own precious life as a perpetual sacrifice of love for His bride.
*For it is written:
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, then the **Son himself also will be subjected to the One who subjected all things to him, so that God may be the all in all.
**The Messiah ben Yosef ben David.
The Husband of Israel appeared to us the first time in the person of His perfect proxy the Messiah Yeshua for the cleansing of our sin. Our ancestors rejected the Messiah of God. However, to this generation of Israel the Messiah of God shall appear to us again, a second time, but not for sin. The Bridegroom of Israel shall appear to us again that we may ‘see him as he is.’ (for the covering will be removed), then shall we be changed, for when we see him as he is then we shall be like him.
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 truth 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 we must be cleansed (by His sacrifice); then we must be filled to the brim with His Spirit (His gift).
The Mystery of Marriage reveals the True Love of God:
Righteous and Holy Offspring: 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).
Question: What is the sacrifice of highest praise that honors Adonai above all else?
Answer: It is when His children love Him and each other as He loves us—with His love!
Honoring Marriage: Therefore, in honor of the Divinely appointed and established sacred institution of marriage and all that it means to God every Jew who meets the marriage procession is required to rise up and join it. Therefore, in the practice of the Jewish faith everything, even a funeral, has to give way to a marriage-procession.
Ahavah is the Fulfillment of All-Torah: Why is this so? This is so because love is the fulfillment of all the Torah (1, 2) and there is no greater revelation of the love of the Holy One than in His revelation of the mystery of marriage (הסוד של נישואין).
Adonai’s Holy Love: In the institution of marriage that our heavenly Father created we learn of His desire for all of us to put into practice His Holy Love. This we are called to do in all of our (His) marital and family life. Our (Israel’s) 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 (already) prepared for us to dwell-in.
Galilee speaks of an eternal union between Adonai and Israel:
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.
A Coin: 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).
A Legal Document: 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.
A Cup of Wine: 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 in the Song of Songs (i.e. the Husband refers to his Beloved as his sister, his bride; as well as lover).
An “Unknown” Period of Time: 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.
The Proxy: The Messiah ben Yosef was sent to establish “a permanent circuit of relationship” between redeemed humanity and God our Father. It was the heavenly God’s plan before the foundations of the earth that the Messiah—as His permanent perfect 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 Adonai Avinu (our 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 God may be the all in all.
Circuit, Circle, Ring: The place name Galil (Galilee) translated from Hebrew literally means “circuit,” “circle,” and “ring.” In the context of a wedding the place name Galil speaks of an eternal and unbreakable marital bond that the heavenly Father has permanently arranged between Himself and His people (Israel) through the ministry of His Beloved Son, who is our high priest, prophet, and king forever.