Messiah in Yom HaBikkurim Chapter 73

Sign #2, Miracle #2. Healing of a Nobleman’s Son.

  1. The Second Sign and Second Miracle of Messiah
  2. “My G-d and Your G-d”
  3. Return to Kanah
  4. The Royal Official is a first century messianic Jew named Chuza
  5. The name of the wife of Chuza is Yochanah
  6. Bar Chuza (Son of the Prophets) is a type of Israel
  7. The Messiah is the Activist and Liberator of Yisra’el and of all the world
  8. The Second Sign was simultaneously manifested in Kanah & Kefar Nachum
  9. The D’var HaShem transcends Time and Space
  10. The Lord of all Space and Time!
  11. Jewish time and the times of the Gentiles

The Second Sign and Second Miracle of Messiah:

Yochanan 4:46-54

{Classical & Mishnaic Hebrew}

וַיָּבֹא יֵשׁוּעַ עוֹד הַפַּעַם אֶל־קָנָה אֲשֶׁר בַּגָּלִיל אֶל־מְקוֹם אֲשֶׁר שָׂם הַמַּיִם לְיָיִן וַיְהִי אִישׁ מֵעַבְדֵי הַמֶּלֶךְ וּבְנוֹ חֹלֶה בִּכְפַר־נַחוּם׃ וַיְהִי כְשָׁמְעוֹ כִּי־בָא יֵשׁוּעַ מִיהוּדָה לְאֶרֶץ הַגָּלִיל וַיֵּלֶךְ אֵלָיו וַיִּשְׁאַל מֵאִתּוֹ לָרֶדֶת וּלְרַפֵּא אֶת־בְּנוֹ כִּי נָטָה לָמוּת׃ וַיֹּאמֶר אֵלָיו יֵשׁוּעַ אִם־לֹא תִרְאוּ אֹתוֹת וּמוֹפְתִים לֹא תַאֲמִינוּ׃ וַיֹּאמֶר אֵלַיו הָאִישׁ אֲשֶׁר מֵעַבְדֵי הַמֶּלֶךְ אֲדֹנִי רְדָה־נָּא בְּטֶרֶם יָמוּת בְּנִי׃ וַיֹּאמֶר אֵלָיו יֵשׁוּעַ לֵךְ בִּנְךָ חָי וְהָאִישׁ הֶאֱמִין לַדָּבָר אֲשֶׁר־דִּבֶּר אֵלָיו יֵשׁוּעַ וַיֵּלַךְ׃ וַיְהִי בְרִדְתּוֹ וַיִּפְגְּעוּ־בוֹ עֲבָדָיו וַיְבַשְּׂרוּ אֹתוֹ כִּי־חַי בְּנוֹ׃ וַיִּדְרשׁ מֵאִתָּם אֶת־הַשָּׁעָה אֲשֶׁר רָוַח לוֹ וַיֹּאמְרוּ אֵלָיו תְּמוֹל בַּשָּׁעָה הַשְּׁבִיעִית רָפְתָה מִמֶּנּוּ הַקַּדָּחַת׃ וַיֵּדַע אָבִיהוּ כִּי הָיְתָה הַשָּׁעָה אֲשֶׁר אָמַר־לוֹ יֵשׁוּעַ בִּנְךָ חָי וַיַּאֲמֵן הוּא וְכָל־בֵּיתוֹ׃ זֶה הָאוֹת הַשֵּׁנִי אֲשֶׁר עָשָׂה יֵשׁוּעַ בְּבֹאוֹ מִיהוּדָה לְאֶרֶץ הַגָּלִיל׃

{Modern Hebrew}

הוא בא שוב אל קנה שבגליל, אשר שם הפך את המים ליין. ואחד מאנשי המלך, שבנו היה חולה בכפר נחום, שמע כי ישוע בא מיהודה לגליל. הלך אליו ובקש ממנו שירד וירפא את בנו, כי נטה למות. אמר לו ישוע: “אם אינכם רואים אותות ומופתים, בשום פנים לא תאמינו.” אמר אליו האיש: “אדוני, רד נא בטרם ימות בני.” השיב לו ישוע: “לך, בנך חי.” האמין האיש לדבר שאמר לו ישוע והלך. כאשר ירד באו עבדיו לקראתו ואמרו לו שבנו חי. שאל אותם באיזו שעה הוטב לו, ואמרו לו: “אתמול בשעה אחת אחרי הצהרים הרפה ממנו החם.” אז נוכח האב כי זה היה באותה שעה שאמר לו ישוע ‘בנך חי’, והאמין הוא וכל ביתו. זאת הפעם השניה שישוע עשה אות עם בואו מיהודה לגליל. פ

Yeshua (the Salvation of Adonai) came again to Kanah, which is in the Galil (Galilee), the place where He had made the water into wine. There was a man who was a servant to the king whose son was sick in Kefar Nachum. When he heard that Yeshua had come from Yehudah to the land of the Galil, he went to Him and asked Him to come down and heal his son, for he was about to die. Yeshua said to him, “If you (plural) do not see signs and wonders, you will not believe!” The man who was a servant of the king said to Him, “My master, please come down before my son dies!” Yeshua said to him, “Go. Your son is alive.” The man believed the word that Yeshua spoke to him and left. When he came down (to Kefar Nachum), his servants encountered him and gave him the good news that his son was alive. He inquired of them the hour that he felt better, and they said to him, “Yesterday, at the seventh hour, the fever faded.” His father knew that this was the hour when Yeshua had said to him, “Your son is alive.” He believed and so did his entire house. This was the second sign that Yeshua did when He came from Yehudah to the land of Galil.

“My G-d and Your G-d:”

“Yeshua came again to Kanah, which is in the Galil, the place where He had made the water into wine.”

The Messiah’s name “Yeshua” means the “Salvation of Adonai.” The Messiah did not come in His own name but He came in the Name of Adonai (HaShem). He never has sought to glorify himself but to bring glory only to Avinu Shebashamayim. M’shicho (His Messiah) whom He sent to Israel to be our Savior (and of all the world) has always been perfectly devoted to HaShem. When He sacrificed His life as our Korban Pesach on the accursed tree Moshia HaOlam did not cry out to himself (being a man), he cried out only to his G-d and our G-d, when he said:

“?אלי, אלי, למה שבקתני”

“?אֵלִי, אֵלִי, לָמָה עֲזַבְתָּנִי”

“My G-d, My G-d, Why have You forsaken me?”

The Messiah Yeshua never claimed to be El Yisra’el (the G-d of Israel). He came as the Eved HaKadosh (the Holy Servant) of Adonai Avinu. He came as the Anointed One. Like the Shekinah Glory Cloud—-all of the Deity of Adonai Indwells Ha-Mashiach. Messiah is the good, righteous and true House of G-d (blameless, innocent, perfect). He is not the G-d of the House of G-d (EL-Bethel). He is, however, the House of G-d (Bethel). Yeshua is a man like us and therefore he is our brother. But He is different. He is our sinless brother. Among all humankind only one man has never sinned and come short of our heavenly Father’s demand for perfect obedience. Only the Messiah is a true tzaddik (righteous one) in the eyes of Avinu Shebashamayim. Therefore, he alone is capable of being our Redeemer (HaGo’el). Therefore, He alone can act as our Savior, our (Israel’s) Lamb of G-d (Seh Ha-Elohim) who takes away the sin of the world.

So our very special brother is not G-d. He claims only to be our Deliverer (HaPalat). He never has or will claim to be G-d. Even in His post-resurrection (glorified, immortal) state He did not claim equality with HaAv (The Father). Only He claimed to be what He is: both Ben Ha’adam (like us) and yet still Ben Ha-Elohim (like the first Adam; yet without sin). Therefore He is our esteemed brother who has come to us in The Name that is above every name. Therefore, shortly after the great miracle of His resurrection He said to the Jewess Miryam (Mary Magdalene), “go tell My (Jewish) brothers:”

“.אני עולה אל אבי ואביכם, אל אלהי ואלהיכם”

“I ascend to My Father and Your Father, to My G-d and Your G-d.”

The Messiah did not send himself. He was sent to us from Avinu Shebashamayim to atone for all of the sins of our nation and our people. He was sent to us that we might be reconciled to Adonai our Father; so that we might receive the gift of eternal life, by our hearing, understanding, and believing in (i.e. obeying) the besorah (good news, gospel) of the chesed (loving-kindness) and chanan (grace) of our Father of Mercies (Avinu Rachamim).

Return to Kanah:

The Messiah, the Salvation of Adonai, returned to Kanah of Galil (Cana of Galilee). What does this mean? Do you recall the multiple meanings of the Hebrew place names of Kanah and Galil? (Go back and study carefully the teaching of the first sign and the first miracle). Also, what is the meaning of the phrase:

“There was a man who was a servant to the king whose son was sick in Kefar Nachum.”

Who is the ruler in view here? The name of the ruler in view here is Herod Antipas. What do we know about this first century ruler of Galilee and Perea? We know that Herod Antipas unjustly executed by beheading the Prophet Yochanan Ben Zechariah Ben Aaron (Nisan 3789). We also know just one year later later Herod approved of the Roman execution of the Messiah (Nisan 3790; 1, 2, 3). As you likely recall Pontius Pilate requested that the Messiah be brought before Herod Antipas to be questioned. Then afterwards Herod returned Him to the Roman Governor with his approval to execute Mashiach HaElohim.

What high ranking position in the court of Herod is meant by the term “servant to the king?” Who is this man who is a personal servant of Herod? Why did the Messiah address this high ranking official in the plural, “If you (plural) do not see signs and wonders, you will not believe!” What group of people is this official (high ranking royal servant) being associated with? Put another way, is this high ranking offical a Jew or a Gentile? He is a Yehudi. For in the first century (CE) it was said (1, 2, 3, 4):

“.הנה היהודים מבקשים אותות והיונים מחפשים חכמה”

“Look here: the Yehudim (Jews) ask for signs (אותות, אוֹת from אוּת; i.e. evidence; proof, in the sense of appearing) and the Yevanim (Greeks) look for wisdom (חכמה-to be a sage, חָכַם; i.e. to be considered smart).”

The Royal Official is a first century messianic Jew named Chuza:

Is there any historical evidence that might identify specifically who the royal official and concerned father is? Is there any historical reference to this man’s wife or his children; other than, “He believed and so did his entire household”? The name of the royal official is Kuza (כּוּזָא-shortened version of Aramaic: Chu’zas). Kuza is a variant of Chuzas (חֹזֶה-chozeh) which means “seeing ones,” “seer(s),” “prophet(s).” His name, therefore, is derived from the verb chazah (חָזָה), “to see.” Chuza was a very high ranking steward of Herod.(i.e. his chief financial officer). The name of his wife is Yochanah (יוֹחָנָה).

Chuza was the chief financial officer of Antipas.

Both Chuza and Yochanah, therefore, as high ranking servants of the royal household were eyewitness to such events as Herod Antipas’ order to execute the prophet Yochanan Ben Zechariah; and his (Herod’s) unjust examination of the Messiah—for sedition against the Roman government (and blasphemy against G-d); which occurred just before the Roman Governor Pilate sentenced Him (the Messiah) to death.

The name of Chuza’s wife is Yochanah:

Chuza’s wife Yochanah (Joanna) is referred to in the Brit Chadashah as one of a small group of women who were close to the Messiah, who ministered to Him and His talmidin (1, 2, 3, 4). Her name means, “Grace of Adonai.”

Bar Chuza (Son of the Prophets) is a type of Israel:

Bar Chuza is a type of Israel.

At what time was Bar Chuza (Son of the Prophets) healed? What procreative meaning is derived from the union of Chuza and Yochanah? What does it mean that Israel is a Son of the Prophets who was carried and born out of the womb of the Grace of Adonai? (His mother) What hour was Bar Chuza healed? What meaning does the number seven indicate in the scriptures? Does Yochanan Ben Zebedee in his writing of the the fourth besorah (Jewish gospel) of the Mashiach also reference other times? Is there a prophetic relationship between the events of these other times and the miracle event of this particular time?

The Messiah the Activist and Liberator of Yisra’el and of all the world:

After staying in Samaria an additional two days (three days total) the Messiah returned to Galilee. There He was warmly welcomed by the Galileans who had seen and appreciated His bold and courageous acts of resistance toward the oppressive religious establishment centered in Jerusalem. These works of messianic activism were fresh in the memories of the freedom-loving Galileans because they had occurred just a few weeks earlier; just before (Nisan 1-13) and during the recent Passover observance (Nisan 14-21) that had occurred at the Temple in Jerusalem. Messiah’s public display of great displeasure and open rebuke of the Jerusalem religious leaders for their corrupt and greedy business practices—calling them a den of thieves and robbers—and His forceful, passionate, near-violent, physical cleansing of the Temple—driving the money-changers and others out of the court that was specifically designated for use by the Gentiles—provoked the religious elites to hate Him and shortly thereafter to plot to kill Him.

The Second Sign of Messiah was simultaneously manifested in Kanah & Kefar Nachum:

As for the location of this particular narrative: Kanah is the site of the first of seven signs that the Endowment of the Grace of Adonai (Yochanan Ben Zebedee) has born witness to in His inspiring eye-witness account of the Testimony of the Messiah (cf. chapters 25, 26, 27, 28 & 29 of the Messiah in Rosh HaShanah and Yom Teruah). It is was at Kanah that we observed the waters of cleansing being transformed into wine. You will recall that the symbols of the water and the wine prophetically represent the transformational process that must be undergone in the lives of the redeemed, wherein first we must receive a full cleansing for our sins and then second we must be completely filled with the righteousness of Adonai, His gift of the indwelling Presence of the Spirit of Holiness. The Indwelling Presence of the Holy Spirit is our Guarantee that we have received the gift of eternal life and that by the Grace of Adonai we will “be perfect as our heavenly Father is perfect” on the day of the resurrection of the righteous. Kefar Nachum, the home of the desperate father, is also the location where the Messiah lived.

The D’var HaShem transcends Time and Space:

Technically speaking this miracle and second sign is “dually located.” It occurred in two places at the “same time.” The miracle occurred simultaneously in Kanah (where the Word originated) and Kefar Nachum (where the Word was instantly fulfilled). Now in this second miracle (and second sign) of Messiah at Kanah the Master is approached by Chuza from Kefar Nachum (located about twenty miles distance from Kanah). The father’s son, Bar Chuza (Son of the Prophets), was seriously ill lying at his (Chuza’s) home (i.e. the home of the prophets). So what is the meaning here?

The royal official said to the Master, “Sir come down before my child dies.” The Messiah said to him, “Go your son lives.” What the father was saying to the Messiah, whose home was in the same village, “come down to Kefar Nachum with me” (“which is your hometown too”). The Messiah replied, “I am not limited by your belief that I have to physically be in the same location as your son to heal him. I can heal your son (instantly) from anywhere I am (and from any time).  Therefore, the Messiah, the Voice of Adonai said, “Go home now and you will see that your son has been completely and miraculously healed!”

The Lord of all Space and Time!

So the concerned man returned to his home town (and the Messiah’s too), the Village of Consolation and Comfort (the lit. meaning of Kefar Nachum), with full faith in the power of Messiah’s Word (and not in his belief that the Master had to be present physically—at his same time and place—for the healing to occur). When he arrived home, to his great joy, his servants informed him that his son was completely healed exactly as the Tzaddik, the Righteous One (our Messiah) had said.

וַיִּדְרשׁ מֵאִתָּם אֶת־הַשָּׁעָה אֲשֶׁר רָוַח לוֹ וַיֹּאמְרוּ אֵלָיו תְּמוֹל בַּשָּׁעָה הַשְּׁבִיעִית רָפְתָה מִמֶּנּוּ הַקַּדָּחַת׃ וַיֵּדַע אָבִיהוּ כִּי הָיְתָה הַשָּׁעָה אֲשֶׁר אָמַר־לוֹ יֵשׁוּעַ בִּנְךָ חָי וַיַּאֲמֵן הוּא וְכָל־בֵּיתוֹ׃ זֶה הָאוֹת הַשֵּׁנִי אֲשֶׁר עָשָׂה יֵשׁוּעַ בְּבֹאוֹ מִיהוּדָה לְאֶרֶץ הַגָּלִיל׃

שָׁאַל אוֹתָם בְּאֵיזוֹ שָׁעָה הוּטַב לוֹ, וְאָמְרוּ לוֹ: “אֶתְמוֹל בְּשָׁעָה אַחַת אַחֲרֵי הַצָּהֳרַיִם הִרְפָּה מִמֶּנּוּ הַחֹם.” אָז נוֹכַח הָאָב כִּי זֶה הָיָה בְּאוֹתָהּ שָׁעָה שֶׁאָמַר לוֹ יֵשׁוּעַ ‘בִּנְךָ חַי’, וְהֶאֱמִין הוּא וְכָל בֵּיתוֹ. זֹאת הַפַּעַם הַשְּׁנִיָּה שֶׁיֵּשׁוּעַ עָשָׂה אוֹת עִם בּוֹאוֹ מִיהוּדָה לַגָּלִיל. פ

“So he inquired of them the hour when he began to get better. Then they said to him, “Yesterday at the seventh hour the fever left him.” So the father knew that it was at that hour in which Yeshua (the Messiah) said to him, “Your son lives;” and he himself believed and his whole household. This is again a second sign that Yeshua (the Messiah) performed when He had come out of Judea into Galilee.” The seventh hour is about 7 PM (Roman time begins at twelve and ends at twelve; therefore, the seventh hour occurs at 7 AM and 7PM). This was the exact time the Messiah had pronounced that the royal official’s son was healed.

The long-distance healing of the desperate father’s son, therefore, was instantaneous!

This increased the concerned father’s faith and led to the salvation of his “whole household.” This ‘second sign’ teaches us that the One who changed the water into wine, who is not limited by the laws of nature (who can recreate the physical substance of anything), is also the One who can instantly heal us from great distances (of space and *even time). The two signs, therefore, are a witness to us that the Messiah is the Lord of Creation and the Lord of all Space and Time.

*Therefore, these very words of the Messiah, spoken almost two thousand years ago, possess the power to heal us today (now). These words apply to all of us who are by birth-right the Sons of the Prophets, and the Sons of Israel. But without faith in Adonai and in His Messiah, the one He sent, we will remain in a state of unbelief (spiritual illness, fever). However, if we will go to Kanah (and discover all that the first sign of Kanah means), and meet the Messiah, and hear His d’varim (words, teaching) then shall we all be healed. Then will we be free, liberated from our fever of unbelief. For it is a true saying:

 וַיֹּאמֶר יֵשׁוּעַ אֶל־הַיְּהוּדִים הַמַּאֲמִינִים בּוֹ אִם־תַּעַמְדוּ בִדְבָרִי בֶּאֱמֶת תַּלְמִידִים אַתֶּם לִי׃ וִידַעְתֶּם אֶת הָאֱמֶת וְהָאֱמֶת תּוֹצִיאֲכֶם לְחֵרוּת׃

אמר ישוע אל הפרושים שהאמינו לו: “אם תעמדו בדברי, תלמידי אתם באמת; ותדעו את האמת והאמת תשחרר אתכם.” פ

Yeshua (the Salvation of Adonai) said to the Yehudim (הפרושים-i.e. the Prushim) who believed in Him, “If you truly stay (stand) in My words, you are My talmidin. You will know the truth, and the truth will set you free.”

Jewish time and the times of the Gentiles:

This is the third time in the besorah of Yochanan Ben Zebedee that we have been given a revelation of “times;” as well as persons and places. There are actually four such revelations in the narrative of the Beloved Disciple. These “four” times are recorded in their proper chronological order as follows:

Time #1.  The Messiah said to them, “Come, and you will see.” So they came and saw where He was staying; and they stayed with Him that day, for it was about the TENTH HOUR (Jewish time, about 4 PM; i.e. in the cool of the day).

Time #2.  And Jacob’s well was there. Yeshua  therefore, being wearied from His journey, was sitting by the well. It was about the SIXTH HOUR (Jewish time, about 12 Noon; i.e. in the heat of the day).

Time #3.  So he inquired of them [the servants of the prophets; i.e. of the Chuza] the hour when he began to get better. Then they said to him, “Yesterday at the SEVENTH HOUR (Gentile time, about 7 PM; i.e. the beginning of the evening) the fever left him!”

Time #4.  Now it was the day of preparation for the Pesach (Passover); it was about the SIXTH HOUR (Gentile time, about 6 AM; i.e. the beginning of the morning). And he said to the Jews, “Behold, your King!”

What we find fascinating about these *four times is that the ‘former times’ are Gentile and the ‘latter times’ are Jewish.

We discover in the besorah of Yochanan that there is always a generous equality assigned by the Jewish writer to the Gentiles. Just as there were fourteen names used, seven Hebrew and seven Gentile, in the introductory portion of the besorah of Yochanan Ben Zebedee, so now there is an equality of time. Since the Gentiles are considered our (Israel’s) Guests (מצוות הכנסת אורחים-mitzvah of Bringing in the Guests) in the Jewish order of time (night to day, day to night) the times of the Gentiles occur first; therefore the times of the Gentiles occur in the first half of the day (from the evening to the morning). The times of the Gentiles happen first and they go forward (7 PM to 6 AM) {selah, seriously think about this}.

These former Gentile times begin in the first half of the day at nightfall (about 7 PM) and end at sunrise (6 AM, the first hour of the Jewish day). The Jewish times occur in the second half of the day (from the morning to the evening). Curiously, the Jewish times don’t go forwards. They go backwards {selah}. The latter Jewish times start in the Cool of the Day at the Tenth hour (4 PM) and go backwards to the six hour, to the beginning of the Heat of the Day (12 Noon). As to the general meanings of the three numbers (10, 6, 7). “Ten” is the number of sanctification and it is the number of a legal quorum for worship (cf. chapter 31, Messiah in Rosh HaShanah & Yom Teruah). “Six” is universally the number of Adam-Man. “Seven” is the number of completion, perfection and rest. The seventh hour speaks of a completion and rest that is brought about by the universal redemptive ministry of the Messiah here on earth. We read in Genesis that on the seventh (הַשְּׁבִיעִי) day:

וַיְכַל אֱלֹהִים בַּיֹּום הַשְּׁבִיעִי מְלַאכְתֹּו אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיֹּום הַשְּׁבִיעִי מִכָּל־מְלַאכְתֹּו אֲשֶׁר עָשָֽׂה׃ וַיְבָרֶךְ אֱלֹהִים אֶת־יֹום הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתֹו כִּי בֹו שָׁבַת מִכָּל־מְלַאכְתֹּו אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשֹֽׂות׃

“By the seventh (הַשְּׁבִיעִי) day Elohim (אֱלֹהִים) completed His work which He had done, and He rested (שָׁבַת) on the seventh (הַשְּׁבִיעִי) day from all His work (מִכָּל־מְלַאכְתֹּו) which He had done. Then Elohim (אֱלֹהִים) blessed the seventh (הַשְּׁבִיעִי) day and sanctified it, because in it He rested (שָׁבַת ) from all His work which Elohim (אֱלֹהִים) had created and made.”

Needless to say the selection of these four times (four being the number of universality in the scriptures) is very interesting. Why? Because although salvation is of the Jews it is incumbent upon us that we understand the equally important love the heavenly Father has for the Gentiles. It is the calling of our people—this Seventh Generation of Modern Israel—to take the faith of our fathers, the prophets, the Messiah, and the Messiah’s chosen sent ones (Hebrew: shlichim; Greek: apostles) to all of the nations, peoples and families of the world. This is what the first Israeli (Hebrew: ישראלים‎‎, Arabic: لإسرائيليين‎‎) followers of Messiah did almost two thousand years ago. Now all Israel must follow. Only then will Israel be fully restored and the Shiloh (שילה) of Adonai come to reign over all the earth!

NEXT, FIRST MIRACULOUS CATCH OF FISH…

Messiah in Yom HaBikkurim Chapter 74 >>