- The Heavenly Court and the Besorah of Yochanan
- Look up and be searching now, for the Time of our Redemption is Drawing Near
- The Mysteries (Sodim) of the fall festivals in Nehemiah Chapter Eight
- Four Questions that must be asked
- Searching for answers in the “heavens” (in the D’var HaShem):
- The Exemption the followers of Messiah at Yom Kippurim
- The Great Synagogue of Messiah
- Five summary observations about Nehemiah Chapter Eight
- The Bride of Messiah is soon to be Resurrected and Ascended into heaven
- The Bride will be in heaven during the time of Great Testing here on earth
- The glorified Messiah Ben David will return to establish His kingdom
- Review of the Day and the Hour No One Knows
- The need for discerning the Signs in the Heavens
- Heeding the warning of the impending time of Jacob’s Trouble
The heavenly Court and the Besorah of Yochanan:
The purpose of the Jewish besorah (בְּשׂוֹרָה-good news) of the Endowment of the Grace of Adonai (יוחנן בן זבדי-Yochanan ben Zevedi) is to convince our people to believe (in this time of the latter days) the Father of Mercies (אַב הָרַחֲמִים-Av HaRachamim) and the God of All Comfort (אלֹהֵי כָּל נֶחָמָה-Elohei khol-Nechamah) now wants to generously pour out His loving-kindness, mercy, and compassion upon our nation and people (Israel) and upon all of the nations, peoples, and families of the world.
The purpose of the besorah of the Endowment of the Grace of HaShem (the NAME) is so that we will believe in the testimony of Messiah, be forgiven and receive now the gift of the heavenly Father which is the Indwelling life-giving Presence of the Spirit of the Holy One and eternal life.
It is best that we exercise faith in the besorah of God’s Grace (Elul 1-Tishri 2) now before the time of great testing of the latter days that the intermediate days are a (type) symbol of (Tishri 3-9). In contrast to the Jewish besorah of the Endowment of the Grace of Adonai is the Scroll of the Unveiling (ההתגלות). This prophetic document is also written by the Elder, Yochanan ben Zevedi. It gives greater emphasis to addressing the Jewish population that will be living in the (near future) time of extended testing, the time of Jacob’s Trouble (Tishri 3-9).
Therefore, we can see in the two documents two very different urgent appeals. The first writing urges all to to believe in the Message of the Grace of Adonai now (symbolized in Elul 1-Tishri 2) before the time of great testing that is about to come upon all the earth. The second writing urges all who live in the (near future) time of great testing to believe in the besorah of the Grace of Adonai; and to know that after seven years, on the day of Yom Kippur, the Messiah will return from heaven to earth to permanently put down the rebellion of humankind against God, to save all Israel, and to permanently establish the rule of Adonai over all of the nations, families, and peoples of the earth. Yochanan ben Zevedi, therefore, is warning us not to wait until the intermediate days, the time of the “second chance” (Tishri 3-9) to believe in the Grace of Adonai. He is telling us now is the time to hear and believe the testimony of the Messiah, receive forgiveness for our sins, and receive the gift of eternal life; which is ours through the permanent Indwelling Presence of the Spirit of Holiness.
Look up and be searching now, for the Time of our Redemption is Drawing Near:
In Hebrew the word “elul” (אֱלוּל) means “searching.” The month of Elul (normally August-September) is a time for our people to lift up our attention toward the heavens. For our redemption “draws near.” The Jewish besorah of the Endowment of the Grace of Adonai mandates that if one is to avoid going through the time of extended testing and judgment (from Tishri 3-9), then a sincere and zealous search for and appropriation of redemption must be in effect before the completion of the first two days of the sabbatical month of Tishri (before the end of Tishri 2).
Therefore, to be exempt from the time and circumstance of extended testing one must return to Adonai from Elul 1-Tishri 2. We should not wait. A delay of repentance (“return”) to Adonai and believing in the besorah of Messiah could result in one being tested during the seven years of Great Tribulation that could suddenly come upon the whole earth at the close of any observance of Rosh Hashanah and Yom Teruah; including our observance this year.
וְהוּא אֲשֶׁר גַּם חָתַם אוֹתָנוּ בְּחוֹתָמוֹ וְשָׂם בְּלִבֵּנוּ אֶת הָעֵרָבוֹן שֶׁל הָרוּחַ.פ
“He (God) also sealed us and gave us the Spirit in our hearts as a pledge.”
We can avoid being tested in the extended time of testing and judgment (symbolized in the Jewish observances of Tishri 3-9) by returning now to the Holy One and receiving forgiveness of sin and the gift of eternal life. The gift of the Father (HaAv) of eternal life is the gift of the Holy Spirit. The Holy Spirit is our “seal” (חָתַם-lit. underwriter guarantee) that on the day of resurrection we will be made perfectly righteous, so that we might become perfect as Avinu Shebashamayim (our Father in heaven) is perfect. This *first resurrection (and translation) unto perfect righteousness will take place on a future observance of “the day and hour no man knows” (at the close of the dual observance of Rosh Hashanah and Yom Teruah; during the trumpeting of the Tekiah Gedolah (תק’עה גדולה).
Miraculously for those who believe in the besorah of the Grace of Adonai (now), it will be for us as if we passed over the time of judgment on earth and were instantly transported (through time) directly from the Rosh Hashanah and Yom Teruah observance of today into the joyous celebrated season of Sukkot in the golden age of messianic Israel tomorrow.
Sukkot (the Festival of Booths), therefore, prophetically speaks of the ultimate time when the kingdom of Heaven will be established on earth; when the Messiah returns to Israel from heaven to put down the rebellion of Man and permanently establish the rule of Adonai over all of the nations, peoples, and families of the earth (cf. “Messiah in Sukkot“).
The Mysteries (Sodim) of the fall festivals in Nehemiah Chapter Eight:
The combined historical narrative of Ezra (עֶזְרָא֙), the Helper, and Nehemiah (נְחֶמְיָ֖ה), the Comforter (and consoler) is a prophetic depiction of the past, present, and future miraculous Administration of the Holy Spirit. In chapter eight of Nehemiah, whose name means “Adonai is Comforter,” the narrative (supernaturally) moves the small remnant of Israel (a populace of about 50,000 people) from their observance of Rosh Hashanah and Yom Teruah (Tishri 1-2) directly to the time of Sukkot (that begins Tishri 15). This narrative of Nehemiah Chapter Eight prophesies that the Administration of the Helper and Comforter (the Spirit of the Holy One) will one day actually cause a remnant of Israel to skip over the observance of the somber time of the seven intermediate days (Tishri 3-9) and Yom Kippur (Tishri 10) and instantly arrive in the time of the joyful observance of Sukkot (Tishri 15-22). In short, the narrative moves the remnant of Israel straight from Tishri 2 to Tishri 15. This carefully worded narrative clearly is a prophecy of what is to happen in the distant future, in the latter days of Israel.
In the time of the final exile and return of our people to the land of Israel a remnant of our people will be miraculously transported through time, before the time of great testing that shall come upon the entire world, and instantly “arrive” at the time of the first Sukkot of the messianic age, which will be the greatest Sukkot ever! We believe, therefore, the Ruach he-Chazon (the Spirit of Revelation), who is our Helper and Counselor, is *disclosing to us today that in this century there will be a remnant of Yehudim (Jews) who in this special time of a revived and regenerated Israel will be miraculously delivered from the time of great testing to come. It is this remnant of Israel that is about to be instantly transported (in time) to the greatest Sukkot ever.
*Hint, עֲלִיָּה, we will instantly “ascend” to heaven first. Then when the time of Jacob’s Trouble is over we will return to Eretz Israel with the Messiah to serve Him and our people during the glorious time of the messianic age. Therefore, our Lord promises us:
מִפְּנֵי שֶׁשָּׁמַרְתָּ אֶת מִצְוָתִי לַעֲמִידָה בְּסַבְלָנוּת, גַּם אֲנִי אֶשְׁמֹר אוֹתְךָ מִשְּׁעַת הַנִּסָּיוֹן הָעֲתִידָה לָבוֹא עַל כָּל תֵּבֵל, לְנַסּוֹת אֶת יוֹשְׁבֵי הָאָרֶץ.פ
Because you have kept the word of My perseverance (שֶׁשָּׁמַרְתָּ אֶת מִצְוָתִי לַעֲמִידָה בְּסַבְלָנוּת-lit. ‘you kept My commandments to stand in patient resistance’), I also will keep you from the hour of testing, that hour which is about to come upon the whole world, to test those who dwell on the earth.
Therefore, for those of us Yehudim who are already wedded in faith to Adonai through the Messiah we are exempt from the time of testing and judgment. We shall be taken up into heaven for the seven years and when we (as immortals, in our glorified bodies) joyously return to Israel it will only be to assist Melekh HaiYehudim (מֶלֶךְ הַיְּהוּדִים) in administering His established rule over all of the world and to celebrate with Him, in a fully restored Israel, the Greatest Sukkot ever!
So what specifically does the Hebrew prophetic narrative in Chapter Eight of Nechemyah say?
וַיֵּאָסְפוּ כָל־הָעָם כְּאִישׁ אֶחָד אֶל־הָרְחֹוב אֲשֶׁר לִפְנֵי שַֽׁעַר־הַמָּיִם וַיֹּֽאמְרוּ לְעֶזְרָא הַסֹּפֵר לְהָבִיא אֶת־סֵפֶר תֹּורַת מֹשֶׁה אֲשֶׁר־צִוָּה ה’ אֶת־יִשְׂרָאֵֽל׃ וַיָּבִיא עֶזְרָא הַכֹּהֵן אֶֽת־הַתֹּורָה לִפְנֵי הַקָּהָל מֵאִישׁ וְעַד־אִשָּׁה וְכֹל מֵבִין לִשְׁמֹעַ בְּיֹום אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִֽי׃ וַיִּקְרָא־בֹו לִפְנֵי הָרְחֹוב אֲשֶׁר לִפְנֵי שַֽׁעַר־הַמַּיִם מִן־הָאֹור עַד־מַחֲצִית הַיֹּום נֶגֶד הָאֲנָשִׁים וְהַנָּשִׁים וְהַמְּבִינִים וְאָזְנֵי כָל־הָעָם אֶל־סֵפֶר הַתֹּורָֽה׃ וַֽיַּעֲמֹד עֶזְרָא הַסֹּפֵר עַֽל־מִגְדַּל־עֵץ אֲשֶׁר עָשׂוּ לַדָּבָר וַיַּֽעֲמֹד אֶצְלֹו מַתִּתְיָה וְשֶׁמַע וַעֲנָיָה וְאוּרִיָּה וְחִלְקִיָּה וּמַעֲשֵׂיָה עַל־יְמִינֹו וּמִשְּׂמֹאלֹו פְּדָיָה וּמִֽישָׁאֵל וּמַלְכִּיָּה וְחָשֻׁם וְחַשְׁבַּדָּנָה זְכַרְיָה מְשֻׁלָּֽם׃ וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל־הָעָם כִּֽי־מֵעַל כָּל־הָעָם הָיָה וּכְפִתְחֹו עָֽמְדוּ כָל־הָעָֽם׃ וַיְבָרֶךְ עֶזְרָא אֶת־ה’ הָאֱלֹהִים הַגָּדֹול וַיַּֽעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַ ה’ אַפַּיִם אָֽרְצָה׃ וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הֹֽודִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יֹוזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתֹּורָה וְהָעָם עַל־עָמְדָֽם׃ וַֽיִּקְרְאוּ בַסֵּפֶר בְּתֹורַת הָאֱלֹהִים מְפֹרָשׁ וְשֹׂום שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָֽא׃ וַיֹּאמֶר נְחֶמְיָה הוּא הַתִּרְשָׁתָא וְעֶזְרָא הַכֹּהֵן הַסֹּפֵר וְהַלְוִיִּם הַמְּבִינִים אֶת־הָעָם לְכָל־הָעָם הַיֹּום קָדֹֽשׁ־הוּא לַ ה’ אֱלֹהֵיכֶם אַל־תִּֽתְאַבְּלוּ וְאַל־תִּבְכּוּ כִּי בֹוכִים כָּל־הָעָם כְּשָׁמְעָם אֶת־דִּבְרֵי הַתֹּורָֽה׃ וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַֽמְתַקִּים וְשִׁלְחוּ מָנֹות לְאֵין נָכֹון לֹו כִּֽי־קָדֹושׁ הַיֹּום לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּֽי־חֶדְוַת ה’ הִיא מָֽעֻזְּכֶֽם׃וְהַלְוִיִּם מַחְשִׁים לְכָל־הָעָם לֵאמֹר הַסּוּ כִּי הַיֹּום קָדֹשׁ וְאַל־תֵּעָצֵֽבוּ׃ וַיֵּלְכוּ כָל־הָעָם לֶאֱכֹל וְלִשְׁתֹּות וּלְשַׁלַּח מָנֹות וְלַעֲשֹׂות שִׂמְחָה גְדֹולָה כִּי הֵבִינוּ בַּדְּבָרִים אֲשֶׁר הֹודִיעוּ לָהֶֽם׃
Tishri 1. The Hebrew text in Nehemiah Chapter Eight begins on the first day of the seventh month; however, it mysteriously skips from Tishri 1 to the first day of Sukkot that occurs Tishri 15-22:
“Now all the people [the small remnant of Israel] gathered together as one man in the open square that was in front of the Water Gate; and they told Ezra (lit. The Helper) the scribe to bring the Book of the Law of Moses, which Adonai had commanded Israel. So Ezra (The Helper) the priest brought the Law before the assembly of men and women and all who could hear with understanding on the first day of the seventh month (בְּי֥וֹם אֶחָ֖ד לַחֹ֥דֶשׁ הַשְּׁבִיעִֽ-b’yom echad la-chodesh hashviee).
Then he [The Helper, the Scribe and Priest] read from it [the Law of Moses] in the open square that was in front of the Water Gate from morning until midday, before the men and women and those who could understand; and the ears of all the people were attentive to the Book of the Law. So Ezra the scribe stood on a Platform of Wood which they had made for the purpose; and beside him, at his right hand, stood Mattithiah, Shema, Anaiah, Urijah, Hilkiah, and Maaseiah; and at his left hand Pedaiah, Mishael, Malchijah, Hashum, Hashbadana, Zechariah, and Meshullam. 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.
And Ezra blessed Adonai HaElohim, the Great One. Then all the people answered, “Amen, Amen!” [the Double Amen of marital faithfulness; cf. Torah] while lifting up their hands. And they bowed their heads and worshiped Adonai with their faces to the ground. Also Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, [all of these names providentially add meaning to this Divine narrative; more later] and the Levites, helped the people to understand the Law; and the people stood in their place.
So they [the appointed leaders] read distinctly from the book, in the Law of Elohim; and they gave the sense, and helped them [the remnant] to understand the reading. And Nehemiah (The Comforter), who was the Tirshatha (Governor), Ezra (The Helper) the priest and scribe, and the Levites who taught the people said to all the people, “This day is holy to Adonai your Elohim; do not mourn nor weep.”
For all the people wept, when they heard the words of the Law (כָּל־הָעָ֔ם כְּשָׁמְעָ֖ם אֶת־דִּבְרֵ֥י הַתּוֹרָֽה) [Because the remnant began to understand the Torah’s true meanings]. Then he [The Helper, Ezra] said to them, “Go your way, eat the fat, drink the sweet, and send portions to those for whom nothing is prepared; for this day is holy to our Adonai. Do not sorrow, for the joy of Adonai is your strength.”
So the Levites quieted all the people, saying, “Be still, for the day is holy; do not be grieved.” And all the people went their way to eat and drink, to send portions and rejoice greatly, because they understood the words that were declared to them.” All the people went away to eat, to drink, to send portions and to celebrate (literally: make a great rejoicing) a great festival, because they understood the words which had been made known to them.”
Tishri 2. The Hebrew text then continues on to the second day of the seventh month; however, it too mysteriously skips from Tishri 2 to the second day of Sukkot that occurs Tishri 15-22:
וּבַיֹּום הַשֵּׁנִי נֶאֶסְפוּ רָאשֵׁי הָאָבֹות לְכָל־הָעָם הַכֹּֽהֲנִים וְהַלְוִיִּם אֶל־עֶזְרָא הַסֹּפֵר וּלְהַשְׂכִּיל אֶל־דִּבְרֵי הַתֹּורָֽה׃ וַֽיִּמְצְאוּ כָּתוּב בַּתֹּורָה אֲשֶׁר צִוָּה ה’ בְּיַד־מֹשֶׁה אֲשֶׁר יֵשְׁבוּ בְנֵֽי־יִשְׂרָאֵל בַּסֻּכֹּות בֶּחָג בַּחֹדֶשׁ הַשְּׁבִיעִֽי׃ וַאֲשֶׁר יַשְׁמִיעוּ וְיַעֲבִירוּ קֹול בְּכָל־עָרֵיהֶם וּבִירוּשָׁלִַם לֵאמֹר צְאוּ הָהָר וְהָבִיאוּ עֲלֵי־זַיִת וַעֲלֵי־עֵץ שֶׁמֶן וַעֲלֵי הֲדַס וַעֲלֵי תְמָרִים וַעֲלֵי עֵץ עָבֹת לַעֲשֹׂת סֻכֹּת כַּכָּתֽוּב׃
“Now on the second day (וּבַיּ֣וֹם הַשֵּׁנִ֡י-oovayom hasheni) the heads of the fathers’ houses of all the people, with the priests and Levites, were gathered to Ezra (The Helper) the scribe, in order to understand the words of the Law. And they found written in the Law, which Adonai had commanded by Moses, that the children of Israel should dwell in booths during the feast of the seventh month, and that they should announce and proclaim in all their cities and in Jerusalem, saying, “Go out to the mountain, and bring olive branches, branches of oil trees, myrtle branches, palm branches, and branches of leafy trees, to make booths, as it is written.”
Four questions that must be asked:
Four questions that must be asked regarding what we just read together are:
Question #1. What happened to Tishri 3-9, the intermediate days of Yamim Noraim during the time of extended testing and judgment?
Question #2. What happened to the Tishri 10 observance of Yom Kippur, the Day of Atonement, with its mandatory day of fasting?
Question #3. What happened to the Tishri 11-14 days of preparation for Sukkot?
The fact is this very peculiar remnant of Yehudim who have returned to Israel are sincerely attempting to observe all of the Torah fall festival requirements. Yet they are seen as acting as if they are not. They just skip all of the trials, challenges and legal requirements of Tishri 3-10 and go straight into the time (age, era) of the most joyous celebration of all the Jewish Festivals (the Festival of Sukkot; the supreme Banquet Feast of the Messianic Kingdom. Therefore, another fourth question must be asked.
Question #4. How is this possible that this special remnant of Israel is Torah observant without going through the intermediate days of Yamim Noraim and observing the mandatory fast day of Yom Kippur?
Searching for answers in the “heavens” (in the D’var HaShem):
To answer these four questions more study and meditation on our Hebrew scriptures is required. So let us continue to read the narrative further to see where the Spirit of Wisdom (Ruach Ha-Chokmah) might take us:
וַיֵּצְאוּ הָעָם וַיָּבִיאוּ וַיַּעֲשׂוּ לָהֶם סֻכֹּות אִישׁ עַל־גַּגֹּו וּבְחַצְרֹתֵיהֶם וּבְחַצְרֹות בֵּית הָאֱלֹהִים וּבִרְחֹוב שַׁעַר הַמַּיִם וּבִרְחֹוב שַׁעַר אֶפְרָֽיִם׃ וַיַּֽעֲשׂוּ כָֽל־הַקָּהָל הַשָּׁבִים מִן־הַשְּׁבִי סֻכֹּות וַיֵּשְׁבוּ בַסֻּכֹּות כִּי לֹֽא־עָשׂוּ מִימֵי יֵשׁוּעַ בִּן־נוּן כֵּן בְּנֵי יִשְׂרָאֵל עַד הַיֹּום הַהוּא וַתְּהִי שִׂמְחָה גְּדֹולָה מְאֹֽד׃ וַיִּקְרָא בְּסֵפֶר תֹּורַת הָאֱלֹהִים יֹום בְּיֹום מִן־הַיֹּום הָֽרִאשֹׁון עַד הַיֹּום הָאַחֲרֹון וַיַּֽעֲשׂוּ־חָג שִׁבְעַת יָמִים וּבַיֹּום הַשְּׁמִינִי עֲצֶרֶת כַּמִּשְׁפָּֽט׃
“Then the people [remnant of Israel] went out and brought them and made themselves booths, each one on the roof of his house, or in their courtyards or the courts of the House of Ha-Elohim (בֵּית הָאֱלֹהִים), and in the open square of the Water Gate (מַיִם שַׁעַר) and in the open square of the Gate of Ephraim (שַׁעַר אֶפְרָֽיִם).
So the whole assembly of those who had returned from the captivity made booths and sat under the booths; for since the days of Joshua the son of Nun until that day the children of Israel had not done so [i.e. This was the Greatest Sukkot ever of all the observances that had been celebrated before}. And there was very great gladness. Also day by day, from the first day until the last day, he read from the Torah of Ha-Elohim (תֹּורַת הָאֱלֹהִים). And they kept the feast seven days; and on the eighth day [*Shemini Atzeret & Simchat Torah] there was a sacred assembly, according to the prescribed manner.”
THIS REFERENCE TO SUKKOT ALREADY OCCURRING ON TISHRI 1 AND TISHRI 2 IS NOT A TEXTUAL-COPYIST ERROR. By Divine Providence the inspired writer of the sacred text (the rabbinical sages believe it to be Ezra, The Helper) knows full well what he is doing. The peculiarities of the text are inspired by Ruach Ha-Kodesh (the Holy Spirit). Therefore, this prophetic text is presented to the remnant of Israel today exactly as Adonai our Father commanded it to be. This leads us to ask two more questions in our quest for truth:
Additional question #1. So why did he (Ezra, the Helper) deliberately designate the Greatest Sukkot ever as occurring on the second day?
Additional question #2. Why did the writer (Ezra, the scribe and priest) jump in the narrative from the first day of Tishri (Tishri 1) to the celebration of the greatest ever Sukkot; which occurs two weeks later on the *fifteenth of Tishri?
*The most joyous time of the year is Sukkot (Tishri 15-21). The very beginning of Sukkot (Tishri 15) is the correct date that Avinu Shebashamayim was pleased to bring into the world HaMoshia l’chol Adam, the Savior of all mankind. Tishri 15 is the time our Messiah was born in Beit-Lechem, Yisrael (כָּבוֹד לֵאלֹהִים בַּמְּרוֹמִים, וּבָאָרֶץ שָׁלוֹם עַל בְּנֵי אָדָם). The twenty-second of Tishri is the date that our Messiah was circumcised. Tishri 22 (in Israel) is the time when we celebrate the twin festivals of Shemini Atzeret (the Eighth Day of Extended Assembly) and Simchat Torah (the Joy of Torah). Tishri 15-22 is the correct time to celebrate both the birth and circumcision of the Messiah. Appropriately in the future messianic kingdom, at the very beginning of our observance of Sukkot, all of the world will also be celebrating the date of the birth of Messiah.
Without the birth of Messiah the prophetic purpose of Sukkot could never be fulfilled.
Therefore, all of the nations, peoples, and families of the world (the Commonwealth of Israel) will all celebrate both the Messiah’s birth and the observance of Sukkot together (cf. the end-time prophetic visions of Zechariah (14:16ff.) and of Ezekiel (chapters 40-48); note that in the messianic kingdom to come there is no observance of any kind celebrated in the winter; even the Feast of Dedication is moved from the winter month of Chislev to the spring-time month of Nisan).
Therefore, our contention is that the Divinely inspired writer of Ezra and Nehemiah divided the narrative (of Chapter Eight) into two parts for prophetic reasons. The prophetic meaning here is that none of the Jewish (or Gentile) followers of Messiah living in this twenty-first century of ours will ever go through the time of Jacob’s Trouble. For us it will be as if we passed from the celebrated time of Rosh Hashanah (and Yom Teruah) directly into the most joyous, celebrated time of the Jewish calendar (Jubilee) Sukkot, Shemini Atzeret, and Simchat Torah (the Joy of Torah). We believe the modern Jewish remnant (physical descendants of Abraham, Isaac, and Jacob), who are followers of Messiah now, will miraculously be translated into heaven just before the commencement of the seven year time of Jacob’s Trouble. This translation of the followers of Messiah alive into heaven (in a manner like that of the ascension of the prophet Elijah the Tishbite-אֵלִיָּהוּ הַתִּשְׁבִּי) will occur on the day of an unknown (near) future observance of Rosh Hashanah and Yom Teruah (on Tishri 1-2).
The exact time (hour-day-month-year) of this once-in-eternity event was set long ago by the heavenly Father, before the foundations of the earth. This means every year of our lives going forward we take the observance of Selichot and Rosh Hashanah very seriously (Elul 1-Tishri 2). We don’t know ourselves which year Ha-Mashiach will come for those of us who Adonai has called to be His followers. We just know it is important for us to be ready. We look up toward heaven each year at this sacred time for we know we are nearer to that blessed time when He (the Messiah, the Shofar of Adonai) will call us up into heaven. Therefore, each year we are ready for His coming (cf. משלים-meshalim-parables of Messiah on being alert: 1, 2, 3). In this special scriptural case we believe the Spirit of Revelation (Ruach he-Chazon) and the Spirit of Wisdom (Ruach Ha-Chokmah) deliberately had Ezra (a type of the supernatural Administration of the Holy Spirit) write the narrative of Nechemyah chapter eight in this strange way; as if the hearers of the Torah, the Torah observant Yehudim in Jerusalem, symbolically skipped the time of testing (Tishri 3-10) and four other additional non-designated days (Tishri 11-14). Ezra (The Helper) did this so that we might understand that a remnant of latter-day Jewish followers of the Messiah, hearers of the mystery meanings of the Torah, would be rewarded for their faith by being pronounced righteous on (or before) Tishri 1-2.
This means these followers of Messiah would not go through the extended seven days (years) of testing and judgment symbolized in the seven intermediate days of Yamim Noraim (צָרָה גְדוֹלָה-Great Trouble, Tribulation):
כִּי אָז תִּהְיֶה צָרָה גְדוֹלָה אֲשֶׁר כָּמוֹהָ לׂא־נִהְיְתָה מֵרֵאשִׁית הָוֹלָם וְעַד־עַתָּה וְכָמוֹהָ לׂא תוֹסִף׃
For then there will be a Great Tribulation (צָרָה גְדוֹלָה), such as has not occurred since the beginning of the world until now, nor ever will.
The Exemption of the followers of Messiah at Yom Kippurim:
The anointed ones (בְנֵֽי־הַיִּצְהָר) of this twenty-first century are those Yehudim who are carefully reading and studying the Torah. We are searching the heavens (the D’var Ha-Shem) to hear, see (understand), and obey the will of our heavenly Father. These anointed ones are the future generation of Israel that was prophesied about in the writings of the Helper (Ezra). Supernaturally the ears, eyes, minds, and hearts of this new generation of Israel are now being opened-wide to the truth (ha-emet) that the spirit of prophecy is the testimony of Ha-Mashiach (להבין זאת: העדות ישוע היא רוח הנבואה). These Yehudim (Jews) are the wonderful new generation of Israel who the prophets predicted would one day usher in the golden age of Israel, for this seventh generation, the generation symbolized by the testimonies of Enoch & Elijah, are able:
The Seventh Generation #1. To Hear with their ears (body-brain),
The Seventh Generation #2. To Understand (see) with their eyes (mind-soul), and
The Seventh Generation #3. To Obey from the cherished depths of their hearts (spirits).
Soon this remnant of modern Israel will be allowed to skip (pass over) the time of great testing that will suddenly and unexpectedly come upon Israel and all the gentile nations and peoples of the world. In regard to the Nehemiah Chapter Eight narrative prophetically skipping over Yom Kippur… There is an ancient tradition in Judaism that if a couple has been recently married just before the Day of Atonement (Yom Kippur) then the couple has already performed the requirements of the intermediate days of Yamim Noraim (Tishri 3-9) and Yom Kippur (Tishri 10). The couple gets to skip these days of judgment and redirect their energies toward joyfully celebrating their new marital life together. There is no prohibition against marrying between Rosh Hashana and Yom Kippur. So the newly married couple are not required to participate again in a second strict observance. They need not participate in the day of the “affliction of the soul” because their marriage ceremony is deemed to have have already accomplished the observance requirements of Yom Kippur. We believe this exemption for the recently “married” (from participating in Yom Kippur) applies to the anointed followers Ha-Mashiach, who are the Kallat Mashiach, the bride of the Messiah. The Messiah is our (Israel’s) Kinsman Redeemer (HaGo’el) and because He has already permanently atoned for all of the sins of our people (the elect nation and people of Israel), all of the followers of Messiah (the bride of Messiah) are exempt from being required to observe the Day of Atonement (ever again; forever).
כל כהן עומד יום יום לשרת בקדש ומקריב פעמים רבות את אותם הקרבנות אשר אף פעם אינם יכולים להסיר חטאים. אבל זה, לאחר שהקריב קרבן אחד על החטאים, ישב לימין האלהים לתמיד ומאז הוא מחכה עד אשר יושתו אויביו הדום לרגליו, שכן בקרבן אחד השלים לתמיד את המקדשים.פ
All Kohen (כָּל כֺּהֵןפ-every priest) stands every day serving and sacrificing in Kodesh (בַּקֺּדֶשׁ-in a sacred place) many times [offering] the same sacrifices, which are never able to remove sin. But He [M’shiach Adonai], after offering one (אֶחָד-echad) sacrifice (קָרְבָּן-korban) for sin (הַחֲטָאִים-ha-chatta’im, the offenses), sat down at the right hand of God, waiting from that time onward until His enemies be made a footstool (הֲדוֹם) for His feet. For by one (אֶחָד) sacrifice (קָרְבָּן) He has perfected (הִשְׁלִים-hashlim, restored, perfected) forever (לְתָמִיד) those who are sanctified (הַמְקֻדָּשִׁים-the ones set apart as kedoshim, holy ones).
Therefore, we are not required to ever observe the Day of Atonement again because the once-in-eternity sacrifice of our Messiah has already permanently delivered us from the bondage of sin. This atonement of M’shiach Adonai has led, therefore, to our already being (*forensically) declared righteous by Avinu Shebashamayim (our heavenly Father). [*We are sealed but we shall not be perfect as our Father Adonai is perfect until the day of our resurrection.] This means:
Meaning #1. Everyone of Jewish physical descent who believes in the Messiah who Adonai our Father has sent as our Deliverer (HaPalat) is already justified by faith.
Meaning #2. What has been lacking is not an atonement for sin. There already exists an atonement for sin that is good for all of eternity. What is lacking is our faith. For the atonement has already occurred. Yet most of us who are Jews have yet to believe!
Meaning #3. That the Messiah has already atoned for sin is the reason why in the final prophetic writings of Ezekiel the Day of Atonement (Yom Kippur) is no longer even mentioned as an observed feast during the messianic era.
Meaning #4. This is so because the purpose of the feast day (Yom Kippur) has already been fulfilled in the once-in-eternity sacrifice of the Korban Pesach, the Messiah who is the Lamb of God (שֵׂה הָאֱלֹהִים-Seh HaElohim) who takes away the sins of the world! (1, 2, 3, 4, 5, 6, 7)
The Great Synagogue of Messiah:
The body of believers (Jewish remnant) prophetically in view here are the Assembly of the Messiah (assembly: עֵדָה-edah, קָהָל-kahal, קהילה-kehillah, בית כנסת, συναγωγή-synagogue). We are the remnant who are those persons who have already successfully *searched out the “heavens” and seen the sodit; the messianic mystery meanings of the Torah. We are the faithful ones who hear, see, and believe in the Redemption of Israel that is only discovered by sincerely searching for the truth of the Salvation of Adonai through the lens of of our own sincere, heart-felt study of His Word.
*To search in the “heavens” requires that one deeply and sincerely look into the (mystery) meanings of the Torah that are revealed to us only through the assistance of the Helper, the Kodesh Ha-Ruach and not through the vain traditions of men (1, 2, 3, 4, 5). In the messianic era no man shall lead us for the Spirit of Grace (רוּחַ הַחֶסֶד-Ruach Ha-Chesed) and Truth (Emet-אֱמֶת) shall lead each and everyone of us into all truth.
It is these devout-anointed Talmidei Chachamim (תלמידי חכמים-wise students) who are searching the heavens of Adonai’s Torah—the deep messianic redemptive meanings unveiled by the Spirit of Grace and Truth—that find their redemption in time to be declared righteous on Tishri 1-2. These holy ones (קְדֹשִׁים-kedoshim) skip Yamim Noraim and then enter directly into the joyous celebration of the Great Sukkot! The names of these elect righteous ones are already entered into the Book of Life. We know this to be true because we have not received this teaching from the traditions of men but from the Spirit of the Holy One, whom the Father (haAv) has sent in the name of Ha-Mashiach Yeshua (הַמָּשִׁיחַ יֵשׁוּעַ) our Lord (אֲדוֹנֵנוּ):
וְהַפְּרַקְלִיט רוּחַ הַקֹּדֶשׁ אֲשֶׁר־יִשְׁלַח אָבִי בִּשְׁמִי הוּא יְלַמֶּדְכֶם אֶת־כֹּל וְיַזְכִּיר אֶת־כֹּל אֲשֶׁר־הִגַּדְתִּי לָכֶם׃
But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you.
Ezra’s Ministry to Israel as a priest and a scribe is a veiled reference to the Holy Spirit’s (The Divine Helper’s) exclusive ministry of administering (inspiring) the writing, communicating, and translating of all of the content and meanings of the Tanakh. All of the discoveries of the great truths of the Holy One that are found in the treasured foundation of our being, the Holy Scriptures, are only discovered through the guidance of the Spirit of Holiness. Therefore it is written:
“They found [through the guidance and teaching of the Spirit of the Holy One] written in the law how Adonai had commanded through Moses that the sons of Israel should live in booths during the Feast of the seventh month…”
Five summary observations about Nehemiah Chapter Eight:
Everything we need to know about what is going on now and what will happen next in the world is already revealed in the scriptures. So to recap from our study of Nehemiah chapter 8 what have we learned today from the Hebrew text (five observations):
Observation #1: The reason why the day of Yom Kippur was not observed at all in the text written by the Spirit of the Holy One (through His servant Ezra) is because the text is a veiled reference to the time when there will be no need to observe Yom Kippur ever again in Israel. Why will the need to observe Yom Kippur cease? Because Messiah has come, atonement has already been made, and therefore, there is no longer any need for sacrifice (only faith in the Messiah is required). This is why the inspired text deliberately omits any reference to Yom Kippur. This is also the reason why there is no observance of Yom Kippur (whatsoever) in the messianic kingdom. Read the scriptures for yourself and you will see that what is being said here is truth.
וַאֲשֶׁר יַשְׁמִיעוּ וְיַעֲבִירוּ קֹול בְּכָל־עָרֵיהֶם וּבִירוּשָׁלִַם לֵאמֹר צְאוּ הָהָר וְהָבִיאוּ עֲלֵי־זַיִת וַעֲלֵי־עֵץ שֶׁמֶן וַעֲלֵי
So they proclaimed and circulated a proclamation in all the cities and in Jerusalem, saying, ‘Go out to the hills, and bring olive branches and wild olive branches.”
Observation #2: The natural branches (עֲלֵי־זַיִת) prophetically refer to the work of the Spirit of the Holy One gathering together the people of Israel (1, 2, 3, 4). The wild branches (וַעֲלֵי־עֵץ שֶׁמֶן) refer to the work of the Spirit of the Holy One bringing in the Gentiles into the Commonwealth of Israel. The Spirit of Grace (Chesed) and Truth (Emet) is gathering together a people for Himself. He is gathering His faithful, excellent and kind ones (chasid-חָסִיד from חָסִיד i.e. gracious ones) to prepare for His joyous celebration of the Festival of the Greatest Sukkot that will ever to be celebrated: The first Sukkot of the Messianic Age.
“Myrtle branches, palm branches and branches of other leafy trees, to make booths, as it written.’ So the people went out and brought them and made Booths for themselves, each on his roof, and in their courts and in the courts of the house of the Almighty, and in the square of the Water Gate and in the square at the Gate of Ephraim.”
Observation #3: The people of Israel are the gatherers of all of the Branches. Our people are to be sent ones, emissaries (שליחים-shlichim). We are Divinely appointed messengers (מלאכים-malakim) who are commissioned to offer the Good News of Avi Yeshua Hamashiach Adoneinu. Our chosen people of Israel are called to preach and teach the Gentile peoples of the world to do all that our Father Adonai has commanded (1, 2, 3, 4, 5). As the physical and spiritual descendants of father Abraham we are (irrevocably) appointed to be a royal priestly nation. The remnant of Israel has already been faithful in this regard. Soon we believe all Israel will be saved. We will together as one person appropriate all of the benefits of believing that the atonement of Messiah has already secured for us. Then will the entire world seek the exceptional Help and Comfort of Adonai that can only be made manifest through His chosen nation and people of Israel.
All of the Holy Scriptures are written by our countrymen (Yehudim).
All of the Tanakh and HaBrit HaChadashah are written by the physical descendants of our fathers Abraham, Isaac and Jacob. This is true of every written word and letter in the scriptures. The Messiah is the Rabbi of all rabbis. M’shiach Adonai is the King of the Jews, He is the King of Israel and He is the King of the Nations (Melekh HaGoyim). The whole world will come under the rule of Messiah one day (we believe soon). Then all of the nations of the world will become a part of Israel. There will beone world government (Israel and the Commonwealth of Israel). All the nations and peoples of the world will come under the rule of the Messiah Adoneinu (our Lord).
Observation #4: Satan hates us, the Yehudim (Jews), and our little tiny nation of Israel. The evil one hates our Messiah and us because he is fully aware of Adonai’s future plans for us as a people and of the immense good (with the help of our heavenly Father) we are destined to do in the Gentile world. We are Ya’akov. We are the preserved ones who are called one day soon to “supplant” (לִתְפּוֹס מָקוֹם) the evil world system of the evil one. We are Yisra’el. We are the ones who are destined to replace (לְהַחזִיר לִמְקוֹמוֹ) the evil world system of the evil one with the permanent Rule of God (ישראל).
So the people went out and brought them and made Booths for themselves, each on his roof, and in their courts and in the courts of the house of the Almighty, and in the square of the Water Gate and in the square at the Gate of Ephraim.”
Up to the present time a small remnant of Israel has been successful in causing disciples to be made from nearly all the nations and peoples of the world. The reference to “gates” (שערים) in the text symbolizes the sovereign Governance of the Almighty; so the Water Gate (שַׁ֣עַר הַמַּ֔יִם) and the Gate of Ephraim (שַׁ֥עַר אֶפְרָֽיִם-lit. “Doubly Fruitful”) speak of the sovereign procreative power of the Holy One to make the Preaching and Teaching of His Life-giving Torah of Grace (מַיִם חַיִּים חִנָּם-the Living Water without cost)—-Doubly Fruitful.
Observation #5: This Prophecy of our present is acted out in their past: The sons of Israel (בְּנֵ֣י יִשְׂרָאֵ֔ל) had indeed not done so from the days of Joshua the son of Nun to that day. And there was great rejoicing. He read from the book of the Law daily, from the first day to the last day. And they celebrated the feast seven days, and on the eighth day there was a solemn Assembly according to the ordinance. This text prophetically speaks of the yet to come Greatest Sukkot that will ever be celebrated in Israel.
This Prophecy from the ancient past will be fulfilled in our lifetime!
The celebration of the golden age of Israel’s Great Sukkot will follow immediately after the return of Messiah on an unknown (yet future) Day of Atonement. On that day the Messiah Ben David (משיח בן דוד) will swiftly put down the rebellion of the sons of disobedience (בְּנֵי הַמֶּרִי-sons of bitterness, rebellion) and liberate our people the Jews from the murderous oppression of the false-messiah (who will rise to power during the soon to come seven years of Jacob’s Trouble). As before, like wicked Haman, this son of the evil one and his followers will attempt to annihilate all of us and he will fail. Then the Horn of Salvation (קרן הישועה-Keren Ha-Yeshuah) will declare Jubilee, and order the Gentiles to assist in the return to Israel of all the Yehudim (Jews) who will have survived the last and *Final Holocaust (השואה אחרונה), the seven-year time of Jacob’s Trouble.
*Tragically two-thirds of the world’s Jewish population will die during this future seven year period of Great Tribulation. During this horrific time of global suffering and death fifty percent of the entire world population will perish. Neverthless the Holy One will preserve a remnant of our people (Israel) alive. One-third of the Jewish global population will be spared. Joshua’s name shares the same meaning as the name of our Messiah Yeshua. His Name means “Adonai is Salvation.” The name of Moses’ successor reminds us that Yeshua (יֵשׁוּעַ), the Salvation of Adonai, is the Savior of all Israel (HaMoshia’ Yisra’el) and of all of the people of the world (HaMoshia l’chol Adam, Moshia HaOlam).
For the sake of all humankind, the Creator of Israel (בורא ישראל-Borah Yisrael) and the Father of All (אבי כל-Avi-khol) will preserve a remnant of Israel until the day of Israel’s complete restoration when all the promises made by the heavenly Father to Israel and to all the nations and peoples of the world will swiftly and miraculously be fulfilled in a single day. The name of Moses’ successor, Joshua Son of Nun (יהושע בן נון), reminds us of the generative powers (נוּן) that are intrinsic to Yeshua, the Salvation of Adonai (ישוע).
The little Hebrew word “nun” is an ancient Word Picture of the multiplied generative power of (lit.) little sprouts of plant life that through their capacity to procreate can fill the entire fields of the earth with their substance. This is a veiled reference to the great multiplication of life that is inherent in the Elohim Zera (זרע אלוהים) that is the “Elohim Seed” of Messiah.
Therefore, through the promise of Adonai to father Abraham of the one great Seed (singular) there will come forth many seeds (plural). The Seed (Singular-plural) of Messiah is the gift of the Father: This is the Life-giving Indwelling Presence of the Spirit of Grace (Chesed) and Truth (Emet).
The Bride of Messiah is soon to be Resurrected and Ascended into Heaven:
We believe this special ancient narrative of Nehemiah Chapter Eight clearly tells us that the bride of Messiah on an undesignated yet future Rosh Hashanah and Yom Teruah will be resurrected and translated out of the earth directly into heaven. Then in heaven the glorified Assembly of Messiah will celebrate the ‘first’ of two Marriage Suppers of the Lamb. Thereafter, the special Assembly of Messiah will remain in heaven for its marital week celebration of seven days (of seven years).
The Bride will be in heaven during the time of Great Testing here on earth:
While the Body of Messiah is rejoicing in heaven the nations and peoples of the earth will experience a time of great testing and great suffering. Many will put their faith in Messiah during this time of Great Tribulation (צָרָה גְדוֹלָה). Many of those who profess faith during this time will be killed (beheaded) by the Satan possessed false-messiah.
The glorified Messiah Ben David will return to establish His kingdom:
After this seven year period of testing the Messiah Ben David, the Melekh Yisrael (King of Israel), will triumphantly return to earth from heaven with His holy ones (the glorified believers and holy angels) He will put down the rebellion of the Gentile nations and peoples, deliver the remaining believing Yehudim (our Jewish brethren) from annihilation, and then He will declare the *First Jubilee (ראשון יוֹבֵל).
*As of yet there has never been even one legal Jubilee declared in Israel. According to Torah for a valid national Jubilee to be declared the nation and people of Israel must first be in possession of all the land that was promised to our fathers in ancient times. Then the rightful owners of the land must be designated according to their own family-tribal inheritance. When Messiah returns He will take personal possession of all the land promised to our fathers. He will know exactly who among our people (the physical descendants of Abraham, Isaac, and Jacob) are from what family and tribe; and after designating the rightful inheritance of each Jew our Messiah will distribute to each of us the land that Adonai promised as a possession forever to our fathers, and by our faith in His promise—-to us.
This First Jubilee will usher in the millennial-messianic kingdom of Adonai on earth, the full restoration of Israel, wherein the Anointed One, the Wisdom of Adonai (Chokhmat Adonai) will gather up all the remnant of His Family that is dispersed among the gentile nations to celebrate with Him the Greatest Sukkot ever to be observed in Israel. This will be the *Second Marriage Supper of the Lamb that will, unlike the first, not be celebrated in heaven but in the restored land of Israel on Sukkot, the Feast of Booths.
*Note: A thorough explanation of the mystery of the two brides, two concubines, and two marriage covenants that are directly related to the prophetic template of the life of Jacob-Israel is provided in chapters nine through eleven of this writing on the Messiah in Rosh Hashanah and Yom Teruah (chapters 9, 10, 11).
Review of the Day and the Hour No One Knows:
Insight #1. Rosh Hashanah (the secular New Year) is also called “the day and the hour no man knows.” The Jewish New Year observance is given this designation because the Jewish Calendar is set by physical observation of the moon. The beginning of each New Year must be inaugurated by an accurate sighting of the New Moon of the sabbatical month (Tishri 1).
Insight #2. Each year the Sanhedrin (a body of seventy Jewish religious leaders) carefully deliberates in Jerusalem over the first two days of the secular year (Tishri 1-2) to decide which of the two days should “reign” (rosh, be the head) over the rest of the year.
Insight #3. No one knows on what specific day the New Year will begin until the Eternal One, the God of the Beginning (אֱלֹ֣הֵי קֶ֔דֶם-Elohei Kedem), reveals the Heavenly Sign of the New Moon to His servants. This is so because the sighting of the new moon must be done visually by sight; therefore, this sighting is a symbol of spiritual (supernatural) discernment. It is important to note that such wisdom only can be received if it comes directly from the Spirit of Adonai (the LORD). We know that it is impossible for such spiritual knowledge to be acquired through naturalistic means (1, 2, 3, 4).
What could cause a delay in this manual form of sighting the new moon? In this form of searching the heavens for the sign of the new moon there is the possibility that cloud cover might temporarily obscure the physical view of the heavens (by the witnesses, the observers; i.e. the revelation can therefore be veiled and delayed for a time). This manner of custom allows us to experience the unknown. In this manner of discovery the reporting of the physical (spiritual) sighting of the new moon (to the Sanhedrin) can be experienced with cloud cover (delay) or without cloud cover (no more delay).
The need for discerning the Signs in the Heavens:
The two days of discerning the Sign in the Heavens speaks of a Holy Assembly where those who have believed in the Messiah are gathered together and are miraculously translated out of the earth in a manner like that of Enoch and Elijah, before the time of Jacob’s Trouble. The seven troubling days that immediately follow the Day of the Shofar Blast (the seven thunders of Tishri 3-9) are called the seven “Intermediate Days” of testing. These seven days of years (relative units of time) are set apart by the Heavenly Court as a time to test the undecided people who still dwell on the earth, who are left behind after the resurrection-translation of those who are members of the Assembly of Messiah.
Heeding the Warning of the impending time of Jacob’s Trouble:
Therefore, the seven intermediate days of the ten days of Yamim Noraim prophetically represent a seven year period of time, the seven years of the time of Jacob’s Trouble. With these introductory considerations in mind let us continue our study of the Proceedings of the Heavenly Court in more depth by studying the writings of Yochanan ben Zevedi. Yochanan continues our present study on the Proceedings of the Heavenly Court (in the next chapter) by introducing us to HaShofet (the Judge), who in the beginning (בְּרֵאשִׁית) is addressed by the name “Ha-Davar” (הַדָּבָר-The Word).