Messiah in Rosh HaShanah & Yom Teruah Chapter 18

  1. Return of the Prophet to the witness stand
  2. The meaning of the Place Name of Jerusalem
  3. The meaning of the Place Name of Bethany
  4. House of My Cloud and House of My Misery and Affliction
  5. The meaning of the Place Names of Jordan and Mount Hermon
  6. The Mountain of Sanctuary and the Hebrew Sign of the Tav
  7. The ancient Hebrew Sign of the Tav is configured in the shape of a crude cross
  8. Why have so many atrocities been committed under the Banner of this Sign?
  9. The Sign of the Tav is found in Ezekiel 9:4!
  10. A Pause (Selah) to give further explanation
  11. The Prophet publicly introduces Ha-Mashiach
  12. Our Father in Heaven is a Spirit. He is not a Man
  13. The Messiah is the Strong Right Arm of the Heavenly Father
  14. The Inalienable Echad (Unity) of Adonai (the LORD)
  15. The Messiah is the full and complete revelation of HaShem (the NAME)
  16. Return of the Spokesman for the Shlichim (Sent Ones) to the witness stand
  17. Testimony of Messiah’s first disciples
  18. The Universal Testimony of the Messiah
  19. Noah, Shem, Yaphet and the Hebrew and Greek languages
  20. The Beloved Disciple’s frequent use of courtroom terminology
  21. Continuing in his testimony, the Beloved Disciple recalls
  22. The Prophet Yochanan ben Zechariah declares for all eternity, “Behold the Lamb!”
  23. The first disciples swiftly obey the Voice of the Prophet
  24. Adam and another follow the Salvation of the LORD in the cool of the day

Return of the Prophet to the witness stand:

זֹאת עֵדוּתוֹ שֶׁל יוֹחָנָן כַּאֲשֶׁר רָאשֵׁי הַיְּהוּדִים שָׁלְחוּ אֵלָיו כֹּהֲנִים וּלְוִיִּים מִירוּשָׁלַיִם לִשְׁאֹל אוֹתוֹ מִי אַתָּה? הוּא לֹא כִּחֵשׁ אֶלָּא הוֹדָה וְאָמַר: אֵינֶנִּי הַמָּשִׁיחַ. שָׁאֲלוּ אוֹתוֹ: אִם כֵּן, מִי אַתָּה? הַאִם אַתָּה אֵלִיָּהוּ? הֵשִׁיב: לֹא. הַאִם אַתָּה הַנָּבִיא? הֵשִׁיב לָהֶם: לֹא. שָׁאֲלוּ אוֹתוֹ: אָז מִי אַתָּה? – כְּדֵי שֶׁנִּתֵּן תְּשׁוּבָה לְשׁוֹלְחֵינוּ. מָה אַתָּה אוֹמֵר עַל עַצְמְךָ? הֵשִׁיב וְאָמַר: אֲנִי קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ ה’, כְּמוֹ שֶׁאָמַר יְשַׁעְיָהוּ הַנָּבִיא.פ

[Day 1] This is the testimony of Yochanan [ben Zechariah ben Aaron], when the Jewish leaders sent to him priests (כוהנים) and Levites (לויים) from Jerusalem to ask him, “Who are you?” And he admitted and did not deny, but confessed, “I am not the Mashiach.”  They said to him, “Then who are you? Are you Elijah?” He replied, “I am not.” “Are you the Prophet (the Moses to come)?” He replied, “No.”  They asked him, “So who are you—that we may give an answer to those who sent us? What do you say about yourself?” He responded, “I am a voice crying in the wilderness prepare the way of Adonai (ה’), as Isaiah (יְשַׁעְיָה) the prophet said.”

הַשְּׁלוּחִים הָיוּ מִן הַפְּרוּשִׁים וְהֵם הוֹסִיפוּ וְשָׁאֲלוּ אוֹתוֹ: אִם כֵּן מַדּוּעַ אַתָּה מַטְבִּיל אִם אֵינְךָ הַמָּשִׁיחַ וְלֹא אֵלִיָּהוּ וְלֹא הַנָּבִיא? הֵשִׁיב לָהֶם יוֹחָנָן וְאָמַר: אֲנִי מַטְבִּיל בְּמַיִם, אֲבָל בֵּינֵיכֶם עוֹמֵד אֶחָד שֶׁאֵינְכֶם מַכִּירִים אוֹתוֹ. הוּא הַבָּא אַחֲרַי וַאֲנִי אֵינֶנִּי רָאוּי לְהַתִּיר אֶת שְׂרוֹךְ נְעָלָיו. כָּל זֶה קָרָה בְּבֵית-עֲנָנִי מֵעֵבֶר לַיַּרְדֵּן, בַּמָּקוֹם שֶׁהָיָה יוֹחָנָן מַטְבִּיל. פ

Emissaries (הַשְּׁלוּחִים) were sent from the Prushim (הפרושים). And they continued asking him [Yochanan], “So why do you immerse (מַטְבִּיל) if you are not Ha-Mashiach nor Elijah nor the Prophet?”  Yochanan (ben Zechariah ben Aaron) answered them, and said “I immerse with water, but among you stands one you do not know. He who comes after me I am not worthy to loosen the strap of His sandal.” This all happened at Beit-Anani (בֵית-עֲנָנִי) beyond the Jordan, where Yochanan was immersing. 

לְמָחֳרָת רָאָה יוֹחָנָן אֶת יֵשׁוּעַ בָּא לִקְרָאתוֹ. אָמַר יוֹחָנָן: הִנֵּה שֵׂה הָאֱלֹהִים הַנּוֹשֵׂא חַטַּאת הָעוֹלָם. זֶה שֶׁאָמַרְתִּי עָלָיו, אַחֲרַי בָּא אִישׁ אֲשֶׁר הוּא כְּבָר לְפָנַי, כִּי קֹדֶם לִי הָיָה. וַאֲנִי לֹא הִכַּרְתִּיו, אֲבָל לְמַעַן יִגָּלֶה לְיִשְׂרָאֵל בָּאתִי אֲנִי לְהַטְבִּיל בְּמַיִם. הֵעִיד יוֹחָנָן וְאָמַר: רָאִיתִי אֶת הָרוּחַ יוֹרֶדֶת מִשָּׁמַיִם כְּיוֹנָה וְנָחָה עָלָיו. אֲנִי לֹא הִכַּרְתִּיו, אֶלָּא שֶׁהַשּׁוֹלֵחַ אוֹתִי לְהַטְבִּיל בְּמַיִם הוּא אָמַר אֵלַי, זֶה שֶׁתִּרְאֶה אֶת הָרוּחַ יוֹרֶדֶת וְנָחָה עָלָיו, הוּא הַמַּטְבִּיל בְּרוּחַ הַקֹּדֶשׁ. וַאֲנִי רָאִיתִי וְהֵעַדְתִּי שֶׁזֶּה הוּא בֶּן־הָאֱלֹהִים.פ

[Day 2] The next day Yochanan saw Yeshua (יֵשׁוּעַ-Salvation of Adonai) coming toward Him. Yochanan said, “Behold, Seh Ha-Elohim (שֵׂה הָאֱלֹהִים) takes away the sin of the world! This is the one of whom I said, ‘After me will come a man that was before me, because He existed before me.’ I did not know Him, but so that He might be revealed (יִגָּלֶה) to Israel, I came immersing in water.” Yochanan testified and said, “I saw the Spirit descending from heaven like a dove and resting on Him. I did not know Him, but He who sent me to immerse with water said to me, “The one you see the Spirit descend and rest upon, He is the One who will immerse with the Holy Spirit.’  I have seen and I have testified that He is Ben Ha-Elohim (בֶּן־הָאֱלֹהִים).” In the Proceedings of the Heavenly Court the Spokesperson for the prophets Yochanan ben Zechariah ben Aaron returns to the witness stand. He recalls the time when he first announced it was time for the Messiah to be revealed to Israel. A Jerusalem delegation of priests and Levites were sent by the Prushim (“separate ones”) to inquire about the prophet’s ministry in the wilderness. The delegates from the religious leaders in Jerusalem asked Yochanan if he was the Messiah, or Elijah returned, or the Great Prophet—-the Moses to come. In reply Yochanan informed the delegates from Jerusalem that he was none of these. He was the prophet who Isaiah had foretold would prepare the way for Adonai to visit and reveal (יִגָּלֶה-manifest) Himself to Israel. The delegates were members of the same tribe as Yochanan ben Zechariah ben Aaron. They were members of the tribe of Levi. These priests and Levites no doubt knew of the wonderful miraculous encounter Yochanan’s father had experienced years before, when he was performing his duties as a priest at the altar of incense; and of the wonderful words that the angel (המלאך ) Gabriel (גבריאל) spoke about Yochanan (before he was even born). The prophet made it known to the delegation why he was baptizing people in the Jordan, at Bethany. He was immersing the people as a means to call them to repentance. For the prophet Yochanan reported that he was instructed by Adonai to call the people to do Teshuvah and be immersed in water to prepare for the visitation of Adonai to Israel (i.e. the invisible God would reveal Himself to Israel through His Son, the Messiah).

The meaning of the Place Name of Jerusalem:

On the first day of the Testimony of Messiah we are given two place names: Jerusalem  and Bethany beyond the Jordan. Jerusalem,Yerushalayim  (יְרוּשָׁלַם) means “Foundation of Peace” (from the passive participle yarah-יָרָה and shalam-שָׁלַם). Faith in the Messiah Yeshua establishes a foundation of peace between God and man.

The meaning of the Place Name of Bethany:

Bethany, Beit-Anani (בֵית-עֲנָנִי) means “House of My Cloud” (HaAnan-הֶֽעָנָן). The description of Bethany that it was “beyond the Jordan” refers to the east side of the river. This location on the east side of the river is the exact place that the people of Israel crossed-over from when they first entered the promised land (a memorial of twelve stones was left there to mark the location). This Bethany is also the location where the prophet Elijah was taken up alive into heaven. It is the place where Yochanan was doing the immersing of the people of Israel.

House of My Cloud and House of My Misery and Affliction:

There are two locations that are called Bethany. The name Bethany (east of Jordan) is a compound word composed of the word beit (house) and the word ‘anani (עֲנָנִי) or ‘ananiah (עֲנַנְיָה); which respectively means “My Cloud” and “Cloud of Adonai.” The Bethany (near Jerusalem), however, possesses a completely different meaning. This Bethany is Beit-Ani (עָנְיִי), meaning House of “My Misery” and “Affliction.”

The meaning of the Place Names of Jordan and Mount Hermon:

Elijah, the forerunner of the Messiah, had left this earth on the east side of the Jordan in Adonai’s Chariot of Fire (רֶֽכֶב־אֵשׁ). It was at this location that the Prophet Elijah was lifted up and ascended alive into heaven. Jordan, literally means “descending” (יַרְדֵּן from yarad-יָרַד). This is so because in ancient times the Jordan River’s major source of water came from the spring rains and the melting of the snow pack that was on top of Mount Hermon (הַר חֶרְמֹֽון). This mountain’s root meaning is “Dedicated” (from charam-חָרַם). The name of the mountain conveys the meaning of the sanctuary (חֶרְמֹֽון) that issues out of a dedicated sacrifice.

The Mountain of Sanctuary and the Hebrew Sign of the Tav:

עוֹדוֹ מְדַבֵּר וְעָנָן בָּהִיר סָכַךְ עֲלֵיהֶם וְהִנֵּה קוֹל אוֹמֵר מִתּוֹךְ הֶעָנָן: זֶה בְּנִי אֲהוּבִי אֲשֶׁר חָפַצְתִי בּוֹ; אֵלָיו תִּשְׁמָעוּן.פ

As he spoke, a bright Cloud (עָנָן בָּהִיר) overshadowed them, and behold, a Voice out of The Cloud (הֶעָנָן) said, “This is My Beloved Son (בְּנִי אֲהוּבִי), with whom I am well-pleased; hear, understand, and obey (תִּשְׁמָעוּן) Him!

The entire mountain (הר החרמון-Mount Chermon) speaks of a heavenly sacrifice abruptly consumed by fire, wholly given over to Adonai for a sacred reason or purpose (חָרַם-לאסור להקדיש, להרוס לחלוטין, להרוס לחלוטין, להקדיש להשמדה-to ban, devote, destroy, dedicate for destruction). Mount Hermon is believed to be where the Messiah was gloriously transfigured, where He and His disciples were covered in the Shekinah Glory Cloud and where Adonai’s Voice spoke out of the Majestic Glory, “This is My Chosen One, My Beloved Son (Beni Ahavi-בְּנִי אֲהוּבִי), with whom I am well pleased; hear (שָׁמַע-shama) Him!” It was on this Mountain of Dedication that Moses and Elijah appeared in glory with the Messiah to discuss the sacrifice of His life on the accursed Tree that was configured in the shape of a crude cross, His resurrection from the dead and triumphant ascension into heaven.

The ancient Hebrew Sign of the Tav is configured in the shape of a crude cross:

The ancient Sign of the Tav, the twenty-second sacred letter of the Hebrew alphabet, is configured in the shape of a crude cross. The pictograph of the Tav communicates the meaning of the bringing together of two parties for agreement and covenant. It also speaks of “purchase,” “redemption,” and “ownership.” The Hebrew letter Tav conveys the exact redemptive meaning of why Messiah sacrificed His life on the accursed tree.  Adonai Himself paid the ransom for the sins of men through His Beloved Son so that redeemed Israel might be cleansed from sin, reconciled to Adonai Avinu, and on the day of resurrection be clothed in the brightness (eternal light) of His righteousness.

Why have so many atrocities been committed under the Banner of this Sign?

If the Sign of the Tav is such a sacred symbol why have there been so many atrocities committed against the Jews by the Gentiles under the banner of this sacred Hebrew Symbol? The answer is because the evil one hates the meaning of the Sign of the Tav.  Salvation is of the Jews. The evil one knows full well: what better way is there for him to delay his being judged than by blasphemously using the “physical configuration” of the most sacred Sign of the Tav as a means to completely desecrate and nullify its inherent Divine meaning and mission—-the salvation of Israel and the world; and the final judgment of the evil one.

The Sign of the Tav is found in Ezekiel 9:4!

The Sign of the Tav #1:This most sacred sign is absolutely not a gentile sign to conquer with (this is heresy). Nor is it a gentile invention. 

The Sign of the Tav #2: ThIs most sacred sign is the Hebrew Sign of redemption (גאולה), atonement (כפרה), reconciliation (פיוס) and shalem (שְׁלֵמִים, שָׁלֵם-wholeness, completeness).

The Sign of the Tav  #3. This most sacred sign is clearly represented in the Hebrew Scriptures (Ezekiel 9:4):

וַיֹּאמֶר ה’ אלו עֲבֹר בְּתֹוךְ הָעִיר בְּתֹוךְ יְרֽוּשָׁלִָם וְהִתְוִיתָתָּו עַל־מִצְחֹות הָאֲנָשִׁים הַנֶּֽאֱנָחִים וְהַנֶּאֱנָקִים עַל כָּל־הַתֹּועֵבֹות הַֽנַּעֲשֹׂות בְּתֹוכָֽהּ׃

Adonai said to him, “Go through the midst of the city, even through the midst of Jerusalem, and put a (*blood) mark (tav-תו; picture of vav- configured as nail plus tav-configured in the form of a cross) on the foreheads of the men who sigh and groan over all the abominations which are being committed in its midst.” *According to the Torah the presence of blood is always required for purification, cleansing, forgiveness (מְחִילָה). The Bramble Bush says the Sign of the Tav was made out of ink. But they are absolutely wrong. The Sign of the Tav was not written in ink. It was written in blood. Neither is the Torah written on our hearts in ink, but the Torah is engraved on our hearts by the Spirit of the Living God:

הרי אתם אגרתנו הכתובה בלבנו, וכל אדם מכיר אותה וקורא אותה. רואים בברור שאתם אגרת המשיח הנעזרת על-ידינו – כתובה לא בדיו, אלא ברוח אלוהים חיים, לא על לוחות אבן, אלא על לוחות של לב בשר.פ

You are our letter (אִגֶרֶת-document, epistle), written in our hearts, known and read by all men (כָל אָדָם); being manifested that you are a letter of Messiah (אִגֶּרֶת הַמָּשִׁיחַ), cared for by us (הַנֶּעֱזֶרֶת עַל־יָדֵינוּ), written not with ink (לֹא בִּדְיוֹ) but with the Spirit of the Living God (רוח אלוהים חיים), not on tablets of stone (לֹא עַל לוּחוֹת אֶבֶן) but on tablets of human hearts (לֵב בָּשָׂר-heart of flesh).

If the marks of the Tav on the foreheads of the men would have been made out of ink then none of the Yehudim would have been spared. The same is true of Pesach. We know that if the doorposts of our ancestors’ homes would have been marked with ink—instead of the blood of the sacrifice—all of the firstborn of Israel would have died. Why? The Torah answer is obvious:

אכן על-פי התורה כמעט הכל מטהר בדם, ובלא שפיכת דם אין מחילה.פ

“Indeed, according to the Torah, almost everything is purified in the blood, and without the shedding of blood there is no forgiveness.”

*For it is written in Leviticus 17:11:

כִּ֣י נֶ֣פֶשׁ הַבָּשָׂר֮ בַּדָּ֣ם הִוא֒ וַאֲנִ֞י נְתַתִּ֤יו לָכֶם֙ עַל־הַמִּזְבֵּ֔חַ לְכַפֵּ֖ר עַל־נַפְשֹׁתֵיכֶ֑ם כִּֽי־הַדָּ֥ם ה֖וּא בַּנֶּ֥פֶשׁ יְכַפֵּֽר׃

For the life (נֶ֣פֶשׁ-nephesh) of the flesh is in (בַּ) the blood (דָּ֣ם), and I have given it to you on the altar to (לְ) make atonement (כַפֵּ֖ר) for your souls; for it is the blood by reason of the life [of the Messiah] that makes atonement (כַפֵּֽר).

As demonstrated in the writings of the prophet Ezekiel the Sign of the Tav is a most sacred ancient Jewish symbol. It was used in the Torah as a means to bless (cf. arms crossed adoption blessing of father Israel, Genesis 48:14). The ubiquitous use of the Sign of the Tav in our Tanakh as a most sacred symbol of redemption, atonement, reconciliation and shalem predates by thousands of years the Gentile decision to wrongly use the mark of the Tav as a means to physically conquer and subjugate people. The ill-will and hatred that has been manifested under the sacred banner of the Sign of the Tav is a work of the evil one. The cross is a configuration, just as both a square or a circle are configurations. What good is the announcement of a mere configuration (shape) of a sacred symbol without the revelation of its sacred origin and original spiritual meaning?

When is the mere form of something more important than its substance (its inherent core meaning)?

The Divine goodwill and holy love that is intrinsic to the true meaning of the Sign of the Tav must be reclaimed by our people of Israel. In its correct meanings the good news of the Grace of Adonai must be communicated to Israel and the international community in a new and wholesome way; otherwise, the folly of the enemy will continue to rise and defile many more people. The Sign of the Tav exists to foster the ministry of reconciliation between Adonai and man, and between Jew and Gentile; not to alienate Adonai with man or to alienate Jew from Gentile.

A Pause (Selah) to give further explanation:

In the ancient time of the land of Israel icy cold water seasonally descended from Mt. Hermon’s melted snow pack into the flooded Jordan River below. This ancient natural phenomenon dramatically testifies to the Messiah’s historic voluntary descent into the icy cold waters of death. In the sacrifice of the Messiah, our Father Adonai consumed Him in the fires of His righteous wrath. For your sake and mine all of the sin of the world was put on the Messiah. In holy love, the Messiah Yeshua voluntarily descended (on our behalf) into a torrential flood of Adoan’s wrath and judgment. The Messiah hung on the accursed Tree in our place (configured in the shape of the Hebrew Sign of the Tav). On the third day after Messiah’s immersion into the chilling waters of death, the Firstborn of the Dead (Habekhor hakam min-mametim) arose from the dead.

The Messiah was drawn out of the waters of death into resurrection glory. Do you remember the meaning of Moses’ name?

Having successfully made a way of reconciliation between God our Father (Elohim Avinu) and humankind the Messiah thereafter triumphantly ascended into heaven where He sits now (as the Bar HaKavod) at the right hand of the Father (Elohei HaKavod).

The Prophet publicly introduces Ha-Mashiach:

In the Proceedings of the Heavenly Court the Prophet Yochanan (ben Zachariah) recalls that while he was conversing with the Jerusalem delegates, he informed them that the Messiah was already in their midst and would shortly be introduced by him to the general public. The Prophet Yochanan declared that the Messiah was not someone the Jerusalem leaders knew. The Messiah’s station in life was so high that even the holy, fearsome Prophet Yochanan believed himself to be unworthy to be called His slave.

Our Father in heaven is a Spirit. He is not a Man:

The next day (the second day), when the Prophet Yochanan actually saw the Messiah coming toward him he proclaimed, “Behold! The Lamb of Elohim who takes away the sin of the World!” Once again the prophet of the Most High declared that Rabbi Yeshua possessed a much higher rank and status than he did. Like the theological and philosophical conceptions of the Memra, the Logos, and the Word the Messiah (in actuality) pre-existed his present human form. This was so because the Messiah was Elohim, the Spirit of the Holy One, who was visiting earth in human form to become our Yeshua (Salvation of Adonai).הברית החדשה: הבשורה על-פי יוחנן פרק א

הדבר נהיה בשר ושכן בתוכנו; ואנחנו ראינו את כבודו, כבוד בן יחיד מלפני אביו, מלא חסד ואמת.פ

And The Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace (חסד-chesed, loving-kindness) and truth (אמת-emet).

Our Father in heaven is Spirit. Not a man. Those who worship Him must worship Him in spirit and in truth. If I am in a car does that make me a car? No. If I am in a car I am the owner and driver of the car. Not the car. Therefore, Avinu Shebashamayim dwells in the human form of His Son, our Messiah, who is the perfectly obedient one that the Father loves. Messiah is the last perfect Adam and the Father desires that we become like Him. Nevertheless, the human form of Messiah is a man. However the Spirit of the Holy One who Indwells Him is not a man. As Messiah has said: those who worship God the Father (אלֹהִים הָאָב) must worship Him (HaAv) in spirit and truth.

אל ואב אחד לכל, הוא אשר מעל כל, פועל בכל, ובתוך הכל.פ

One God and Father of all, who is over all, works (פּוֹעֵל) through all, and is in all. 

Therefore the human form of the Messiah at all times is subject to the Spirit of Adonai that forever indwells Him (1, 2, 3, 4, 5, 6, 7, 8). Adonai had never taken human form until the conception of His Beloved Son, who is the only begotten Son and the Savior of all Men (Ben Yachid v’Moshia l’chol Adam). Previously Adonai dwelt within the Shekinah Glory Cloud. However, in the fullness of time the Avi HaKavod (Father of Glory) cloaked Himself in the tent of the Messiah (Ben Ha’adam). The prophets of old believed in the omnipresence of the Holy One. Ezekiel and Isaiah received supernatural visions of Adonai manifesting Himself in the form of an image of a Man sitting upon His heavenly throne. I ask you, “How else is Abba our Father to save man if there is no man born of Adam’s race who is without sin? (i.e. who is perfect among us, who is without sin and therefore, able to act on our behalf as our high priest and once-in-eternity sacrifice for sin? cf. promise of Genesis 3:15)?

The Messiah is the Strong Right Arm of the Heavenly Father:

מִזְמֹור שִׁירוּ לַֽ ה’ שִׁיר חָדָשׁ כִּֽי־נִפְלָאֹות עָשָׂה הֹושִֽׁיעָה־לֹּו יְמִינֹו וּזְרֹועַ קָדְשֹֽׁו׃ הֹודִיעַ ה’ יְשׁוּעָתֹו לְעֵינֵי הַגֹּויִם גִּלָּה צִדְקָתֹֽו׃

A Psalm.
O sing to Adonai a new song,
For He has done wonderful things,
His Right Hand and His Holy Arm have gained the victory for Him.
Adonai has made known His Yeshuah (יְשׁוּעָה-Salvation);
He has revealed His Righteousness in the sight of the nations.

The prophets have said that Adonai must save us by His own right arm. Who is the right arm and the right hand of Adonai?

The right arm is Messiah, the new and Last Adam ben Ha-Elohim (the Seed of the woman). The Seed of the Woman is what the Seed of the Father became after He placed His (זֶ֣רַע אֱלֹהִ֑ים-Elohim Zera, זַרְעוֹ His Seed) Seed in the womb of the virgin Jewess named “Bitter” (Miryam). Heaven was Bitter right up until the birth of Messiah because heaven was barren. Due to the fact that all men have sinned and come short of God’s glory there was no sinless son to rule at the side of the Father in heaven. Therefore, due to all of mankind’s failure to be without sin Adonai had to leave His state of eternal glory and become that which He had never been before: a sinless, perfect new Adam. Adonai brought forth into Israel the new Ben Ha-Elohim, our Messiah. He did this so He might deliver us from evil through the only forensic means possible, through His own Right Arm, His only begotten Son (Ha-Mashiach Yeshua).

The inalienable Echad (Unity) of Adonai (the LORD):

צֹאנִי שׁוֹמְעוֹת אֶת קוֹלִי וַאֲנִי מַכִּיר אוֹתָן; הֵן הוֹלְכוֹת אַחֲרַי וַאֲנִי נוֹתֵן לָהֶן חַיֵּי עוֹלָם; וְלֹא תֹּאבַדְנָה לְעוֹלָם, אַף לֹא יַחֲטֹף אוֹתָן אִישׁ מִיָּדִי. אָבִי שֶׁנָּתַן אוֹתָן לִי גָּדוֹל מִכֹּל וְאֵין אִישׁ יָכוֹל לַחֲטֹף אוֹתָן מִיָּד הָאָב. אֲנִי וְהָאָב אֶחָד אֲנַחְנוּ.פ

“My sheep hear My Voice, and I know them, and they follow Me; and I give eternal life to them, and they will never perish; and no one will snatch them out of My Hand. My Father who has given them to Me is greater than all; and no one is able to snatch them from the Father’s Hand (Yad HaAv-יַּד הָאָב). I and the Father are One” (וַאֲנִי וְהָאָב אֶחָד)

As for the identity of the Right Hand of Adonai: He is the Spirit of the Holy One. The Hand of the Father is the Holy Spirit who can be at one place and every other place at the same time. Therefore, we are delivered from sin through the manifestation of the Holy One through Messiah (the Right Arm of Adonai) and we are delivered unto righteousness through the Indwelling (omnipresent) ministry of the Holy Spirit (the Right Hand of Adonai). I contend that these facts are in no way a departure from the paramount belief of our faith in the inalienable unity of Adonai. God our Father dwells in heaven and He also dwells in His Son, the last Ben Ha-Elohim (our Messiah). Adonai dwells in the Holy Spirit who is everywhere, and if we accept His salvation (offered by His right arm and right hand) then Avinu Shebashamayim dwells in your spirit and mine by the gift of the Indwelling Presence of His Spirit. In this way we who believe in Ha-Mashiach are in accord with the doctrine of the unity of the Spirit of the Holy One.

The Messiah is the full and complete revelation of HaShem (the NAME):

Spotlighting the Messiah’s great mission on earth, the prophet Yochanan ben Zechariah ben Aaron introduces Him as: “the Seh HaElohim (the Lamb of God) who takes away the sin of the world!” After introducing the Messiah publicly to Israel the Prophet Yochanan ben Zechariah testified that when Messiah Yeshua was immersed in water (consecrated as our High Priest who offers up Himself as our once-in-eternity sacrifice for sin), the Spirit then immediately descended from heaven like a Dove and rested (“remained”) upon the Messiah. The Prophet Yochanan, a cousin of the Messiah, reported that Adonai had previously told him that the Spirit descending and remaining on the Messiah meant that He would immerse persons “with the Holy Spirit.” Yochanan, therefore, testified Yeshua was the “Son of God.” The Messiah was the second Ben Ha-Elohim.  Adam was the first. The Messiah was born without sin, born of the Spirit of the Holy One. He was born of the promised ‘Seed of the Woman’ (זרע האישה; cf. Genesis 3:15). This Last Adam is the one who has overcome the evil one, where the first Adam miserably failed. The prophet of the Most High testified that Messiah Yeshua was the full and complete revelation of Adonai Avinu. The prophet Yochanan and all the prophets who preceded him prophesied in part; only the Messiah Ben Ha-Elohim has seen (perceived) who the heavenly Father was, is and always will be in His unchanging entirety. The Messiah is the pre-existent Word (HaDavar). He is the Beloved Son of our Father Adonai. The Indwelling Presence of the Spirit of the Holy One dwelling in the place of the perfect Adam makes the Messiah the favored dwelling place of Adonai. When we see the glorified Messiah we will see that He is the perfect radiant Image of the Father. He is Adonai (cloaked, tented, covered) in a perfect, sinless, completely obedient human form.The form He loves.

Return of the Spokesman for the Shlichim (Sent Ones) to the witness stand:

לְמָחֳרָת שׁוּב עָמַד יוֹחָנָן וְאִתּוֹ שְׁנַיִם מִתַּלְמִידָיו. כִּרְאוֹתוֹ אֶת יֵשׁוּעַ מִתְהַלֵּךְ אָמַר: הִנֵּה שֵׂה הָאֱלֹהִים! שָׁמְעוּ שְׁנֵי תַּלְמִידָיו אֶת דְּבָרוֹ וְהָלְכוּ אַחֲרֵי יֵשׁוּעַ. כַּאֲשֶׁר פָּנָה יֵשׁוּעַ וְרָאָה אוֹתָם הוֹלְכִים אַחֲרָיו, שָׁאַל אוֹתָם: מָה אַתֶּם מְחַפְּשִׂים? אָמְרוּ לוֹ: “רַבִּי, אֵיפֹה אַתָּה גָּר? הֵשִׁיב לָהֶם: בּוֹאוּ וְתִרְאוּ. הָלְכוּ וְרָאוּ הֵיכָן הוּא גָּר וְשָׁהוּ אִתּוֹ בְּאוֹתוֹ יוֹם. הַשָּׁעָה הָיְתָה אַרְבַּע אַחֲרֵי הַצָּהֳרַיִם בְּעֶרֶךְ. אַנְדְּרֵי, אָחִיו שֶׁל שִׁמְעוֹן כֵּיפָא, הָיָה אֶחָד מִן הַשְּׁנַיִם אֲשֶׁר שָׁמְעוּ מִפִּי יוֹחָנָן וְהָלְכוּ אַחֲרָיו. תְּחִלָּה מָצָא אֶת אָחִיו שִׁמְעוֹן וְאָמַר לוֹ: מָצָאנוּ אֶת הַמָּשִׁיחַ. הוּא הֵבִיא אוֹתוֹ אֶל יֵשׁוּעַ. הִבִּיט בּוֹ יֵשׁוּעַ וְאָמַר: אַתָּה שִׁמְעוֹן בֶּן יוֹחָנָן, אַתָּה תִּקָּרֵא כֵּיפָא (שֶׁמַּשְׁמָעוֹ סֶלַע). פ

[Day 3] The next day, Yochanan (ben Zachariah) stood once more, and two of his disciples were with him. He looked intently toward Yeshua, who was walking along, and said, “Look, the Lamb of the Almighty!” (שֵׂה הָאֱלֹהִים). His two disciples heard his statement and followed Yeshua. Yeshua turned behind Him and saw them following Him. He said to them, “What are you seeking?” They said to Him, “Rabbi, (which translated means Teacher) where are you lodging?” He said to them, “Come, and see.” They came and saw His lodging place and they stayed with Him that day. It was about the Tenth Hour (כַּשָּׁעָה הָעֲשִׂירִית) at the time. Andrai, (אַנְדְּרַי), the brother of Shim’on Petros (שִׁמְעוֹן פֶּטְרוֹס) was one of the two who heard from Yochanan and followed Him. First he found his brother Shim’on (שִׁמְעוֹן) and said, “We  have  found Ha-Mashiach!” (which in Greek is Christos). He brought him to Yeshua. When Yeshua looked intently at him, He said, “You are Shim’on ben Yochanan (שִׁמְעוֹן בֶּן יוֹחָנָן-Hear Grace of Adonai), you will be called Keifa” (כֵּיפָא-Stone; which in Greek is Petros, Rock).

לְמָחֳרָת רָצָה יֵשׁוּעַ לָלֶכֶת לַגָּלִיל. הוּא מָצָא אֶת פִילִיפּוֹס וְאָמַר לוֹ: לֵךְ אַחֲרַי! פִילִיפּוֹס הָיָה מִבֵּית צַיְדָא, מֵעִירָם שֶׁל אַנְדְּרֵי וְכֵיפָא. פִילִיפּוֹס פָּגַשׁ אֶת נְתַנְאֵל וְאָמַר לוֹ: מָצָאנוּ אֶת זֶה שֶׁכָּתַב עָלָיו מֹשֶׁה בַּתּוֹרָה, וְכֵן גַּם הַנְּבִיאִים, אֶת יֵשׁוּעַ בֶּן יוֹסֵף מִנָּצְרַת. אָמַר לוֹ נְתַנְאֵל: מִנָּצְרַת יָכוֹל לָבוֹא מַשֶּׁהוּ טוֹב? אָמַר לוֹ פִילִיפּוֹס: בּוֹא וּרְאֵה. כְּשֶׁרָאָה יֵשׁוּעַ אֶת נְתַנְאֵל בָּא לִקְרָאתוֹ, אָמַר עָלָיו: הִנֵּה בֶּאֱמֶת בֶּן יִשְׂרָאֵל שֶׁאֵין בּוֹ מִרְמָה. שָׁאַל אוֹתוֹ נְתַנְאֵל: מִנַּיִן אַתָּה מַכִּיר אוֹתִי? עָנָה לוֹ יֵשׁוּעַ: לִפְנֵי שֶׁקָּרָא לְךָ פִילִיפּוֹס, כַּאֲשֶׁר הָיִיתָ תַּחַת עֵץ הַתְּאֵנָה, רָאִיתִי אוֹתְךָ. הֵשִׁיב לוֹ נְתַנְאֵל: רַבִּי, אַתָּה בֶּן־הָאֱלֹהִים, אַתָּה מֶלֶךְ יִשְׂרָאֵל! אָמַר לוֹ יֵשׁוּעַ: מִפְּנֵי שֶׁאָמַרְתִּי לְךָ כִּי רְאִיתִיךָ תַּחַת עֵץ הַתְּאֵנָה הֶאֱמַנְתָּ? גְּדוֹלוֹת מֵאֵלֶּה תִּרְאֶה! וְעוֹד אָמַר לוֹ: אָמֵן אָמֵן אֲנִי אוֹמֵר לָכֶם, אַתֶּם תִּרְאוּ אֶת הַשָּׁמַיִם פְּתוּחִים וּמַלְאֲכֵי אֱלֹהִים עוֹלִים וְיוֹרְדִים עַל בֶּן־הָאָדָם. פ

[Day 4] The next day, Yeshua decided to go out to Galilee (the Galil). He found Philip (פִּילִפּוֹס-Pillipos) and said to him, “Follow Me.” Philip was from Beit-Tzaida (בֵּית־צָיְדָה), of the city of Andrew (Andrai) and Peter (Petros). Phillip encountered  Nathanael (נְתַנְאֵל-Netan’el) and said to him,  ‘We  have  found the one of whom Moses in the Torah scroll and the Prophets wrote, Yeshua ben Yosef (בֶּן־יוֹסֵף) from Nazareth (נְּצָרֶת-Netzeret). He said to him, “Does good come out of Nazareth?” He said to him, “Come and see.” Yeshua saw Nathanael coming to greet Him and said of him, “Truly, here is a son of Yisra’el in whom there is no deceit!” Nathanael said to Him, “How do you know me?” Yeshua answered and said to him, “Before Philip called you, when you were under the fig tree, I saw you.” Nathanael answered and said to Him, “Rabbi, you are the Ben Ha-Elohim! (בֶּן־הָאֱלֹהִים) You are the Melekh Yisra’el!” (מֶלֶךְ יִשְׂרָאֵל). Yeshua answered and said to him, “You believe because I told you that I saw you under the fig tree? You will see greater things than these!” He said to him’ ‘Amen, amen, I say to you, from now on, you will see heaven opened and the angels of the Almighty ascending and descending on the Ben Ha’adam'” (the Son of Man-בֶּן־הָאָדָם).

Testimony of Messiah’s first disciples:

When the Spokesperson for the Sent Ones (shlichim) once again takes the witness stand he recalls how the Prophet Yochanan ben Zechariah’s powerful testimony of Messiah inspired Andrew (meaning Adam, “Man”) and an unnamed person to follow the Messiah. Immediately, after these first two disciples of (Adam and the ‘unnamed one’) began to follow Rabbi Yeshua the two disciples for the first time see His Face and hear His Voice. At this point in the Proceedings of the Heavenly Court there are Three Voices officially entered into the court record:

Voice #1.  The voice of the prophets Yochanan ben Zechariah (ben Aaron), the “Grace and Favor of Adonai is Remembered” (Son of the Light-bringer).

Voice #2.  The voice of the shlichim Yochanan ben Zebedee,  the “Endowment of the Grace and Favor of Adonai.”

Voice #3.  The Voice of our Father Adonai spoken through His Beloved Son (בְּנִי אֲהוּבִי-Beni Ahavi), Yeshua, who is the “Salvation of Adonai.”

The universal Testimony of the Messiah:

The Proceedings of the Heavenly Court are translated into all the known languages of the human race so that all may hear and know the Testimony of Messiah and hear the Besorah of Adonai’s Grace that was in the ancient past a Promise Remembered and is now in the present an Endowment Given. The two most blessed languages of all the earth are Hebrew and Greek. The Great Synagogue (כְּנֶסֶת הַגְּדוֹלָה-lit. Great Assembly) translated the Hebrew Tanakh into Greek approximately 150 (BCE) so that the revelation of HaShem might be communicated in a language that the Greek speaking Yehudim might understand and as a missionary  means to communicate the Torah, the Prophets, and the Writings to the Gentiles (לְשַׁדֵל לְהַמָרַת דָת-i.e. to persuade change in belief, faith). The Septuagint was a means of “enlarging” (פָּתָה) and “beautifying” (יָפָה-to make open and roomy) the revelation of the Tanakh (the Hebrew Scriptures). This latter interpretation of the Hebrew Scriptures being supported by the first and second generation (CE) sages according to their belief that the blessings of Noah involved more than the peoples of Shem (שֵׁם) and Yafet (יָפֶת). The blessings extended to the evolution of the two languages (as well) and their destined benefit to all humankind. The sages believed that the Greek language was created by Adonai so that the Divine revelation of the Hebrew might be both enlarged and made more beautiful in the Greek. Therefore, the Tanakh was written and read in both languages, originally in Hebrew and then in Greek (cf. explanation that follows in the next paragraph).

Noah, Shem, Yaphet and the Hebrew and Greek languages:

Why do we use and study the Greek language as well as the Hebrew? For the answer recall in Ezekiel’s visions of the Heavenly Court (cf. chapter 1 of this document) that the judgments of Adonai are universal. The Universal Rule of the Almighty applies to the Jew first and then to the Gentiles (the name Yisrael means Rule of the Almighty). The same is true of the Grace of Adonai (חן-chen, grace, favor; חָנַן-chanan, to bend or stoop in kindness to an inferior; therefore, God who is the immensely strong one, stoops down and helps us, the incredibly weak ones). Therefore, when we Hear the Message of God’s Grace then the Strong One makes us like Shim’on—-we become strong as a Keifa (Aramaic, Semitic language for-Stone) and Petra (Yafet, Greek language for-Rock). Adonai revealed His besorah of Grace to the Jew first and then He offered His Testimony of Grace to the Gentiles. The offering of the Good News of Adonai’s Grace is a universal appeal. The universality of God’s grace was first communicated to the father of our faith, father Abram (Exalted Father), who became (and is still becoming) the Father of Many Nations (אַבְרָהָם-Avraham).

The Beloved Disciple’s frequent use of courtroom terminology:

The Spokesperson for the Shlichim employs the legal terms of testify, testimony, witness and attest numerous times throughout his five books (1, 2, 3, 4, 5) that are included in the twenty-seven books of the Brit Chadashah (New Covenant). The Beloved Disciple’s writings employ almost sixty percent of all the nouns and verbs that are used to convey the words “testify” “witness” “attest” or “testimony” within the entire Brit Chadashah. Compared to Matthew (מתי-Grace of God), John Mark (יוֹחָנָן מַרְקוֹס-Hammer of Grace), and Luke (לוקס-Light-bringer) the account of the besorah of the Grace of Adonai alone uses these legal terms forty-seven times, while the other besorah (gospel, good news) accounts together employ these words only twenty-one times. In just his five books of the Brit Chadashah the Beloved Disciple uses the legal terms of testify, witness and testimony a total of seventy-seven times. The vigorous use of legal court language, seventy-eight times in all, just in the four Gospel accounts is more prevalent than anywhere else in the Scriptures because it is the privilege of these four accounts to convey first to their countrymen the Yehudim and then to the Gentiles that the Heavenly Court of Adonai is already in session and that there is still time to believe in the Messiah before the first phase of the time of searching for our redemption ends (Elul 1-Tishri 2) and the time of the second phase of the seven intermediate days of extra testing begins (i.e. Tishri 3-9).

Continuing in his testimony, the Beloved Talmid recalls:

It was the third day since the Prophet Yochanan ben Zechariah ben Aaron had witnessed to the Jerusalem delegates. In classical Hebrew it is the time of the Ninth Hour (השעה התשיעית). In modern Hebrew it is the time of the third hour, in the afternoon (השעה התשיעית). At this exact time the prophet Yochanan, accompanied by two of his disciples, looked up and saw Rabbi Yeshua walking. Suddenly, Yochanan ben Zechariah ben Aaron proclaims:

*”Behold Seh Ha-Elohim!” (“!הִנֵּה שֵׂה הָאֱלֹהִים”)

Upon hearing these words of the spokesperson for the prophets, immediately the two disciples that were his talmidim (תלמידיו-talmidin, modern Hebrew) leave him (i.e. the prophets) and they follow after Rabbi Yeshua (the Messiah). *Note the abbreviated form of this second declaration of the prophet(s), “Behold the Lamb of God!” The longer first declaration includes the words, who “takes away the sin of the world!” We must as:,

“Why does the second declaration  not include the words, “takes away the sin of the world?”

The answer is quite simple. The first declaration represents the prophetic time before and at the sacrifice of Messiah. The second declaration represents the prophetic time after the sacrifice of the Messiah. In other words: At the first Messiah is the Seh Ha-Elohim who takes away our sin; thereafter, we are without sin. Then we shall forget that sin ever existed at all! So it is written by the prophet Isaiah (1, 2):

“In the new heavens and a new earth; the former things shall not be remembered or come to mind.” “For as the new heavens and the new earth, which I will make, shall remain before me, says Adonai; so shall your descendants and your name remain.” So then, in the eternal state we shall exist without the taint of even remembering that sin ever existed at all. Then shall our Messiah forever be addressed as (Behold the Lamb of God):

!הִנֵּה שֵׂה הָאֱלֹהִים

The Prophet Yochanan ben Zechariah declares for all eternity, “Behold the Lamb!”

The Greek word used in the Greek Septuagint (Tanakh) for “standing” that is also used in the Greek translation of the Beloved Disciple’s account is eistiki (εἱστήκει-from istimi-ἵστημι). This verb (present infinitive passive) describes the infinite activity of witness and prophecy that the Spirit of the Holy One was directing the prophet to engage in. In the beautiful language if Yafet (Greek) that complements our Hebrew we see: The spokesperson of all the prophets engaged in the continuous repeated action of standing, not just in his present time, but for all eternity declaring, “Behold Seh Ha-Elohim!” (“!הִנֵּה שֵׂה הָאֱלֹהִים”). This masterful description and deliberately veiled use of the term third day (days:1, 2, 3)—indicated by the sent one’s mention of successive next days—is a subtle “marker” of the progressive work of the Holy Spirit. At this point in the testimony we see that the Holy Spirit in stealth is “drawing out of the world” a remnant of people to become the Assembly of Messiah (also called the bride of Messiah). The two disciples who accompanied Yochanan ben Zechariah on this occasion are the first two persons to be called out for the high honor of becoming disciples of the Messiah, Rabbi Yeshua. The Prophet’s bold declaration about Messiah, “Behold the Lamb of Ha-Elohim!” is in the aorist tense and the imperative mood. What this means is that the disciples were expected to swiftly understand the meaning of the prophetic directive and just as quickly follow its direction. This is exactly what the two disciples did. We read as soon as they “heard” Yochanan (the speak the words, “Behold the Lamb of God,” they immediately understood and obeyed by following the Messiah. However, before commenting further on the Messiah’s walking with the disciples (and they with Him), it is important to recall the previous testimonies of the Prophet Yochanan ben Zechariah and the Beloved Disciple Yochanan ben Zebedee. In their previous testimonies regarding the Messiah, the Spokesperson for the prophets and the Spokesperson for the shlichim (sent ones) both clearly identified the Messiah as being Ben Ha-Elohim. Therefore, Messiah is the Eternal One (Elohei Kedem-God of the Beginning) who has “cloaked” Himself in the mortality of His Son, the Messiah Ben Ha’adam. This testimony compels all of us by faith to remove the mortal veil of Messiah’s humanity and behold the glorious Divine Face of the Father of Yeshua the Messiah who resides within Him! Of the two men who were following the Messiah one is named Andrew (אַנְדְּרֵי). Andrew is the Greek word for Man. The Hebrew equivalent of Andrew is Adam. The identity of the other unnamed second person who accompanied Adam (Andrew) is at the first unknown.

The first disciples swiftly obey the Voice of the Prophet:

The Master turned around and asked them, “What do you seek?” Respectfully, the disciples addressed Messiah as Rabbi, meaning “Teacher” (“Master”) and asked Him, “Where are you staying?” The Rabban (Rabbi of rabbis) answered, “Come and See.” Thereafter, the two disciples (the Grace of Adonai and Man) went to see where He was dwelling and they stayed with Him there.

What is the deeper meaning of the Messiah’s reply (“בואו ותראו.”): “Come and See?”

Only when the unveiled Divinity of the Spirit of Messiah is kept uppermost in our minds can we truly understand the meaning of this very important phrase that they, “Adam” (the Hebrew meaning of the Greek name Andrew) and another unnamed person “looked upon Yeshua as He walked” and followed Him at the mid-point of the coolness of the day (at the Tenth Hour-כַּשָּׁעָה הָעֲשִׂירִית; about four in the afternoon).

Adam and another follow the Salvation of the LORD in the cool of the day:

It is important that we pay special close attention to this second unnamed person. He is the second person after Adam that is following the Messiah (in the cool of the day). We find out much later in the besorah (good news narrative) that the second person chooses to claim no name of his own. He decides to not come to us with his own name; rather he chooses only to be identified by the name of Yeshua (the Salvation of Adonai). Much later in the besorah we learn that this person is solely identified as the talmid “who Yeshua (the Salvation of Adonai) loved.” From other books in the Brit Chadashah we discover that this disciple who is identified only by his association as a disciple of Yeshua is—-Yochanan ben Zebedee. Therefore we now know that the name of the Spokesperson for the prophets is in the rear-view mirror. The name of the prophet, his father and his mother is a witness to the Promise Remembered; which is “Adonai Eloheinu Remembers His Promise of Grace” (אדוני אלוהים זוכר את הבטחתו של חן). What we see now is what was promised to our fathers and our prophets is coming to a time of fulfillment. Going forward this turns our attention now to the witness of the name of the unnamed second person who is also following the Messiah (after Adam). We now know that this person is the Spokesperson for the shlichim whose name is Yochanan ben Zebedee. We also know the meaning of this disciples full name. His full name means Endowment of the Grace of Adonai. His name is a witness to the Endowment Given by the Father that is the permanent Indwelling Presence of the Holy Spirit. He is the gift of the Father that was promised to the prophets so very long ago (1, 2, 3, 4, 5, 6, 7, 8).

Messiah in Rosh Hashanah & Yom Teruah Chapter 19 >>