Parable #38. “Ten servants given minas:”

1. Today is Day #38
2. The Thirty-eighth Mashal of Messiah
3. Part I
4. A five-fold context
5. The Time of the Appearance of the Kingdom of Adonai
6. The Distant Country the Messiah was going to was Heaven
7. The Prophet Daniel and the mina (mene, maneh)
8. We learn specifically what the figure of ten minas is by a careful reading of Daniel 1:20
9. Ten fingers or two hands full of wisdom and understanding
10. The Wisdom and Understanding of the Divine Redemption
11. The organized religious and political rebellion against the Messiah
12. When the Messiah returns as King
13. The first and second servants are united as one Man
14. The measure of the stature that belongs to the fullness of Messiah
15. “I am Adonai who sanctifies you!”
16. There are Ten Forgiveness sayings of Messiah in the Four Jewish Gospels
17. A three-fold stewardship of the Grace of Adonai
18. The corporate witness to the one who is full of Chesed & Emet
19. Participation in the glorious future Administration of the Holy Spirit
20. Keeping the Divine Redemption out of public circulation
21. Trampling underfoot the Divine Redemption & insulting the Spirit of Chesed
22. Bringing down the judgment of Adonai upon one’s own head
23. Part II
24. The Law of Non-mention
25. The Messiah is Adonai cloaked in human form
26. Seventy years had passed…
27. First, go forward in time to the Seven Successor Assemblies
28. Messiah has come, the times of the Gentiles are past, the Golden Age of Israel has begun
29. Salvation is from the Jews
30. Second, go back in time to the Three Founder Assemblies
31. The Seven Malakim
32. From 3 to 7 to 3 again
33. Three Elders (Two Faithful and One Unfaithful)
34. Faithful Elder #1
35. The Beloved Talmid
36. Faithful Elder #2
37. Unfaithful Elder #1
38. The 3 Assemblies and 3 Cities
39. An entirely Jewish-led affair
40. From 3 Servants to 2 Servants
41. The Seven Servants and their Seven Cities
42. First Servant and the His City #1
43. Second Servant and His City #2
44. Third Servant and His City #3
45. Fourth Servant and His City #4
46. Fifth Servant and His City #5
47. Sixth Servant and His City #6
48. Seventh Servant and His City #7
49. The Rest of the Story: Faithful & Unfaithful Sons

Today is Day #38:

1. Today is “Day #38” in the forty-nine day Countdown to Shavuot.

2. Today is thirty-eight days of the Omer.

      Today is thirty-eight days, which are five weeks and three days of the Omer.

.היום שמונה ושלושים יום, שהם חמישה שבועות ושלושה ימים בעומר

Haiyom shmonah ushloshim yom, shehaym chamishah shavuot ushloshah yamim ba’omer.

“You shall count for yourselves — from the day after the Shabbat, from the day when you bring the Omer of the waving — seven Shabbats, they shall be complete. Until the day after the seventh sabbath you shall count, fifty days.” (Leviticus). “You shall count for yourselves seven weeks, from when the sickle is first put to the standing crop shall you begin counting seven weeks. Then you will observe the Festival of Shavu’ot for Adonai Eloheinu.” (Deuteronomy).

“Blessed are You, Adonai Eloheinu, King of the Universe, who has sanctified us with His commandments and commanded us to count the Omer.”

ברוך אתה, אדוני אלוהינו, מלך העולם, אשר קדשנו במצוותיו וציוונו על ספירת העומר.פ

Baruch atah, Adonai Eloheinu, melech ha’olam, asher kid’shanu b’mitzvotav v’tzivanu al sefirat ha’omer.

The Thirty-eighth Mashal of Messiah:

{Classical & Mishnaic Hebrew}

וַיֹּאמֶר אִישׁ אֶחָד מִן־הָאַצִּילִים הָלַךְ אֶל־אֶרֶץ רְחוֹקָה לָקַחַת־לוֹ מַמְלָכָה וְלָשׁוּב׃ וַיִּקְרָא אֶל־עֲשָׂרָה מֵעֲבָדָיו וַיִּתֵּן לָהֶם עֲשָׂרָה מָנִים וַיֹּאמֶר לָהֶם סַחֲרוּ בָהֶם עַד בֹּאִי׃ וּבְנֵי עִירוֹ שֹׂנְאִים אוֹתוֹ וַיִּשְׁלְחוּ מַלְאָכִים אַחֲרָיו לֵאמֹר מָאַסְנוּ אוֹתוֹ הָאִישׁ מִמְּלֹךְ עָלֵינוּ׃

{Modern Hebrew}

לפיכך אמר: איש אציל אחד הלך אל ארץ רחוקה לקבל סמכות למלוכה ולשוב לארצו. קדם לכן קרא לעשרת עבדיו, נתן להם עשרה מנים ואמר להם, “סחרו עד בואי.” אולם בני ארצו שנאו אותו ושלחו משלחת אחריו, לומר: “איננו רוצים שזה ימלך עלינו.” פ

He (Ha-Mashiach) said:
A certain man of nobility went to a distant land to take a kingdom for himself and then return. He called ten of his servants (כל עשרת עבדיו יהודיים) and gave them ten manim (-ten minas). He said to them, “Engage in commerce with them until I come.” The inhabitants of his town hated him and sent messengers after him to say, “We have rejected that man from ruling over us.”

The First Servant

וַיְהִי אַחֲרֵי קַחְתּוֹ אֶת־הַמַּמְלָכָה וַיָּשֹׁב וַיְצַו לִקְרֹא אֶת־הָעֲבָדִים הָהֵם אֲשֶׁר נָתַן לָהֶם אֶת־הַכֶּסֶף לְמַעַן יֵדַע מָה־הִרְוִיחַ כָּל־אֶחָד בְּמִסְחָרוֹ׃ וַיָּבֹא הָרִאשׁוֹן וַיֹּאמַר אֲדֹנִי מָנֶה שֶׁלְּךָ הֵבִיא עֲשֶׂרֶת מָנִים׃ וַיֹּאמֶר אֵלָיו הֱטִיבוֹתָ לַעֲשׂוֹת הָעֶבֶד הַטּוֹב תַּחַת אֲשֶׁר הָיִיתָ נֶאֱמָן בִּמְעַט מִזְעָר הֱיֵה שַׁלִּיט עַל־עֶשֶׂר עָרִים׃

אחרי שקבל את המלוכה חזר וצוה לקרא אליו את העבדים אשר נתן להם את הכסף, כדי לדעת מה הרויח כל אחד במסחרו. נגש הראשון ואמר, “אדוני, המנה שלך הכניס עשרה מנים.” השיב ואמר לו, “יפה, עבד טוב! הואיל והיית נאמן במעט מזער, היה שליט על עשר ערים.” פ

After he took the kingdom (after receiving the monarchy), he returned. He gave a command to call those servants to whom he gave the money, so that he could know what each one earned through his commerce. The first came and said, “My Master, your maneh (mina) brought ten manim (minas).” He said to him, “You have done well, good servant. Since you have been faithful with just a little, be a ruler over ten cities!”

The Second Servant

וַיָּבֹא הַשֵּׁנִי וַיֹּאמַר אֲדֹנִי מָנֶה שֶׁלְּךָ עָשָׂה חֲמֵשֶׁת מָנִים׃ וַיֹּאמֶר גַּם־לָזֶה אַף־אַתָּה הֱיֵה עַל־חָמֵשׁ עָרִים׃

בא השני ואמר, “אדוני, המנה שלך עשה חמשה מנים.” השיב ואמר גם לזה, “ואתה היה על חמש ערים.” פ

The second one came and said, “My Master, your maneh has been made five manim.” He also said to this one, “Even you—be over five cities!”

The Third Servant

וַיָּבֹא הָאַחֵר וַיֹּאמַר הֵא־לְךָ מָנֶה שֶׁלָּךְ אֲשֶׁר־הָיָה אֶצְלִי צָרוּר בְּסוּדָר׃ מִיִּרְאָתִי אֹתְךָ כִּי אִישׁ קָשֶׁה אָתָּה לֹקֵחַ אֶת־אֲשֶׁר לֹא הִנַּחְתָּ וְקֹצֵר אֶת־אֲשֶׁר לֹא זָרָעְתָּ׃ וַיֹּאמֶר אֵלָיו עַל־פִּיךָ אֶשְׁפָּטְךָ הָעֶבֶד הָרָע אַתָּה יָדַעְתָּ כִּי־אֲנִי אִישׁ קָשֶׁה לֹקֵח אֶת־אֲשֶׁר לֹא הִנַּחְתִּי וְקוֹצֵר אֶת־אֲשֶׁר לֹא זָרַעְתִּי׃ וְלָמָה לֹא־נָתַתָּ אֶת־כַּסְפִּי לַשֻּׁלְחָנִי וַאֲנִי בְּבוֹאִי הָיִיתִי תּוֹבֵעַ אוֹתוֹ בְּמַרְבִּית׃

ואחר בא ואמר, “אדוני, הנה המנה שלך שהיה צרור אצלי במטפחת, שכן פחדתי ממך מפני שאיש קשה אתה: לוקח את אשר לא הנחת וקוצר את אשר לא זרעת.” השיב ואמר לו, “על-פי דברך אשפט אותך, עבד רשע! אתה ידעת כי איש קשה אני, לוקח את אשר לא הנחתי וקוצר את אשר לא זרעתי. מדוע לא הפקדת את כספי אצל השלחני, ואני בבואי הייתי תובע אותו עם הרבית?” פ

The other came and said, “Master, here is your maneh that was with me, wrapped up in a scarf due to my fear of you; for you are a difficult man taking what you did not put down and reaping what you did not sow.” He said to him, “I will judge you according to your mouth, wicked servant! You know that I am a difficult man taking what I did not place and reaping what I did not sow! Why did you not give my money to the money changer (shulcani-שֻּׁלְחָנִי), so that when I came I could claim it with an increase?”

The remaining Seven Servants

וַיֹּאמֶר אֶל־הָעֹמְדִים שָׁם שְׂאוּ מִמֶּנּוּ אֶת־הַמָּנֶה וּתְנוּ אֶל־אֲשֶׁר־לוֹ עֲשֶׂרֶת הַמָּנִים׃ וַיֹּאמְרוּ אֵלָיו אֲדֹנֵינוּ יֶשׁ־לוֹ עֲשֶׂרֶת מָנִים׃

ולעומדים לידו אמר, “קחו ממנו את המנה ותנו לזה אשר לו עשרה מנים.” השיבו לו, “אדוננו, יש לו עשרה מנים!” פ

He said to those standing there [the seven remaining servants of the group of ten, who had yet to report to their master], “Take the maneh from him and give it to the one who had ten manim!” They replied, “Our Master, he has ten manim!”

The Nimshal

הֵן אֲנִי אֹמֵר לָכֶם כִּי כָל־אִישׁ שֶׁיֶּשׁ־לוֹ יִנָּתֵן לוֹ וַאֲשֶׁר אֵין לוֹ יֻקַּח מִמֶּנּוּ גַּם אֶת־אֲשֶׁר־לוֹ׃ אֲבָל אֶת־אֹיְבַי הָהֵם אֲשֶׁר מְאָסוּנִי מִמְּלֹךְ עֲלֵיהֶם הָבִיאוּ אֹתָם הֵנָּה וְהִרְגוּ אֹתָם לְפָנָי׃

אומר אני לכם, כל מי שיש לו ינתן לו; ומי שאין לו, גם מה שיש לו ילקח ממנו. אבל את אויבי אלה, אשר אינם רוצים כי אמלך עליהם, הביאו אותם הנה והרגו אותם לפני. פ

“See, I say to you that everyone who has, it will be given to him, and whoever does not have, even what he has will be taken from him. But bring here those enemies of mine who rejected me from ruling over them, and kill them in front of me.”

Part II:

At the conclusion of Messiah’s prophetic-parable (mashal #38) there is a mystery (Hebrew: sod). This mystery is embedded in the text as an implicit “to be continued” (at a later time) message. This message was left by Rabbinu Yeshua so that we would patiently search for the ‘’rest of the story’’ of the mashal (Part II).

Under the rabbinic law of ‘non-mention’ the implicit unknown-unfinished second part of Messiah’s mashal of the Ten Servants given manim is just as important for us to find, hear, understand, and obey as the explicit known-finished first part. Therefore, we must now ask:

What happened to the remaining 7 Servants in the mashal of the 10 Servants given Minas?

The Law of Non-mention:

A good illustration of the law of non-mention and how it works is found in verses 1, 4, and 5 of Psalm 110:

לְדָוִד מִזְמֹור נְאֻם ה’ לַֽאדֹנִי שֵׁב לִֽימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶֽיךָ׃

Verse 110:1. A Psalm of David (Le-David Mizmor)
The LORD says to my lord: (neoom Adonai ladoni)
“Sit at My right hand (shev liyemini)
Until I make Your enemies a footstool for Your feet.” (ad asheet oyve’cha hadom leragle’cha).

נִשְׁבַּע ה’ וְלֹא יִנָּחֵם אַתָּֽה־כֹהֵן לְעֹולָם עַל־דִּבְרָתִי מַלְכִּי־צֶֽדֶק׃

Verse 1110:4. Adonai (our GOD) has sworn and will not change His mind, (Nishba Adonai velo yinachem)
“You are a priest forever (atah-Kohe’n leolam)
According to the order of Malki-Tzedek.” (al-divrati Malki-Tzedek).

In our reasoning of faith our great Prophet and King, David Ben Jesse Ben Judah, discovered in the Torah that his greater promised descendant, our Messiah, would be for Israel and all of the world a high priest of a different kind. The Messiah would not be like the mortal priests of the line of Levi. The Messiah would be an immortal. His priesthood would be eternal. Messiah’s existence and reign as the High Priest of El-Elyon would have no beginning and no end. Father David knew the mysterious Malki–Tzedek of Bereshit (Genesis) was a type of his promised Greater Son (the Messiah Ben Yosef Ben David):

מַלְכִּי־צֶדֶק זֶה, מֶלֶךְ שָׁלֵם, כֺּהֵן לְאֵל עֶלְיוֹן, אֲשֶׁר יָצָא לִקְרַאת אַבְרָהָם בְּשׁוּב אַבְרָהָם מֵהַכּוֹת אֶת הַמְּלָכִים וּבֵרֵךְ אוֹתוֹ, אֲשֶׁר אַבְרָהָם חָלַק לוֹ מַעֲשֵׂר מִכֺּל, פֵּרוּשׁ שְׁמוֹ בָּרִאשׁוֹנָה מֶלֶךְ צֶדֶק; וְהוּא גַּם מֶלֶךְ שָׁלֵם, שֶׁפֵּרוּשׁוֹ מֶלֶךְ הַשָּׁלוֹם; בְּלֹא אָב, בְּלֹא אֵם, בְּלֹא צִיּוּן יוּחֲסִין, אֵין תְּחִלָּה לְיָמָיו וְגַם לֹא סוֹף לְחַיָּיו, וּבִהְיוֹתוֹ דּוֹמֶה לְבֶן־הָאֱלֹהִים הוּא נִשְׁאָר כֺּהֵן לְתָמִיד. פ

The Messiah is Adonai cloaked in human form:

David, who was a prophet of Adonai as well as our King, believed that the Messiah would be Adonai Himself come to Israel in the lowly form of an infant, child, and adult. Historically, the first physical form that Adonai (our GOD) took upon Himself happened at the beginning of His creation. Our sages later (after the writing of the Tanakh) came to call this form the Shekinah. In His Shekinah, His Glory Cloud, Adonai spoke to His first son Adam (Ben HaElohim) and his wife. Later, He spoke to many more of His children. We are especially appreciative that Adonai our Father spoke through His Glory Cloud to His Servant Moses to whom He imparted the revelation of His Torah (the five scrolls).

After thoroughly studying the Torah of Moses (as was required of all the kings of Israel), Adonai revealed to our father King David that in addition to His Glory Cloud He would one day reveal Himself (glorify Himself a second time) by perfectly Indwelling M’shico (the second and last Ben HaElohim; i.e. HaAdam Ha-acharon). His Messiah became the second Shekinah (permanent dwelling place) of Adonai. In this new Shekinah of the Messiah, who (unlike the first Adam) is without any sin, all of the Spirit of Adonai dwells forever.

This means that through the Lord of Glory (אֲדוֹן הַכָּבוֹד), the Shekinah of Messiah (1, 2, 3, 4, 5, 6, 7, 8, 9, 10) Adonai Avinu has spoken directly to us (in the 1st Person) in a (sinless) human form. Also, through the Messiah (a man like us, yet without sin) Adonai Avinu could accomplish our redemption, the forgiveness of our sins, by acting as our HaGo’el. Therefore, the Messiah is our (Israel’s) atoning sacrifice for sin (our Korban Pesach). He who knew no sin has thereby become our sin so that we might once again (as at the beginning) be the Righteousness of Elohim HaAv. Therefore, the superiority of the Indwelling Presence of Adonai in Messiah over the Indwelling Presence of Adonai in the Glory Cloud is this:

Messiah made it possible for Adonai Avinu to redeem us from sin and reconcile us to Himself.

Once we are cleansed from sin through faith in His (Adonai’s) Messiah (M’shico whom He sent to us), then we will receive the gift of His Indwelling Presence into our cleansed (new) hearts; so that on the day of our resurrection we too will be perfect as Shebashamayim (our Father in heaven) is perfect.

Therefore, the Messiah has become the one Sovereign (perfect Voice) through whom Adonai our Father (Adonai Avinu) speaks to us (now and forever) and thereby it is now through the Messiah that Adonai rules over all of creation; over all of the angels and all of humanity (Israel and all of the Gentile nations of the world). This is why David under the inspiration of the Spirit of the Holy One refers to his Greater Son, the Messiah, as being “his Sovereign,” His Adoni (“My Lord”) who rules forever at the “right hand” of ADONAI (the LORD), our Father who dwells in heaven.

אֲדֹנָי עַל־יְמִֽינְךָ מָחַץ בְּיֹום־אַפֹּו מְלָכִֽים׃

Verse 110:5. Adonai is at Your right hand; (Adonai al-yeminka)
He will shatter kings in the day of His wrath. (macha’tz beyom-apo melakim).

The Messiah Himself referred to His being the new ”meeting place” (*Shekinah) for Adonai to reveal His Presence (glory) when He said:

“Yeshua (the Salvation of Adonai) said to him, “You have said it yourself; nevertheless I tell you, hereafter you will see the Son of Man (בֶּן־הָאָדָם) sitting at the right hand of Power (לִימִין הַגְּבוּרָה), and coming on the clouds of heaven” (וּבָא עִם עַנְנֵי הַשָּׁמַיִם).

And He [the Messiah} said to him, “Amen, amen (אָמֵן אָמֵן), I say to you, you will see the heavens opened and the angels of the Al-Mighty One (אֱלֹהִים) ascending and descending on the Son of Man (בֶּן־הָאָדָם).

Adonai has glorified Himself twice: once by Indwelling the Glory Cloud and again by His Indwelling the Messiah.

*Shaken, Shekan, Shekon. This fascinating (mysterious, mystical) Hebrew word means to “reside,” “settle down,” “abide,” “remain” in a permanent location or dwelling either figuratively or literally. Shakan is linguistically associated with the Shekinah (Glory Cloud). “Shekinah” is the name the scholars gave to the physical “Presence” of Adonai during the beginning of the silence of the prophets (4^th century BCE) to the time of the Messiah’s appearance in Israel (1^st century CE).

The word Shekinah used as a noun is derived from the verbal forms of shakan which are used to describe the “abiding,” “dwelling,” or “residing” of the physical Presence of Adonai. Therefore the word Shekinah indicates:

A physical manifestation of Adonai from a localized dwelling.

Therefore, the physical Presence of the Holy One is described in the Torah and numerous other places (i.e. the writings and the prophets) by terms like shaken, shekan, shekon (cf. Exodus 24:15-17; 40:35; Numbers 9:16-18). Consequently the belief of the Prophet-King David was that the future Messiah would be a permanent dwelling place for Adonai to dwell in. Similarly this is what all of our fathers, prophets, and scholars taught us right up to the time of Messiah’s first century (CE) appearance in Israel. Thereafter, the Prushim and their rabbinic successors (beginning with the Tannaim) rejected the Messiah and replaced his words, the words of our fathers, and the words of our prophets with their own false beliefs and false teaching (cf eight woes: 1, 2, 3, 4, 5, 6, 7, 8).

Tragically, as a result, for almost two millennia now there has been a complete departure from the original messianic faith of our fathers. This departure from the beliefs, convictions and values of our fathers and the prophets of Israel (יהדות משיחית) occurred in the last six of the existing seven eras of Rabbinic Judaism (יהדות רבנית‎) that has (unfortunately) grown out of Prushim Judaism (יהדות פרושים). The beginning of this nearly two thousand years of errant teaching began with the Tannaim whose era spanned from 10-220 CE. These men rejected the truth that:

Our fathers, prophets, and (Israel’s) earliest scholars (יהדות משיחית) believed in a pre-existent heavenly Messiah.

Furthermore, our fathers, the prophets, and our earliest scholars (BCE) all clearly professed their belief that it would only be at the coming of Messiah (when all Israel would profess belief in Him) that all of the promises Adonai made to our fathers Abraham, Isaac, and Jacob, and the prophets would be fulfilled (cf. Jewish Encyclopedia; especially read section twelve on the “Heavenly Messiah“).

Rabbeinu Moses specifically warned us that when the Messiah appeared to us if we did not exercise faith in him we would be exiled from the land of Israel and dispersed throughout all of the Gentile nations of the world. Moses warned us that without our exercising faith in the Messiah we could not please God. So it was for our ancestors of the first century (CE). When the Messiah appeared they (we) rejected him. Thereafter, just as Moses predicted, our people were removed from the land of Israel and we were scattered throughout all the (Gentile) lands of the world. Our people were removed from His Land for the reason Moses warned us about. We rejected the Messiah of Adonai. So, He (Adonai) temporarily rejected us. Therefore, we were temporarily removed from His Land of Israel for our “sin of unbelief.”

Moses, thankfully, also prophesied that after our people rejected the Messiah and we were dispersed among all of the Gentile nations Adonai our Father would completely forgive us. Then He would return all of us to His Land of Israel (where we all belong). This our Father Adonai began to do (in an internationally recognized way) in the 20^th Century. So now a new generation (era) of the people of Israel once again lives in the land that was promised forever to our fathers. Therefore, with these affirmative words of messianic belief fresh in our minds let us once again return to the question:

“What happened to the remaining Seven Servants in the mashal of the Ten Servants given the Divine Redemption (Mina)?”

The answer to the question is found in one of the five writings (1, 2, 3, 4, 5) of the final Spokesperson for the Twelve Shlichim (שליחים-emissaries, sent ones), Yochanan Ben Zavedi (Zebedee). It is revealed in chapters 2 and 3 of Yochanan’s Scroll of Hitgalut-Unveiling (cf. the last book of the Brit HaChadashah, הברית החדשה).

Seventy years had passed…

Seventy years had passed from the beginning of Messiah’s three and one half year ministry (26 CE) to the time of his delivering both his first prophetic report (Part I) on his founding Three Servants (29 CE) and his second report (Part II) on their successors—-the Seven Servants (96 CE). This latter follow-up prophetic progress report of the remaining Seven Servants [stewards, emissaries, messengers, evangelists of the mina of the Divine Redemption] is Part II of the mashal of the Ten Servants given minas. In summary:

Summary Point #1. In Part I the mortal Suffering Messiah Ben Yosef in 29 (CE) revealed a yet future final report (prophecy) of what will happen to his first assigned Three Servants (two faithful and one wicked) at the time of his *return to Israel from the “far country.” He also makes it abundantly clear that He shall not return to Israel as the mortal, lowly Suffering Messiah but He shall return to us as the immortal, triumphant Conquering Messiah, for He says:

“After he (the heavenly Messiah) took the kingdom in the far country (heaven), he returned.”

*We believe the immortal, triumphant Conquering Messiah Ben David will return from heaven to modern Israel before the end of this 21^st century.

Summary Point #2. In Part II the Heavenly Messiah follows up his Part I (29 CE) report with a much more detailed prophetic report (96 CE) that reveals what will happen to his last assigned Seven Servants at the time of his return to Modern Israel from heaven. In other words in Part II the Heavenly Messiah uses his prophetic follow-up description of the Seven Servants, Seven Assemblies, and Seven Cities as a means to prophetically unveil what will happen to all of the messianic assemblies that succeed the first century (foundational) assemblies (*two faithful, one wicked) of his first Three Servants.

*Note the ratio of the founding servants-assemblies: two thirds faithful and one third (rebellious) unfaithful (cf. “וזנבו נשא שליש מכוכבי השמים “).

This follow-up report of the Heavenly Messiah delivered to the *Seven Messengers (שבע המלאכים), the *Seven Stars (שבע הכוכבים), the *Seven Assemblies (שבע הקהילות), the *Seven Golden Lampstands (שבע מנורות זהב), and the *Seven Cities (שבע הערים) is given in the form of a series of **Seven Prophetic Sayings (שבע אמירות נבואיות) that offer both words of encouragement and warning.

*Seven Messengers, Stars (messages), Assemblies, Lampstands, Cities: 1, 2, 3, 4, 5, 6, 7.

**Seven Prophetic Sayings: 1, 2, 3, 4, 5, 6, 7.

Therefore, these seven prophetic utterances of the Heavenly Messiah function as a “completion” of the mashal of the Ten Servants given minas (i.e. seven is the number of completion).

This Part II retrospective report of Messiah is given from the vantage point of his triumphant near-future return to Israel.

These Seven Utterances (שבע אמירות נבואיות) of the Heavenly Messiah pull back the veil of the Proceedings of the Heavenly Court and reveal to us (hidden) knowledge and wisdom about how those of us who are Jews living in the 21^st Century can be successful stewards of the Divine Redemption that over nineteen hundred years ago was entrusted to us as both a people and as a nation.

Soon the Heavenly Messiah will return from the far country (ארץ רחוקה-distant land); that is He shall return from heaven. Then we (Yehudim) shall all be judged according to our deeds; whether we have been faithful or unfaithful in our stewardship of the Divine Redemption.

So the Messiah prophetically instructed us (*Modern Israel) long ago to apply all of the knowledge of the mashal of the Ten Servants-Messengers-Assemblies. This necessarily involves our thoroughly studying the lessons learned from the original Three Servants and of their successors, the Seven Servants (ראה ההתגלות פרקים שתיים ושלוש).

*Our Father in heaven made us (Israel) wait for our Messiah for two thousand years. From the time of father Abraham to the time of the first appearance of the Messiah was two thousand years. In addition, due to our first century (CE) ancestors rejecting our Messiah at his first appearance, we have now been made to wait another two thousand years. This time of the second two thousand years has almost passed. Therefore we believe that our Messiah, the Rabbi from Heaven, will soon return to Israel a “second time.” However, this time our people will not reject him. We will receive him and so shall all Israel be saved; then will the restitution of all things finally come both to Israel and to the Commonwealth of Israel—-all of the believing (gentile) nations, peoples, and families of the world!

This sacred, most important stewardship of our people (1, 2, 3, 4, 5, 6, 7, 8, 9, 10) requires that we follow the prophecy of today’s mashal that leads us first to go forward in time, to the near future time of Messiah’s return to Israel (to restore all things); and second, leads us to go back in time, to the first century (CE) span of time that began when the Messiah (איש אציל אחד-a nobleman) spoke this mashal of the 10 Servants, ascended into heaven (cf. the Heavenly Rabbi), and then completed this mashal of the 10 Servants by giving to us the Seven Prophetic Utterances that are contained in the second and third chapters of the “Scroll of the Unveiling” (מגילת ההתגלות).

First, go forward in time to the Seven Successor Assemblies:

In Part I (29 CE) the Messiah reveals to us (modern Israel) what the final outcome of his judgment of the first Three Servants will be at the time of his (21^st Century) return from heaven to Israel. The initial judgments of the First Three Servants in their former Generation serve as a foundation for us to understand the succeeding judgments of the Seven Servants in our latter and final “Seventh Generation.” Therefore, we must study how the earlier prophecy of the Generation of the Three Servants (all Yehudim) specifically relates to the prophecy regarding ‘their’ successor generations of the Seven Servants. In this regard let us recall once again the Messiah’s opening statement:

“A certain man of nobility (Mashiach Nagid) went to a distant land to take a kingdom for himself and then return.“

What do these words mean? The “distant land” here is heaven. The “kingdom” is the Kingdom of Adonai. Therefore, after atoning for sin and conquering death the Messiah ascended into heaven to receive from Adonai Avinu the authority to rule over all of His Kingdom. This He has already done. Therefore what is left? What is written? Then the Messiah will return. Therefore it is imperative that we see:

The Messiah is looking back and forth in time from the vantage point of his return to Israel.

When we study in context Messiah’s prophetic look back and forth in time we see that He is looking back and forth in time from the vantage point of his return to Israel. Therefore, the exact temporal reference point that we must see here (in the context of location and time) is the *Day of the Lord (יום־ה’) when the Messiah leaves heaven and returns to Israel to deliver us from evil and to restore to our people the kingdom of Adonai (Avinu Shebashamayim).

יום־ה’ הוא פרק זמן שבו אלוהים יטפל באנשים רשעים באופן ישיר ודרמטי בשיפוט מפחיד. היום אדם יכול להיות מקלל של אלוהים, אתאיסט יכול לגנות את אלוהים וללמד דוקטרינות רעות. לכאורה אלוהים אינו עושה דבר. אבל היום המיועד בכתובים כמו יום־ה’ מגיע כאשר אלוהים יעניש חטא אנושי, והוא יעסוק בזעם ובשיפוט עם העולם המשיח דוחה. דבר אחד אנו בטוחים בו, כי אלוהים בדרכו שלו יביא כל נשמה לדין. פ

*The Day of the LORD is a period of time when God will deal with evil people directly and dramatically in frightening judgment. Today a person can be cursing God, an atheist can condemn God and teach evil doctrines [הרוח אומרת בפרוש. שברבות הימים יסטו אנשים מן האמונה ויפנו לרוחות מטעות ולתורות של שדים]. God seemingly does nothing. But the designated day in Scripture as the “Day of the LORD” comes when God will punish human sin, and He will deal with wrath and judgment with the messiah-rejecting world. One thing we are sure of is that God in His own way will bring every soul to justice (1, 2).

יום־ה’ הוא גם זמן של ברכה לישראל. המילניום – כל מלכותו של ה’ על פני כדור הארץ – שבה מוביל משיח ה’ באופן אישי את ממשלת העולם, כלולה גם ביום־ה’. בצפניה ג, יד-טז, לשם הדגמה, יש תמונה של ברכת ישראל באותו יום, כמובן לאחר מועד השיפוט: פ

The Day of the Lord is also a time of blessing for Israel (1, 2). The millennium – the entire kingdom of Adonai ( ה’מלכותו של) on earth – where the M’shiach Adonai (the LORD’s Anointed One) personally leads the world government, is also included on the Day of the Lord. In Zephaniah 3:14-16, for the sake of illustration, there is a picture of the blessing of Israel on that day, of course after the judgment:

רני בת־ציון הריעו ישראל שמחי ועלזי בכל־לב בת ירושלם׃ הסיר ה’ משפטיך פנה איבך מלך ישראל ׀ ה’ בקרבך לא־תיראי רע עוד׃ ביום ההוא יאמר לירושלם אל־תיראי ציון אל־ירפו ידיך׃

רָנִּי בַּת־צִיֹּון הָרִיעוּ יִשְׂרָאֵל שִׂמְחִי וְעָלְזִי בְּכָל־לֵב בַּת יְרוּשָׁלִָֽם׃ הֵסִיר ה’ מִשְׁפָּטַיִךְ פִּנָּה אֹֽיְבֵךְ מֶלֶךְ יִשְׂרָאֵל ה’ בְּקִרְבֵּךְ לֹא־תִֽירְאִי רָע עֹֽוד׃ בַּיֹּום הַהוּא יֵאָמֵר לִירֽוּשָׁלִַם אַל־תִּירָאִי צִיֹּון אַל־יִרְפּוּ יָדָֽיִךְ׃

“Shout for joy, O daughter of Zion! Shout in triumph, O Israel! Rejoice and exult with all your heart, O daughter of Jerusalem! Adonai has taken away His judgments against you, He has cleared away your enemies. The King of Israel, Adonai, is in your midst; You will fear disaster no more. In that day [the Day of the LORD] it will be said to Jerusalem: ‘Do not be afraid, O Zion; Do not let your hands fall limp.'”

Messiah has come, the times of the Gentiles are past, the Golden Age of Israel has begun:

הנה: גוף אחד ורוח אחת, כשם שגם אתם נקראתם אל תקות יעודכם האחת; אדון אחד, אמונה אחת, טבילה אחת, אל ואב אחד לכל, הוא אשר מעל כל, פועל בכל, ובתוך הכל. פ

There is (הִנֵּה):

(1) One body (גּוּף אֶחָד)
(2) One Spirit (וְרוּחַ אַחַת), just as also you were called in (כְּשֵׁם שֶׁגַּם אַתֶּם נִקְרֵאתֶם אֶל)
(3) One hope of your calling; (תִּקְוַת יִעוּדְכֶם הָאַחַת)
(4) One Lord (אָדוֹן אֶחָד),
(5) One faith (אֱמוּנָה אַחַת),
(6) One immersion (טְבִילָה אַחַת),
(7) One God and Father of all (וְאָב אֶחָד לַכֹּל)
Who is over all (הוּא אֲשֶׁר מֵעַל כֹּל),
Works in all (פּוֹעֵל בַּכֹּל),
Who [permanently dwells forever] inside [us] all (וּבְתוֹךְ הַכֹּל).

What is happening here is the Messiah is transporting us to the time when the times of the Gentiles has past. At the time of the return of M’shiach Adonai there shall be one Spirit, one Messiah, one faith, one God and Father (Adonai) [of us all] who is over all and through all and in all. After the return of the Messiah of Adonai all Israel and all the nations, peoples, families of the world will pray to the one true God and Father of us all:

אבינו שבשמים, יתקדש שמך, תבוא מלכותך, יעשה רצונך כבשמים כן בארץ. את לחם חקנו תן לנו היום, וסלח לנו על חטאינו וסלח לנו על חטאינו כפי שסולחים גם אנחנו לחוטאים לנו. ואל תביאנו לידי נסיון, כי אם חלצנו מן הרע. כי לך הממלכה והגבורה והתפארת לעולמי עולמים. אמן. פ

Therefore, in the Golden Age of Israel when we pray, we shall pray the prayer Messiah taught us to pray:

“Avinu Shebashamayim, (אבינו שבשמים)
Your name be sanctified, (יתקדש שמך)
Your kingdom come, (תבוא מלכותך)
Your will be done (יעשה רצונך)
On earth as it is in heaven. (כבשמים כן בארץ)
Give us the bread of this day (את לחם חקנו תן לנו היום)
And forgive us our sins (וסלח לנו על חטאינו)
As we ourselves forgive the sins of others. (כפי שסולחים גם אנחנו לחוטאים לנו)
And do not bring us into temptation (ואל תביאנו לידי נסיון)
But deliver us from what is evil. (כי אם חלצנו מן הרע)
For Yours is the kingdom (כי לך הממלכה)
And the power (והגבורה)
And the glory (והתפארת)
Forever and ever. Amen.” (לעולמי עולמים אמן)

In this near future time of of the (one thousand years) messianic age the only faith that will be sanctioned in the world will be that of (messianic) Judaism. In the mashal of the Ten Servants given manim we see that at the very beginning of his return to Israel our Messiah is rewriting (correcting) history. He is rewriting the history of the past so that all of the history of humankind is rewritten (reformed) from the Divine perspective. Culturally the whole world will be changed in the messianic age. For instance In the messianic age Hebrew will become the universal language of all the nations and peoples of the world. This means:

In the Golden Age of Israel and the Commonwealth of Israel everyone will be encouraged to read and speak in Hebrew (biblical and modern).

All the nations of the world will sanction belief in the God of Israel (and no other). Due to all of the nations, peoples, and families of the world sharing a common faith in Adonai Eloheinu—intermarriage will be encouraged. This means Adonai’s promise to father Abraham will literally come true:

ויוצא אתו החוצה ויאמר הבט־נא השמימה וספר הכוכבים אם־תוכל לספר אתם ויאמר לו כה יהיה זרעך׃

וַיֹּוצֵא אֹתֹו הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכֹּוכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לֹו כֹּה יִהְיֶה זַרְעֶֽךָ׃

And He took him outside and said, “Now look toward the heavens, and count the stars, if you are able to count them.” And He said to him, “So shall your descendants be” (1, 2, 3).

Everything and everyone will become Jewish. This is so because the Messiah is a Jew and the first language of the M’shiach Adonai is Hebrew.

This means the mashal of the Ten Servants given manim is in no way directed mainly at the God fearing Gentiles of any era (past, present, or future). It is mainly directed at those of us who are Jews. We were at the first given the most important stewardship of the Divine Redemption and we are still responsible for this elect stewardship right up to the time when the Messiah returns to us from Heaven (and beyond, during the one thousand years era of the messianic age). Therefore, it must be understood:

Messiah is speaking prophecy here to the people of modern Israel. If you are a Jew the Messiah is speaking directly to you!

The sheep know His Voice (1, 2, 3). He calls us each individually by name. We are the sons and daughters of Adonai our Father. We are His small flock. The mysteries of the First Generation of the Three Jewish Servants and the Seven Generations of the Jewish Servants is communicated in an explicitly Hebrew idiom; which is a specific thought form that is intended mainly for the children of Israel to understand. This is so because we are the final Seventh Generation of Israel that shall not pass away before the Messiah of Israel returns (from heaven) and fully restores (1, 2, 3) the Kingdom of Adonai to Israel.

Salvation is from the Jews:

הישועה מאת היהודים היא. פ

Salvation (ישועה-ha-Yeshuah) is from the Jews (היהודים-ha-Yehudim).

The nation and people of Israel were exclusively entrusted in the 1^st century CE with the Messiah’s Message (Adonai’s Word) of Divine Redemption (1, 2, 3, 4, 5, 6, 7). This assignment of the nation and people of Israel being the principal steward of the Divine Redemption was personally delivered by the Spirit of the Holy One to Israel through the Messiah of Adonai.

Adonai Avinu first assigned this irrevocable trust of His Divine Redemption to us during the three and one half year ministry of M’shicho (His Messiah, His Anointed One) in the 1^st Century CE. Therefore, those of us who are the physical descendants of Abraham, Isaac, and Jacob (Israel) continue to be responsible for stewarding this greatest of treasures (the Good News of the Redemption of Adonai)—even now in the 21^st Century.

This means Israel’s assignment as the principal steward of the Good News of the Divine Redemption continues even to this day!

The Messiah has continuously declared to our ancestors and to us (יהדות משיחית) that the stewardship of his Ten Jewish Servants will not come to a time of final accounting until He returns from heaven to earth (a second time). Then He will give (entrust) the Kingdom of Adonai to us (יהדות משיחית). Therefore, at the return of the Messiah Ben David He will forcefully and finally establish the rule of God over all of the nations and peoples of the world.

Second, go back in time to the Three Founder Assemblies:

In Part II (96 CE) we learn that in addition to the three main types of (former) messianic assemblies explicitly referenced in the mashal of the Ten Servants given minas there are seven sub-types of assemblies that serve as templates (as guides, and patterns) for the (latter) assemblies that shall have existed from the first century (CE) to the near future time of the Messiah’s return (in this 21^st century).

These seven types of messianic assemblies are successor assemblies to the first three founder assemblies.

Each type (location, city) of the seven successor Jewish assemblies is described as possessing a Yehudi (Jewish) overseer (מלאך-malak, messenger, evangelist) who is responsible for equipping his own assigned assembly of Jewish believers and converted God fearers (Gentilies). Therefore it is written:

כדי להכשיר את הקדושים לעבודת השרות, לבנית גוף המשיח, עד כי נגיע כלנו אל אחדות האמונה ואחדות ידיעת בן-האלהים, אל האדם השלם, אל שעור קומתו המלא של המשיח. פ

“For the equipping of ha-kedoshim (הקדושים-holy ones) for the work of service, to the building up of the *body (גוף) of the Messiah; until we all attain to a the unity of the faith (אחדות האמונה), and of the knowledge of Ben Ha-Elohim (בן-האלהים), to a mature man (האדם השלם), to the **full measure and stature of the Messiah (אל שעור קומתו המלא של המשיח).”

*Therefore we (Israel) are to be united (echad) as if we are one body, one person (גוף-body, אדם-man), united together with the Messiah as our head and Adonai our Father acting as the head of the Messiah.

**Thereby making Adonai Avinu the one God and Father of us all, who is over all, and through all, and in all.

The Seven Malakim:

All seven of these overseers-servants are called malakim (מלאכים-messengers, evangelists) because they are called to enable (equip) their respective assigned assemblies to be good stewards and messengers (evangelists) of the besorah (good news) of the Divine Redemption of Adonai. This means:

All seven of these messianic assemblies are commanded to do their part to fulfill the Great Commission of Adonai Avinu.

Just before ascending into heaven the Messiah commanded his Twelve leading Jewish emissaries (השליחים היהודים) to go out into the world and convert and teach the Gentiles; as well as teach the people of Israel. This Divinely appointed mandate clearly states what our (Israel’s) faithful stewardship of the Divine Redemption is and what we must accomplish before our Messiah will return to us (Israel) to establish the rule of Adonai over all of the nations, peoples, and families of the earth:

{Classical & Mishnaic Hebrew}

ויגש ישוע וידבר אליהם לאמר נתן-לי כל-שלטן בשמים ובארץ: ואתם לכו אל-כל-הגוים ועשו תלמידים וטבלתם אתם לשם-האב והבן ורוח הקדש: ולמדתם אתם לשמר את-כל-אשר צויתי אתכם והנה אנכי אתכם כל-הימים עד-קץ העולם אמן: פ

{Modern Hebrew}

נגש ישוע לדבר אתם ואמר: “נתנה לי כל סמכות בשמים ובארץ. על כן לכו ועשו את כל הגויים לתלמידים, הטבילו אותם לשם האב והבן ורוח הקדש ולמדו אותם לשמר את כל מה שצויתי אתכם. הנה אתכם אני כל הימים עד קץ העולם.” פ

Yeshua approached (his Jewish talmidin) to talk to them and said, “All authority in heaven and on earth is given to Me. Therefore go [imperative command] and make diciples of all the nations (literally of the Gentiles), immersing them in the name of (לְשֵׁם-lit. according to the shem-name, honor, authority, and character of) the Father [Adonai Avinu], and the Son [M’shicho, His Messiah], and the Spirit of Holiness, [Ruach HaKodesh, His Spirit] and teach them to study (למדו-learn) all that I have commanded you. Here I am with you always, every day (all the days), until the end of time (עד קץ העולם-literally, the end of the world). “

From 3 to 7 to 3 again:

In today’s mashal we see that the narrative movement of the Ten Servants given minas begins with Three Servants *at the beginning, then moves to Seven Servants in the middle, and then later concludes in Messiah’s follow-up revelation of Hitgallut (chapters two, three, twenty, and twenty-one); with all Seven Servants and their associated messianic assemblies-cities at the end (the soon coming return of the Messiah) being identified as either faithful (like Servants #1 and #2) or unfaithful (like the wicked one, Servant #3).

*Messengers of the Good News of the Redemption (Salvation) of Adonai.

The Three Elders (Two Faithful and One Unfaithful):

This prophetic narrative of “succession” makes the first three (former) servants-assemblies-cities “founders” to all seven of the latter seven missionary movements. This means that the first three assemblies-cities that were founded each possess a ruling Jewish (יהודי) Elder (הַזָּקֵן); and that each of these three elders presides (rules) as such not only over his own respective (founder) assembly-city but over all of those successor assemblies that issue out of it.

We also believe that these Three Jewish Elders (שלושת העבדים-the Three Servants) are clearly identified in the HaBrit HaChadashah (1, 2) by name. The Hebrew names of the Three Jewish Elders (faithful and unfaithful) are:

הזקן יוחנן בן זבדי – The Elder (#1) Yochanan Ben Zavedi (faithful; doubly fruitful);
זקן שאול בן בנימין – Elder (#2) Shaul (Paulus) Ben Benyamin (faithful; fruitful);
זקן יהודה בן איש קריות – Elder (#3) Yehudah Ben Shim’on Ish Keriot (not faithful).

Faithful Elder #1:

The Beloved Talmid, Yochanan Ben Zevedi (יוחנן בן זבדי), is assigned by Avinu Shebashamayim to be the overseer of the (faithful) Assembly of Jerusaelm and of all of His messianic assemblies. This means the Beloved Talmid is The Elder (הַזָּקֵן-Hazaken) of all of the messianic assemblies worldwide (past, present, and future). Yochanan Ben Zevedi is the sole trusted senior Elder over all of the Twelve Shlichim and over all of the followers of the Messiah; both of the Yehudim of Israel and of the God fearers (the believing Gentiles) who also worship Adonai Eloheinu (the LORD our God).

Yochanan Ben Zevedi was the first of two disciples to be chosen to follow the Messiah at the very beginning of his earthly ministry.

After the deaths of the other pillars of messianic Judaism (Cephas, Ya’akov, and Shaul, etc.) all of the messianic assemblies (worldwide) were entrusted to the excellent oversight, spiritual support, and care (1, 2, 3, 4, 5) of the Beloved Talmid, The Elder of us all.

Ever since Yochanan became the last living member of the original ruling group of the Twelve Shlichim (who are all Yehudim) he became the spiritual caregiver, The Elder, over all of Israel and the Commonwealth of Israel (all of the believing Gentiles). Proof of Yochanan’s elite role as The Elder of the entire household of Israel and of all of the Commonwealth of Israel is evidenced by the exceptional trust Adonai Avinu placed upon him when He assigned him the responsibility of taking care of the mother (Miryam) of M’shico (His Messiah):

כשראה ישוע את אמו ואת התלמיד האהוב עליו עומד לידה, אמר לאמו: “אשה, הנה בנך.” לאחר מכן אמר לתלמיד: “הנה אמך.” מאותה שעה אסף אותה התלמיד לביתו. פ

“When (the Messiah) Yeshua saw his mother, and the Talmid whom He loved standing nearby, He said to his mother, “Woman, behold, your son!” Then He said to the Talmid, “Behold, your mother!” From that hour the (Beloved) Talmid took her into his own household.”

Miryam, the Jewess mother of our Messiah, is a Type of all of the nation and assembly of Israel (past, present, and future).

When the Messiah transferred over the care of Miryam (יהודית מרים) to Yochanan this symbolized Yochanan becoming the principal spiritual overseer of all Israel and of all of the God fearers, the Commonwealth of Israel. The latter being belieall of the Gentiles who have come to faith in Adonai Avinu through their belief in the (universal) redemption of the Messiah our Korban Pesach; who is HaMoshia l’chol Adam (the Savior of all humankind) and Moshia HaOlam (the Savior of the World).

Let it be said again: Miryam (Mary) is a Type of Israel. When the Messiah entrusted the care of his mother Miryam to Yochanan Ben Zevedi He was symbolically entrusting to Yochanan the role of “The Elder” over the entire household of Israel. By this very solemn act we can see that from the beginning that it was the will of Adonai our Father that Yochanan Ben Zevedi *Ben Benyamin be responsible for the spiritual well-being of all of the household of Israel and the Commonwealth of Israel.

*We believe that the Beloved Talmid (הַתַּלְמִיד הָאָהוּב), Yochanan Ben Zevedi (יוחנן בן זבדי), is a direct descendant of Yehonatan Ben Shaul Ben Benyamin (יהונתן בן שאול בן בנימין), the First Prince of Israel; as also are Esther, Mordecai, and the Shaliach Shaul, who is better known by his (Latin) name Paulus (which in Latin means “Little One”).

Proof of Yochanan’s special destiny to become The Elder of all Israel and of the Commonwealth of Israel is seen in the Messiah’s post-resurrection remarks to Cephas (Peter):

כיפא פנה וראה את התלמיד האהוב על ישוע הולך אחריהם – זה שגם נשען על לבו בעת הסעודה ושאל “אדוני, מי הוא המסגיר אותך?” כשראה אותו כיפא, אמר אל ישוע: “אדוני, והוא מה?” השיב לו ישוע: “אם רצוני שהוא ישאר עד בואי, מה אכפת לך? אתה לך אחרי!” לכן נתפרסם הדבר הזה בקרב האחים שהתלמיד ההוא לא ימות. אולם ישוע לא אמר לו שאינו עתיד למות, אלא “אם רצוני שהוא ישאר עד בואי, מה אכפת לך?” זהו התלמיד אשר מעיד על הדברים האלה ואשר כתב אותם, ואנחנו יודעים שעדותו אמת. יש עוד מעשים רבים אחרים שעשה ישוע, ואלו נכתבו במפרט חושבני שהעולם עצמו לא היה יכול להכיל את הספרים הנכתבים. פ

“Cefa [שִׁמְעוֹן בֶּן יוֹחָנָן-Shim’on Ben Yochanan] turning around, saw the Talmid (התלמיד) whom (the Messiah) Yeshua loved following them; the one who also had leaned back on his bosom at the supper and said, “My Master, who is the one who betrays you?” So Cefa (כיפא-“the Stone”) seeing him said to Yeshua, “Master, and what about this man?” Yeshua said to him, “If I want him to remain until I come, what is that to you? You follow me!” Therefore this saying went out among the brethren that that Talmid would not die; yet Yeshua did not say to him that he would not die, but only, “If I want him to remain until I come, what is that to you?” *^“This is the Talmid who is testifying to these things and wrote these things, and we know that his testimony is true. And there are also many other things which Yeshua (the Salvation of Adonai) did, which if they were written in detail, I suppose that even the world itself would not contain the books that would be written.”

“Master, and what about this man?”

*This question that was asked of Messiah by the outspoken Cephas (Cefa, Peter) regarding the youngest talmid, Yochanan, points to the fact that it is the youngst talmid who ultimately Avinu Shebashamayim assigned as a replacement for the betrayer Judas; who at the first was designated as the Elder of the Twleve Shlichim and thereby of all Israel and of the Commonwalth of Israel.

“I want him to remain until I come.”

How do we absolutely know that the Beloved Talmid, The Elder of us all, shall remain with us until our Messiah returns to restore the Kingdom of Adonai to Israel? We know He remains with us in spirit because Adonai Avinu has left with us his very special testimony (testifying to ‘these things’) of His Divine Redemption and the supremacy of the doctrine of the “Love of God” (האלהים הוא אהבה).

The Beloved Talmid:

Although: (1) Shim’on Ben Yochanan (כיפא-Cefa) was the initial Spokesperson for the Twelve Shlichim; (2) Ya’akov Ben Yosef Ben Yehudah (יעקב-Ya’akov, the oldest of Messiah’s four younger half-brothers) was at the first called to be the senior rabbi of the (messianic) Assembly of Jerusalem; and (3) Shaul Ben Benyamin (Paul) was the first overseer of Adonai’s redemptive outreach to the pagan Gentiles—none of these three pillars of the Assembly of Israel were ever assigned to act as the Messiah’s chosen Elder (הַזָּקֵן) over all of the assemblies of the world. It is Yochanan who after Judas’ betrayal is chosen to be the first to rule at the side of Yeshua. This being the case even though he was the “youngest” and thereby the “least” member of the Twelve Shlichim. Yet by the excellence of his love Yochanan became at the end—-The Elder (Hazaken) of us all (1, 2, 3, 4, 5).

Adonai our Father (1, 2, 3), He is the one who assigned Yochanan to rule at the Messiah’s side and to be the Hazaken over all of the assemblies of the world until Messiah’s triumphant return to Israel. The youngest (צָעִ֡יר-literally little one) of the Twelve is the one who our Father in heaven has assigned as the first of two very special ruling Elders of the tribe of Benjamin who shall rule at the side of Messiah in the messianic age; soon to come. The full name of the Beloved Talmid testifies to the source of his greatness. His full name is Yochanan Ben Zevedi Ben Benyamin (יוחנן בן זבדי בן בנימין). The meaning of the assigned name of the Beloved Talmid is very precious to Abba Avinu and His Messiah. His name means:

Endowment (Gift) of the Grace of Adonai (Son of My Right Hand).

The full name of the Beloved Talmid, therefore, is an explicit reference to the *gift (זֶבֶד) of the permanent Indwelling Presence of the Holy Spirit and it is a witness to the necessity for us at all times to exercise humility (עֲנִיֵּי הָרוּחַ and הָעֲנָוִים meekness; צָעִ֡יר littleness) in His Presence.

*The gift of the Father, the Spirit of the Holy One (1, 2, 3, 4, 5) was first given as a wedding “endowment” (זֶבֶד) from Avinu Shebashamayim to the first (messianic) Assembly of Jerusalem (the bride of Messiah) on Shavuot (30 CE).

The Elder (הזקן-Hazaken) Yochanan Ben Zevedi (Ben Benyamin) in his five scrolls (1, 2, 3, 4, 5) uses the word “love” (אהוב ahav, אהבה ahavah) more frequently than any of the other inspired writers of the Tanakh and the HaBrit HaChadashah (except for שיר השירים, the Song of Songs). Therefore, the scriptural revelation of Adonai reaches its zenith in the most holy writings of the Song of Songs and in the five scrolls of The Elder of us all. Regarding this mountain peak (summit) of all the revelation of the D’var HaShem, we read:

אהובי, נאהב נא איש את רעהו, כי האהבה מאלהים היא; וכל מי שאוהב נולד מאלהים ויודע את אלהים. מי שאינו אוהב אינו יודע את אלהים, שכן האלהים הוא אהבה. פ

Beloved, please love each other, for love is from God; and everyone who loves is born from God and knows God. The one who does not love does not know God, for God is Love.

.האלהים הוא אהבה

God is Love.

Yochanan Ben Zevedi Ben Benyamin, the Beloved Talmid, shall rule at the side of the Messiah as the spiritual Elder of us all; and as the ruler of his tribe—the “little” tribe of Benyamin. He is the very special person who has taught us and continues to teach us the supreme revelation—-God is Love. This is why in all of the scriptures only Yochanan Hazaken is referred to as being “the Talmid whom Yeshua loved.”

Faithful Elder #2:

Paul (שָׁאוּל בֵּן בִּנְיָמִין-Shaul Ben Benyamin). He is the Elder Shaliach (Sent One, Emissary) of the Second Assembly of Antioch. Paul was not called to be counted among the original messianic Assembly of Jerusalem. He was not at the first a pillar among Messiah’s followers as was Cefas, Ya’acov and Yochanan. Yet, Paul was chosen by the Spirit of the Holy One to be first among all of the Shlichim (Jewish sent ones, special emissaries) to be called to take the message of the Divine Redemption to the Gentiles (1, 2, 3). In fact after the Messiah’s return to Israel:

Shaul Ben Yehonatan Ben Benyamin (Paul) is destined to rule over the entire international Kingdom of Adonai as the Messiah’s co-regent.

Paul will assist the Messiah Ben David in the administration of his *international rule over all Israel and the Commonwealth of Israel. As to The Beloved Talmid Yochanan Ben Zevedi Ben Benyamin (יוחנן בן זבדיבן בנימין): At the Messiah’s triumphant return to Israel he shall be assigned to rule as one of the Twelve Princes of Israel who will each rule over one of the Twelve Tribes of Israel. Like Paul-Shaul Ben Benyamin, Mordecai, and Esther (Hadassah), the Beloved Talmid is a direct descendant of Prince Yehonatan Ben Shaul Ben Benyamin. So, the Hazaken of us all shall rule over the Tribe of Benjamin; which is the “youngest” tribe of the Twelve Tribes.

*For more information regarding the first two ruling elders (founders) of the messianic assemblies, Yochanan and Shaul, who both are direct descendants of Prince Yehonatan (the First Prince of Israel), read chapter twenty-five of the Messiah in Purim.

Unfaithful Elder #1:

Judas (יְהוּדָה בֶּן שִׁמְעוֹן אִישׁ קְרִיּוֹת- Yehudah Ben Shim’on Ish Keriot) is first among the unfaithful elders. He is the betrayer of Messiah. At the first he held the highest rank of the original chosen Twelve Talmidin. Yehudah was the honored Treasurer of the Twelve Talmidin, In the original seating of the Twelve, the elder Yehudah was seated in the seat of the intimate friend (i.e. the privileged seat of the firstborn).

Yehudah Ben Shim’on Ish Keriot was the original Elder #1 of the Twelve. He sat at the seat of honor, the seat of the intimate friend, next to the Messiah. Yet foolishly Judas gave up his assigned place of highest privilege. Yehudah sold his most privileged place next to the Messiah for seven pieces of silver.

The great tragedy is that Judas gave up the most honored place in the Kingdom of Adonai for the most dishonored place.

Yehudah should have remained faithful to his special calling. He should have remained a loyal follower of the Messiah, submitted to his teaching, and then faithfully brought the message of Divine Redemption to his fellow Jews and later to the God fearing Gentiles; as did all the other members of the original group of Messiah’s closest followers—-the Twelve Talmidin.

Yehudah chose to rebel against the Messiah and side with the rebellion of the leading priests and Prushim rabbis. Unfortunately, instead of being the #1 Elder of the Kingdom of Adonai Yehudah chose to follow the way of the evil one; and in so doing he became the #1 Elder in the “rebellion” of the evil one against Adonai and His Messiah. Regarding the tragic consequence of Yehudah’s participation in this rebellion, Messiah has declared:

בן-האדם אמנם הולך ככתוב עליו, אך אוי לאיש אשר יסגיר את בן-האדם. “האיש ההוא, מוטב היה לו אלולא נולד.” פ

“The Son of Man indeed goes as it is written about him, but woe to the man who will betray the Son of Man. “That man would have been better off if he had not been born.”

The 3 Assemblies and 3 Cities:

Assembly-City #1. The place name of the First Assembly-City is Yerushalayim (ירושלים), Yisra’el. This is the name of the first city of Messianic Judaism (the elect mother city that is free). The name of this founding city means “Foundation of Shalem.” The First Assembly-City of Yerushalayim is where the Messiah accomplished for all Israel the Redemption of Adonai. It was in Yerushalayim, on the morning of Shavuot (30 CE), that one hundred and twenty (120) Yehudim (men) and an unknown number of women first received the gift of the permanent Indwelling Presence of the Spirit of Adonai. Therefore, Yerushalayim is the place where the Redemption of Adonai Avinu and His gift of the Spirit was first imparted to Israel.

The name of the founder city means “Foundation of Shalem” (the Redemption of Adonai).

It is from this First Assembly of Yerushalayim that the Foundation of Shalem has been established. The First Assembly of Yerusahalayim is the launch point where the Good News of the Redemption of Adonai was first “conveyed” to all of the Gentile nations, peoples, and families of the world.

Assembly-City #2. The place name of the (Gentile) Second Assembly-City is Antioch, Syria (Greek: Ἀντίoχoς, Syriac: ܐܢܛܝܘܟܝܐ‎). This is the name of the second city (the elect “sister” city; whose children walk in truth) that is also a founding launch point where the Good News of the Redemption of Adonai was first “conveyed” to all of the Gentile nations, peoples, and families of the world.

The name of the second city, the sister city to Yerushalayim, means: “Conveyance” (of the Divine Redemption).

The name Antiochos (Ἀντίoχoς) is composed of the prefix anti (ἀντί) attached to an ancient Greek word οχος, from όχη that literally means “Support by Conveyance.” As to the meaning of the Greek prefix anti, this prefix possesses two meanings: the first meaning is “over, against, opposite to, before” (in a local sense); the second meaning is “for, instead of, in place of” (something or someone).

In antiquity Antiochos (Ἀντίoχoς) is a Greek word picture of the support (administration) of rule that was “conveyed” from one ruling authority (ruler) to another. In this case the word Antiochos speaks of the messianic Jews in Jerusalem, Israel (First Assembly) passing on to the Gentiles of Antioch, Syria (the Second Assembly) the treasure of the Redemption of Adonai and the gift of the Indwelling Presence of the Holy Spirit. So that the will of Avinu Shebashamayim might be done throughout all the earth; as it is already done in heaven.

In Modern Greek the word όχη and όχημα mean “vehicle,” “carriage,” and “conveyance” (picture a “chariot;” i.e. translate Greek-όχημα to Hebrew-רכב). The word modern word “vehicle” is an apt description of the incredibly important exchange that occurred in the first century CE between the First City-Assembly of Jerusalem and the Second City-Assembly of Antioch.

It was shortly after the First Assembly of Jerusalem received the gift of Adonai our Father (the Indwelling Presence of the Spirit of the Holy One) on Shavuot that the leadership (the Twelve Shlichim) sent representatives to Antioch. This newly formed Assembly of Antioch, which was a missionary outpost for the Assembly in Jerusalem, quickly grew to become Jerusalem’s most effective means for transporting (carrying) the Message of the Redemption of Adonai Avinu to all of the nations, peoples, and families of the (Gentile) world.

Assembly-City #3. Assembly #3 at the first should have been the Founder Assembly-City #1. For the name of this Founder Assembly—whose children (successors) live in slavery; not freedom—is the ‘same’ name as that of the Assembly-City #1. It too is headquartered (located) in Yerushalayim (ירושלים). However, due to the very poor stewardship of this group of rebellious (unfaithful) servants their original honored place of service was forfeited. These unfaithful ones were replaced by the new (faithful) First Assembly of Jerusalem.

An entirely Jewish-led affair:

The mashal of the Ten Servants given minas is entirely a Jewish led affair. Adonai our Father has assigned Israel and our people sole responsibility for the overall stewardship of the treasure of His Divine Redemption. A small remnant of us who are Yehudim have remained faithful to this great responsibility. Even while the vast majority of Israel has thus far been unfaithful. The First Servant, The Elder Yochanan Ben Zavedi (Ben Benyamin) and the Second Servant, Shaul-Paul Ben Benyamin, are shining examples of Yehudim (יהדות משיחית) who have been faithfuld stewards and evangelists (מלאכים-malakim, messengers) of the Divine Redemption.

In great contrast, the Third Servant, Yehudah Ben Shim’on Ish Keriot, was the sole member of the original Twelve Shlicihim who was unfaithful to his calling. He is the only one among the original group of the Twelve ruling disciples who betrayed the Messiah. Tragically, the Third Servant was originally the one the Messiah assigned to be the Elder of all of the Shlichim and of all of the assemblies worldwide. In the assigned seating order of the Seder table Judas was always assigned to sit at the most honored place, the place of the Elder. As stated multiple times on this web site the Third Servant-Elder was assigned as the privileged steward of all of the Treasure of Messiah. This high honor included Judas being the senior steward of Messiah’s besorah (good news, gospel) of the treasure of the Divine Redemption. Judas despised the spiritual affluence that was originally entrusted to him. He was a materialist. He only loved money and power. Like Esau his deity was his belly. Judas never saw any value whatsoever in the spiritual riches of Adonai that will never pass away. He only desired the things of this world. The full name of the Third Servant is Yehudah Ben Shim’on Ish-Keriot. This name literally means:

The Third Servant is Yehudah Ben Shim’on Ish-Keriot. His name literally means: “Praise, Hear, Understand and Obey the City of Man.”

The First will be the Last:

The Third Servant (Messenger)-City-Assembly is composed of all of the 1^st Century servants of Adonai (religious leaders) who refused to hear, understand, and obey Messiah’s directive to repent, believe in his Message of the Grace of Adonai, and become faithful servants and messengers of His Divine Redemption.

The members of this originally privileged First Assembly that became the Third Assembly included the three highly esteemed Jewish religious-political sects of the Prushim, Tzadikim, and Herodians. The majority leadership of all three of these sects, however, chose to forfeit their place of honor when they became complicit in the betrayal of the Messiah. Through their rabbinical successors these 1^st century religious leaders have also successfully engaged in censoring the Message of Divine Redemption. Thus far the zealous obedience and submission of our people to the Six Orders of the Mishnah and the Six Eras of rabbinic rule has only harmed our people.

For the ultra-religious dogma of our orthodox leaders has only succeeded in delaying the time when our Messiah will return to Israel; which is the time when the Spirit of Holiness will bring His salvation to all of our people; as well as through us to all of the nations, peoples, and families of the world. Therefore, now is the time for all Israel to believe and receive the Salvation of Adonai (Yeshua). For it is written, our House shall remain desolate until we as a nation and a people confess His Name:

“Blessed is He (the Salvation of Adonai) who comes in the Name of Adonai!”

From 3 Servants to 2 Servants:

Therefore, at Messiah’s Second Coming He will judge the seven messengers, assemblies, and cities. Based on merit each assembly will be assigned to one of the first Three Elders. The messsengers, assemblies, and cities assigned to Servants-Elders #1 and #2 will be affirmed and rewarded. The messengers, assemblies, and cities assigned to Servant-Elder #3 will be judged and punished. These latter persons and their false teaching and unacceptable works—who are judged to be spiritually related as a group to Elder #3—they will permanently be removed from the life of the Assembly of Israel. For their sin of rebellion and unbelief (1, 2) Adonai our Father will not allow these persons to enter His Golden Age of Israel or the follow-on eternal age of His New Heaven and New Earth.

The Seven Servants and their Seven Cities:

What follows is our interpretation of the 7 Servants, 7 Malakim (Stars), 7 Assemblies (Lampstands), and 7 Cities that we believe is Part II of the prophetic mashal of the “10 Servants given minas.” We do not believe that these prophetic utterances are about 7 eras of time. We believe that all seven messages are about one age, the age that spans from 96 CE to the time when our Messiah returns to Modern Israel.

We believe that there are only two audiences in view in the revelation of the 7 Servants, 7 Malakim (Stars), 7 Assemblies (Lampstands), and 7 Cities. The two audiences that the Messiah is addressing in the present age—from the vantage point of his already being in the future messianic age—is first, the audience of the faithful servants and second, the audience of the unfaithful servants. In this revelation of Messiah there is encouragement for those of us who are faithful and there is warnings for those of us who are not yet faithful. Yet, there is even encouragement for the unfaithful servants because there is still time (before the return of Messiah) for these persons to repent and turn back to God (before it is too late).

We also now believe that all of the revelation given by Messiah in his mashal of the 7 Servants, 7 Malakim (Stars), 7 Assemblies (Lampstands), and 7 Cities are related to all of the (49) meshalim of Messiah; and not just the one mashal Ten Servants given minas. What follows then is mainly a study of how chapters 2 and 3 of the Scroll of Hitgallut is directly related to all of the meshalim of the Messiah. Therefore, we believe to truly understand the prophetic-mashal of the 7 Servants, 7 Malakim (Stars), 7 Assemblies (Lampstands), and 7 Cities we must all first go back and study all of the (49) parables of the Messiah.

This means that before we proceed any further in this study it is is necessary that we all first study all of the (49) meshalim of Messiah.

So you are encouraged to first study as many of the 49 Parables of Messiah as you can and then return here in the summer of 2019. Then (Adonai Avinu willing) we will resume this study. Shalom. Shalom.

NEXT, MASHAL OF THE ASSEMBLY IN EPHESUS…

Messiah in Yom HaBikkurim Chapter 57, City #1 >>