Miracle #13. Raising a widow’s son.

1. The Thirteenth Miracle of Messiah
2. Opening-up questions and clues
3. He came to the Village of Na’im (the Beautiful Village)
4. What impact did this miracle have on the crowd?
5. Adam and his wife were created to live forever
6. The Grief of the widows: Miryam, Naomi, and the widow of Na’im
7. Our bitterness has turned to Joy!
8. Rejoice, Heaven is no longer barren (empty)
9. The Messiah has conquered the power of death!
10. “I saw a new Heaven and a new Earth”

The Thirteenth Miracle of Messiah:

Lukas 7:11-17

{Classical & Mishnaic Hebrew}

וַיְהִי מִמָּחֳרָת וַיֵּלֶךְ אֶל־עִיר וּשְׁמָהּ נָעִים וְרַבִּים מִתַּלְמִידָיו הֹלְכִים אִתּוֹ וַהֲמוֹן עַם רָב׃ הוּא קָרַב אֶל־שַׁעַר הָעִיר וְהִנֵּה מוֹצִיאִים מֵת בֵּן יָחִיד לְאִמּוֹ וְהִיא אַלְמָנָה וְעִמָּהּ רַבִּים מֵעַם הָעִיר׃ וְכִרְאוֹת אֹתָהּ הָאָדוֹן נִכְמְרוּ רַחֲמָיו עָלֶיהָ וַיֹּאמֶר לָהּ אַל־תִּבְכִּי׃ וַיִּגַּשׁ וַיִּגַּע בַּמִּטָּה וַיַּעַמְדוּ הַנֹּשְׂאִים וַיֹּאמַר נַעַר אֹמֵר אֲנִי אֵלֶיךָ קוּמָה׃ וַיִּתְעוֹדֵד הַמֵּת וַיָּחֶל לְדַבֵּר וַיִּתְּנֵהוּ לְאִמּוֹ׃ וּרְעָדָה אָחֲזָה כֻלָּם וַיְשַׁבְּחוּ אֶת־הָאֱלֹהִים וַיֹּאמְרוּ נָבִיא גָדוֹל קָם בְּקִרְבֵּנוּ וְהָאֱלֹהִים פָּקַד אֶת־עַמּוֹ׃ וַיֵּצֵא הַדָּבָר הַזֶּה עָלָיו בְּכָל־יְהוּדָה וּבְכָל־הַכִּכָּר׃

{Modern Hebrew}

לְמָחֳרָת הָלַךְ אֶל עִיר אֲשֶׁר שְׁמָהּ נָעִים, וְאִתּוֹ הָלְכוּ תַּלְמִידָיו וְהָמוֹן רַב. הוּא הִתְקָרֵב אֶל שַׁעַר הָעִיר וְהִנֵּה מוֹצִיאִים מֵת אֲשֶׁר בֵּן יָחִיד הוּא לְאִמּוֹ הָאַלְמָנָה, וְקָהָל רַב מִן הָעִיר הוֹלֵךְ עִמָּהּ. כְּשֶׁרָאָה אוֹתָהּ הָאָדוֹן נִכְמְרוּ רַחֲמָיו עָלֶיהָ וְאָמַר: אַל תִּבְכִּי. הוּא נִגַּשׁ, נָגַע בַּמִּטָּה וְנוֹשְׂאֵי הַמִּטָּה נֶעֶמְדוּ. אָז אָמַר: בָּחוּר, הֲרֵינִי אוֹמֵר לְךָ, קוּם! הַמֵּת יָשַׁב וְהֵחֵל לְדַבֵּר, וְיֵשׁוּעַ נָתַן אוֹתוֹ לְאִמּוֹ. הַכֹּל נִתְמַלְּאוּ יִרְאָה וְהִלְּלוּ אֶת אֱלֹהִים בְּאָמְרָם: נָבִיא גָּדוֹל קָם בְּקִרְבֵּנוּ, אֱלֹהִים פָּקַד אֶת עַמּוֹ. הַדָּבָר הַזֶּה עַל־אוֹדוֹתָיו הִתְפַּשֵּׁט בְּכָל יְהוּדָה וּבְכָל הָאֵזוֹר אֲשֶׁר מִסָּבִיב. פ

למחרת הלך אל עיר אשר שמה נעים, ואתו הלכו תלמידיו והמון רב. הוא התקרב אל שער העיר והנה מוציאים מת אשר בן יחיד הוא לאמו האלמנה, וקהל רב מן העיר הולך עמה. כשראה אותה האדון נכמרו רחמיו עליה ואמר: אל תבכי. הוא נגש, נגע במטה ונושאי המטה נעמדו. אז אמר: בחור, הריני אומר לך, קום! המת ישב והחל לדבר, וישוע נתן אותו לאמו. הכל נתמלאו יראה והללו את אלוהים באמרם: נביא גדול קם בקרבנו, אלוהים פקד את עמו. הדבר הזה על-אודותיו התפשט בכל יהודה ובכל האזור אשר מסביב. פ

The next day, he (the Messiah) went to a town named Na’im. Many of His disciples were walking with him and there was a large crowd of people. When he drew near the gate of the town, people were bringing out a dead person—the only son of his mother who was a widow. Many of the people of the town were with her. When the Master saw her, he was moved with compassion for her and said to her, “Do not weep.” He approached and touched the bed (i.e. the wooden pallet that the body was being carried upon), and those carrying it stood still. He said, “Young man, I say to you arise!” The dead person awoke and began to speak, and he gave him to his mother. Trembling gripped all of them, and they praised God. They said, “A great prophet has arisen in our midst, and God has taken note of His people!” This word about him went out throughout Yehudah and the entire plain.

Lukas 7:18-23

וְתַלְמִידֵי יוֹחָנָן הִגִּידוּ לוֹ אֶת־כָּל־אֵלֶּה׃ וַיָּבֹאוּ אֵלָיו הָאֲנָשִׁים וַיֹּאמְרוּ יוֹחָנָן הַמַּטְבִּיל שְׁלָחָנוּ אֵלֶיךָ לֵאמֹר הַאַתָּה הוּא הַבָּא אִם־נְחַכֶּה לְאַחֵר׃ וְהוּא רִפָּא בָּעֵת הַהִיא רַבִּים מֵחֳלָיִים וּמִנְּגָעִים וּמֵרוּחוֹת רָעוֹת וּלְעִוְרִים רַבִּים נָתַן רְאוּת עֵינָיִם׃ וַיַּעַן יֵשׁוּעַ וַיֹּאמֶר אֲלֵיהֶם לְכוּ וְהַגִּידוּ לְיוֹחָנָן אֵת אֲשֶׁר רְאִיתֶם וַאֲשֶׁר שְׁמַעְתֶּם עִוְרִים רֹאִים וּפִסְחִים מְהַלְּכִים וּמְצֹרָעִים מְטֹהָרִים וְחֵרְשִׁים שׁוֹמְעִים וּמֵתִים קָמִים וַעֲנִיִּים מִתְבַּשְּׂרִים׃ וְאַשְׁרֵי הָאִישׁ אֲשֶׁר לֹא־יִכָּשֵׁל בִּי׃

תַּלְמִידֵי יוֹחָנָן הוֹדִיעוּ לוֹ אֶת כָּל הַדְּבָרִים הָאֵלֶּה. יוֹחָנָן קָרָא אֵלָיו שְׁנַיִם מִתַּלְמִידָיו וְשָׁלַח אוֹתָם אֶל הָאָדוֹן לִשְׁאֹל: הַאִם אַתָּה הוּא אֲשֶׁר נוֹעַד לָבוֹא, אוֹ נְחַכֶּה לְאַחֵר? בְּבוֹאָם אֵלָיו אָמְרוּ הָאֲנָשִׁים: יוֹחָנָן הַמַּטְבִּיל שָׁלַח אוֹתָנוּ אֵלֶיךָ לִשְׁאֹל הַאִם אַתָּה הוּא אֲשֶׁר נוֹעַד לָבוֹא, אוֹ נְחַכֶּה לְאַחֵר? בְּאוֹתָהּ עֵת רִפֵּא רַבִּים מִמַּחֲלוֹת, מִנְּגָעִים וּמֵרוּחוֹת רָעוֹת, וּלְעִוְרִים רַבִּים הֶעֱנִיק מְאוֹר עֵינַיִם. הֵשִׁיב לָהֶם: “לְכוּ, וְהַגִּידוּ לְיוֹחָנָן אֶת אֲשֶׁר רְאִיתֶם וּשְׁמַעְתֶּם: עִוְרִים רוֹאִים, פִּסְחִים מְהַלְּכִים, מְצֹרָעִים מְטֹהָרִים, חֵרְשִׁים שׁוֹמְעִים, מֵתִים קָמִים, וַעֲנִיִּים מִתְבַּשְֹרִים. וְאַשְׁרֵי מִי שֶׁלֹּא אֶהְיֶה לוֹ לְמִכְשׁוֹל. פ

תלמידי יוחנן הודיעו לו את כל הדברים האלה. יוחנן קרא אליו שנים מתלמידיו ושלח אותם אל האדון לשאל: האם אתה הוא אשר נועד לבוא, או נחכה לאחר? בבואם אליו אמרו האנשים: יוחנן המטביל שלח אותנו אליך לשאל האם אתה הוא אשר נועד לבוא, או נחכה לאחר? באותה עת רפא רבים ממחלות, מנגעים ומרוחות רעות, ולעורים רבים העניק מאור עינים. השיב להם: לכו, והגידו ליוחנן את אשר ראיתם ושמעתם: עורים רואים, פסחים מהלכים, מצרעים מטהרים, חרשים שומעים, מתים קמים, ועניים מתבשרים. ואשרי מי שלא אהיה לו למכשול. פ

The disciples of (the prophet) Yochanan (ben Zechariah) told him all these things. Yochanan called for two of his disciples and sent them to (the Messiah) Yeshua, saying to hIm, “Are you the one who comes, or should we wait for another?” The men came to him and said, “Yochanan the Immerser sent us to you, saying, ‘Are you the one who comes, or should we wait for another?'” At that time he had been healing many people of sicknesses, afflictions, and evil spirits, and he had given eyesight to many blind people. Yeshua answered and said to them, “Go, tell Yochanan what you have seen and heard: the blind are seeing, the lame are walking, metzora’im (the lepers) are becoming pure, the deaf are hearing, the dead are rising, and the poor are receiving good news. O, the gladness of the man who does not stumble over me!”

Opening-up questions and clues:

The following opening-up questions and clues are provided as an introduction to this study on the 13^th Miracle of Messiah:

1.  Look at the symbolism of the above miracle narrative: At what location does the miracle occur?

2.  What is the meaning of the place name, “Na’im?”

3.  How soon after the last (twelfth) miracle in Kefar Nachum (Capernaum) does this (thirteenth) miracle in Naim (נָעִים) occur?

4.  At the beginning of the miracle narrative through what enclosure of the city did the funeral procession just pass through? In reference to this specific miracle what are the walls and gates of Naim a spiritual symbol of?

5.  How is the meaning of the place name of this village, Naim (נעים-“beautiful,” “pleasant”), an apt description of this miracle; both in its beautiful effect and wonderful timing? Clue: The Messiah arrived at the exact time the grieving mother, the son’s body, and the funeral procession were exiting the main gate of Naim.

6.  Empathize with the woman. What is she feeling? What is she thinking? Clue: Read about the grief of Naomi (נָעֳמִ֜י) at the loss of her husband and both her sons (1, 2). What does the Hebrew name Naomi mean? What Hebrew meaning does the personal name Naomi (נעמי) and the village name of Naim (נעים) share in common?

7.  Regarding the grief of Naomi related to the loss of her two sons: what are the names and meanings of her two deceased sons; and what new name does Naomi give herself? How does this new name of Naomi prophetically relate to Miryam (1, 2), the mother of the Messiah?  After meditating on the grief of Naomi and Miryam, then come back to the grief of this widow.

9.  What is the prophetic relationship between the grief of all three of these women: Naomi, Miryam and the widow of Nain?

10.  What is the symbolic meaning of the Messiah touching the ‘wooden structure’ (pallet) that the body of the widow’s son was resting upon? What substitution is being symbolized when Messiah’s hand is resting on the wooden pallet and he orders the young man to come back to life? Clue: Beta search the Hebrew Sign of the Tav.

He came to the Village of Na’im (the Beautiful Village):

It was the day after the healing of the servant of the God fearing Gentile Centurion that the Messiah left his home at Kefar (כְּפַר-village) Nachum (נַחוּם-compassion, comfort, and consolation) and traveled to Kefar Na’im (כְּפַר נָעִים-the Beautiful Village). Just when the Messiah arrived at the entrance of the gated and walled city a funeral procession was coming out of the main gate of the city:

A large group of mourners were followed by a grieving mother who had just lost her only son.

The mourners were wailing, weeping, and some had torn their clothes to indicate their grief. The grieving Jewish mother had already lost her husband. Now she had lost her son. When the Messiah saw her, his heart was filled with compassion and he said to her:

.אַל תִּבְכִּי

“Don’t cry.”

Can you picture this? The Messiah leaves his followers. He walks up to this grieving Jewish mother and with tenderness and compassion he says just two words: ‘Don’t cry.’ Coming from anyone else but the Messiah this gesture could have been insensitive and inappropriate. This mother with a broken heart was in a state of incredible emotional torment. The Messiah knew this. He knew that the Father of Mercies (Avi HaRachamim) had sent him at this exact time and place to help this His grieving Jewish daughter. For it is written (Psalm 103:13):

כְּרַחֵם אָב עַל־בָּנִים רִחַם ה’ עַל־יְרֵאָֽיו׃

כרחם אב על־בנים רחם ה’ על־יראיו׃

Just as a father has compassion on his children, so Adonai (the LORD) has compassion on those who fear (reverence) Him.

רָאִתָה כִּֽי־אַתָּה עָמָל וָכַעַס תַּבִּיט לָתֵת בְּיָדֶךָ עָלֶיךָ יַעֲזֹב חֵלֶכָה יָתֹום אַתָּה הָיִיתָ עֹוזֵֽר׃

ראתה כי־אתה עמל וכעס תביט לתת בידך עליך יעזוב חלכה יתום אתה היית עוזר׃

You have seen it, for You have beheld trouble and grief to take (to put) it into Your hand. The poor (unfortunate) commits himself to You; You have been the helper of the orphan (Psalm 10:14).

The Messiah did, therefore, what only the Holy One could do. In the power of the Spirit of Adonai (the LORD) he went over and touched the wooden pallet that the body of the dead son was secured to and he said:

בָּחוּר, הֲרֵינִי אוֹמֵר לְךָ, קוּם!פ

“Young man, I say to you, get up!”

After standing and facing the enemy, ‘death,’ the Messiah symbolically touched the wooden structure—a symbol of his own redemptive death on the accursed tree—and said with heavenly authority the words:

!קוּם

“Rise up!”

This was the first time the Messiah raised a person from the dead. In each of the three recorded instances that he raised people from the dead, he simply spoke to the dead and the dead heard the *Voice of our heavenly Father and the dead came back to life!

*The Voice of Adonai – The Kol Adonai (קֹול ה’). This was the Word of God, unlimited in power, spoken through His servant and son, His Messiah (1, 2, 3, 4, 5). M’shicho (His Messiah) is the perfect man who always does the will of Avinu Shebashamayim (1, 2, 3).

וַיִּתְעוֹדֵד הַמֵּת וַיָּחֶל לְדַבֵּר וַיִּתְּנֵהוּ לְאִמּוֹ׃

הַמֵּת יָשַׁב וְהֵחֵל לְדַבֵּר, וְיֵשׁוּעַ נָתַן אוֹתוֹ לְאִמּוֹ.פ

“The dead man sat up and began to talk, and Yeshua (יֵשׁוּעַ-the Salvation of Adonai) gave him back to his mother.”

Can you sense the gentleness, the care, the compassion of our Messiah for this daughter of Israel? Can you imagine the immeasurable joy our heavenly Father (Avinu Shebashamayim) felt being able to perform this resurrection miracle for His Jewish daughter? Do you realize what it means to Abba Avinu to nullify the curse of death from all of our lives—-the lives of His beloved children? No doubt the Ruach Elohim Chayim (the Spirit of the Living God) smiled like the brightness of the sun when:

He felt the ecstasy of this mother’s bitter thoughts and tears of grief instantly transformed into unspeakable joy!

What impact did this miracle have on the crowd?

וּרְעָדָה אָחֲזָה כֻלָּם וַיְשַׁבְּחוּ אֶת־הָאֱלֹהִים וַיֹּאמְרוּ נָבִיא גָדוֹל קָם בְּקִרְבֵּנוּ וְהָאֱלֹהִים פָּקַד אֶת־עַמּוֹ׃ וַיֵּצֵא הַדָּבָר הַזֶּה עָלָיו בְּכָל־יְהוּדָה וּבְכָל־הַכִּכָּר׃

הַכֹּל נִתְמַלְּאוּ יִרְאָה וְהִלְּלוּ אֶת אֱלֹהִים בְּאָמְרָם: “נָבִיא גָּדוֹל קָם בְּקִרְבֵּנוּ, אֱלֹהִים פָּקַד אֶת עַמּוֹ.” הַדָּבָר הַזֶּה עַל־אוֹדוֹתָיו הִתְפַּשֵּׁט בְּכָל יְהוּדָה וּבְכָל הָאֵזוֹר אֲשֶׁר מִסָּבִיב.פ

“Trembling gripped all of them, and they praised God. They said, “A great prophet has arisen in our midst, and God has taken note of His people!” This word about him (the Messiah) went out throughout Yehuda and the entire plain.”

When in Israel had such a beautiful (lovely, sweet, pleasant) thing ever happen before?

Surely the people were reminded of the dead child that Elisha raised from the dead (2 Kings 4:18-37). It had been such a long time since the Spirit of Adonai had been present in this way. It had been over eight hundred years since the dead had been raised to life in Israel.

The miracle of Elisha had occurred in the town of Shunem which was just on the other side of the hill from Naim.

But what else did the people of Israel realize? Did our ancestors realize that Adonai had come and was actually living among them? For they were seeing the prophecy of Isaiah fulfilled:

אִמְרוּ לְנִמְהֲרֵי־לֵב חִזְקוּ אַל־תִּירָאוּ הִנֵּה אֱלֹֽהֵיכֶם נָקָם יָבֹוא גְּמוּל אֱלֹהִים הוּא יָבֹוא וְיֹשַׁעֲכֶֽם׃ אָז תִּפָּקַחְנָה עֵינֵי עִוְרִים וְאָזְנֵי חֵרְשִׁים תִּפָּתַֽחְנָה׃ אָז יְדַלֵּג כָּֽאַיָּל פִּסֵּחַ וְתָרֹן לְשֹׁון אִלֵּם כִּֽי־נִבְקְעוּ בַמִּדְבָּר מַיִם וּנְחָלִים בָּעֲרָבָֽה׃

אמרו לנמהרי־לב חזקו אל־תיראו הנה אלהיכם נקם יבוא גמול אלוהים הוא יבוא וישעכם׃ אז תפקחנה עיני עורים ואזני חרשים תפתחנה׃ אז ידלג כאיל פסח ותרן לשון אלם כי־נבקעו במדבר מים ונחלים בערבה׃

Say to those with anxious heart,
“Take courage, fear not.
Behold, your Mighty One will come with vengeance;
The recompense of the Almighty will come,
But He will save you (ישעכם).
Then the eyes of the blind will be opened
And the ears of the deaf will be unstopped.
Then the lame will leap like a deer,
And the tongue of the mute will shout for joy!
For waters will break forth in the wilderness
And streams in the Arabah (the desert of the wilderness). (Isaiah 35:4-6)

This miracle is a testimony to the redemptive death of the Messiah on the accursed tree and his life giving resurrection.

הַמּוֹשִׁיעַ אוֹתָנוּ וְקוֹרֵא אוֹתָנוּ בִּקְרִיאָה קְדוֹשָׁה, לֹא לְפִי מַעֲשֵׂינוּ, כִּי אִם לְפִי תָּכְנִיתוֹ וּלְפִי חַסְדּוֹ הַנָּתוּן לָנוּ בַּמָּשִׁיחַ יֵשׁוּעַ מִלִּפְנֵי עִתּוֹת עוֹלָם. אֲבָל כָּעֵת נִגְלָה חַסְדּוֹ בְּהוֹפָעַת מוֹשִׁיעֵנוּ הַמָּשִׁיחַ יֵשׁוּעַ, הַמְבַטֵּל אֶת הַמָּוֶת וּמוֹצִיא לָאוֹר אֶת הַחַיִּים וְהָאַל־כִּלָּיוֹן עַל־יְדֵי הַבְּשׂוֹרָה.פ

המושיע אותנו וקורא אותנו בקריאה קדושה, לא לפי מעשינו, כי אם לפי תכניתו ולפי חסדו הנתון לנו במשיח ישוע מלפני עתות עולם. אבל כעת נגלה חסדו בהופעת מושיענו המשיח ישוע, המבטל את המות ומוציא לאור את החיים והאל-כליון על-ידי הבשורה. פ

Who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in the Messiah Yeshua (ישוע) from all eternity, but now has been revealed by the appearing of our Deliverer, the Messiah Yeshua, who abolished death and brought life and immortality to light through the besorah (lit. good news; i.e. the grace of Adonai Eloheinu).

This grace was given us in the Messiah Yeshua before the beginning of time.

This truth was revealed to us through the appearing of our (Israel’s) Messiah who has destroyed (abolished) death and has brought life and immortality to light through his message of the loving-kindness and graciousness of Adonai. So, how did death become a part of human existence? Was death a part of God’s original plan (design, will) for humankind?

Death was not a part of the original design of Adonai Avinu. 

Adam and his wife were created to live forever:

Adam and his wife were created to live forever. In that beautiful garden our Creator gave them every provision and perfect freedom to enjoy each other, to enjoy the good life He had freely given them. There was no prohibition (limit) on experiencing good. There was only one prohibition on experiencing evil, and that had to do with the acceptance (inception) of a very specific kind of evil, an evil knowledge that had been inserted into the good knowledge (i.e. evil ‘mixed’ in with good):

וַיְצַו ה’ אֱלֹהִים עַל־הָֽאָדָם לֵאמֹר מִכֹּל עֵֽץ־הַגָּן אָכֹל תֹּאכֵֽל׃ וּמֵעֵץ הַדַּעַת טֹוב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיֹום אֲכָלְךָ מִמֶּנּוּ מֹות תָּמֽוּת׃

ויצו ה’ אלהים על־האדם לאמר מכל עץ־הגן אכל תאכל׃ ומעץ הדעת טוב ורע לא תאכל ממנו כי ביום אכלך ממנו מות תמות׃

“Adonai Elohim commanded the man, saying, “From any tree of the garden you may eat freely; but from the tree of the knowledge of good and evil you shall not eat from it, for in the day that you eat from it you will surely die” (Genesis 2:16-17).

The penalty for sin is death, both physical and spiritual.

We all know the story. The evil one tempted Adam and his wife and they ate the fruit and immediately experienced spiritual death, which is separation from our Father in heaven. Then their bodies began to decay (age) and die. So death has been the expectation and experience of every human being since that time.

Adonai Avinu commanded that our people (Israel) constantly be reminded of this truth.

For death to be conquered atonement must be made. For this reason Israel has never worshiped the Holy One without first offering him a blood sacrifice of atonement for sin. When our ancestors sacrificed a lamb, goat or bull, they were offering a substitute to die for sin in our place. When the Messiah our Korban Pesach (Passover Sacrifice) began his public ministry it was the prophet Yochanan ben Zebedee who identified him as the Lamb of God who takes away the sin of the world.

The Solution to the Problem of Sin and Death:

The Messiah is the only substitute our Righteous Father in Heaven will accept. When the Messiah hung on the accursed tree he took the full penalty for our sin in his own body. When he cried out:

אֵלִי, אֵלִי, לְמָה שְׁבַקְתָּנִי?פ

“Eli, Eli, lemah shevaktani?”—that is “my God, my God, why have you abandoned me?”

This meant that the Messiah experienced spiritual death, which is separation from the Holy One. And of course, he died physically. But then our Messiah conquered death for us. He died for us and he rose from the dead for us! His death proved that every sin ever committed—past, present, and future—has been paid for in full. His resurrection is a promise from Adonai Avinu (YHWH our Father) that one day we too shall be raised to eternal life.

וְכֵיוָן שֶׁלַּיְלָדִים הָיְתָה שֻׁתָּפוּת שֶׁל בָּשָׂר וָדָם, כְּמוֹ כֵן גַּם הוּא שִׁתֵּף עַצְמוֹ בְּבָשָׂר וָדָם כְּדֵי שֶׁיַּשְׁבִּית עַל־יְדֵי מוֹתוֹ אֶת זֶה שֶׁבְּיָדוֹ מֶמְשֶׁלֶת הַמָּוֶת – הוּא הַשָּׂטָן,וִישַׁחְרֵר אֶת אֵלֶּה שֶׁבִּגְלַל אֵימַת הַמָּוֶת הָיוּ נְתוּנִים ^א לְעַבְדוּת כָּל יְמֵי חַיֵּיהֶם.פ

Therefore, since the children share in flesh and blood, he himself likewise also partook of the same, that through death he might render powerless him who had the power of death, that is, the adversary (הַשָּׂטָן), and might free those who through fear of death were subject to slavery all their lives.

The Messiah of God shared in our humanity so that by his death he might destroy the power of death.

Therefore, when the Messiah touched the ‘wooden structure’ (pallet) that supported the body of the widow’s son, he was symbolically by means of his (yet future) once-in-eternity death on the accursed tree exchanging his life for the death of the widow of Naim’s son (cf. meaning of the Hebrew Sign of the Tav). Therefore, in reference to this exchange of the Messiah’s righteous life for our sin and death it is written:

וְהוּא מְחֹלָל מִפְּשָׁעֵנוּ מְדֻכָּא מֵעֲוֹנֹתֵינוּ מוּסַר שְׁלֹומֵנוּ עָלָיו וּבַחֲבֻרָתֹו נִרְפָּא־לָֽנוּ׃

והוא מחלל מפשענו מדכא מעונתינו מוסר שלומנו עליו ובחברתו נרפא־לנו׃

But he was pierced through for our transgressions,
He was crushed for our iniquities;
The chastening for our well-being fell upon him,
And by his scourging we are healed. (Isaiah 53:5)

מֵעֲמַל נַפְשֹׁו יִרְאֶה יִשְׂבָּע בְּדַעְתֹּו יַצְדִּיק צַדִּיק עַבְדִּי לָֽרַבִּים וַעֲוֹנֹתָם הוּא יִסְבֹּֽל׃

מעמל נפשו יראה ישבע בדעתו יצדיק צדיק עבדי לרבים ועונתם הוא יסבל׃

As a result of the anguish of his soul,
He will see it and be satisfied;
By his knowledge the Righteous One,
My Servant, will justify the many,
As he will bear their iniquities. (Isaiah 53:11)

אָמֵן אָמֵן אֲנִי אֹמֵר לָכֶם אִם לֹא־תִפֹּל הַחִטָּה אֶל־תּוֹךְ הָאֲדָמָה וּמֵתָה תִּשָּׁאֵר לְבַדָּה וְכַאֲשֶׁר מֵתָה תַּעֲשֶׂה פְּרִי הַרְבֵּה׃

אמן אמן אני אומר לכם, אם לא ימות גרגיר החיטה הנופל לתוך האדמה, הוא ישאר לבדו. אבל אם ימות, יעשה פרי הרבה.פ

“Amen, amen, I [the Messiah] say to you, if the wheat (גרגיר החיטה-grain of wheat) does not fall into the midst of the soil and die, it will be left to remain alone. But when it dies, it produces much fruit.” (Yochanan 12:24)

The Grief of the widows: Miryam, Naomi, and the widow of Na’im:

The bitterness and grief of the widow Naomi and the widow of Naim foreshadows the bitterness of the widow *Miryam.

*Miryam – the mother of the Messiah.

What of the grief of Naomi and the widow of Na’im and the grief of the Messiah’s mother Miryam? How is the grief of all three women connected? We have already connected the personal name of of Naomi with the name of the Village of Na’im. What is the name connection of Naomi (in the story of Ruth) with Messiah’s mother Miryam? The connection is found in the Book of Ruth:

“Do not call me Naomi; call me Mara, for Shaddai has dealt very bitterly with me!”

Explanation:  The story of Naomi unfolds in the Book of Ruth during the days of the judges. Naomi likely lived during the time that Gideon was a judge over Israel. At the outset of Naomi’s life story (found in the book of Ruth) there was a terrible famine in the land of Israel. The specific location in Israel that is central to the lives of Naomi and Miryam is Bethlehem of Judah. The region that Beit-Lechem (“House of Bread”) is located at is called Ephratah (“Fruitfulness”). In the days of the Judges Naomi (My Delight) was married to a man named Elimelech (God is My King). They had two sons:

Machlon (Weak & Sick) and Chilyon (Wasting Away).

The name Machlon comes from a verb (chalah) that means “to be sick.” In addition Chilyon’s name comes from a verb (kalah) that means “wasting away,” and “destruction.” The names of Naomi’s sons are an apt description of a time of great loss and of the bitterness of the grief process. So is the meaning of Miryam’s name a description of grief and loss:

The root word for Miryam’s name in Hebrew is “Mara,” translated “Bitterness.”

The bitterness of Miryam, Naomi, and the widow of Naim are in view in today’s mashal, the “Raising of the Widow’s Son.” Also, the ‘bitterness of heaven’ can be seen in this Hebrew root word—mara. For due to Adam’s bringing sin and death into the the world heaven became ‘barren’ until the time of the Messiah’s redemptive death and life-giving resurrection (cf. next paragraph). Regarding the grief of Naomi that foreshadows the grief of Miryam, the mother of the Messiah, we read (Ruth 1:20-22):

וַתֹּ֣אמֶר אֲלֵיהֶ֔ן אַל־תִּקְרֶ֥אנָה לִ֖י נָעֳמִ֑י קְרֶ֤אןָ לִי֙ מָרָ֔א כִּי־הֵמַ֥ר שַׁדַּ֛י לִ֖י מְאֹֽד׃ אני מלאה הלכתי וריקם השיבני ה’ למה תקראנה לי נעמי וה’ ענה בי ושדי הרע לי׃ וַתָּ֣שָׁב נָעֳמִ֗י וְר֨וּת הַמֹּואֲבִיָּ֤ה כַלָּתָהּ֙ עִמָּ֔הּ הַשָּׁ֖בָה מִשְּׂדֵ֣י מֹואָ֑ב וְהֵ֗מָּה בָּ֚אוּ בֵּ֣ית לֶ֔חֶם בִּתְחִלַּ֖ת קְצִ֥יר שְׂעֹרִֽים׃

ותאמר אליהן אל־תקראנה לי נעמי קראן לי מרא כי־המר שדי לי מאד׃ אני מלאה הלכתי וריקם השיבני ה’ למה תקראנה לי נעמי וה’ ענה בי ושדי הרע לי׃ ותשב נעמי ורות המואביה כלתה עמה השבה משדי מואב והמה באו בית לחם בתחלת קציר שערים׃

She said to them, “Do not call me Naomi (נָעֳמִי-My Delight); call me Mara (מָרָא-Bitterness), for Shaddai (שַׁדַּי) has dealt very bitterly with me. I went out full, but Shaddai has brought me back empty. Why do you call me Naomi, since Adonai has witnessed against me and Shaddai has afflicted me?” So Naomi returned, and with her Ruth (רוּת-Friendship, Companion-רְעוּת) the Moabitess, her daughter-in-law, who returned from the land of Moab. And they came to Beit-Lechem (בֵּית לֶחֶם-Bethlehem) at the beginning of barley harvest (בִּתְחִלַּת קְצִיר שְׂעֹרִֽים).

Our bitterness has turned to Joy!

The beginning of the barley harvest is the time of our festival of Pesach. It is also the time when the Messiah our  Pesach sacrificed his life and was raised from the dead so that we might be forgiven (cleansed) of our sins and receive the gift of eternal life. Therefore, it is at this time that our bitterness and heaven’s bitterness was in an instant—at the resurrection of the Messiah—changed to joyous laughter, for it is written in the Book of Ruth (4:17):

ותקראנה לו השכנות שם לאמר ילד־בן לנעמי ותקראנה שמו עובד הוא אבי־ישי אבי דוד׃

וַתִּקְרֶאנָה לֹו הַשְּׁכֵנֹות שֵׁם לֵאמֹר יֻלַּד־בֵּן לְנָעֳמִי וַתִּקְרֶאנָֽה שְׁמֹו עֹובֵד הוּא אֲבִי־יִשַׁי אֲבִי דָוִֽד׃

The neighbor women gave him a name, saying, “A son has been born to Naomi (My Delight)!” So they named him Obed (עוֹבֵד-Serving One; to make oneself a Servant-עָבַד). He is the father of Jesse (יִשַׁי-yishai, the Exisiting One; from being in the present-יֵשׁ-yesh; אֶֽהְיֶה אֲשֶׁר אֶֽהְיֶה-Ehyeh asher Ehyeh dwells in the present), the father of David (דָּוִד-Beloved).

This miraculous rebirth of a humble Servant-hearted humanity is why God our Father sent to us His Messiah (ben Obed, ben David). Due to the redemptive sacrifice and life-giving resurrection of the Messiah heaven is no longer barren. There is rejoicing in heaven now. For it is written:

“Shout for joy, O barren one, you who have borne no child; break forth into joyful shouting.”

Abba Avinu (Abba our Father) replaced the barrenness of the old creation by instituting a *new creation order that was prophesied about and illustrated through the miraculous birth of the Promised Son of Abraham and Sarah, “Laughter” (Isaac).

*From the moment the Messiah was conceived in the womb of the Jewess Miryam on Kislev 25, 6 BCE, the world has never ceased to be without the means to be liberated from sin and to inherit our heavenly Father’s gift of eternal life.

Rejoice, Heaven is no longer barren (empty):

רָנִּ֥י עֲקָרָ֖ה לֹ֣א יָלָ֑דָה פִּצְחִ֨י רִנָּ֤ה וְצַהֲלִי֙ לֹא־חָ֔לָה כִּֽי־רַבִּ֧ים בְּֽנֵי־שֹׁומֵמָ֛ה מִבְּנֵ֥י בְעוּלָ֖ה אָמַ֥ר ה’׃

רני עקרה לא ילדה פצחי רנה וצהלי לא־חלה כי־רבים בני־שוממה מבני בעולה אמר ה’׃

“Shout for joy, *O barren one, you who have borne no child; break forth into joyful shouting and cry aloud, you who have not travailed; for the sons of the desolate one will be more numerous than the sons of the married woman, says Adonai!”

*Sarah (our physical mother), the barren (desolate) one, is also a type of the “Jerusalem above“—which is the (spiritual) mother of us all (1, 2, 3). The latter supernatural birth “from above” occurs through our exercising faith in God; as did our father Abraham, who is the “father of us all” (1, 2, 3, 4).

The Messiah has conquered the power of death!

Death has no power over us who have trusted in the Divine Redemption of the Messiah Yeshua, who is the Salvation of Adonai. Therefore, death should hold no terror for us because for those who believe it is just a doorway that ushers us into an eternity of abiding in the exceedingly joyful Presence of Adonai our Father and our God.

אַחַי, אֵין אָנוּ רוֹצִים שֶׁיֵּעָלֵם מִכֶּם מַה שֶּׁנּוֹגֵעַ לִישֵׁנֵי עָפָר, כְּדֵי שֶׁלֹּא תִּתְעַצְּבוּ כַּאֲחֵרִים אֲשֶׁר אֵין לָהֶם הַתִּקְוָה. אִם אָמְנָם מַאֲמִינִים אָנוּ שֶׁיֵּשׁוּעַ מֵת וְקָם לִתְחִיָּה, כָּךְ גַּם אֶת הַיְשֵׁנִים, בְּאֶמְצָעוּת יֵשׁוּעַ, אֱלֹהִים יָבִיא יַחַד אִתּוֹ. הִנֵּה זֹאת אָנוּ אוֹמְרִים לָכֶם עַל־פִּי דְּבַר הָאָדוֹן: אֲנַחְנוּ הַחַיִּים אֲשֶׁר נִשָּׁאֵר עַד בּוֹא הָאָדוֹן לֹא נַקְדִּים אֶת הַמֵּתִים, שֶׁכֵּן הָאָדוֹן עַצְמוֹ יֵרֵד מִן הַשָּׁמַיִם בִּקְרִיאָה שֶׁל פְּקֻדָּה, בְּקוֹל שַׂר הַמַּלְאָכִים וּבְשׁוֹפַר אֱלֹהִים, וְהַמֵּתִים הַשַּׁיָּכִים לַמָּשִׁיחַ יָקוּמוּ רִאשׁוֹנָה. אַחֲרֵי כֵן אֲנַחְנוּ הַנִּשְׁאָרִים בַּחַיִּים נִלָּקַח יַחַד אִתָּם בַּעֲנָנִים לִפְגֹּשׁ אֶת הָאָדוֹן בָּאֲוִיר, וְכָךְ נִהְיֶה תָּמִיד עִם הָאָדוֹן. עַל כֵּן עוֹדְדוּ זֶה אֶת זֶה בַּדְּבָרִים הָאֵלֶּה.פ

But we do not want you to be uninformed, brethren, about those who are asleep, so that you will not grieve as do the rest who have no hope. For if we believe that Yeshua died and rose again, even so Adonai Avinu (our Father) will bring with him those who have fallen asleep in Yeshua. For this we say to you by the D’var HaShem (Word of Adonai), that we who are alive and remain until the coming of the lord (the Messiah), will not precede those who have fallen asleep. For the lord (the Messiah) will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Messiah will rise first. Then we who are alive and remain will be caught up together with them in the clouds to meet the lord (the Messiah) in the air, and so we shall always be with the lord (the Messiah). Therefore comfort one another with these words. Death is overcome! The Mashiach (lit. Anointed One) conquered it by his own death as our substitute and his glorious bodily resurrection. One day He will come for us, both the living and the dead, and take us to be with him forever.

אָמֵן אָמֵן אֲנִי אוֹמֵר לָכֶם, הַשּׁוֹמֵע אֶת דְּבָרִי וּמַאֲמִין לְשׁוֹלְחִי יֵשׁ לוֹ חַיֵּי עוֹלָם וְאֵינוֹ בָּא בְּמִשְׁפָּט כִּי אִם עָבַר מִמָּוֶת לְחַיִּים.פ

“Amen, amen, I say to you, one who hears my words and believes the One (Adonai Avinu) who sent me has eternal life and does not come into judgment; for he has crossed over from death to life.”

“I saw a new Heaven and a new Earth:”

Our heavenly Father is preparing for us a home with Him that is so beautiful we cannot even imagine it.

Avinu Shebashamayim is working everything to good for those of us who love Him and are called according to His purpose. Death should hold no terror for those of us who belong to Him; who have received the gift of His Indwelling Presence. This is why He sent His Messiah to us to deliver us from sin. This is why He sent His own Spirit into our innermost being to fill our cleansed hearts, souls, minds and bodies with the Indwelling Presence of His own righteousness—-the righteousness of Adonai our Father and our God. This is the glorious future Abba Avinu has planned for us:

רָאִיתִי שָׁמַיִם חֲדָשִׁים וְאֶרֶץ חֲדָשָׁה, כִּי הַשָּׁמַיִם הָרִאשׁוֹנִים וְהָאָרֶץ הָרִאשׁוֹנָה עָבְרוּ וְהַיָּם אֵינֶנּוּ עוֹד. רָאִיתִי אֶת עִיר הַקֹּדֶשׁ, יְרוּשָׁלַיִם הַחֲדָשָׁה, יוֹרֶדֶת מִן הַשָּׁמַיִם מֵאֵת הָאֱלֹהִים, מוּכָנָה כְּכַלָּה מְקֻשֶּׁטֶת לְבַעֲלָהּ. וְשָׁמַעְתִּי קוֹל גָּדוֹל מִן הַכִּסֵּא – אוֹמֵר: הִנֵּה מִשְׁכַּן הָאֱלֹהִים עִם בְּנֵי אָדָם וְיִשְׁכֹּן עִמָּהֶם; הֵמָּה יִהְיוּ לוֹ לְעַם וְהוּא הָאֱלֹהִים יִהְיֶה עִמָּהֶם, וְיִמְחֶה כָּל דִּמְעָה מֵעֵינֵיהֶם וְהַמָּוֶת לֹא יִהְיֶה עוֹד; גַּם אֵבֶל וּזְעָקָה וּכְאֵב לֹא יִהְיוּ עוֹד, כִּי הָרִאשׁוֹנוֹת עָבְרוּ.פ

ראיתי שמים חדשים וארץ חדשה, כי השמים הראשונים והארץ הראשונה עברו והים איננו עוד. ראיתי את עיר הקדש, ירושלים החדשה, יורדת מן השמים מאת האלהים, מוכנה ככלה מקשטת לבעלה. ושמעתי קול גדול מן הכסא – אומר: הנה משכן האלהים עם בני אדם וישכן עמהם; המה יהיו לו לעם והוא האלהים יהיה עמהם, וימחה כל דמעה מעיניהם והמות לא יהיה עוד; גם אבל וזעקה וכאב לא יהיו עוד, כי הראשונות עברו.פ

“I saw a new heaven and a new earth; for the first heaven and the first earth passed, and there is no longer any sea. I saw the holy city, the new Jerusalem, descending from heaven by God, ready as a bride adorned for her husband. And I heard a great voice from the throne, saying: “Behold, the tabernacle (dwelling place) of God is among men, and He will dwell with them, and they shall be His people, and God Himself will be among them, and He will wipe away every tear from their eyes, and death will be no more; there will be no more mourning or crying, and pain will be no more. For the first things have passed away.”

So, what now is the will of Avinu Shebashamayim (our heavenly Father)?

The will of our heavenly Father is that we believe in the one He has sent to us (Israel), His Messiah. Our Messiah Yeshua is the Lamb of God who takes away the sin of the world; that includes every sin that we have ever committed (past, present) or ever will commit (future)!

NEXT, HEALED MAN CRIPPLED FOR 38 YEARS…

Messiah in Yom HaBikkurim Chapter 85 >>