Thursday, August 28, 2014

The Locust Invasion

I am returning to the theme of the relationship between the judgements in the Book of The Revelation of Yehoshua the Mashiach, which come to redeem the children of Israel in the last hour, and the judgements which came to redeem the children of Israel out of Egypt.  The key to this relationship is to be found in the plague of the locusts, as discussed in previous posts.

In order to understand this key we must begin with the prophecy of Joel.  The chart here is from the ESV Study Bible.



Interpretative Challenge: The Locust Invasion


If Joel chapter 1 …then chapter 2 …
1. describes an actual locust infestation …presents a heightened description of the same invasion.
2. describes an actual locust infestation …issues a warning about a coming military offensive.
3. describes an actual locust infestation functioning as a prophetic forerunner …uses that imagery to portray a human army in terms of a decisive conflict on the day of the Lord.
4. describes a military attack in terms of the metaphor of a locust invasion …represents the coming of an enemy usually viewed as the Assyrians or Babylonians.



My Comment:  Joel lays the foundation for the prophetic understanding of the plagues in Egypt.  That is, the prophecy of Joel teaches us not only that there will be a second exodus but that it will be prophetically patterned upon the first exodus.  As there were locusts in the first exodus, so there will be locusts in the second exodus. Yet understanding this prophetically we are to begin by understanding that the locusts in the first exodus were representative of an army that would come against the adversary that holds Israel in captivity.  But here the mystery is prophetically pronounced.  For the army that is foretold to come is foretold to come against the Land of Israel.  We are brought to ask the question, Who is it who holds Israel in captivity at the end of the day?  The answer will come to us in the Book of the Revelation of Yehoshua the Mashiach.

Joel 1:15  Alas for the day! For the day of Hashem is near, and as destruction from the Almighty it comes.

Joel has prophesied a mystery.  He has said to all who have ears to hear that the deliverance of Israel from Egypt was itself a prophecy, for there shall be a complete judgement which brings complete deliverance to the children of Israel, according to the covenant, and the children of Israel shall be delivered out of bondage and shall serve Hashem their G-d.

The judgement that brings salvation to the children of Israel is called, "The day of Hashem."  While it is found in all generations it is one day. Its name is called after the judgement of the final hour.  For then all this prophecy shall be fulfilled.  In the era of Joel the armies of the north came to devastate the Land of Hashem, for the land was under judgement because of the misuse to which it was put by the majority of the people, who followed after the ways of those who worshipped the golden calf.  

Yet Joel spoke even about the judgement that would occur in his own time, together with those judgements of Hashem that had already come, as themselves being prophecies of that great tribulation which would come in the final hour of the world.  For in the final hour of the Day of Hashem truth and judgement are revealed through the great tribulation and the redemption of Jerusalem, the city of Hashem.  That hour then shall be turned into the daylight of a thousand years of truth, and all before it will be seen to have been the night. Nevertheless, because it is daylight it will no less remain a day of judgement for this world, wherein in the last moment of that day will "come like a thief, then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed." 2 Peter 3:10

Let all those all those who can hear listen to this prophecy, for those who are the children of Israel, sealed with the covenant of Hashem in their hearts, minds and souls, in all their being, will be saved from the final judgement that is coming upon the Land of Hashem and upon all the world in the final hour.



____________REFERENCES TO THE DAY OF HASHEM_____________

Joel 2:1
The Day of Hashem
Blow a trumpet in Zion;
sound an alarm on my holy mountain!
Let all the inhabitants of the land tremble,
for the day of Hashem is coming; it is near,


Joel 2:11
Hashem Utters His Voice
Hashem utters his voice before his army,
for his camp is exceedingly great;
he who executes his word is powerful.
For the day of Hashem is great and very awesome;
who can endure it?


Joel 2:31
The sun shall be turned to darkness
The sun shall be turned to darkness, and the moon to blood,
before the great and awesome day of Hashem comes.


Joel 3:14
The valley of decision
Multitudes, multitudes,
in the valley of decision!
For the day of Hashem is near
in the valley of decision.


Isaiah 13:6
Destruction From The Almighty
Wail, for the day of Hashem is near;
as destruction from the Almighty it will come!


Isaiah 13:9
With Wrath and Fierce Anger
Behold, the day of Hashem comes,
cruel, with wrath and fierce anger,
to make the land a desolation
and to destroy its sinners from it.


Jeremiah 46:10
A Day of Vengeance
That day is the day of Hashem God of hosts,
a day of vengeance,
to avenge himself on his foes.
The sword shall devour and be sated
and drink its fill of their blood.
For Hashem God of hosts holds a sacrifice
in the north country by the river Euphrates.


Ezekiel 30:2-3
A Day Of Clouds
2 Son of man, prophesy, and say,
Thus says Hashem God:
“Wail, ‘Alas for the day!’
3 For the day is near,
the day of Hashem is near;
it will be a day of clouds,
a time of doom for the nations.


Amos 5:18,20,23-24
Let Justice Roll Down
18 Woe to you who desire the day of Hashem!
Why would you have the day of Hashem?
It is darkness, and not light,
20 Is not the day of Hashem darkness, and not light,
and gloom with no brightness in it?
23 Take away from me the noise of your songs;
to the melody of your harps I will not listen.
24 But let justice roll down like waters,
and righteousness like an ever-flowing stream.


Obadiah 1:15
The Day of Hashem Is Near
For the day of Hashem is near upon all the nations.
As you have done, it shall be done to you;
your deeds shall return on your own head.


Zephaniah 1:2-4;14-18
I Will Cut Off The Human Race
2 “I will utterly sweep away everything
from the face of the earth,” declares Hashem.
3 “I will sweep away human being and beast;
I will sweep away the birds of the heavens
and the fish of the sea,
and the rubble with the wicked.
I will cut off the human race
from the face of the earth,” declares Hashem.
“I will stretch out my hand against Judah
and against all the inhabitants of Jerusalem…
14 The great day of Hashem is near,
near and hastening fast;
the sound of the day of Hashem is bitter;
the mighty man cries aloud there.
15 A day of wrath is that day,
a day of distress and anguish,
a day of ruin and devastation,
a day of darkness and gloom,
a day of clouds and thick darkness,
16 a day of trumpet blast and battle cry
against the fortified cities
and against the lofty battlements.
17 I will bring distress on mankind,
so that they shall walk like the blind,
because they have sinned against the Lord;
their blood shall be poured out like dust,
and their flesh like dung.
18 Neither their silver nor their gold
shall be able to deliver them
on the day of the wrath of the Lord.
pIn the fire of his jealousy,
all the earth shall be consumed;
for a full and sudden end
he will make of all the inhabitants of the earth.


Zechariah 14:1
The Coming Day of Hashem
14 Behold, a day is coming for Hashem,
when the spoil taken from you will be divided in your midst.


2 Peter 3:10
The Day Of Hashem Comes Like A Thief
10 But the day of Hashem will come like a thief,
and then the heavens will pass away with a roar,
and the heavenly bodies will be burned up and dissolved,
and the earth and the works that are done on it will be exposed.


         

Thursday, July 17, 2014

Psalm 91+Revelation addendum

In Psalm 91 we read an explanation of why it is the name of G-d that is uniquely made known in Israel, the name, יְהוָה , becomes the threefold seal in the foreheads of all the witnesses of G-d during the great tribulation that comes upon the earth, to try all who dwell upon it..  To repeat, as was said in the earlier post on Psalm 91+Revelation, those who overcome, who call upon the name of יְהוָה , will be kept in the day of the great trial, just as we see demonstrated in the great vision in chapter seven of the Revelation.  In Psalm 91 it is told to us that it is through the true name of G-d that his servants will be sealed for salvation in the trial in the day when the judgments come upon the earth.  This corresponds to the focus of Yehoshua's prayer recorded in John/Yochanan 17, and to his promise given to the representative assembly at Philadelphia in the introduction to the Revelation.

Revelation 7
5 12,000 sealed from the tribe of Judah, 12,000 from the tribe of Reuben, 12,000 from the tribe of Gad, 6 12,000 from the tribe of Asher, 12,000 from the tribe of Naphtali, 12,000 from the tribe of Manasseh
7 12,000 from the tribe of Simeon, 12,000 from the tribe of Levi, 12,000 from the tribe of Issachar, 8 12,000 from the tribe of Zebulon, 12,000 from the tribe of Joseph, 12,000 sealed from the tribe of Benjamin.

9 After this I looked1, and there was a vast multitude from every nation, tribe, people, and language, which no one could number, standing before the throne and before the Lamb. They were robed in white with palm branches in their hands. 10 And they cried out in a loud voice:
Salvation belongs to our God,
who is seated on the throne,
and to the Lamb!
11 All the angels stood around the throne, the elders, and the four living creatures, and they fell facedown before the throne and worshiped God, 12saying:
Amen! Blessing and glory and wisdom
and thanksgiving and honour
and power and strength
be to our God forever and ever. Amen.

13 Then one of the elders asked me, “Who are these people robed in white, and where did they come from?”
14 I said to him, “Sir, you know.”
Then he told me:
These are the ones coming out of the great tribulation.
They washed their robes and made them white
in the blood of the Lamb.
15 For this reason they are before the throne of God,
and they serve Him day and night in His sanctuary.2
The One seated on the throne will shelter them:
16 They will no longer hunger;
they will no longer thirst;
the sun will no longer strike them,
nor will any heat.3
17 For the Lamb who is at the center of the throne
will shepherd them;
He will guide them to springs of living waters,
and God will wipe away every tear from their eyes.4

1 The house of Israel and the house of Judah are already reunited here in the beginning measure that is required for the preparation of the return of Mashiach. Twelve thousand from each tribe is the representation of this measure. The order of the tribes as listed and the invisibility of one tribe, here the tribe of Dan, has deep significance, which will later be brought out.  Those to be sealed are sealed with the seal of G-d, and therefore they are revealed in one picture, yet there unity will not be fully activated until they are in the midst of the great tribulation.  Now the unfolding of time is to be looked at from a different perspective.  Now we are shown a view from the heaven beyond time looking back into time.  We see the multitude of the saved, those who have come through the great tribulation.
2 These are the same addressed at Philadelphia. Here they are said that they are present because they have washed their robes in the blood of the Lamb.  Previously, it was said that they were sealed with the seal of G-d in their foreheads.  They are the same because they are identified as those kept from or through the great tribulation.  The washing of their garments in the blood of the Lamb and the sealing with the seal of G-d and the merit of overcoming are all shown to be one thing in different aspects.
3 That these are preserved in the tribulation of the world is a sign of salvation to come in the resurrection of the dead, the transfiguration of Adam as Torah Israel.
4 The view of the redeemed from the vantage point of heaven comes back to seeing them ultimately in heaven.  The purpose of this view is ultimately to show the true reader and hearer of the Revelation themselves in the Revelation. As Paul said, "Seek those things that are above where you are seated with Mashiach at the right hand of G-d."


It is in this spirit that one becomes a witness of Hashem and is prepared to be called to the witness stand.  It is living in this spirit that one serves in the work of turning the judgment from absolute to mitigated, of saving the breath of the world.


G-d willing, in my next post, the third and final posting on Psalms 91+Revelation,  we will see how that just as Yehoshua alone restores Adam's eternal relationship with the Father, because his sacrifice is the redemption of Israel, so his name is given to lead to the knowledge of the name of the Father.  There are some individuals to whom it will be given to understand these things.  However, only when they are understood on the representative level of the House of Israel and the House of Judah, on the representative level of twelve thousand of each tribe, will the witnesses of G-d be sealed with the knowledge of the name of יְהוָה .



Tuesday, July 15, 2014

Psalms 91+Revelation

Hosea 10
3For now they will say:
 “We have no king,1
for we do not fear Hashem;
and a king—what could he do for us?

7Samaria's king shall perish
like foam on the face of the waters. 2
8The high places of Aven3, the sin of Israel,
shall be destroyed.
 Thorn and thistle shall grow up
on their altars,
and they shall say to the mountains, “Cover us,”
and to the hills, “Fall on us!"4

1 Rashi — "'they shall say, We have no king,'  Our king, upon whom we relied, saying, 'He will go forth at our head and will wage our wars,' is of no avail to us."  Rashi's comment clarifies the picture that the northern kingdom came to despair of its own kings, in whom it had previously boasted, in the face of Sennacherib, king of Assyria.  They were made by G-d to despair of their own kings because their kings had led them into idolatry.  However, the language of the prophet suggests a fatalism on the part of the house of Israel toward Hashem himself, which suggests the overtone of disdain through sarcasm toward the hope of Mashiach.

2  This is a reference to the last king of the northern kingdom of Israel, but there is a prophetic allusion at the same time to the king of Assyria, who took the northern kingdom captive, and therefore took their judgments upon himself. Ultimately there is a prophetic allusion to the final king of the north in this same sense, and this is illuminated by The Book of the Revelation of Yehoshua HaMashiach.

3 אָוֶן as a proper noun:
Aven = "vanity".  The poetic name is a reference to Bethel.
1) a name used contemptuously for the following places of idolatrous worship 
1a) a city in Egypt, possibly On (Eze. 30:17) 
1b) Bethel with its calf worship (Hos. 10:8) 
1c) A town or region in Syria (Am. 1:5)
אָוֶן as a common noun:
'aven: strictly nothingness, trouble, vanity, wickedness, an idol

4 The prophet proceeds directly from the era of weeds growing upon the place of the altars, the high places of the now long past idolatry of Samaria, to a time of cataclysm and apocalyptic judgment.  In this way, the prophet reveals that the sin of Israel will not by utterly purged until the end of this process of judgment.  Even though outward idolatry may be made to cease by force, there will remain an inward conscience of the guilt of idolatry that will bring out a deep seated fear of Hashem in the whole house of Israel in the time of the end.


Revelation 3
12They who overcome will I make a pillar in the temple of my God, and they shall not go out anymore: and I will write upon them the name of my God, and the name of the city of my God, which is new Jerusalem, which comes down out of heaven from my God: and I will write upon him my new name.5

Revelation 6
12When he opened the sixth seal,6 I looked, and behold, there was a great earthquake, and the sun became black as sackcloth, the full moon became like blood, 13and the stars of the sky fell to the earth as the fig tree sheds its winter fruit when shaken by a gale. 14The sky vanished like a scroll that is being rolled up, and every mountain and island was removed from its place.7  

15Then the kings of the earth and the great ones and the generals and the rich and the powerful, and everyone, slave and free, hid themselves in the caves and among the rocks of the mountains, 16calling to the mountains and rocks, “Fall on us and hide us from the face of him who is seated on the throne, and from the wrath of the Lamb, 17for the great day of their wrath has come, and who can stand?8

Revelation 7
1After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth, that no wind might blow on earth or sea or against any tree.9 2Then I saw another angel ascending from the rising of the sun, with the seal of the living God, and he called with a loud voice to the four angels who had been given power to harm earth and sea, 3saying, “Do not harm the earth or the sea or the trees, until we have sealed the servants of our God on their foreheads."10

5 The temple of Mashiach's G-d is elsewhere said to be his body.  The promise that those who overcome will be made fixed pillars and will never in any sense have to leave the Temple of the body of Mashiach again can be understood as referring to that state of maturity to which Paul refers in Ephesians 4, when we mature to "the full measure of the stature of Mashiach." There are three names referred to as if they were one name, which Yehoshua promises personally to write, or seal, upon those who overcome.

6 The audience for the Revelation is pictured as being the seven assemblies in Asia, or any assemblies that they represent, or that take their place if their menorah is removed from them.  That there are seven seals sealing the Revelation means that the audience does not automatically have the ability to see or receive the Revelation simply because they are the chosen audience to whom it is given.  It must be unsealed by the Lamb for even the audience to whom it is given.  The first five seals involve the process of introduction, preparing the hearts and minds and souls of the audience to receive and understand the Revelation that is being opened for them.  The opening of the sixth seal issues in the announcement in full being given of the beginning of the cataclysmic judgment of the Revelation of Yehoshua HaMashiach.

7 Those in the audience who have eyes to see and ears to hear what the Spirit reveals to the Great Assembly of the Seven Assemblies will see, when the Lamb removes the sixth seal, that the earth itself is terrified, and the sun also is in fear and hides itself, and the moon mirrors the blood of the judgments to come in its face; the stars begin to fall to their knees before their Maker; the fig tree, emblem of Torah Israel, shudders in the knowledge that she is unprepared for her day of testing and looses her unripe fruit.  They will see that the sky has lost all its power to rule over life and that the spin of the earth has gone wild and that it has lost its balance to its core.

8 In Hosea 10 we saw that the children of Israel and their leaders were prophesied to call out for the earth to fall upon them in the end of the process of their judgment for idolatry.  Now we see that it is the leaders of the nations who will be crying out for the earth to fall on them, but not only them, all who were beneath them, the multitudes of their subjects with them, also crying out for the multitude of the volcanic mountains of the earth to bury them.  And we see that all these are the same ones who have a memory of the words of the prophets of Torah Israel.  And they have now heard and understood, but with that same unrepentant and fatalistic fear of old, that it is the Lamb who was slain about whom all the prophets of Hashem's final judgment wrote.

9 It is said immediately after that the withholding of all winds, all currents of air movement upon the earth is designed to harm the seas, the trees and the whole earth, every living thing.  This would be a complete and absolute judgment.  However, it is stopped before it is started.  Not only is it stopped to save the chosen witnesses of Hashem from the judgment that is coming on the earth, as Israel was saved from the judgments upon Egypt in Goshen, but the nature of those judgments will be seen after this to be changed in nature. Instead of one overwhelming judgment of taking away all breath from the earth, the judgments will be measured out according to the testimony of the witnesses of Hashem, as the judgments on Egypt were meted out according to the word of Moshe and Aaron.

10 The children of Israel are commanded to wear a tefillin box on their forehead between their eyes, as well as upon their hand, containing a representative portion of the Torah.  Through the gift of the Holy Spirit the Torah is internalized entirely by the one who overcomes, as Yehoshua overcame and sat down at the right hand of G-d. When final judgment is brought upon the empires of this world and their civilizations, upon the final civilization of all the cities of the globe, that judgment will end the controversy that G-d has with the nations over his people Israel, whom he has defined with his Torah.

The faithful Torah remnant of all the tribes of Israel will be sealed in their foreheads by the Spirit of Mashiach and their spirit of unity with one another. For many generations it has remained concealed how it will happen that G-d will again show that his judgments are upon the nations in order that they would set Israel at liberty to serve him. 

Although it has long been sealed, it is certain that it will be revealed.  For the sake of the salvation of the whole house of Israel the breath of the whole earth will not be utterly taken away.  The judgments when they come will be mitigated, and it will be made known that the nations have G-d's love for Israel, and his desire to save Jerusalem to thank for this.

In Psalm 91 we read an explanation of why this is so.  We see in this psalm a promise that those who overcome will be kept in the day of the great trial of the earth, just as we see in chapter seven of the Revelation.  In Psalm 91 it is told to us that it is through the true name of G-d that his servants will be sealed for salvation in the trial in the day when the judgments come upon the earth.  This corresponds to the focus of Yehoshua's prayer recorded in John/Yochanan 17, and to his promise given to the representative assembly at Philadelphia in the introduction to the Revelation.


Psalms 91
1Whoever dwells in the shelter of the Most High will rest in the shadow of the Almighty.
2I will say ofיְהוָה  11 “He is my refuge and my fortress, my God, in whom I trust.” 3Surely he will save you from the fowler’s snare and from the deadly pestilence. 4He will cover you with his feathers, and under his wings you will find refuge; his faithfulness will be your shield and rampart.

5You will not fear the terror of night, nor the arrow that flies by day, 6nor the pestilence that stalks in the darkness, nor the plague that destroys at midday.

7A thousand may fall at your side, ten thousand at your right hand, but it will not come near you.
8You will only observe with your eyes and see the punishment of the wicked.
  
9If you say, “ יְהוָה  is my refuge,” and you make the Most High your dwelling, 10no harm will overtake you, no disaster will come near your tent.12

11For he will command his angels concerning you to guard you in all your ways; 12they will lift you up in their hands, so that you will not strike your foot against a stone. 13You will tread on the lion and the cobra; you will trample the great lion and the serpent. 

14“Because he loves me, I will rescue him; I will protect him, for he acknowledges my name. 15He will call on me, and I will answer him; I will be with him in trouble, I will deliver him and honor him. 16With long life I will satisfy him and show him my salvation.”

Psalms 91 (NIV adapted)

11 I have written the name of G-d here in Hebrew, as it is.  The first thing to understand, in order to come to know the name of G-d is that it is not translatable into other languages.  If someone will know and speak the name of G-d they must know and speak it in Hebrew.  If they do not know how to speak the name of G-d, still, so long as they know what it is in Hebrew and are with someone in the fellowship of the Spirit who is a speaker of Hebrew and is praying with them, the promise of this psalm will be fulfilled in them.
12 We see from the Revelation that this will be fulfilled in the following way: The forehead of such a one is to be sealed with the name of the Father, in two further forms to represent the name of the city of G-d, new Jerusalem, and the name of the Mashiach of G-d.

Jeremiah 16
21 Therefore, behold, I will cause them to know, this once will I cause them to know My hand and My might; and they shall know that My name is  יְהוָה.

Jeremiah 33
2 “Thus says  יְהוָה who made the earth,  יְהוָה who formed it to establish it—  יְהוָה is his name:  3 Call to me and I will answer you, and will tell you great and hidden things that you have not known.

Tuesday, April 29, 2014


On Psalm 67
א  לַמְנַצֵּחַ בִּנְגִינֹת, מִזְמוֹר שִׁיר.
 For the Leader; with string-music. A Psalm, a Song.


1 God be merciful unto us, and bless us; and cause his face to shine upon us; Selah.
2 That thy way may be known upon earth, thy saving health among all nations.
3 Let the people praise thee, O God; let all the people praise thee.
4 O let the nations be glad and sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth. Selah.
5 Let the people praise thee, O God; let all the people praise thee.
6 Then shall the earth yield her increase; and God, even our own God, shall bless us.
7 God shall bless us; and all the ends of the earth shall fear him.

Listen to Rabbi Avraham ben Yaakov speaking on this psalm and the significance of the Omer Count for all nations.  Just tap the following link: 

Urgent Repairs: The Omer Count
"As a new world opens up before our very eyes in the Middle East, Europe and elsewhere, the true soldiers of the Creator must treasure every day of the Omer count to steadily refine and perfect ourselves and G-d will fight our enemies." 

Sunday, April 13, 2014

The Key of David


What Is The Key of The House of David?


In the 2nd and 3rd chapters of The Book of The Revelation of Yehoshua the Mashiach, Yehoshua speaks to the assemblies about the power of G-dliness to overcome all things.  The final success of the members of most of the assemblies is left in question.  Only to the assembly in Philadelphia does Yehoshua give assurance that he will hold the door of success in the mystery of G-dliness open for them, and no one will be able to shut it.  The key to this assurance which is given to the assembly in Philadelphia is the key of the house of David.  

The mystery of this key is that it is the key that unlocks the mystery of the revelation of G-d himself that, it is promised in Revelation 10:7, will be ‘unlocked’ in the hour when the seventh angel prepares to blow his trumpet.  Anyone whose heart longs above all else to shine with the witness of the divine menorah light to the end — anyone who longs to be a witness in the last hour to Yehoshua the Mashiach of Israel — will seek to understand what the key of the house of David is, and why Yehoshua is telling them that he is the one who now has that key.

In his address to the seven assemblies concerning those who overcome the world through the power of G-dliness, Yehoshua has said:

  1. “I will give [them] the right to eat from the tree of life, which is in the paradise of God.”  [The fruit of the tree of life, which is in the Garden of Eden Above, yields the divine spirit of prophecy (Rev. 19:5 and10) by which one may be filled with the knowledge of the letters of the name of G-d, to speak them with a pure lip.]
  2. [They] will not be hurt at all by the second death.  [There is a final exercise of the power of Elohim to trim and prune and redefine his creation to bring it into its eternal estate.  This is his power to exercise as its judge.  This ultimate exercise of the ultimate power will not come against those who have overcome this world through the power of G-dliness, but will justify, strengthen and support them.]
  3. I will give [them] some of the hidden manna. I will also give that person a white stone with a new name written on it, known only to the one who receives it.  [The hidden manna is the inner divine thought that is in the commandment, that is kept from the natural mind, because it pertains to the intent of the commandment in the world to come.  As it is the commandments of G-d, expressing the will of G-d for what all Adam, and each person in Adam, should be, so the inner divine thought of the commandment of G-d defines and empowers each G-dly soul in its personal eternal relationship with G-d.]
  4. To the one who is victorious and does my will to the end, I will give authority over the nations— that one 'will rule them with an iron sceptre and will dash them to pieces like pottery'—just as I have received authority from my Father.  I will also give that one the morning star.  [The will of the G-d Anointed King of Israel is the revelation of the one true G-d, the G-d of Israel.  The one who, in the end, anoints him as King of Israel in his or her heart receives authority over the nations in doing this, and their testimony, when they are called to the witness stand, will crush all claims made by the nations against G-d.  The honor of giving the announcement of the first light of the Kingdom of Mashiach coming over all the earth will be given to them.]
  5. They will walk with me, dressed in white, for they are worthy… I will never blot out the name of that person from the book of life, but will acknowledge that name before my Father and his angels.  [The white robe is the robe of the high priest who was commanded to enter into the presence of G-d in the Holy of Holies in the Temple, to stand before the ark of the Torah of G-d and before its cover, the place of G-d’s presence.  There atonement for all the sin of Israel is found. There the atonement of the sprinkling of the blood of Yehoshua for Jerusalem and for Israel is found, for all the sin that was found in her, which was all the sin of Adam. This atonement rests as a covering for the Torah of G-d in the heart of G-d’s presence and in the hearts of the children of Israel and all the nations which adhere to her, for every soul that overcomes the world through the power of the word of G-d and of G-dliness.]
  6. I will make [that person to be] a pillar in the temple of my God.  Never again will they leave it. I will write on them the name of my God and the name of the city of my God, the new Jerusalem, which is coming down out of heaven from my God; and I will also write on them my new name.  [The dwelling place on earth which G-d made for Adam, where he would meet and fellowship with Adam was destroyed through unthankfulness, covetousness and theft.  Instead of being filled with prayer, the Garden of Eden was filled with silence.  The place of pure and everlasting meeting between G-d and Adam is in the new Jerusalem, the redeemed heart of Israel.  Whoever has this testimony will be made a pillar in that temple, that place of meeting.  And the reward of their service will be the name of G-d and his Mashiach, together with the name of his bride written upon them.  For the communion of G-d himself shall be all their sustenance.  For then the earth and the heavens shall be filled forever with the sound of the prayer of thanksgiving.]
  7. I will give [them] the right to sit with me on my throne, just as I overcame all and sat down with my Father on his throne.  [The joy of all things will be seeing the lovingkindness of G-d shown to Jerusalem and to Israel, for the sake of all creation, and through the power of that joy all creation will exercise lovingkindness one toward another, and shall rule over all temptation, walking perfectly before G-d forever.]

With these promises, Yehoshua exhorts all who are assembled through his name to overcome the daydreaming of this world, with all its shameful covering over of guilt and rationalizing of sin and proud and violent imaginations of never ending generations and futures.  He exhorts all to overcome the atheism of sin with the power of the promise of this G-dliness which he reveals, the G-dliness to come, which is in him, to which he holds the key, which G-d has called, the key of David.


The Key of David in The Prophetic Scriptures


Isa 22:20 ¶And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: 

Isa 22:21 And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. 

Isa 22:22 And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. 

Isa 22:23 And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house. 

Isa 22:24 And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the cups, even to all the pitchers. 


The Azamra Know Your Bible COMMENTARY,
(http://www.azamra.org/NaCh.shtml)
tells us that:

The closing section of chapter 22 of Isaiah in verses 15-25 is a prophecy against "this steward Shevna who is over the house". 
This commentary tells us that Shevna was the leader of in Jerusalem in the time of King Hezekiah of those who secretly desired to surrender to the Assyrian adversary. 

He is specifically mentioned in Isaiah's narrative about the siege of Sennacherib as having been one of the Hezekiah's envoys sent to the ramparts of Jerusalem to speak with Sennacherib's spokesman Ravshakeh (Isaiah 36:3). There the text calls Shevna the "scribe" while El-yakim son of Hilkiah is described (at that point) as being "over the house" (meaning either the king's chamberlain or perhaps the chief Temple officer). 
However in our present (earlier) chapter, it is Shevna who is said to be "over the house" (v 15). RaDaK (Rabbi David Kimchi, on v 20 of our present chapter) conjectures that Shevna was initially the king's chamberlain but that he was demoted to the position of scribe while El-yakim was appointed "over the house" as prophesied in vv 20-24 of our present chapter. 
At the height of the siege of Jerusalem, Shevna, as Hezekiah's "scribe", put on an outward display of loyalty but was secretly bent on treachery.  Apparently he intended to break out of Jerusalem and go over to the side of Sennacherib, expecting that he would be appointed king in place of Hezekiah.  
The Talmud relates that Shevna shot an arrow to the Assyrian camp with a message that he and his party were in favour of capitulation while Hezekiah was defiant. However, after Shevna left Jerusalem the angel Gabriel closed the city gates, preventing any of his followers from leaving, and when Shevna came alone to Sennacherib's camp the king had him tied to horses tails and dragged over thorns (Sanhedrin 26a-b).
In Rabbi Nachman's teaching in Likutey Moharan II:1, Shevna is seen as the archetype of the false leader while El-yakim ben Hilkiah is the archetype of the true Tzaddik, (the Righteous One).


What Is The History of The Key of David? 


We read in Isaiah about G-d taking the key of the house of David from Shevna, (or the possibility of receiving the key of the house of David from Shevna), and giving it to El-yakim. What, then, is this key? In one word, the key of the house of David is the promise that G-d made to King Solomon to preserve one tribe for the sake of his covenant with David.  What covenant is this?  It is G-d’s only covenant, the same covenant he made with Avraham, his Torah covenant, the covenant of the Good News of the Jew, the Good News of Judah and Jerusalem.  This is the record:

1 Kgs. 11:11 Wherefore the Lord said unto Solomon, Forasmuch as this is done by you, and you have not kept my covenant and my statutes, which I have commanded you, I will surely rend the kingdom from you, and will give it to your servant.
12 Notwithstanding in your days I will not do it for David your father’s sake: but I will rend it out of the hand of your son.
13 Howbeit I will not rend away all the kingdom; but will give one tribe to your son for David my servant’s sake, and for Jerusalem’s sake which I have chosen. 

Also:

1 Kings 11:26ff.
 ¶And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon’s servant, whose mother’s name was Zeruah, a widow woman, even he lifted up his hand against the king. And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father. And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph.  And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field:
30 And Ahijah caught the new garment that was on him, and rent it in twelve pieces:
31 And he said to Jeroboam, Take ten pieces: for this is what the Lord says, even the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to you:
32 But he shall have one tribe for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel:
33 Because they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father.
34 Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant’s sake, whom I chose, because he kept my commandments and my statutes:
35 But I will take the kingdom out of his son’s hand, and will give it unto you, even ten tribes.
36 And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.
37 And I will take you, and you shall reign according to all that your soul desires, and shall be king over Israel.
38 And it shall be, if you will attend unto all that I command you, and will walk in my ways, and do what is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with you, and build you a sure house, as I built for David, and will give Israel unto you.


The Key of The House of David is this:


The key of the house of David is this: 1Kings 11:13 “Howbeit I will not rend away all the kingdom; but will give one tribe to your son for David my servant’s sake, and for Jerusalem’s sake which I have chosen.”

Whatsoever would happen to to the tribes taken away from the house of David, it was determined that the tribe of Judah would be preserved to the house of David for the sake of the covenant that G-d made with David that David’s son should be made Mashiach, and for the sake of Jerusalem, which was chosen as the city of the meeting place with G-d.

Thus, when  Sennacherib came against Judah and Jerusalem to destroy them he came against the the promise of the word of G-d to bring forth Mashiach and save Jerusalem.  Against Judah and against Jerusalem Sennacherib could have power but against the word of G-d Sennacherib could have no power.  Therefore Shevna in seeking to form a collaboration with Sennacherib, to accommodate the adversary of the word of G-d, was consumed by the word of G-d.  El-yakim son of Hilkiah, however, who was faithful to the testimony of the promise to the house of David received the key of David, to guard over the house until he to whom the key belonged came to his own.

Then, when the Son of David came and prayed with the sacrifice of his soul for Jerusalem he himself was given the charge over this promise of G-d’s word to Solomon concerning Judah and Jerusalem.  Just as Judah and Jerusalem could not be destroyed though they were brought down into the level of captivity by Babylon, so they cannot be destroyed now in the end of days.  For the executed and risen Yehoshua the Mashiach himself, who is seated at the right hand of the Father in the heavens, holds this key of David.  All eternal and universal salvation is promised through this key, this promise of the Davidic Prince ruling over Judah and Jerusalem, in which also all the tribes are called up to salvation and unity with G-d, and all nations as their servants in this salvation.

Therefore it is written:

Rev 3:5 “The one who overcomes, the same shall be clothed in white raiment; and I will not blot out their name out of the book of life, but I will confess their name before my Father, and before his angels."
Rev 3:6 "The one who has an ear, let them hear what the Spirit says unto the gatherings.”
Rev 3:7 "And to the angel of the gathering in Philadelphia write; These things says he who is holy, he who is true, he who has the key of David, he who opens, and no one shuts; and shuts, and no one opens;”
Rev 3:8 "I know your works: behold, I have set before you an open door, and no one can shut it: for you have a little strength, and have kept my word, and have not denied my name."
Rev 3:9 "Behold, I will make them of the synagogue of the adversary, who say they are Jews, and are not, but do lie; behold, I will make them to come and worship before your feet, and to know that I have loved you.”

Shevna was a Jew who proved to not be a Jew but was one who converted to the anti-faith of the adversary, the false faith of the imposture Messiah. For the king of Assyria was the type of the final king of the north, the one prophesied to be the imposture Messiah.  Shevna was one who would have willingly made even a gentile tyrant his emperor, and in doing so he would have brought Jerusalem and Judah into the same captivity as that of the lost tribes of the house of Israel, because he did not have faith in the word of G-d.  

Shevna was made like dust before the feet of El-yakim son of Hilkiah, who was given the key of the house of David, the torch of the promise of G-d made to King Solomon, and El-yakim was made the peg upon which the hopes of Judah and Jerusalem were hung, preserving them safely until the time that the promised son of David would come. This is the Scriptural reference that is being made, the Biblical account being referred to by Yehoshua in his address to the assembly in Philadelphia.


The Gathering (Philadelphia) Receiving The Keys To The Kingdom


Heb 5:5 So also Messiah glorified not himself to be made an high priest; but he that said unto him, You are my Son, today have I begotten you. 

Heb 5:6 As he saith also in another place, You are a priest forever after the order of Melkisedek. 
[Note:  This is the high priesthood of the firstborn, which priesthood was confessed by the words of Melkisedek as being given by G-d to Avraham. When the priesthood was given to the tribe of Levi, it was done so in the aspect of holding the place and office of the firstborn of Israel, until the Mashiach should come.]

Heb 5:7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; 
[Note:  This was done by Mashiach Yehoshua as the true firstborn high priest of Israel.  His prayers as the firstborn high priest of Israel were made for Israel.  To say, that they were somehow made for others, in rejection of Israel, is to go outside the Scripture.  Indeed, to say that his prayers were for anyone or anything other than Israel, in order that all families of the earth might be blessed through the salvation of Israel, as promised to Avraham, is to contradict the covenant of promise that G-d made with Avraham.  This is essentially the bankrupt nature of what is called Replacement Theology, which is Rejection Theology, in that it is based on the supposed rejection of corporate Israel, (either from the beginning or at the time of the death of Messiah), rather than its redemption.  Indeed, Yehoshua offered up prayers and supplications with strong crying and tears unto him that was able to save him from death” for Jerusalem’s sake and for the sake of all Israel, in order that Adam might thereby receive atonement for sin, “and (he) was heard in that he feared” (the G-d of Israel, the Most High).]

Heb 5:8 Though he were a Son, yet learned he obedience by the things which he suffered; Heb 5:9 And being made perfect, he became the author of eternal salvation unto all them that obey him;


The Key of David Is The Promise of The Good News, 

Which We Must Hear and Obey


1Kgs 11:36 And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 
[Note:  This obedience of faith, to this Good News of Israel and Her Messiah is the obedience whereby we overcome our evil inclination which has caused us to obey sin. Unto this obedience he will open every door and unto every counterfeit of this faith he will close every door, as he showed with Shevna, closing every door and with El-yakim son of Hilkiah opening every door. Therefore let us rectify our hearts before G-d to serve no other goal than his Good News, first to the Jew and also to the Goy.]


Why Does Yehoshua Tell Us That It Is He Who Now Holds The Key of David?


The good news is that Jerusalem and Judah were preserved through captivity and centuries of domination by gentile empires through prophets and holy, faithful believers like El-yakim until Yehoshua, the promised son of David came and through his prayer and sacrifice preserved once for all Jerusalem and the tribe of Judah even to and through the last hour of the last day of tribulation and judgment.  All who are faithful to the testimony of that prayer and sacrifice of Yehoshua for Judah and Jerusalem will also be preserved in that salvation.


“I Make a New Thing:  A Woman Shall Surround A Man”


In Jeremiah 31 we read this mysterious prophecy of the new creation.  Revelation chapter 12 can be read as a commentary on this prophecy.  Israel, through her G-dliness, her devotion to her G-dly son, is seen as being, as it were, for a time, the saviour of her saviour.  Like the woman in Genesis 3:15, the woman suffers the enmity of the adversary, becoming the target of the adversary until the body that is in her comes forth that is able to crush the head of the adversary.  Then all Israel is saved!  For Israel is not Israel according to any definition that the nations can reject her or destroy or exterminate her.  Nor is she Israel according to the natural definition of other nations who are defined only as branches of one family tree, through the headship of Adam.  For Israel is defined by G-d alone, as one branch of the human family, but as the only family branch that he has chosen to redeem, to give to her a new head, even her bridegroom, Mashiach, into which to graft all branches of humanity for salvation.  Just so, this is the eternal Eve, the true Mother of All Living, even the first Adam, through repentance.



Thursday, November 21, 2013

The Little Book In The Torah

Surrounding the verses 35 and 36 of Numbers chapter 10 in the Hebrew text there are two inverted Nuns.  This is the form of the Hebrew letter, Nun:  נ.  An inverted Nun takes the form of a bracket.

The sages explain that these inverted Nuns bracket these two verses to set them off as a little book, a sefer of the Torah itself.  As a result the book of Numbers is divided into three books, the chapters and verses that come before this little book, then this little book, then the chapters that come after this little book.  As a result, the Torah is made to be composed of seven books instead of five books.

Now the content of this "little book" found inside the book of Numbers is of great importance.  Just how important it is is recognized every time the Torah Scroll is taken out of the ark in every synagogue. For then this little book of two verses is read:

'And it came to pass, when the ark set forward, that Moses said: "Rise up, O HASHEM, and let Your enemies be scattered; and let them that hate You flee before You."
And when it rested, he said: "Return, O HASHEM, unto the ten thousands of the families of Israel."'

The content of this "little book"of two verses includes the whole essence of the story of all the Torah and the Good News of the Mashiach of Israel, from beginning to end, just as the ark itself contains the Torah.  For the Torah read together with the Good News is the story of the redemption of Israel, both of the heart and of the body of the whole family, and this is the blessing that reveals the Creator becoming the Redeemer of the world.

As Hashem rises up in judgment upon all that is anti-Israel, all that is anti-Torah, all that is anti-Mashiach, against all anti-Semitism, He demonstrates that all of this hatred is hatred only of Him.  And as He overcomes it all through the power and force of His Voice of seven thunders, His holiness and love in the redemption of Israel His people and Zion His home in the earth, He brings salvation and blessing to all creation.


Wednesday, September 11, 2013

Hearing Seven Thunders In Psalms 29


Psalms Chapter 29 
תְּהִלִּים
א מִזְמוֹר, לְדָוִד: הָבוּ לַיהוָה, בְּנֵי אֵלִים; הָבוּ לַיהוָה, כָּבוֹד וָעֹז.

Poetic Reading
The heart of David in song. Confess the the truth of the One, the Only One, Israel’s God, all you the mighty children of the Mighty God!. Confess the truth that He alone is glorious and strong.

1 A Psalm of David. Ascribe unto 'The Name', O you children of might, ascribe unto 'The Name' glory and strength.

Poetic Commentary
Angels of the Revelation, Let us join with you to acknowledge the God of Israel. Let us join together to acknowledge Him as the God of all glory and strength! 

ב הָבוּ לַיהוָה, כְּבוֹד שְׁמוֹ; הִשְׁתַּחֲווּ לַיהוָה, בְּהַדְרַת-קֹדֶשׁ.

Poetic Reading
Give your testimony on the witness stand, for creation is on trial. Will the creature steal the glory of his Creator? Let Israel give her testimony for her God! Let her rejoice in the glory of His name! Let her teach the nations the true worship of the One.


2 Ascribe unto 'The Name' the glory due unto His name; worship 'The Name' in the beauty of holiness.

Poetic Commentary 
With you, angels of the Revelation of the Messiah of Israel, Let us honor The Great Name. Let us join as one to ascribe to the Name of the God of Israel His due. And let us go on to attain our maturity, to acknowledge the One Holy Name by arranging ourselves according to the pattern of the beauty of holiness.

 

"When he had cried like a roaring lion, seven thunders uttered their voices."

The Voice of the First Day of Creation





ג קוֹל יְהוָה, עַל-הַמָּיִם:
אֵל-הַכָּבוֹד הִרְעִים; יְהוָה, עַל-מַיִם רַבִּים.



Poetic Reading

The thunderous voice of Israel’s God commands the tumultuous waves; He thunders over the roar of all the nations, commanding them to be still, to be mute and come to rest. The Glorious Power thunders! Israel’s God thunders, subduing the many waters of ice and fire.  The revelation of Israel's God subdues the chaos of hatred, the enmity toward Israel in the heart of the nations.


 

 The First of The Seven Thunders


Hashem Calling "Israel" Over The Waters 
Over The Waters of The Chaos 
The Chaos of The Nations


3 The voice of 'The Name' is upon the waters;
the God of glory thunders, even 'The Name' upon many waters.



Poetic Commentary

Go forth angel upon the white horse, ride upon the waters! Let your shofar blast and part the nations like waters! Announce the coming of the God of the Great Shabbat, the God of Israel! Go forth, let your white horse’s hooves pound upon the many waters! The chariot of the God of the Torah comes, with his glory in his voice, his voice like the waves of Heaven's thunder pounding upon the waters.

 

"When he had cried like a roaring lion, seven thunders uttered their voices."

The Voice of the Second Day of Creation





ד קוֹל-יְהוָה בַּכֹּחַ; קוֹל יְהוָה, בֶּהָדָר.


Poetic Reading

The thunderous voice of Israel’s God moves worlds like winds of dust. The thunderous voice of Israel’s God turns light into darkness and darkness into light. 







The Voice of the Third Day of Creation






The thunderous voice of Israel’s God hews down the world’s pillars; yes, Israel’s God hews down the pillars of His Temple.



 The Second of The Seven Thunders


Hashem Dividing The Waters
The Waters Above From The Waters Below
Making Israel The Rule


4a The voice of 'The Name' is powerful; 4b the voice of 'The Name' is full of majesty.


Poetic Commentary

4a The voice of Israel’s God thunders with great power, killing and making alive. Ride, you messengers! Angel upon the red horse, ride! Take away the world’s false peace as you ride! Take away false peace with the shofar blast of truth. With the truth spoken in the voice of God's love for Israel take from the nations, the children of violence, their false plan of peace.




 The Third of The Seven Thunders


Hashem Planting the Heavens and Earth
Making Them Fertile
with The Seed Potential of Israel

4b Every human heart aches, every human dream breaks, as the angel on a black horse passes through all lands. Let us join with her who opened the door to death but who was made the Mother of All Living through the grace of God's Great Revelation! She passes by to measure what the limits of poverty are that the human spirit can endure. Be true, oh black horse rider, to that judgment and mercy for the atonement that composes the majesty of the God of Israel!


"When he had cried like a roaring lion, seven thunders uttered their voices."

The Voice of the Fourth Day of Creation 

 

 

 

ה קוֹל יְהוָה, שֹׁבֵר אֲרָזִים; וַיְשַׁבֵּר יְהוָה, אֶת-אַרְזֵי הַלְּבָנוֹן.



 

Poetic Reading

He makes their pillars to fly like a young angel. At the sound of His thundering voice both the Temple and its rulers fly like fledglings, like newborn angels of God.

 The Fourth of The Seven Thunders


Hashem Turning The Soil of The Universe
Overturning The Nations
Cultivating The Seed of Israel


5 The voice of 'The Name' breaks the cedars; yea, The Name breaks in pieces the cedars of Lebanon.



 
Poetic Commentary

God breathes His name softly and the cedars of Lebanon break. Eber shakes, Assyria falls. God proclaims: “I am the God of Israel,” and the tall cedars break off from the root; the the nations break and fall toward hell… Death, like a vulture approaches the worlds, an angel riding on a pale horse. The head of Humanity is cut off and Israel’s king is anointed to reign over Adam, the Messiah of Israel enthroned on high! When the angel of Death approaches the Throne on an ash coloured horse, the angels themselves melt like gold and like silver, and are moulded anew. Let us all be broken and mended with Israel!

ו וַיַּרְקִידֵם כְּמוֹ-עֵגֶל; לְבָנוֹן וְשִׂרְיֹן, כְּמוֹ בֶן-רְאֵמִים.



Poetic Reading

Indeed, he makes the pillars to fly like a young angel. At the sound of His thundering voice both the Temple builders and its rulers fly like fledglings, like newborn angels of God.


6 He makes them also to skip like a calf; Lebanon and Sirion like a young wild-ox.



Poetic Commentary

On the day that the ashen horse passes through the nations, all lands will shift to and fro and move from their places. Lebanon and its high mountain will skip over a chasm that is open into hell. Like young calves they will skip in pursuit of one who is a Jew, and they will say to him, “Let us go with you, for we have heard that God is with you!” On the day that the ash coloured horse passes through a great mixed multitude will chase after the children of Israel.


"When he had cried like a roaring lion, seven thunders uttered their voices."

The Voice of the Fifth Day of Creation 




ז קוֹל-יְהוָה חֹצֵב; לַהֲבוֹת אֵשׁ.




 
Poetic Reading

The thunderous voice of Israel’s God engraves ten words of nothingness, shooting them like a flame of lightning fire, into His emptied place, sending them to form His creation.

 

 The Fifth of The Seven Thunders


Hashem Gardening The Universe
Pruning Back Fruitless Pride
Governing All By The Rule of Israel


7 The voice of 'The Name' hews out flames of fire.



Poetic Commentary

The voice of the God of Israel is a chariot of amber lightening. No sight can penetrate its love or comprehend its glory. Its arms are letters, the letters of God’s Torah. In a moment the letters of God's thunderous voice shall surgically strike the earth. The arms of the chariot of the God of Israel shall strike through the sun and make it bow down at the feet of Israel. So shall God's shofar reply to the shofar prayers of Israel.


 "When he had cried like a roaring lion, seven thunders uttered their voices."

 

The Voice of the Sixth Day of Creation 

 

 

ח קוֹל יְהוָה, יָחִיל מִדְבָּר; יָחִיל יְהוָה, מִדְבַּר קָדֵשׁ.


Poetic Reading 

The thunderous voice of Israel’s God trembles; creation hears and is shaken, a shaken wilderness. The thunderous voice of Israel’s God trembles and creation is shaken until it is no more, and until it is again, a gate of hope and holiness. 

 

 The Sixth of The Seven Thunders


Hashem Regenerating The Universe
Creating All Things New
Re-birthing all Nations With Israel


8 The voice of 'The Name' shakes the wilderness; The Name shakes the wilderness of Kadesh.


Poetic Commentary

The thunderous voice of the God of Israel rolls across the wilderness of the nations, the lonely place of death where Israel wanders. The continents quake and tremble. The planet is shattered like glass and holds its breath in fear. All its forests begin to wilt. The earth has no pulse. Then the twelve tribes of Israel ride upon the chariot of God’s voice, amidst the falling stars, beneath the black sun and the blood moon. Israel’s final testimony to the truth of her God begins. The breath of the trees is stirred, the world's heart begins again to beat.


"When he had cried like a roaring lion, seven thunders uttered their voices."

The Voice of the Seventh Day of Creation 

 

 

 

ט קוֹל יְהוָה, יְחוֹלֵל אַיָּלוֹת-- וַיֶּחֱשֹׂף יְעָרוֹת:
וּבְהֵיכָלוֹ-- כֻּלּוֹ, אֹמֵר כָּבוֹד.


Poetic Reading

The thunderous voice of Israel’s God makes all the heavens and earth give new birth. Old things are passed away, See, all things are made new! And in His Eternal Temple all voices are the echo of His awesome glory.

 

 The Seventh of The Seven Thunders


Hashem Resurrecting Heaven and Earth
Revealing The Righteous One On His Throne
Redeeming All Things With Israel


9 The voice of 'The Name' makes the deer to calve, and strips the forests bare; and in His temple all say: "Glory".



Poetic Commentary

Adam named the animals, then he sinned against their Maker and his violent hand came down upon them. The doe gave birth to the dying fawn. The shofar of the God of Israel rings with the wavering echoes of His voice, the sound of judgment and of great compassion throughout all the worlds, liberating all things from the curse of the sin of Adam. It is the moment for the birthing, the birthing of new heavens and a new earth. All worlds shall be planted within the forests of God. The doe shall give birth to her eternal fawns. Jerusalem roars with the voices of joy above and below, in the praises of the God of Israel!


י יְהוָה, לַמַּבּוּל יָשָׁב; וַיֵּשֶׁב יְהוָה, מֶלֶךְ לְעוֹלָם.


Poetic Reading

The God of Israel sat as a King and waited at the time of the flood for the worlds above, the officers of His court, to execute His word. The God of Israel sits as the King over all eternity. 




10 'The Name' sat enthroned at the flood; yes, 'The Name' sits as King for ever.


Poetic Commentary

Elijah came in the Spirit to Noah. The spirit of Elijah in the ark, opening a window that we might look out and see the God of Israel sitting upon the Flood. The God of Israel sits from before the beginning of the waters to beyond the end of the waters, King forever, driving back the waves with His great shofar voice, that Israel might cross over.


"Prepare yourselves for Hashem..." Rashi, Malbim

יא יְהוָה--עֹז, לְעַמּוֹ יִתֵּן; יְהוָה, יְבָרֵךְ אֶת-עַמּוֹ בַשָּׁלוֹם.



Poetic Reading

The God of Israel will give His strength of kindness to His people; the God of Israel will give the power of His blessing to His people so that they shall heal many and be healed with peace.


11 'The Name' will give strength unto His people; 'The Name' will bless his people with peace.


Poetic Commentary

Israel’s God will receive the testimony of his people. She shall confess that her father was Adam, but now her father is Avraham, for she died in her Messiah, and is risen in the Son of Adam, and Avraham now is her blood. For she worshipped idols and died but has been created again, yes, it is Israel who lives a second time, through the mystery of God, because God loved the seed of Avraham with a love for an only begotten son and would not let him go.