Signposts' Mystery

 Jeremiah chapter 31 is packed with prophetic information, especially as it pertains to the House of Israel/Ephraim. The references to this house range from "a people" (am, v. 1) to "watchmen" (v. 4), to "virgin daughter" (of Israel, v. 21), through to Ephraim as an individual (v. 20) and more.  Each of these metaphors is related to another aspect of this House's future destiny.

Among the many details enumerated in this outstanding chapter, the process of salvation, redemption, and restoration to the land is also depicted, with repentance being a major phase in this process.

One particular aspect of the return (i.e., restoration to the land) is described in verse 21, where Israel is addressed as "a virgin": "Set up for yourself roadmarks, place for yourself guideposts; Direct your mind to the highway, the way by which you went. Return, O virgin of Israel, return to these your cities". The word for "roadmarks" in Hebrew is "tzi'yu'nim" (singular - "tzi'yun"), a word that is reminiscent of "tzi'yon" – Zion. But even more striking is the word for "guideposts", which is "tamrurim" (singular – "tamrur"). A few verses above, we read:  "Thus says YHVH, 'a voice is heard in Ramah, lamentation and bitter weeping. Rachel is weeping for her children; she refuses to be comforted for her children, because they are no more'" (Jeremiah 31:15). In Hebrew Rachel's "bitter weeping" is… "b'chi (weeping) tamrurim (bitter)", being the same word we just encountered for "guideposts". "Tamrurim' are also found in Hosea 12:14, where it says: "Ephraim has provoked to anger most bitterly [tamrurim]; Therefore his Lord [in Hebrew "his adon"] will leave the guilt of his bloodshed upon him, and return his reproach upon him".

This serious charge against Ephraim is reversed in Jeremiah 31 with, firstly, Rachel's bitter ("tamrurim") weeping over her captive and lost sons, but about whom Elohim says: "Restrain your voice from weeping, and your eyes from tears; For your work shall be rewarded,' declares YHVH, 'and they shall return from the land of the enemy.  And there is hope for your future,' declares YHVH, 'and your children shall return to their own territory'" (Jeremiah 31:16-17). Secondly, the next verses (18-19) express Ephraim's deep repentance, with the following verse (20) being the most endearing and loving address of Abba toward this returning prodigal.

But now we must ask ourselves, how is it that at this stage "tamrurim" – "bitterness" – transitions into "guideposts"? As we saw above, the call to the Virgin Daughter of Israel is to "Direct your mind to the highway, the way by which you went. Return, O virgin of Israel, return to these your cities". The "guideposts" are supposed to lead the now-redeemed Israel to turn back, retrace her steps, and return by the way in which she went. This path of repentant return is, therefore, to be replete with an awakening, even to the point that the forgetfulness that characterizes Joseph's children (being in a state of "Menashe" – forgetfulness) is to be erased, giving way to a revival of memories of not only the sins committed against YHVH in the land of Israel, but also in the sojournings of each respective historic diaspora/land of exile. Abba is well able to revive and jar one's memory, ancestral history and annals, to fill the void of 'no-memory' and lack of historical background.

Unlike Judah, whose wanderings among the peoples are well-documented and etched in their souls, so to speak, Ephraim/Israel is devoid of such documented history (other than the Bible, of course). Without knowledge of the past, one's present identity is often unclear. But is it possible that in Ephraim's mandatory bitter weeping of repentance, Abba is saying that the journey back to Him, to his brethren, and to the land can and will be led by literal and historical "guideposts" necessary for the restoration to be complete? To reiterate, the "bitter weeping" of repentance, leading to the unveiling of one's past, is the path of Ephraim-Israel-Virgin-Daughter's gradual return.

Through Messiah's grace, Mother Rachel's bitter weeping intercession has ended. But not so for her children. In their season of awakened memory, bitter weeping becomes a guide to the roads that lead to Zion.

Hebrew insights into Parashat Ve’zot Habracha – D’varim (Deuteronomy) 33-34

 The Torah’s last Parasha, with its prophetic blessings upon the People of Yisrael and the individual tribes, is also the last curtain for Moshe, who takes his leave from the stage of history. We have seen the Patriarchs bless their sons before their departure, and now we view Moshe blessing the people whom he had carried in his bosom like a father (sometimes despite himself, ref. Num, 11:12) for over forty years.

The opening statement, “ve’zot habracha” (“and this is the blessing”), indicates that the first and more general component of the blessing (33:2-5) is part and parcel of one singular blessing that Moshe delivers as YHVH’s spirit rests upon him. That is to say that each tribe’s blessing is not separate from the word bestowed upon the nation as a whole. The very usage of “b’racha”, singular, implies that YHVH is considering each tribe as part of a complete entity. Moreover, employing the (seemingly unnecessary) “and” implies that the blessing is a continuation of what preceded its pronouncement. Interestingly, what precedes the blessing are the stern words that YHVH utters to Moshe, who is prevented from entering the land and can only view it from afar. Thus, the "and" of the next chapter and verse that follow are in sharp contrast to the previous words and can therefore be understood as a "but", or "despite…"

 The glorious and majestic description of the giving of the Torah at Sinai is likened to an epiphany of YHVH Himself, denoted by His “coming”, “rising” and “shinning forth” over physical and geographical locations (ref 33:2). An equivalent description, although underscored by a more specific prophecy, is found in Chavakuk (Habakkuk) 3:3-4: “Elohim came from Teman, The Holy One from Mount Paran. Selah. His glory covered the heavens, and the earth was full of His praise.   His brightness was like the light; He had rays flashing from His hand, and there His power was hidden”. These two excerpts seem to be related, though the latter may be a prophecy yet to be fulfilled. Interestingly, in “He came with ten thousands of saints” (back to the Parasha, 33:2), it is not the usual “ba” (“came”), but rather the Aramaic “ata”, evoking the Aramaic “maranatha” – or “maran ata” (Revelation 22:20) - that is, “Master come” or “the Master has come” (cf. v. 21, “he came – va’yete - with the heads of the people”).  The enigmatic meaning of these verses (2 and 3) is matched by the very words and syntax used, all of which are complex and extraordinary, presenting a challenging task for the commentators. The literal rendering, for example, of “ten thousands of saints”, mentioned in verse 2, is literally “ten thousands of holiness”, the word used there being “kodesh”. Thus, if the text is referring to “ten thousands of saints” or “holy ones”, why are “His holy ones” in the next verse (v. 3) rendered as “k’doshav” (“kadosh” - “holy one”), plain and simple? If in both cases the meaning is “His holy ones”, why are the terms not identical? Or, is it possible that “ten thousands of holiness” is not a reference to “saints” (or “angels” according to rabbinic interpretation) at all, but is a description of His abode (from which He is said to be coming) being “abundant in holiness”?

The next expression in the same verse (2) is no less problematic. That which is translated as either “firey law” or “flashing lightning” is “eshdat” in Hebrew, being a term that appears nowhere else. If broken in two, it is: “e’sh” – fire – and “dat” – “law, edict” or “manner of things”. However, “dat” is found only in Esther, once in Ezra, and in the Aramaic sections of Daniel, making its usage here, at such an early stage, totally doubtful. According to the B.D.B. Lexicon, “eshdat” was originally “esh yokeh-dat”, which is “burning fire” (with the first two syllables now missing). [1] According to this viewpoint, we should read, “On His right (that is, by the right-hand side) is a burning fire”.

Verse 3 reads: “Indeed, He loves the people; all your holy ones are in Your hand, and they followed in Your steps, carrying Your words”. This presents several problems. It changes mid-sentence from third to second person. “He who loves the nations” or “peoples” is described as “chovev amim”. The root ch.v.v. (chet, vet, vet) – love dutifully – also forms the name Chovav, which is one of the names of Moshe’s father-in-law (ref. Num. 10:29). According to Daat Mikra, “even when He expresses love toward all peoples, ‘all His Holy ones’ are Yisrael and they are ‘in Your hand’”. Therefore, the change to the second person in the second part of the verse denotes YHVH’s closeness to His people. Daat Mikra adds that the rest of the verse should read: “And they will be smitten at Your feet, and receive Your Word”, [2] whereas according to BDB the verb “tuku”, (“smitten”) is of dubious meaning and should therefore be understood as: “will be assembled”, as it is more compatible with the context. [3]

Yisrael’s present and future destiny is defined in the next two verses (33:4,5). Since Moshe is mentioned here in the third person, the question arises whether he is speaking of himself, or is the assembly intoning the following: “Moses charged us with Torah, an inheritance for the assembly of Jacob. And there was a king in Jeshurun” [remember last Parasha’s Yeshurun, “the one who has been straightened”, in contradistinction to Ya’acov who is “winding” or “crooked”?]; when the heads of the people were gathered, the tribes of Israel together” (vs. 4, 5). For the “assembly of Jacob” we have here the unusual form of “kehila” (of the root k.h.l), rather than the frequent “kahal” or “eda”. “Kehila” appears to refer to a more organized form of the congregation, or society, rather than to a random assembly of the multitudes. Thus, when the People of Yisrael is in unison, they become the redeemed community ruled over by YHVH while inheriting the Torah, rendering them no longer a wayward Ya’acov, but Yeshurun, whose paths have been made straight. 

At this point, Moshe confers on each tribe its respective prophetic blessing.

The first three tribes to receive their blessings are the firstborn Reuven, who, despite having lost the birthright (ref. 1^st Chronicles 5:1, 2), symbolizes here this significant position; Secondly, Yehuda (Judah), who was to receive the kingly position, while Levi is third to be given his blessing, which is the office of the priesthood. There is no mistake - this is the order of YHVH’s Kingdom: the birthright comes first, ideally consisting of kingship and priesthood. However, in the un-regenerated state, the birthright had to be divided up into its two offices (namely the ‘kingly’ and the ‘priestly’), which were only brought together in Yeshua (ref. Zech. 6:13). But when YHVH’s kingdom will fully manifest upon the earth, His people will form the long-awaited-for nation of priests (after the order of Malchitzedek) and kings (e.g. 1^st Peter 2:9).*

As a blessing, "let Rueben live and not die…" (v. 6) seems rather odd, yet not without an element of hope. But the literal rendering of the next part of his blessing appears to be no less than strange: "Let his men be [rendered] countable", meaning that they so are few in number that they may be counted (whereas the translations add in italics "nor"). However, if that does not sound like a very positive blessing, there is more to come… The word here for "men" is "m'tim", which in most cases means "dead", although there are several other instances in Scripture where it likewise means "men" (being no small hint as to the basic condition of mortal man). But whenever the addition "countable" – mispar – is added, it qualifies these men as few in number such as in B'resheet 34:30; Dvraim 4:27; Yirmiyahu 44:28, and Tehilim 105:12. Thus, if read literally, Moshe may be prophesying here more than bestowing a benediction on this firstborn.

Since Yehuda, according to the blessing (v. 7), was destined to be “brought to his people”, it is apparent that he will be separated from them at some point. This prediction became fact when the ten northern tribes seceded from the united kingdom ruled by Yehuda and were later exiled and dispersed, and until now have not been reunited with their estranged southern brethren, despite the many prophecies predicting their eventual union (cf. Micah 5:3). 

Of Levi it says (in verse 9): “who said to his father and to his mother, I have not seen him; and he has not acknowledged his brothers, nor knew his own son, for they have observed Your word and kept Your covenant”. The word for “acknowledge” is “hekir”, also meaning to “recognize” and stems from the root n.ch.r (noon, kaf/chaf, resh) used in “nochri” - “stranger” - and in the verb “hitnaker” - to be “estranged”. This term describes Yoseph’s initial treatment of his brothers in B’resheet (Genesis) 42:7. The Levites, who were also to assume the position of judges, could not be “partial” to anyone, including their own family members, or as the Hebrew has it, they could not (in their official capacity) “recognize or acknowledge" their relatives, but rather, had to become “estranged” from them. “Estrangement” and “recognition”, although appearing to be contradictory, are in fact not that far apart; at times it takes the former in order to achieve the latter (as was the case with Yoseph and his brothers).

 The description enumerating Yoseph’s blessing (vs. 13 – 17) resembles a trail going up and down hills, descending into valleys and underground resources and climbing mountain tops; a journey, which while topographical and geographical, also crosses the boundaries of Time and is ‘intercepted’ by the human element as well as by heavenly bodies, such as the sun and the moon (recalling to mind Yoseph’s dreams). “Meged” - translated “precious - is the leitmotif of this passage, as it is repeated five times within few verses. Its expanded meaning is “excellence, glory, and gifts of choice” in reference to nature.[4]  In verse 15, Yoseph’s hills and mountains are termed “ancient” (“kedem” - “first, initial, primary” and also connected to that which is “ahead”), and “everlasting” (the word being “olam”, which also means “futurity”). Both the heavens and the abyss are destined to contribute toward Yoseph’s well being. That which the ground will produce for him on a monthly basis will grow so fast, that it will seem as though “expelled” (“the best yield” is “geresh,” g.r.sh, to “expel, force out”) by the earth (v. 14). On the one hand “he shall push out the peoples” (v. 17), but his leadership position is not likened to the prowess of a king or a military leader, nor even to that of a typical priest, but rather to that of the Nazarite (ref. end of v. 16 – “n’zir ehcav”, literally the “nazarite among his brothers” and translated as “the one who was separated from his brothers”, or “a prince among his brothers”). The title used here originates in “nezer”, a “crown or a miter”, which is made up of the nazarite’s uncut hair (as we saw in Parashat Nasso, in Num. 6). The “nazarite” - or “nazir”- is one who takes upon himself an oath to abstain from worldly pleasures.

Z’vulun (Zebulun) is told to rejoice in his “going out” (v. 18). In Parashat Ki Tetze (in Deut. 21:10) we already noted that “going out” many a time connotes going out to war (ref. 1^st Ch. 12:33), and in Z’vulun’s case also going out to sea (ref. Ya’acov’s blessings to his sons, in Gen. 49:13). Yisas’char’s (Issachar) tent dwelling is an antidote to Z’vulun’s “going out”, and refers to homestead and attachment to the land (the tent-dwelling here does not seem to suggest a nomadic lifestyle; cf. Jacob’s blessings, Gen. 49:14), and perhaps also to the wisdom and discernment characteristic of this people (ref. 1^st Ch. 12:32). The cooperation between these two neighboring tribes is captured by verse 19. Yisas’char “shall call the peoples to the mountain. There they shall offer sacrifices of righteousness”, while Z’vulun will make provisions of “the bounty of the seas and treasures hidden in the sand”. The "mountain", in this case, is most likely the "Mountain of YHVH".

Naphtali is “satisfied with favor”, which is “s’vah ratzon” (v. 23), while Asher, who is “favorable in the eyes of his brothers”, is “r’tzooy echav” (v. 24). Both these words emanate from the root r.tz.h., which is to “appease, satiate, satisfy, please, accept, favor”.

In verse 15 we read about the “ancient – kedem – mountains”, while in verse 27 Elohim, who is described as a “dwelling place” (“me’ona”), is also called “Elohey kedem”, translated here as “eternal”, Thus, He who always was from the very beginning, is also the One who will ever be and it is He who will enable Yisrael to “dwell alone securely” (v. 28, literal translation; cf Bil’am’s blessing, Num. 23:9), as He Himself is her dwelling place while “underneath [her] are [His] everlasting arms” (v. 27).

Coming to the end of the tribal blessings, it must be noted that Shim'on is conspicuously missing. Yehuda's blessing, however, opens up with "Hear, O YHVH, the voice of Yehuda…" Because Shim'on's name is rooted in the verb "to hear" (sh'ma), it is thought that the blessing of this tribe, which was destined to amalgamate into Yehuda, is hinted at here.

 Moshe’s last words constitute an exhilarating exclamation: “Blessed are you, O Israel! Who is like you, O people saved by YHVH, the shield of your help, and who is the sword of your excellence! And your enemies shall be found liars to you, and you shall tread on their high places” (33:29). It is most likely that Moshe himself did not compose the last eight verses of D’varim (chapter 34, or even the entire chapter, consisting of 12 verses). About his body, it is said, “He buried him…” (34:6), inferring the direct involvement of the Holy One of Yisrael in this task. And although in Sh’mot (Exodus) 33:20 YHVH said to Moshe: “You cannot see My face. For there no man can see Me and live”, here we read, in verse 10: “And never since has a prophet like Moses arisen in Israel, whom YHVH knew face to face”. These words do point to Moshe’s intimate knowledge of the Almighty, Who Himself is said to have “known” Moshe (cf. 1st Cor. 13:12). “Panim el panim” (“face to face”) implies exposure before someone, as in Hebrew “face” is not only an external image, with the root p.n.h (which we have noted several times in the past) meaning “to turn”.  Thus “face” is that which “turns” to look at and respond to another. And while “panim” is the “exterior” or the “surface”, “p’nim” means “inner” (ref. Ezekiel 40:19,23 etc.). Thus “panim” - face – also reflects that which is on the inside. In 2nd Corinthians 3:18 this principle is applied in a powerful way to each believer: “We all, with our face having been unveiled, having beheld [‘turned toward’] the glory of YHVH as in a mirror, are being changed [on the inside] into the same image from glory to glory, even as by YHVH, the Spirit” (italics added).

 

 

[1] The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson. Publishers, Peabody, Mass. 1979

[2] Da’at Mikra, A’ahron Mirski, Rav Cook Inst., Jerusalem, 2001

[3] The New Brown, Driver, Briggs, Gesenius Lexicon

[4] Ibid. 

* More information on the “firstborn factor” may be obtained from our book, Firstborn Factor in the Plan of Redemption, which can also be read online www.israelitereturn.com

 

 

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Yes! It was so

 Reading the Torah each year, through the Parashot, always reveals new thoughts and ideas that we had not seen before, or brings back to mind previous insights that we had gleaned from other years.  One of my favorite chapters in the Torah is Genesis 1. There always seems to be a word or phrase that pops up as being important.  Recently, one such word that we use every day and in many ways came to mind.  The word in Hebrew is “Ken”, kaf, (final) noon, and in English “Yes”.

 Many times, when we succeed at something, we exclaim, “Yes!” I even hear my Hebrew-speaking grandsons use it when they score a goal in soccer.

In Genesis 1, verses 7,9,11,15,24, and 30, “ken” is combined with another word, “va’yi’hee", thus reading "ya'yi'hee ken" translated “it was so”.  This makes it into a statement of absolute truth.

In Genesis 1:9, for example, Elohim exclaims, "Let the waters below the heavens be gathered into one place, and let the dry land appear"; and it was so” (emphasis added). Those three words are like saying “yes and amen!” We believe beyond a shadow of a doubt that it is true; that Elohim did what He had intended to do, or to perform.   

"For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.  For as the rain and the snow come down from heaven, and do not return there without watering the earth, and making it bear and sprout, and furnishing seed to the sower and bread to the eater;  So shall My word be which goes forth from My mouth; It shall not return to Me empty, without accomplishing what I desire, and without succeeding in the matter for which I sent it" (Isaiah 55:9-11).  

YHVH's covenants and promises with and to our forefathers and their called and chosen “seed” (in Genesis), that is, to the life/living soul (progeny), should be appended by, “and it was so”. For example, all three forefathers were given the same promise, that is, that their “life", or "soul" would grow into a multitude in the earth, like the stars, sand, and dust.  Just as all humanity shares the One living soul of Adam and Noah, we who have the faith of our father Abraham share his living/soul.

Adam became a living soul after YHVH breathed His Spirit-life into him; hence, all humanity has that same living soul. We are constituted “human beings” because of the one soul of Adam.  The life of the soul of Man is in the male sperm. The physical DNA does not constitute the soul, as we inherit our genetics from both our male and female ancestors. However, the soul-life is the same as it was in the First Man, Adam. But what differentiates the souls of humanity from one another is the Creator's pronouncements to a forefather, with that particular "Adamic" forefather’s soul carrying the anointing forward into his progeny, even to a thousand generations. His soul-life is renewed in every generation, no matter the makeup of the physical DNA.  That is why we cannot determine our ancestry by (solely) physical anatomy. Paul recognized or identified Abraham and his chosen progeny by two means: carrying the scepter of the Torah/Law, and having the “faith” of their father Abraham (see Romans 4:16). Yeshua said, "Have you not read that which was spoken to you by Elohim, saying, 'I am the Elohim of Abraham, and the Elohim of Isaac, and the Elohim of Jacob '? He is not the Elohim of the dead but of the living." (Matthew 22:31-32). Thus, “and it was so” may be added to these words.

 Jacob/Israel’s soul-life and progeny were destined to become the “fullness of the nations” (see Gen. 48:19 according to the Hebrew, Romans 11:25) va’yihee ken! No other soul-life was anointed by the word of Elohim like Jacob’s. The Word of Elohim is embedded in the soul-life of Jacob’s generations, even until today. When the prophets, who lived many generations after the forefather Jacob, speak to Israel/Jacob, they address only one man.  One such example is in Isaiah 44:21: "Remember these things, O Jacob, and Israel, for you are My servant; I have formed you, you are My servant, O Israel, you will not be forgotten by Me”.  How beautiful and encouraging is that statement when we understand that YHVH is speaking to the soul of Jacob, "me"!

Israel’s destiny was sealed by the word of YHVH’s covenants and promises.  Even though the enemy has sown in the same field (earth) another seed, YHVH only recognizes His chosen seed.  He knows who belongs to Him because He cannot deny Himself (see 2 Timothy 2:13). Replacement Theology maintains that somehow other seeds from other forefathers can miraculously be changed into the life/force of Israel, and in this way the anointings of the promises and covenants can apply to them as well. Romans 11 serves as a classic example, with the dismissal of the fact that the "wild olive branches" mentioned there are nothing else but "olive branches", and an olive is an olive is an olive. "Then Elohim said, 'Let the earth sprout vegetation, plants yielding seed, and fruit trees bearing fruit after their kind, with seed in them, on the earth'; and it was so'. Elohim created everything after its kind." (Genesis 1:11 emphasis added) including those of the fifth and sixth days. If that is not the case, there is no need for the book of Genesis, and of course, no need to say “it is so”, making the Word of Elohim of no lasting effect, and not being the same yesterday, today, and forever.  

Mixed Multitude?

 Over the years, the term “mixed multitude”, with reference to those who came out of Egypt with the Israelites, has often been applied to the body of believers, “church”.  The question arises, therefore, does this term also apply to Israel? Is the Exodus a picture of the future church/Israel, where there is no distinction between Israelites (twelve tribes) and the rest of humanity (the mixed multitude)?  Can one apply the words spoken to the forefathers in covenants and promises to other people groups? If so, then why bother attaching any significance to Israel, the land, and, much more, to the faithfulness of Elohim to His Word?

Suppose we want an answer to why there has been so much antisemitism in the “Church”. Let me postulate that it is because of this mixed multitude idea, which was adopted in the third century by the “universal-catholic" all-inclusiveness doctrine.  Therefore. the meaning of the Hebrew word “goy”, and in Greek “ethnos” – nation - as a specific family of people with a specific calling and purpose, is lost. In other words, YHVH went back to the beginning and started all over with a “one new man” and decided to randomly take out from the “mixed multitude” a new variety “for His name's sake”, a mixture of seeds from all different forefathers. Thus, YHVH supposedly discarded His original inheritance (Israel) for a new one.  

When Nimrod called for all the families of Shem, Ham, and Japheth to join his kingdom in Babylon, this was precisely the idea that he had in mind.  As we know, it was not a great idea, since YHVH intended, even from the very beginning, to multiply and fill the earth.  So, in the aftermath of the "Tower of Babel", Elohim scattered the three families of Noah and gave them each their own territories. For two thousand years, they multiplied into many nations, traveling and expanding throughout the known earth.  Motivated by economic and political ties, the brothers resumed their association with each other, which ultimately culminated in the Bronze Age (approximately 3000 BC -1600 BC) 

It was during this age (2000 BC) that Elohim called out an individual from the family of Shem - Abram - to be the progenitor of a chosen firstborn nation (Jacob). The Spirit of the Word anointed the soul-life of Abraham, Isaac, and Jacob in order to establish this nation as the head of all the nations that came out of the loins of Noah. Note the principle in nature, if you sow wheat in your field, at harvest time you would expect to gather wheat sheaves into your barn.  The soul/life of a forefather is passed on to his progeny through his seed/sperm. Thus, in all of humanity today, we are either a Shemite, Hamite, or Japhetite.  It is the Word of Elohim (Messiah as the Word) that determines the pedigree in each of the three fathers. The Word of Elohim becomes the guiding force in the destiny of these families. In other words, the sovereign rule (i.e., the Kingdom of Elohim) has been in every generation governing the Noaic family to their ultimate chosen role and fate.

YHVH’s eternal purpose is to establish His Kingdom on earth as it is in heaven. In so doing, He is setting up the administration of His earthly Kingdom by speaking into the lives of a handful of human forefathers in the book of Genesis. There are statutes, laws, and ordinances that belong to this governmental process that should not be altered or changed.

 “YHVH is gracious and merciful; Slow to anger and great in lovingkindness.  YHVH is good to all, and His mercies are over all His works.  All Your works shall give thanks to You, YHVH, and Your godly ones shall bless You. They shall speak of the glory of Your kingdom, and talk of YHVH’s power; to make known to the sons of men Your mighty acts, and the glory of the majesty of Your kingdom.  ¹³ Your kingdom is an everlasting kingdom, and Your dominion endures throughout all generations” (Psalm 145:8-13 emphases added).  

“Therefore thus says YHVH, who redeemed Abraham, concerning the house of Jacob, Jacob shall not now be ashamed, nor shall his face now turn pale; But when he sees his children, the work of My hands, in his midst, they will sanctify My name; Indeed, they will sanctify the Holy One of Jacob, and will stand in awe of the God of Israel.  And those who err in mind will know the truth, and those who criticize will accept instruction” (Isaiah 29:22-24 emphasis added).   

Gentile Exposed

 Letter 474 (Gentile Exposed)                                              21/01/2011

 Psalm 83:2-4: "For behold, Your enemies make a tumult; and those who hate You have lifted up their head.  They have taken crafty counsel against Your people/am, and consulted together against Your sheltered/hidden/treasured ones.  They have said, 'Come, and let us cut them off from being a nation/goy, that the name of Israel may be remembered no more'" (Psalm 83:2-4 emphasis added).

 For several years now, I have had cause to suspect the usage, in the English translations, of the Hebrew word "goy" and "goyim."  The more I thought and prayed about it, the more I began to be alarmed, especially after reading Psalm 83.  Indeed, if the enemies of Israel want to cut us off from being a nation/goy, what better way of doing it than through a change in the definition or translation of words?  If, for example, "goy" is understood to mean a non-Jewish person, heathen, or gentile/non-Israelite, then Abraham, Isaac, and Jacob's progeny/seed, who according to YHVH's promises were supposed to be a "goy gadol" (great goy) and m'lo-ha-goyim (fullness or multitudes of nations), would actually turn out to be non-Jewish\non-Israelite individuals, heathens, and gentile/pagans. Does not that sound like replacement theology? Or worse, loss of identity/ethnicity.

 Ethnos" is typically translated "Gentile” in the New Testament. But we have to remember that in the Church's understanding even when it is rendered "nation" all too often it is perceived as a non-Israelite or “a mixed multitude”.  In Damascus a Jew by the name of Ananias had a vision where "… the Lord said to him, "Go, for he [Saul, the former persecutor of the Believers] is a chosen vessel of Mine to bear My name before Gentiles/ethnos, kings, and the children of Israel" (Acts  9:15).  Was Ananias referring to the promises to Abraham, Sarah, and Jacob: "Be fruitful and multiply; a nation and a company of nations/goyim shall proceed from you, and kings shall come from your body (Genesis 17:6; Genesis 35:11 emphases added)? 

 Was Paul another one who was sent out to the nations to procure the sons of Israel (the "lost sheep") who had become nations and kings?  I'm sure Yeshua didn't change his mind when He said that He was sent only to the lost sheep of Israel (ref.  Mat. 15:24). In the following scriptures Paul writes (quoting from the Tanach):  "For I do not want you, brethren, to be uninformed of this mystery, lest you be wise in your own estimation, that a partial hardening has happened to Israel until the fullness of the Gentiles [ethnos] has come in. And so all Israel shall be saved: as it is written, there shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob…"  (Romans 11:25-26 (Isaiah 59:20) emphasis added).  Again, the usage of "Gentiles" totally takes the reader away from understanding the "mystery of the blindness of Israel."  The "fullness of the nations/goyim" is of course quoted from the blessing to Ephraim in Genesis 48:19. Additionally, what does "all Israel" and a "Deliverer who comes out of Zion to turn away ungodliness from Jacob," mean if these expressions have nothing to do with Jacob and his seed or progeny?

 A similar case could be made in regard to Peter's commentary, where he quotes from the Tanach (Old Testament) about Israel: "But you are a chosen generation, a royal priesthood, a holy nation/ethnos" (Exodus 19:5-6; 1 Peter 2:9).  According to the doctrine of the Catholic Church, the Protestant denominations, and unfortunately many Messianic believers also, these scriptures apply only to the "once- you- were- not- my- people" meaning non-Israelites. Which is actually the opposite of who it is referring to.   In Hosea 1:9-10, these very words were spoken to the northern house of Israel, but now are viewed as the “Gentiles” who are in the 'holy and universal Church,' and are therefore regarded as the new "Israel of God" or the "one new man."  What has enabled Christendom to come to this conclusion is the way that this one Hebrew word - "GOY" - has been tampered with. Peter is quoting Hosea because he recognizes these believers as the “lost sheep of the House of Israel.” He wants to prove that Elohim is faithful to harvest the seed that He sowed, thus “how great the day of Yezreel” (Yah sows) (Hosea 1:11).

 Did St. Jerome and the Catholic Church have any reason to introduce a translation of the Bible (the Vulgate) that would eliminate Israel as YHVH's legitimate chosen nation/goy?  It is not that Latin did not have a word for nation/goy. As a matter of fact, the origin of the English "nation" comes from the Latin "natio" (close in sound to the Greek "ethno," which is the root word the Greeks used for the Hebrew "goy," as mentioned above).  Jerome adapted the term “gentile” from the Latin “genitalis,” which in English is “genital” (male or female sex organs).  Of course, the seed issues from the male genital to the female’s, but humans do not become sex organs - “gentiles”!

 YHVH defined "goy" and "goyim" when He divided the people and divvied out to them their lands (see Genesis 10:5, 32).  Thus, the true definition of "nation/goy" has three basic aspects: a people, tribe, or families living on a piece of real estate/land and subject to one government.  Thereby, we could say that government, people, and land are   the necessary components that define a "nation."  If we look at the covenant with the forefathers, it always entailed these three: land, a people, and YHVH's kingdom government (or man's).

 What is so amazing is that even Jewish Israelis of today, as well as the Messianic Jews, do not identify themselves as a "goy."  They make use of the term "goy" or "goyim" exclusively for non-Jews or "Gentiles."  However, "goy" is still the one Hebrew word that YHVH uses to unite us as one people, and one nation (see Ezekiel 37: 22).  Without correcting this obvious mistranslation and misunderstanding, the "one new man" idea of Ephesians 2:15 is a nice concept, but it does not bring about unity.  The existence of thousands of Christian denominations attests to this fact; nor does it bear witness to YHVH's faithfulness in keeping covenant with Abraham and the "goy gadol" - "great nation" – Israel that was to issue forth from his loins.  

Understanding with Discernment

 Understanding with Discernment

In a few days, Americans will be looking back at September 11^th (9/11) and remember those who lost their lives on the day that Islamists attacked the “Great Satan”, the United States of America.  A month later, another date will be remembered, October 7th, when the State of Israel, “the little satan”, was brutalized in an attack from the Palestinian territory governed by Hamas. These attacks have led to wars in Iraq, ISIS in Afghanistan, and more recently, with not only Hamas, but also Hezbollah from Lebanon and factions in Syria, Iran, and the Houthis in Yemen. Most Westerners do not realize that every Muslim country supports Islam’s war against the “big” or the “small satan”. That is, by necessity, it is incumbent upon every Muslim who reads the Koran to identify in one way or another with its (the Koran’s) agenda.   

When Iraq’s Saddam Hussein declared that he would begin the “mother of all wars” (1991), He was prophesying the beginning of the war of revenge against the Western allies, who defeated the Islamic Caliphate (Ottoman Empire) in WWI.  Saddam launched his attack against both the big satan’s military infrastructure in Kuwait and other regional Arab countries, and directly the little satan who had been supplying Iran (Iraq’s enemy) with weapons. 

In 1917, the British awarded Islam’s worst enemy (the Zionists) the Islamic land of Palestine as a home for the Jewish people (Balfour  Declaration).  Ever since then, there has been an all-out war, “Jihad”, against the Jewish state, a war which has now morphed into a contagious worldwide anti-Jewish, anti-Israel sentiment and hatred. The so-called Arab Spring (2010-2011) sent millions of Muslims, "fleeing" from their own countries, into Europe and other non-Muslim nations. Why were they not taking refuge in nations of their own ilk? The answer is very obvious if one understands and discerns the biblical times in which we live. 

Before the October 7^th’s massacre, Evangelical Christians were the largest gentile group that supported the Jewish state. Still, over the course of this two-year war with Hamas and the Islamists (Palestinians), their support has dropped to an all-time low.  This decline has also occurred in the Hebrew Roots movement to the point where a claim is made that the Jews in Israel are not the authentic Israelites, and worst of all, the land is not important.  But obviously IT IS, to the spirit of Islam, fighting against YHVH’s plans! If one truly knows the Elohim of Israel and His faithfulness to the covenant promises, one should be ashamed and repent for even entertaining such thoughts. 

How are we to understand, discern, and respond to those brothers and sisters in the faith who are beginning to doubt the Jewish State/Israel’s biblical legitimacy, and the Jewish people’s restoration to the land promised, and our course of action taken to defend ourselves against the Islamic agenda? Just because Israel’s military destroyed their residences, along with Hamas’ underground tunnels, thus causing most of Gaza’s two million residents to be homeless, the so-called human rights organizations have attacked Israel’s government with accusations of genocide and starvation. Incidentally, the evidence originates solely from Hamas sources and their sympathizers. Believers must seek truth from the scriptures and the reality as YHVH presents it to us, from His perspective.  We cannot depend on humanistic morality, which judges from the Tree of Knowledge of Good and Evil.  

Drawing morality from this tree only produces self-righteousness and ultimately death.  It can and will most likely turn one away from "the fear of YHVH" who claims to "watch over His word to perform it, not turning back until He (in zealousness, anger and wrath) will perform and accomplish the intent of His heart; In the latter days you will understand this" (ref. Jeremiah 1:12; 30:24, my modifications). Notice that in the latter days, we are required to have understanding, and may I add, discernment.

This month (Elul) is a season of repentance. Let us ask the Holy Spirit to convict us of anything that we have eaten from the Tree of Knowledge, as its fruit can only produce deception. But seeing through Yeshua’s eyes of biblical truth and reality will encourage us to press on, even though the circumstances seem confusing. 

Curse without Cause

 Proverbs 26:2 states: “Like a flitting sparrow, like a flying swallow, so a curse without cause shall not alight.” The blessings and the curses that are recorded in YHVH’s Torah form an integral part of His statutes, ordinances, and laws that govern humanity. They are as active and operative as nature’s forces, whether we are aware of them or not. This is why iniquity and sin have their boundaries, and the fruit they produce causes transgressors-turned-victims to suffer the consequences of the curses. YHVH gave the Torah for our instructions, so that we could enjoy life within His boundaries of righteousness. The blessings and the curses are intended to teach us to live righteously. How? Here is an everyday illustration: As a Special Education teacher, I used what was called “behavior modification” methods to help the students learn that they could not do what was right in their own eyes. In the classroom, just as in the family and society at large, there are standards of acceptable behavior. So we helped our students learn and change through positive (blessings) and negative (consequences) feedback. Paul stated that reaps what one sows (ref Galatians 6:7-8), which is another way of explaining the laws of cause and effect.

In biblical times, to chasten His nations, Israel and Judah, YHVH often raised up foreign powers. I know that nowadays it is not ‘in vogue’ (or politically correct) to point out to Israel and Judah that unless they repent and turn away from their gods of humanism and all their beastly/fleshly behavior, the consequence may come in many different forms. War, famine, pestilence, or flooding are the more obvious ones.  One cannot help but wonder if October 7th, the floods, record-breaking heatwaves, and so on, are not wake-up calls.   Yet YHVH is merciful, and many times the results of our behavior are slow to appear; that is, if we can read the signs and repent. The Torah tells us that the sun, moon, and stars were given governance over the elements of the earth. In Psalm 91, we are told that the sun and moon would not harm us, but that also means they can, if the Creator so desires.  Man may pollute the earth and atmosphere, but the celestials will correct those conditions, to man’s detriment. Maybe this is why scriptures remind us that the last days will be like the days of Noah. (Matthew 24:37-39).

 YHVH, being sovereign over all nations, is involved in the assembling of the kings of the East (Islam) who are gathering to execute His purposes. Many of us have been pointing out for years that Israel’s leaders, along with those of the other nations, have been dividing up YHVH’s land, handing portions of it to the Islamic entity for the sake of peace. But because of YHVH’s prophetic destiny for the land and His redeemed people, this move will not succeed. That, however, may not be the case for the Western Nations, where Islam is slowly taking over.   Why is Elohim allowing these enemies to flood these countries? Could it be because of unrighteous and rebellious hearts in what were once Christian nations? But at the same time YHVH has also promised that if we would repent and turn back to Him to walk in His righteousness, He “will cause your enemies who rise against you to be defeated before your face; they shall come out against you one way and flee before you seven ways” (Deuteronomy 28:7). But if (YHVH forbid) we are found deserving of the curse, then just the opposite will happen (ref. Deut. 28:25).

The fall feasts are drawing close, and soon we will again be honoring again the purposes for which YHVH has ordained for His people. Perhaps it is time to examine the “Word of Elohim” concerning what is happening in our respective nations. Repentance is ineffective if we do not know what we are repenting of.  Leviticus 18 records a long list of sexual sins and also mentions the sin of sacrificing children to Molech. At the moment, our nations are steeped in these abominations, having no fear of the consequences. YHVH’s people, on the other hand, are cautioned very severely regarding these kinds of activities: “You shall therefore keep My statutes and My judgments, and shall not commit any of these abominations, either any of your nation or any stranger who dwells among you (for all these abominations the men of the land have done, who were before you, and thus the land is defiled), lest the land vomit you out also when you defile it, as it vomited out the nations that were before you” (Leviticus 18: 26-28).

Fear Not

 Fear Not

 What is our reaction, or how do we respond to mounting storms raging around us, or even within our very own circumstances? 

 

“Pharaoh and his army drew near...the sons of Israel looked up...they were filled with fear and cried out to YHVH” (Exodus 14:10).

 

Do we sometimes feel that the kingdom of “sin and death”, in which we were once slaves, is breathing down our necks again?  We may even feel that the ruler of this world and his armies are drawing ever nearer to us. At times of trials and tribulations, we wonder: Why did Elohim bother to take us out of Egypt in the first place? “Were there no graves in Egypt?” (Exodus 14:11).

 

Is our situation and circumstances so trying that we wish Elohim would remove us from this life?  “Oh Elohim, just take me back to Egypt, spare me this wilderness trial, or please whisk me off to the Promised Land!” Times like these enable us to better identify with our forefathers. They also faced real-life situations, which were loaded with real needs and fears daily. For instance, the twelve spies, who returned to camp bearing (according to the Hebrew text) a “slanderous” report regarding the Promised Land. The level of fear that they entertained caused them to make the following observation about themselves: “We were like grasshoppers in our own sight, and so we were in their [the local population] sight" (Numbers 13:33).

 

Examples, such as this one, are for us to learn from.  “Now these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come" (1 Corinthians 10:11). These recorded experiences are living blueprints and may serve as roadmaps as we learn to walk in faith. Even in life’s darkest valleys, “He never leaves us nor forsakes us…" (Hebrews 13:5-8). As the words in the familiar Psalm exclaim: “Yea, though I walk through the valley of the shadow of death, I will fear no evil; For You are with me; Your rod and Your staff, they comfort me!” (Psalm 23:4).  YHVH’s solution to this level of fear, is His comforting love.

 

Oh yes, there are times for loud praises, crying out in prayer or doing many exploits, but there is also a time for the Holy One of Israel to declare the following, from the mouth of the prophet: “In repentance and rest you shall be saved, in quietness and trust is your strength” (Isaiah.30:15). “DO NOT FEAR!  Stand by and see the salvation of YHVH which He will accomplish” (Exodus 14:13). “YHVH will fight for us while we keep silent” (v.14). We have no choice, we cannot turn back. But, can we hear the voice of YHVH saying to us: “Why are you crying out to Me? Tell the sons of Israel to go forward!” (Exodus 14:15).

  

The word combination, “fear not” or “have no fear,” occurs over 170 times in the scriptures. The only “fear” we are instructed to develop is the “fear of YHVH”. With this perfect fear, reverence, awe, comes wisdom: “The fear of YHVH is the beginning of wisdom, and the knowledge of the Holy One is understanding” (Pro. 9:10). Thus the secret of moving forward is to know Him and His perfect love, as, “there is no fear in love, perfect love casts out fear” (1 John 4:18). We may not know right away the reason for the trial or tribulation, but He does, and He knows the pathway that will lead us through those times. Particularly relevant for each of us, at this season, are the words that YHVH spoke to Joshua: "Have I not commanded you? Be strong and of good courage; do not be afraid, nor be dismayed, for YHVH your Elohim is with you wherever you go" (Joshua 1:9). 

 

As just mentioned, "at this season", what season? No one fails to see that for the past number of years, the shifts and changes have been dramatic. Hence the “fear” issue (addressed here). Yet, to state the obvious, at any time YHVH is about to launch a new day, shifts and changes, upheavals and storms are necessary preliminaries. So, wherever you may find yourself at this moment in time, "look up and lift up your heads, for your redemption draws near” (Luke 21:28). "Fear not, for I am with you; Be not dismayed, for I am your Elohim. I will strengthen you, Yes, I will help you, I will uphold you with My righteous right hand.' (Isaiah 41:10).

A Brilliant Strategy

A Brilliant Strategy,

Back in the days of Joshua, and right after YHVH delivered Jericho into the hands of Israel, the commander of the army dispatched a small band of warriors to take the city of Ai.  However, the attempt failed dismally, leaving Joshua’s troops astonished at being defeated by this town's military, which chased them back to camp.  YHVH informed Joshua that something was amiss in the camp of Israel, and thus the utter failure they encountered at the hands of the enemy.  As we know, there was sin in the camp.  A family from Judah had stolen what belonged to YHVH. After rectifying the matter, Joshua devised a strategy to defeat the army of Ai.  He sent part of his military by night on a stealth mission to the opposite side of the city, there to set up an ambush. In the meantime, he and the rest of the company camped in front and in plain sight of the town.  In the morning, when the Canaanites saw Israel’s army, they, in complete confidence, left their enclave to fight against their adversary. Joshua feigned fleeing before this foolish army, and at one point signaled to his ambush commanders to attack Ai and burn it.  When Ai’s military turned and saw their homes on fire, they stopped pursuing Israel, but Joshua turned on them with full force and routed them.

You may wonder what this has to do with the current events in Israel. (I wrote this on Thursday, June 12th, today is Friday the 13th, and reality has changed. “Today,” we are at war with Iran.) One might think that the title I am using has to do with the present state of affairs, with Israel’s preemptive strike in Iran, but that is not what I had in mind.  We know that even though Israel will destroy Iran’s nuclear capabilities, it will not change the Israeli/Palestinian conflict. 

This conflict began way before the establishment of the State of Israel, between two people groups, each claiming that the territory called Palestine (today Jordan, Israel, and Gaza) belongs to one or the other. However, the Jewish people did not insist on settling on the entire landmass; they made significant compromises and were willing to go even further, for the sake of peace. But with this said, Israel, of course, isn't willing to concede to every demand made by this group, which names itself "Palestinians". This is why there cannot be a two-state solution in the territory once called “Palestine” or in ancient times “Israel”.  Both groups lay claim to it! 

Let’s look at today’s demographics: In Jordan (Eastern Palestine), out of 12 million people, the Palestinians make up around 7 million. In Gaza, there are 2 million. In Israel, 2 million, while in the West Bank (Judea and Samaria) 2.7 million. altogether 13.7 million people define themselves as Palestinians. There are no Jews in Jordan or Gaza.  In Israel, the population of Jews is around 7.2 million, including Judea and Samaria.  Together with Israel's Jewry, there are 16 million Jews in the world.

As mentioned, Israel and the Jewish people do not have a strategy to take over all of the territory in question.  As far as I know, there are no strategic plans or attempts to take over Jordan or Gaza. Judea and Samaria, and the Golan Heights are another matter. But do the Palestinians have a plan to take over the lands that Israel claims? If so, how are they going about it?  What is their strategy?

Here is my take on how our opponent is slowly and surely conquering all the land of what was once known as Palestine. Hamas and the Gazans on the western side of our border are openly attacking us and hoping that we will exhaust our military and our resources to fight them as long as they can hold out, and thus also uphold their cause in front of a highly sympathetic world.  On the east side (the West Bank), the approximately 2.7 million Arabs living there are working on planning ambush attacks on our homes in Judea and Samaria and inside Israel, while we are engaged in fighting on the western front.  Unlike Joshua, they also have a third column inside Israel (2 million). These are at a great advantage, as they are well mixed into the fabric of Israeli society. 27% are our doctors and nurses, 80% are pharmacists, others are employed by the government, 80% are builders, and many more are in various forms of services. How has this happened? Very simply, while the Jewish young men and women are training to fight and protect our borders, and giving up a good number of years for this service, the Arab Palestinians are exempt and free to attend universities and be trained in the vital services of the nation.  Their "fight" in this conflict consists of being nice, cordial, and helpful.  Our family doctor, for example, is Muslim and is one of the nicest people you would want to know, and there are many more that we deal with daily who are just like him.  Most of the Muslim Israeli citizens do not identify themselves as Israelis but as Palestinians first.

The Islamic agenda, which the Jihadists are carrying out, is to be at war with any non-Muslim entity and its territory, especially targeting Western civilization.  On the other hand, most Muslims do not consider themselves Islamic extremists. They 'merely' express and uphold higher moral values than other religions or societies.  Thus, this arm of Islam is more dangerous than the evil one.  The entire Muslim world (2 billion) sees Palestine as Islamic territory, one whose cause may be used as a platform for imposing Muslim morals and justice while applying it far and wide (not that the "Palestinians" themselves are particularly loved or cared for by the rest of the Islamic world). 

This conflict and the so-called struggle for Palestinian statehood, along with the Israeli one, is not at all the desired solution.  They may allow Israel to have an autonomous section, but if the Jews stake a claim on the land, only war is and will be the answer. The Arab world is also using the “nice-guy” approach to infiltrate Western (and other) countries, making this a method to accomplish their mission.  As the old saying goes: "If you can’t beat them, join them", but make sure to keep the language, religious customs, and laws intact—a brilliant strategy to accomplish an eighteen-hundred-year-old objective.

 

Betrothal in the Wilderness

 Betrothal in the Wilderness

A few words before we get into the subject matter. The subject of this letter has to do with Ephraim's diaspora, or exile if you will. Perhaps there is a purpose and a reason for a delay in the return of the House of Ephraim to the Land. Bear in mind that you didn't know that you were outside of your homeland until just a few years ago (when you discovered your Israelite identity), and your forebears were even less aware that they were living in exile.  

After YHVH’s chiding, rebuke, and action against our forefathers (faithless Israel), in Hosea 2:14, YHVH lures Israel to the wilderness, there to renew and restore their original relationship. Since this relationship started in the desert, it is only right to return there to make amends. Jeremiah 2:2 reminds us of the 'original' event: "I remember you, the kindness of your youth, the love of your betrothal, when you went after Me in the wilderness, in a land not sown" (Jer. 2:2). Thus, the (renewed) betrothal is also to take place in the wilderness, outside the land (2:19-20).  The restored relationship must be cemented in trust and a genuinely love-motivated heart, and not by any selfish interests. The wedding and its consummation will occur in the future, in the land, which is being prepared for Ephraim's return (2:18). Meanwhile, the betrothal in the diaspora is necessary before the marriage can happen. YHVH's heart toward Israel is one of loving-kindness and mercy, while she, for her part, is to display righteousness and justice (v. 19). In verse 20, emphasis is put on mutual faithfulness – only this way can the relationship be restored in a proper manner.

The proverbial scenario of chapter 2 is repeated in chapter 3. In verse 2 the prophet is told to love an adulteress woman, whom he sanctifies/buys with a number of measures of barley. As we recall, Barley was what the jealous husband was to bring to the priest on behalf of his wife (Numbers 5:14-15).  In verse 3, a period of testing is described. The relationship, again in a form of betrothal, is marked by fidelity and love, but there is no wedding yet. According to the description in verse 4, the sons of Israel "abide many days without king or prince, without sacrifice or sacred pillar, without ephod or teraphim". In other words, a substantial time period is spent outside the land, in the diaspora or exile, without sovereignty or a central worship place. Again, both parties are to display their love and faithfulness toward one another during this season, if the marriage is ever to be consummated. 

Verse 5 (compare to 2:21-23) speaks to the final return of Ephraim to Elohim, and their seeking "David their king". Ephraim is now seen as accepting Judah and its leadership, implying, of course, King Yeshua but also the house that He hails from. When these two parts of the Bride are united as one and "appoint" the Bridegroom as their "head… they shall come up out of the land for great will be the day of Jezreel [YHVH's sowing]" (Hosea 1:11). So, if the present-day "life outside the homeland" is of great necessity, according to this exposition of Hosea's prophecy, then being in the "wilderness of the peoples", per Ezekiel 20:33-38, becomes very relevant and may be the times we are living in - a time when the diaspora experience is highly intensified, as shown by this passage:

 "As I live, says Adonai YHVH, 'surely with a mighty hand, with an outstretched arm, and with fury poured out, I will rule over you.  I will bring you out from the peoples and gather you out of the countries where you are scattered [is this a proverbial 'taking out', meaning, being extracted from the world system?], with a mighty hand, with an outstretched arm, and with fury poured out.  And I will bring you into the wilderness of the peoples, and there I will plead My case with you face to face.  Just as I pleaded My case with your fathers in the wilderness of the land of Egypt, so I will plead My case with you,' says Adonai YHVH.  'I will make you pass under the rod, and I will bring you into the bond of the covenant; I will purge the rebels from among you, and those who transgress against Me; I will bring them out of the country where they dwell, but they shall not enter the land of Israel. Then you will know that I am YHVH'" (Ezekiel 20:33-38). Here it may be added that the ones who do not rebel will enter the land.

Once more, if indeed these are the very days we are living in, we must heed these words more seriously than ever, wherever we are (of necessity), as this is the betrothal stage with our Bridegroom and thus need to be fully devoted to Him, and wholly engaged (pun intended) in the process. After all, as mentioned above, Ephraim has only recently discovered his identity; hence, the diaspora experience is very new to most. Therefore, an essential requirement is to consent to the present YHVH-ordained conditions and redeem the time (ref. Eph. 5:15) to its fullest extent to be ready for the marriage feast in the homeland.

YHVH's Seven Eyes

 Zechariah's prophecies are replete with descriptions that "dangle" in front of the reader like a grandfather clock's pendulum moving back and forth from one time period to another – contemporaneous with the prophet, his future, and all the way to our day and beyond. With this said, it would seem that one could make this kind of claim regarding much of the prophetic word. However, what is special about Zechariah is that he lived during a time of restoration (the return of the Jewish diaspora from Babylon). Many of his utterances, therefore, were focused on this topic, for his day and the future of a greater restoration, thus forming a template or a model for our day's restoration.

Zechariah's futuristic predictions also touch on the Messiah's first coming, AND on His second, as well as on other related events. The symbolism he uses in his multi-layered narratives, while having a profound meaning for his time, has an even greater significance for ours and for those yet to come. Thus, when Zechariah describes the articles for the Temple that was being built in his day, he does so in a manner that is far more than technical or matter of fact (in contrast to Ezra and Nehemiah, for example). Take, for instance, the seven-candle-branched menorah of chapter 4 with the two olive branches pouring their oil into it, and the appended statement to their description, regarding YHVH's Spirit. Encouraging his contemporaries to be involved in the construction of the Temple, Zechariah elaborates on the spiritual significance of its various parts and also their immediate (Spiritual) relevance to the events at hand.

As mentioned, these narratives are multi-layered, especially as they pertain to "restoration" and therefore have a current meaning for us. Here, for example, is a striking picture (though if the translation deviates from the original, it may not be seen): In chapter 3:9 Joshua the high priest is handed a stone with seven eyes (with the futuristic proclamation of "the iniquity of that land being removed in one day"). In chapter 4:10, these seven eyes are mentioned again: "For these seven rejoice to see the plumb line in the hand of Zerubbabel. They are the eyes of YHVH, which scan to and fro throughout the whole earth." In the Hebrew original, the reference to the seven eyes is highlighted thus: "these seven are the eyes of YHVH… that are wandering throughout the earth".

At the beginning of the same chapter, the golden lampstand – menorah – with its seven candles is described in detail (v. 2). When it states in verse 10 (in the Hebrew), "THESE are the eyes of YHVH," the question arises: what is the "these" pointing to? Is this an echo of YHVH's seven eyes? The Menorah was the only light source in the Mishkan and the Temple. Some of the Menorah's features resemble a tree (almond). Moreover, the Menorah was fed by the purest olive oil. It is easy to see Yeshua in these descriptions as the light of the world (John 9:5), the tree of life – the life giver (Mat. 20:28; John 1:4, 4:14; Revelation 22:14 etc. etc.), and the anointed high priest (Heb. 1:9; Ps. 45:7). Yeshua tells us that a lamp is not to be hidden, but is to be put on a stand to give off its light (Matt. 5:14-15), while in the next verse He proclaims that His followers are "the light of the world". According to Proverbs 20:2, "the lamp of YHVH is the soul of man which searches the innermost parts" (literal translation).

Together with the lampstand, YHVH's eyes, and the olive branches, notice the mention of the plumb line in chapter 4:10. Zechariah's prophetic pictures line up and reflect the natural and spiritual reality of his day, casting a vision on an even more glorious future.

If we were to summarize, YHVH's eyes, reminiscent of the lights of the Menorah, which is our soul/spirit, scan our innermost being, lighting us up so that we may become His light set up in the world. In this very dark world, these lights turn into revolving search beams of discernment that are needed, as Elohim ushers in the Restoration. Concurrently, with plumb line in hand, YHVH is measuring and preparing His living-stones Temple.