John 1
1. In the beginning [of creation] there was the Milta*; and that Milta* was with Allaha; and Allaha was [the embodiment of] that Milta.* 2. This was in the beginning with Allaha. 3. Everything was within his power*, [otherwise] nothing would ever exist.* 4. Through him [there] was Life* and Life became the spark* of humanity 5. And that [ensuing] fire* lights the darkness and darkness does not overshadow it.

6. There was a man sent by Allaha, his name [was] John [the Baptist.] 7. He came for that testimony, to testify [concerning] the light, so that every human [being] may [come] to believe by his [testimony*.] 8. He was not the light, except that he was to testify [concerning] it*.

9. There was the light of the truth, that which lights everyone who is born*.

10. He was with the people* and the people [came into being] by his hand* and the people did not know Him. 11. He came to his own and his own did not receive him.

12. But all those who did receive him, He assigned them to be children* of Allaha, [to them] who believed in his name; 13. They who [did not become so] through blood, nor through the desire* of the flesh and neither through a man’s willpower*; except they became born [so] from Allaha.

14. And the Manifestation became flesh and made his dwelling amongst us, and we saw His glory, glory as [that] uniquely [of the nature] of the Creator, Full of grace and blessing.

15. John [the Baptist ] testified to him and cried out, saying, “This is the one [of whom] they said, ‘The one who comes after me And yet is ahead of me, because he arrived first.’“

16. And because of his abundant [grace] we have all been fulfilled, Blessing upon blessing.* 17. The Law came to us by the hand of Moses. [But] the truth and grace was through Eashoa the Messiah. 18. No human [being] ever saw Allaha, except for the only born Allaha, He who existed in the bosom of his Father, [Who] proclaimed* Him.

19. And this is the testimony of John [the Baptist,] as Jews of Jerusalem sent high priests and Levites, to ask him, “Who are you?” 20. And he informed them, and did not deny it, saying*, “I am not the Anointed One*.” 21. And they asked him, “Then what, are you Elijah?” And he said, “I am not.” Are you a prophet?” And he answered, “No.” 22. And they said to him, “Who are you? So we can give an answer to those who sent us. What do you say about yourself?” 23. He said, “‘I am the voice that cries in the wilderness, lay out the path [for] Maryah’ as Isaiah the prophet proclaimed.”

24. And the ones who were sent were from the Pharisees. 25. And they asked him, saying (to him,) “Why then do you baptize, if you are not the Anointed One, nor Elijah, nor a prophet?” 26. [Then] John answered them, saying, “I am baptizing with water*, but amongst you stands one whom you do not know, 27. “He who comes after me, whose shoe laces I am not worthy of untying.” 28. These [events] occurred in Bethany, by the other side of [the] Jordan [river,] where John was baptizing. 29. And the following day John saw Eashoa approaching him, and he said, “Behold the Lamb of Allaha, who takes away the sin of the universe. 30. “This is the one of whom I said, ‘After me comes a man* who [goes] before me, for he was [always] ahead of me.’ 31. “And I would not know him, except that he was to be known to Israel, [and] because of this came I baptizing with water*.” 32. And [thus] testified John and said, “You shall see the Holy Spirit like a dove nestling upon him. 33. “And I would not have known him, except for the [one who] sent me to baptize with the waters, the one who told me, ‘Whoever you see upon whom the nestling Spirit holding firmly, he shall baptize with the Holy Spirit.’ 34. “And I saw and am testifying that he is the Son of Allaha.”

35. And on the second day [there] stood John with two of his disciples. 36. And he gazed upon Eashoa as he walked, and said, “Behold! The Lamb of Allaha!” 37. And both his disciples heard it* and they followed Eashoa. 38. And Eashoa turned and saw them coming after him, and he said to them, “What do you want?” They said to him, “[Our] Master*, where do you reside*?” 39. He said to them, “Come on and see [for yourselves.]” And they went and saw where he was, and they remained with him that day–and it was the tenth hour. 40. But one of the two who had heard it from John and had followed him, was Andrew, the brother of Simon. 41. He first found his brother Simon, and he said to him, “We have found the Anointed One!” 42. And he brought them to Eashoa. Eashoa gazed at [Simon] and said, “You are Simon, the son of the dove*, you shall be called Keepa*.”

43. On the following day, it pleased Eashoa to go to Galilee, and he found Philip, and he said to him, “Follow me.” 44. But Philip was from Bethsaida, from the town of Andrew and Simon. 45. Philip found Nathaniel and said to him, “The one of whom wrote Moses in the Law and the prophets, we have found him, [he is] Eashoa, the son of Joseph, from Nazareth;” 46. [But] Nathaniel said to him, “From Nazareth, is it possible anything good can [come out] of there?” Philip said to him, “Come and see.” 47. Eashoa saw Nathaniel approaching him, and he said to him, “Behold a true son of Israel, in whom there is no duplicity!” 48. And Nathaniel said to him, “From when did you know me?” Eashoa answered him, saying, “I knew you before Philip called you, as I saw you [sitting] under the fig tree.” 49. [And] Nathaniel replied, saying, “Master, you are the Son of Allaha! You are the King of Israel!” 50. Eashoa replied and said to him, “Because I told you that I saw you under the fig tree, do you believe? You shall see a great [deal] more than these!” 51. He said to them, “Amen, amen, I say to you, from now on you shall see the heaven [that I have] opened and the angels of Allaha as they ascend and descend to the Son of Man.*”

Footnotes: 1:1 [all instances] Literal Aramaic word retained: “Manifestation.” “Milta” or “Miltha” is an Aramaic word that has been set aside for only sacred use. Only the Messiah Eashoa is ever to be called the Milta. Grammatically, “Milta” means the essential connotation for a person or thing. There is no true English language equivalent for this word. — 1:3 Literal Aramaic [Aramaic]: “[In his] hand.” — 1:4. 1 “And without his hand, not one [thing that] became would have become.” — 1:4. 2 “Lives,” whenever it represents: “life everlasting” is stated in the plural. When used in this sense it will always be capitalized in this translation and appear as “Life.” — 1:4. 3 “Light.” — 1:5 “Light.” — 1:7 “Hand.” — 1:8 “The light.” — 1:9. 1 “Gives Life to.” — 1:9. 2 “Comes to [people, or] the universe.” — 1:10. 1 “The universe.” — 1:10. 2 Aramaic expression: He created them. — 1:12 “Sons of Allaha.” — 1:13. 1 “Will.” — 1:13. 2 Literal expression: “Through satisfaction of man [or power of maturity.]” — 1:16 Literal expression: “And from his fullness we have all been satisfied, grace in place of grace.” — 1:18 “Spoke of.” — 1:20. 1 “Informing.” — 1:20. 2 The Messiah. — 1:26 “Waters.” — 1:30 “Mighty [man.]” — 1:31 “Waters.” — 1:37 “As they heard.” — 1:38. 1 “Rabban.” — 1:38. 2 Literal expression: “Where dwell you?” — 1:42. 1 Literal The Holy Spirit. — 1:42. 2 Aramaic name retained: “Rock,” which is Anglicized as “Peter.” — 1:51 “Bar-nasha,” is a theological concept when used in this construction. Sometimes it means: “humanity,” other times: “a human being.”

Rosh HaShanah

The Season of Teshuvah

A special season known as Teshuvah, which in Hebrew means “to return or repent,” begins on the first day of the month of Elul and continues 40 days, ending with Yom Kippur. Thirty days into Teshuvah, on Tishrei l, comes Rosh HaShanah. This begins a final ten-day period beginning on Rosh HaShanah and ending on Yom Kippur. These are known as the High Holy Days and as the Awesome Days (Yamim Nora’im, the days of awe). The sabbath that falls within this ten-day period is called Shabbat Shuvah, the Sabbath of Return. Five days after Yom Kippur is Sukkot, the Feast of Tabernacles. Teshuvah begins on Elul 1 and concludes on Tishrei 10, Yom Kippur. Each morning during the 30 days of the month of Elul, the trumpet (shofar) or ram’s horn is blown to warn the people to repent and return to G-d.
Teshuvah (repentance) speaks to all people. Those who believe in the Messiah are called to examine their lives and see where they have departed from G-d. It is a call to examine the Scriptures and the evidence that the Messiah was who He said He was.
G-d has always had a heart to warn people before He proclaims judgment. G-d warned the people before the flood, and He warned Nineveh before it was ruined. He does not want anyone to receive the wrath of His judgment ([Yechezekel] Eze_18:21-23, Eze_18:30-32; Zep_2:1-3; Eze_33:1-7; 2Pe_3:9).
The whole month of Elul is a 30-day process of preparation through personal examination and repentance for the coming High Holy Days. The shofar is blown after every morning service. Psa_27:1-14, which begins with “The Lord is my light and my salvation,” is also recited at the end of the morning and evening liturgy. The message from Elul 1 to Rosh HaShanah is clear: Repent before Rosh HaShanah. Don’t wait until after Rosh HaShanah, or you will find yourself in the Days of Awe.
There are idioms or phrases that help us identify the days in the season of Teshuvah (repentance). Just as unfamiliar foreigners may be confused when they hear Americans call Thanksgiving Day, “Turkey Day” or “Pilgrims’ Day,” non-Jewish believers in Yeshua can be confused by the different terms for the major feasts of the L-rd.

Rosh HaShanah: Names, Themes, and Idioms
Teshuvah (repentance)
Rosh HaShanah (Head of the Year, Birthday of the World)
Yom Teruah (the Day of the Awakening Blast [Feast of Trumpets)
Yom HaDin (the Day of Judgment)
HaMelech (the Coronation of the Messiah)
Yom HaZikkaron (the Day of Remembrance or memorial)
The time of Jacob’s (Ya’akov) trouble (the birthpangs of the Messiah, Chevlai shel Mashiach)
The opening of the gates
Kiddushin/Nesu’in (the wedding ceremony)
The resurrection of the dead (rapture, natza1)
The last trump (shofar)
Yom Hakeseh (the hidden day)
Rosh HaShanah: The Head of the Year
(Birthday of the World)
Rosh HaShanah marks the Jewish New Year and is a part of the season of repentance. Rosh in Hebrew means “chief or head” and shanah means “year.” Rosh HaShanah is the head of the year on the civil calendar, and is also known as the birthday of the world since the world was created on this day (Talmud, Rosh Hashanah 11a).
Jewish tradition believes that Adam was created on this day (Mishnah, San Hedrin 38b). How did they decide that this was the day of the year the world was created? Because the first words of the Book of Genesis (Bereishit), “in the beginning,” when changed around, read, Aleph b’Tishrei, or “on the first of Tishrei.” Therefore, Rosh HaShanah is known as the birthday of the world, for tradition tells us that the world was created then.
Note: There are four new years in the Jewish calendar. Nisan 1 is the New Year’s day of kings (the date for determining how many years a king has ruled) and for months (Nisan is the first month). Elul 1 is the new year for the tithing of animals. Shevat 15 (Tu Bishvat) is the new year for the trees, and Tishrei 1 is the new year of years. It also marks the anniversary of the creation of the world.

Time of Observance
Rosh HaShanah is observed for two days. It comes on the first and second days of the Hebrew month of Tishrei (usually in September or October), which is the first month of the biblical civil calendar. The month of Tishrei is the seventh month in the biblical religious calendar. This may seem strange that Rosh HaShanah, the New Year, is on the first and second day of Tishrei, the seventh month on the biblical religious calendar. The reason that Rosh HaShanah is the seventh month in the biblical religious calendar is that G-d made the month of Nisan the first month of the year in remembrance of Israel’s divine liberation from Egypt ([Shemot] Exo_12:2; Exo_13:4). However, according to tradition, the world was created on Tishrei, or more exactly, Adam and Eve were created on the first day of Tishrei and it is from Tishrei that the annual cycle began. Hence, Rosh HaShanah is celebrated at this time.

Why Is Rosh HaShanah Two Days Long?
Unlike other festivals that are celebrated in the Diaspora (the dispersion, referring to Jews who live outside of the Holy Land of Israel) Rosh HaShanah is celebrated for two days because of uncertainty about observing the festivals on the correct calendar day. Rosh HaShanah is the only holiday celebrated for two days in Israel. As with all other festivals, the uncertainty was involved in a calendar that depended on when the new moon was promulgated, designating the beginning of each new month by the rabbinical court in Jerusalem (Yerushalayim) in ancient times. The problem of Rosh HaShanah is heightened by the fact that it falls on Rosh Chodesh, the new moon itself. Therefore, even in Jerusalem (Yerushalayim), it would have been difficult to let everyone know in time that the New Year had begun. To solve this problem, a two-day Rosh HaShanah was practiced even in Israel. Creating a two-day Rosh HaShanah was also intended to strengthen observance of each day; in the rabbinic view, the two days are regarded as a yoma arikhta, one long day.

Yom Teruah: The Day of the Awakening Blast
In (Tehillim) Psa_98:6 it is written, “With trumpets and the sound of the horn shout joyfully before the King, the Lord” (NAS). The blessing we receive from G-d when we understand the meaning of Rosh HaShanah and the blowing of the trumpet (shofar) is found in (Tehillim) Psa_89:15, as it is written, “How blessed are the people who know the joyful sound [blast of the shofar]…” (NAS).
Rosh HaShanah is referred to in the Torah as Yom Teruah, the Day of the Sounding of the Shofar (or the Day of the Awakening Blast). On Yom Teruah, the Day of the Sounding of the Shofar, it is imperative for every person to hear (shema) the shofar. The mitzvah (or biblical commandment [(Yochanan) Joh_14:15]), of the shofar is to hear (shema) the shofar being blown, not actually blow it yourself, hence the blessing, “to hear the sound of the shofar.”
Teruah means “an awakening blast.” A theme associated with Rosh HaShanah is the theme “to awake.” Teruah is also translated as “shout.” The Book of Isaiah (Yeshayahu), Isa_12:1-6, puts the shouting in the context of the thousand-year reign of Messiah, the Athid Lavo. The Messianic era and shout is mentioned in (Yeshayahu) Isa_42:11; Isa_44:23; (Yermiyahu) Jer_31:7; and Zep_3:14. The first coming of Yeshua is associated with a shout in Zec_9:9. The ultimate shout is the rapture (natzal) in 1Th_4:16-17.
Whether it is by the blast of a shofar or the force of a supernatural shout, G-d’s goal is to awaken us! For this reason it is written, “… Awake, sleeper, and arise from the dead, and Christ will shine on you” (Eph_5:14 NAS). The Book of Ephesians has many references to Rosh HaShanah and the High Holy Days. For example, in Eph_4:30, being sealed unto the day of redemption refers to Yom Kippur, the Day of Atonement. G-d gave this festival to teach us that we will be judged on Rosh HaShanah and will be sealed unto the closing of the gates (neilah) on Yom Kippur.
(Yeshayahu) Isa_26:19 speaks of the resurrection. The word awake is associated with the resurrection, as it is written, “Your dead will live; their corpses will rise. You who lie in the dust, awake and shout for joy, for your dew is as the dew of the dawn, and the earth will give birth to the departed spirits” ([Yeshayahu] Isa_26:19 NAS).
The theme of awakening from sleep is used throughout the Bible. It is found in (Yochanan) Joh_11:11; Rom_13:11; Dan_12:1-2; and (Tehillim) Psa_78:65. In Isa_51:9 it is written, “Awake, awake, put on strength, O arm of the Lord; awake as in the days of old, the generations of long ago…” (NAS). The arm of the L-rd is used as a term for the Messiah in (Yeshayahu) Isa_53:1. The word arm is the Hebrew word zeroah. During Passover (Pesach), a shankbone, known as the zeroah, is put on the plate. So, “awake” is a term or idiom for Rosh HaShanah. In (Yeshayahu) Isa_51:9 quoted earlier, the awakening is associated with the coming of the Messiah.
The shofar is the physical instrument that G-d instructed us to use to hear (shema) the sound of the shofar teaching us to awake from spiritual slumber (1Co_15:46).
In the days of old, the shofar was used on very solemn occasions. We first find the shofar mentioned in connection with the revelation on Mount Sinai, when the voice of the shofar was exceedingly strong and all the people who were in the camp trembled ([Shemot] Exo_19:16 b). Thus, the shofar we hear on Rosh HaShanah ought to remind us of our acceptance of the Torah (Bible) and our obligations to it. The shofar also used to be sounded when war was waged upon a dangerous enemy. Thus, the shofar we hear on Rosh HaShanah ought to also serve as a battle cry to wage war against our inner enemy — our evil inclinations and passions as well as the devil, Ha Satan, himself. The shofar was also sounded on the Jubilee Year, heralding freedom from slavery ([Vayikra] Lev_25:9-10).
Spiritually (halacha), this refers to freedom from the slavery of sin, the desires of this world, and serving the devil (Rom_6:12-13; Jam_4:4).
Another reason for sounding the shofar is that Rosh Hashanah is the celebration of the birth of creation G-d began to rule over the world on this day. When a king begins to reign, he is heralded with trumpets. That is why Psa_47:1-9 precedes the blowing of the shofar; it is a call to the nations: “….. Sing praises to our King, sing praises. For God is the King of all the earth…” ([Tehillim] Psa_47:6-7 NAS). It also precedes because of the reference to the shofar in the previous verse (Psa_47:5), as it is written “God has ascended with a shout, the Lord, with the sound of a trumpet” (NAS).
In Jewish tradition, many reasons have been offered for the sounding of the shofar: The ram’s horn is identified with the ram that became the substitute sacrifice for Isaac (Yitzchak) in (Bereishit) Gen_22:1-19. The giving of the Torah at Mount Sinai was accompanied by the sounding of the shofar ([Shemot] Exo_19:19). The proclamation of the Jubilee was heralded by the blast of the shofar ([Vayikra] Lev_25:9-11); and the commencement of the Messianic age is to be announced by the sound of the great shofar ([Yeshayahu] Isa_27:13). The book Gates of Repentance cites Maimonide’s call to awaken from spiritual slumber:
Awake, you sleepers, from your sleep! Rouse yourselves, you slumberers, out of your slumber! Examine your deeds, and turn to G-d in repentance. Remember your Creator, you who are caught up in the daily round, losing sight of eternal truth; you are wasting your years in vain pursuits that neither profit nor save. Look closely at yourselves; improve your ways and your deeds. Abandon your evil ways, your unworthy schemes, every one of you! (Yad Hichot Teshuva 3.4).
When the rabbis saw the phrase, “Awake, O Israel,” they would identify those verses with something concerning Rosh HaShanah. The blowing of the shofar took place at the temple (Beit HaMikdash) on Rosh HaShanah (Neh_8:1-3).
The shofar was also blown at the temple to begin the sabbath each week. There are two types of trumpets used in the Bible:
The silver trumpet, and
The shofar, or ram’s horn.
On the sabbath, there was within the temple (Beit HaMikdash) a sign on the wall that said, “To the house of the blowing of the trumpet [shofar].” Each sabbath (shabbat), two men with silver trumpets and a man with a shofar made three trumpet blasts twice during the day. On Rosh HaShanah, it is different. The shofar is the primary trumpet. On Rosh HaShanah, a shofar delivers the first blast, a silver trumpet the second, and then a shofar the third. The silver trumpets and the gathering at the temple are specified in (Bamidbar) Num_10:1-36.
According to (Vayikra) Lev_23:24 and (Bamidbar) Num_29:1, Rosh HaShanah is the day of the blowing of the trumpets. According to the Mishnah (Rosh HaShanah 16a; Rosh HaShanah 3:3), the trumpet used for this purpose is the ram’s horn, not trumpets made of metal as in (Bamidbar) Num_10:1-36.

The Use of the Shofar in the Bible
The shofar or ram’s horn, has always held a prominent role in the history of G-d’s people in the Bible:
The Torah was given to Israel with the sound of the shofar ([Shemot] Exo_19:19).
Israel conquered in the battle of Jericho with the blast of the shofar (Jos_6:20).
Israel will be advised of the advent of the Messiah with the sound of the shofar (Zec_9:14; Zec_9:16).
The shofar will be blown at the time of the ingathering of the exiles of Israel to their place ([Yeshayahu] Isa_27:13).
The shofar was blown to signal the assembly of the Israelites during war ([Shoftim] Jdg_3:27; 2Sa_20:1).
The watchman who stood upon Jerusalem’s walls blew the shofar ([Yechezekel] Eze_33:3-6).
The shofar was blown at the start of the Jubilee year ([Vayikra] Lev_25:9).
The shofar is a reminder that G-d is sovereign ([Tehillim] Psa_47:5).
The ram’s horn, the shofar, is a reminder of Abraham’s sacrifice of Isaac and God’s provision of a ram as a substitute ([Bereishit] Gen_22:13).
The shofar was blown to announce the beginning of festivals ([Bamidbar] Num_10:10). The shofar was blown to celebrate the new moon on Rosh HaShanah (Psa_81:1-3).
The blowing of the shofar is a signal for the call to repentance ([Yeshayahu] Isa_58:1).
The blowing of the shofar ushers in the day of the L-rd (Joe_2:1).
The blowing of the shofar is sounded at the rapture of the believers and the resurrection of the dead (1Th_4:16).
John was taken up to Heaven in the Book of Revelation by the sound of the shofar (Rev_4:1).
Seven shofarim are sounded when G-d judges the earth during the tribulation (Rev_8:1-13; Rev_9:1-21).
The shofar was used for the coronation of kings ([Melachim] 1Ki_1:34, 1Ki_1:39).
Yom HaDin: The Day of Judgment
Another name for Rosh HaShanah is Yom HaDin, the Day of Judgment. It was seen that on this day, G-d would sit in court and all men would pass before Him to be judged. Three great books will be opened as each man is weighed in the balance and placed into one of three categories (Talmud, Rosh HaShanah 6b). It has been taught that the school of Shammai says that there will be three classes on the final Day of Judgment, one of the wholly righteous, one of the wholly wicked, and one of the intermediates. The wholly righteous are at once inscribed and sealed for life in the world to come; the wholly wicked are at once inscribed and sealed for perdition (Talmud, Rosh HaShanah 16b-17a).
The righteous will be protected during the tribulation period. The wicked will face the wrath of G-d during the tribulation period (Yamim Nora’im), known in Hebrew as the Chevlai shel Mashiach, and will never repent. The average person has until Yom Kippur till his fate is sealed forever. In other words, the average person will have until the end of the seven-year tribulation to repent and turn to G-d. The average person on Rosh HaShanah is judged by G-d and is neither written in the book of life or the book of the wicked. His fate is yet to be decided. The average person and the wicked have to go through the “Awesome Days,” the tribulation, until they reach Yom Kippur (the end of the tribulation when their fate is sealed forever). Once you are written in the book of the wicked, you can never get out of it (Rev_17:8). These are people who never, ever, will accept the Messiah Yeshua.
There are 12 months in the year and there are 12 tribes in Israel. Every month of the Jewish year has its representative tribe. The month of Tishrei is the month of the tribe of Dan. This is of symbolic significance, for when Dan was born to Bilhah, Rachel’s maid, Rachel said, “God hath judged me [dannani], and hath also heard my voice…” ([Bereishit] Gen_30:6). Dan and din (as in Yom HaDin, Day of Judgment) are both derived from the same root, symbolizing that Tishrei is the time of Divine judgment and forgiveness. Similarly, every month of the Jewish calendar has its sign of the Zodiac (in Hebrew, Mazal). The sign of the Zodiac for Tishrei is Scales. This is symbolic of the Day of Judgment.

HaMelech: The Coronation of the King
The recognition of G-d as King is vividly pictured in the Jewish view of Adam’s understanding of his Divine Creator being King over all the Universe. It was late on the sixth day since G-d began the Creation of the world, when Adam opened his eyes and saw the beautiful world around him, and he knew at once that G-d created the world, and him too. Adam’s first words were:
“The L-rd is King forever and ever!” and the echo of his voice rang throughout the world. “Now the whole world will know that I am King,” G-d said, and He was very pleased. This is the first Rosh HaShanah! The first New Year. It was the birthday of Man, and the Coronation Day of the King of Kings!
Messianic Understanding
A theme and term associated with Rosh HaShanah in Hebrew is HaMelech (the King). It was mentioned earlier in this chapter that the shofar blown on Rosh HaShanah is known as the last trump, which Rav Sha’ul (the apostle Paul) mentioned in 1Th_4:16-17. At this time, the believers in the Messiah who are righteous (tzaddikim) according to Yom HaDin (the Day of Judgment) will be taken to Heaven in the rapture (natzal) along with the righteous who had died before this time. On Rosh HaShanah, the coronation of the Messiah Yeshua as King will happen in Heaven (Rev_5:1-14). Yeshua, who had come to earth during His first coming to play the role of the suffering Messiah, Messiah ben Joseph (Yosef), will be crowned as King over all the earth in preparation for His coming back to earth to reign as King Messiah (Messiah ben David) during the Messianic age, the Millennium, or in Hebrew eschatology, the Athid Lavo (Rev_19:16; Rev_20:4).
Dan_7:9-14 speaks of this in the Tanach.
I beheld till the thrones were cast down, and the Ancient of days did sit…the judgment was set, and the books were opened. [This is Rosh HaShanah, Yom HaDin, the Day of Judgment. The books are the book of the righteous, the book of the wicked, and the book of remembrance] … I saw… one like the Son of man [this is understood to be the Messiah Yeshua (Mat_24:30; Mat_26:64)] coming with the clouds of heaven [the clouds are the believers in the Messiah (Heb_12:1; Rev_1:7)]…And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed (Dan_7:9-10; Dan_7:13-14).
John (Yochanan) saw this same thing in the Book of Revelation.
After this I looked, and, behold, a door was opened in heaven [the gates of Heaven are opened on Rosh HaShanah, according to (Yeshayahu) Isa_26:2 and (Tehillim) Psa_118:19-20]: and the first voice which I heard was as it were of a trumpet [Rosh HaShanah is known as the last trump] talking with me [Rosh HaShanah is known as Yom Teruah, the Day of the Awakening Blast or loud shout(1Th_4:16-17)]..And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne [this is HaMelech, the coronation of the Messiah; the coronation ceremony is described in Rev_5:1-14] (Rev_4:1-2).
The description given here in Revelation matches the account in Dan_7:9-14.

The Enthronement Ceremony of a King
There are four parts to the enthronement of a Jewish king.
The giving of the decree. Associated with this is a declaration. This can be seen in (Tehillim) Psa_2:6-7, as it is written, “Yet have I set my king upon My holy hill of Zion. I will declare the decree….” Next, a rod/scepter is given, which is an emblem of a king. Scriptures that refer to the scepter include (Bereishit) Gen_49:17; (Bamidbar) Num_24:17; Est_4:11; Est_5:2; Est_8:4; Psa_45:6; and Heb_1:8. Scriptures that refer to a rod are in (Tehillim) Psa_2:9; (Yeshayahu) Isa_11:1, Isa_11:4; and Rev_2:27; Rev_12:5; Rev_19:16. The scepter is an emblem of a king or royal office and a rod refers to the king ruling and reigning righteously in all matters (Isa_11:1; Isa_11:4-5). Yeshua is the King Messiah (Isa_11:1; Isa_11:4-5; Jer_23:5-6; Zec_9:9; Luk_1:32-33; [Yochanan] Joh_1:47-49).
The ceremony of the taking of the throne (Rev_5:1-14). The king sits on the throne and is anointed as king. The word Christ in English comes from the Greek word Christos and in Hebrew is Mashiach, meaning “the anointed one.” Yeshua came as a prophet during His first coming ([Devarim] Deu_18:15), was resurrected as the priest ([Yochanan] Joh_20:9, Joh_20:17), and is coming back to earth again as King. Kings in Israel were anointed (2Sa_5:3-4; [Melachim] 1Ki_1:39 – Matthew, 1Ki_1:45-46; 2Ki_9:1-6).
The acclamation. During the acclamation, all the people shout, “Long live the king!” ([Melachim] 1Ki_1:28-31). Next, all the people clap ([Tehillim] Psa_47:1-2). Psa_47:1-9 is a coronation psalm. Psa_47:5 is the shout and trumpet of Rosh HaShanah. Psa_47:6 is the shouting and praising of the king. Psa_47:8 is the ceremony of the throne. In Psa_47:9, the believers in the Messiah Yeshua are gathered in His presence.
Each of the subjects coming to visit the king after he has taken the throne. In this, they will acknowledge their allegiance to him and receive their commissioning from him as to what their job will be in the kingdom ([Yeshayahu] Isa_66:22-23; Zec_14:16-17; [Mattityahu] Mat_2:2).
Yom HaZikkaron: The Day of Remembrance
Rosh HaShanah is known as Yom HaZikkaron, the Day of Remembrance. (Vayikra) Lev_23:24 calls the day “a memorial” (zikkaron). Remembrance is a major theme in the Bible. We can see by examining the following Scriptures that G-d remembers us and that we are to remember G-d in all of our ways.
There are two elements of remembrance:
a) G-d remembers us ([Bereishit] Gen_8:1; Gen_9:1, Gen_9:5-16; Gen_19:29; Gen_30:22; [Shemot] Exo_2:24-25; Exo_3:1; Exo_6:2, Exo_6:5; Exo_32:1-3, Exo_32:7, Exo_32:11, Exo_32:13-14; [Vayikra] Lev_16:14, Lev_16:31-33, 38-45; [Bamidbar] Num_10:1-2, Num_10:9; [Tehillim] Psa_105:7-8, Psa_105:42-43; Psa_112:6). In fact, G-d has a book of remembrance ([Shemot] Exo_32:32-33; Mal_3:16-18; Rev_3:5; Rev_20:11-15; Rev_21:1; Rev_21:27).
b) We must remember G-d ([Shemot] Exo_13:3; Exo_2:8; [Devarim] Deu_7:17-19; Deu_8:18; Deu_16:3; [Bamidbar] Num_15:37-41).
In Dan_7:9-10 it is written:
I kept looking until thrones were set up, and the Ancient of Days took His seat; His vesture was like white snow, and the hair of His head like pure wool. His throne was ablaze with flames, its wheels were a burning fire. A river of fire was flowing and coming out from before Him; thousands upon thousands were attending Him, and myriads upon myriads were standing before Him; the court sat, and the books were opened (Dan_7:9-10 NAS).
Since the court was seated and the books were opened, it is understood to be Rosh HaShanah. The books are the book of the righteous, the book of the wicked, and the book of remembrance. The third book that will be opened is the book of remembrance (zikkaron). This is why the common greeting during Rosh HaShanah is, “May you be inscribed in the Book of Life.”
Spiritual Application (Halacha). In Rom_14:10 it is written, “But you, why do you judge your brother? Or you again, why do you regard your brother with contempt? For we shall all stand before the judgment seat of God [Christ]” (NAS). In 2Co_5:10 it is written, “For we must all appear before the judgment seat of Christ, that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad” (NAS). This is also discussed in 1Co_3:9-15. The works of the believers in Messiah will be judged by G-d, but not their salvation. This is a judgment of the believers in Yeshua only. All people in this judgment are the believers in Yeshua only. All people in this judgment will be saved. This is not a judgment of your salvation, but a judgment of your rewards based upon your works. On this day, G-d will open the Book of Life and hold a trial (Talmud, Rosh HaShanah 16b). This is known as the Bema judgment.

The Time of Jacob’s Trouble:
(The Birthpangs of the Messiah)
The English phrase, birthpangs of the Messiah, or the Hebrew Chevlai shel Mashiach, is a major theme of the Bible. It is commonly known as the seven-year tribulation period. In (Mattityahu) Mat_24:1-51, Yeshua describes the signs of the end. “And as He was sitting on the Mount of Olives, the disciples came to Him privately, saying, ‘Tell us, when will these things be, and what will be the sign of Your coming, and of the end of the age [Olam Hazeh]?’ “(Mat_24:3 NAS) Yeshua said that these days are the beginning of sorrows ([Mattityahu] Mat_24:8. The Greek word translated as sorrows here is odin. This word means “birthpangs.” The birthpangs of the Messiah are also spoken of in (Yermiyahu) Jer_30:4-7, as it is written:
Now these are the words which the Lord spoke concerning Israel and concerning Judah, “For thus says the Lord, ‘I have heard a sound of terror, of dread, and there is no peace. Ask now, and see, if a male can give birth [travail with child?]. Why do I see every man with his hands on his loins, as a woman in childbirth [odin]? And why have all faces turned pale? Alas! for that day is great, there is none like it; and it is the time of Jacob’s distress [trouble], but he will be saved from it’ “([Yermiyahu] Jer_30:4-7 NAS).
The birthpangs are also mentioned in 1Th_5:1-3 :
Now as to the times and the epochs [seasons], brethren, you have no need of anything to be written to you. For you yourselves know full well that the day of the Lord will come just like a thief in the night While they are saying, “Peace and safety!” then destruction will come upon them suddenly like birth pangs [odin] upon a woman with child; and they shall not escape (1Th_5:1-3 NAS).
It can also be seen in Rev_12:1-2, as it is written:
And a great sign appeared in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars [this is Israel ([Bereishit] Gen_37:9)]; and she was with child; and she cried out, being in labor [odin] and in pain to give birth (Rev_12:1-2 NAS).
The Scriptures reveal two synonyms:
The birthpangs = the time of Jacob’s (Ya’akov’s) trouble.
The time of Jacob’s (Ya’akov’s) trouble = the seven-year tribulation.
This period of time will be Israel’s most trying time ever. This period of time is known as the tribulation. Jacob (Ya’akov) is Israel. There shall be great tribulation in Israel such as never was since there was a nation (Dan_12:1). It will also be a time when G-d will ultimately judge sin and all the nations on the earth. Through it, the nation of Israel will be physically saved from total destruction by G-d, and will, as a nation, accept Yeshua as the Messiah “…But he shall be saved out of it” ([Yermiyahu] Jer_30:7). In (Hoshea) Hos_5:15 it is written, “I will go and return to My place, till they acknowledge their offence, and seek My face: in their affliction [the Chevlai shel Mashiach /tribulation] they will seek Me early.”
Israel will face genuine crisis during the time of Jacob’s (Ya’akov’s) trouble. The prophet Zechariah prophesied that two of every three inhabitants of Israel will perish during this time, with a remnant of only one third of the population being saved (Zec_13:8-9). In (Yeshayahu) Isa_13:6-8 it is written:
Wail, for the day of the Lord is near! It will come as destruction from the Almighty. Therefore all hands will fall limp, and every man ‘s heart will melt [see Luk_21:26]. And they will be terrified, pains and anguish will take hold of them, they will writhe like a woman in labor; they will look at one another in astonishment, their faces aflame ([Yeshayahu] Isa_13:6-8 NAS).
(Yeshayahu) Isa_13:10 corresponds to (Mattityahu) Mat_24:29; Mar_13:24; and Rev_6:12. Other passages that speak of the birthpangs include (Bereishit) Gen_3:16; Gen_35:16-20; Gen_38:27-28; (Yeshayahu) Isa_26:16-21; Isa_54:1; Isa_66:7-9; Jer_4:31; Jer_6:24; Jer_13:21; Jer_22:23; (Michah) Mic_4:9-10; and (Yochanan) Joh_16:21-22.
There are several stages to Israel’s birthing the Messiah.
Isa_66:7 is a birth before travail. “Before she [Israel] travailed [received the Messiah (Mashiach)], she brought forth; before her pain came, she was delivered of a man child” ([Yeshayahu] Isa_66:7). Isa_66:7 is a birth before travail. This happened during the first coming of Yeshua, the Messiah. The birthpangs that Israel experienced during Yeshua’s first coming came after Yeshua’s death with the destruction of the temple and the dispersion of the Jewish people out of Israel by the Romans in 70 C.E. (Common Era).
Isa_66:8 is a birth after travail. Isa_66:8 says, “…as soon as Zion travailed, she brought forth her children.” This will happen before Yeshua returns to earth to set foot on the Mount of Olives (Zec_14:4) as Israel experiences the hardest time she has ever experienced since she was a nation (Dan_12:1) in the period of time known as the birthpangs of the Messiah, the Yamim Nora’im, or the tribulation. The tribulation and the birthpangs of the Messiah are one and the same thing. What we are seeing in these days is the woman (Israel) becoming larger and larger, coming closer and closer to the time when she is about to give birth.
The Opening of the Gates
The gates of Heaven are opened on Rosh HaShanah so the righteous nation may enter ([Yeshayahu] Isa_26:2; [Tehillim] Psa_118:19-20). Because the gates of Heaven are understood to be open on Rosh HaShanah, this is further evidence that the rapture (natzal) of the believers in the Messiah Yeshua will take place on Rosh HaShanah.

Rosh Hashanah: The Wedding of the Messiah
The Bible is a marriage covenant. Both the Tanach (Old Testament) and the Brit Hadashah (New Testament) describe how G-d through the Mashiach (Messiah), the Bridegroom, is in the process of marrying His bride, the believers in Him who will ultimately live and dwell with Him forever.
G-d ordained and established marriage and its divine sanctity in the Torah, the very first book of the Bible, Genesis (Bereishit), when He brought Adam and Eve together to become one flesh (Gen_2:21-24). In doing so, we have a vivid foreshadowing of the Messiah being married to those who would believe upon Him. Let’s examine this closer.
Adam is a type of the Messiah Yeshua. Adam was made after the likeness of Yeshua (Rom_5:14). Yeshua (Jesus) was made in the likeness of Adam (Php_2:8). In fact, Yeshua is called the last Adam (1Co_15:45-47). In Gen_2:21, G-d had a deep sleep fall upon Adam. Sleep is synonymous with death (Dan_12:2; [Yochanan] Joh_11:11-14; 1Co_15:51-54; Eph_5:14). The deep sleep that G-d caused to fall upon Adam is a picture of the crucifixion and death of Yeshua, as Messiah ben Joseph. G-d brought a deep sleep upon Adam so He could take a rib from the side of his flesh. This required the shedding of blood. This is a picture of Yeshua who was pierced in the side of His flesh, shedding His own blood when He hung on the tree ([Yochanan] Joh_19:34).
From the rib of Adam, G-d made Eve. Likewise, by the death of Yeshua and faith (emunah) in Him, G-d established the assembly of believers known in Hebrew as the kehilat. The believers in the Messiah, His bride, become wedded to Him by faith (emunah). This marriage can be seen in the Tanach (Old Testament) as well as in Jer_23:5-6, as it is written, …. this is His name whereby He shall be called, THE LORD OUR RIGHTEOUSNESS” ([Yermiyahu] Jer_23:6). In Jer_33:15-16, it is written, “…this is the name wherewith she shall be called, THE LORD OUR RIGHTEOUSNESS” ([Yermiyahu] Jer_33:16). So from these passages in Jeremiah, we can see that a wedding is taking place. Therefore, by accepting, trusting, and believing in the Messiah, the bride of Messiah, His followers, become one with Him. These people would include both Jew and non-Jews who have lived since Adam and would include Noah, Abraham, Isaac, Jacob, Moses, David, and Solomon as well as the prophets.
G-d gave the wedding customs, service, and ceremonies to the Jewish people (Rom_3:2; Rom_9:4) to teach us about the Messiah Yeshua (Col_2:16-17). With this in mind, let’s examine the biblical wedding ceremony that G-d gave to the Jewish people. The ancient Jewish wedding ceremony G-d gave to the Jewish people to teach us about the wedding of the Messiah consisted of 12 steps.
The selection of the bride.
The bride was usually chosen by the father of the bridegroom. The father would send his trusted servant, known as the agent of the father, to search out the bride. An excellent example of this can be seen in Gen_24:1-67. In this chapter, Abraham (a type of G-d the Father) wishes to secure a bride for Isaac (a type of Messiah) and sends his servant Eliezer (a type of the Holy Spirit [Ruach HaKodesh]) to do this task ([Bereishit Gen_24:2-4; Gen_15:2). It is the role of the Holy Spirit (Ruach HaKodesh) to convict the world of sin and lead them to G-d ([Yochanan] Joh_16:7-8). Just as the bride was usually chosen by the father of the bridegroom, so the believers in the Messiah are chosen by G-d ([Yochanan] Joh_15:16). The bridegroom chose the bride and lavished his love upon her and she returned his love. This can be seen in Eph_5:25, as it is written, “Husbands, love your wives, even as Christ also loved the church, and gave Himself of it.” In (Bereishit) Gen_24:1-67, Rebekah (Rivkah) consented to marry Isaac (Yitzchak) even before she ever met him. Today, the believers in the Messiah Yeshua consent to become the bride of Messiah even though we have never seen Him. (Kefa) 1Pe_1:8 speaks of this, as it is written, “Whom having not seen, ye love; in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory.”
A bride price was established.
A price would have to be paid for the bride. The agreed upon price was called a mohar in Hebrew. Yeshua, being our bridegroom, paid a very high price for His bride, the body of believers. The price He paid was His life. Yeshua considered the price He had to pay for His bride before His death as He went into the Garden of Gethsemane to pray in (Mattityahu) Mat_26:39, as it is written, “And He went a little farther, and fell on His face, and prayed, saying, O My Father, if it be possible, let this cup pass from Me: nevertheless not as I will, but as Thou wilt.” Yeshua was, in essence, saying, “Father, You have chosen this bride and I have agreed to the terms, but do you realize the price that is being asked for her?” Our mohar, our bride price, was His life. (Kefa) 1Pe_1:18-19 says, “Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot.” In 1Co_6:20 it is written, “For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.”
The bride and groom are betrothed to each other.
This is the first stage of marriage known as kiddushin. I have spoken at length of betrothal in Chapter 6, concerning Shavuot. Remember, betrothal is the first of two steps in the marriage process. Betrothal in Hebrew is known as erusin or kiddushin. Betrothal legally binds the bride and the groom together in a marriage contract, except they do not physically live together. Historically, G-d betrothed Himself to Israel at Mount Sinai (Jer_2:2; Hos_2:19-20). Whenever you accept the Messiah into your heart and life, you become betrothed to Him while living on the earth.
A written document is drawn up, known as a ketubah. This betrothal contract is called, in Hebrew, a shitre erusin.
The ketubah is the marriage contract that states the bride price, the promises of the groom, and the rights of the bride. The word ketubah means “that which is written.” The groom promised to work for her, to honor, support, and maintain her in truth, to provide food, clothing, and necessities, and to live together with her as husband and wife. The ketubah was the unalienable right of the bride. The ketubah must be executed and signed prior to the wedding ceremony. The Bible is the believer’s ketubah. All the promises that G-d provided for the believers in the Messiah are legally ours, as it is written in 2Co_1:20, “For all the promises of God in Him are yea, and in Him Amen….”
The bride must give her consent.
As we saw in Chapter 6, which dealt with Shavuot (Pentecost), G-d betrothed Himself to Israel at Mount Sinai as stated in Jer_2:2. Israel consented to the marriage proposal from G-d and said, “I do,” as it is written in (Shemot) Exo_24:3. Likewise, the personal application (halacha) to those who desire the Messiah to come into their hearts and lives is to accept His invitation to do so by faith (emunah), as it is written in Rom_10:8-10 :
What, then, does it say? The Word is near you in your mouth and in your heart: that is the word about trust [emunah] which we proclaim, namely, that if you acknowledge publicly with your mouth that Yeshua is Lord and trust in your heart that God raised him from the dead, you will be delivered. For with the heart one goes on trusting and thus continues toward righteousness, while with the mouth one keeps on making public acknowledgments and thus continues toward deliverance (Rom_10:8-10 Jewish New Testament Version).
So, even today, to become the bride of Messiah you must still say “I do” to Him.
Gifts were given to the bride and a cup called the cup of the covenant was shared between the bride and the groom.
The rite of betrothal (erusin) is completed when the groom gives something of value to the bride and she accepts it. The gift most often given today is the ring. When the groom places the ring on the bride’s finger, the rite of betrothal is completed. This completed rite is known in Hebrew as kiddushin, which means “sanctification.”
The gifts to the bride are symbols of love, commitment, and loyalty. The gift G-d gives to those who accept the Messiah is the Holy Spirit (Ruach HaKodesh) ([Yochanan] Joh_14:26; Joh_15:26-27; Act_2:38; 2Co_1:21-22). When Yeshua ascended to Heaven, He gave gifts to men (Eph_4:7-8). These gifts included righteousness (Rom_5:17-18), eternal life (Rom_6:23), grace (Rom_5:12; Rom_5:14-15), faith (Eph_2:8-9), and other spiritual gifts (1Co_12:1; 1Co_12:4). These included wisdom, knowledge, healing, the working of miracles, prophecy, the discerning of spirits, tongues, and interpretation of tongues (1Co_12:8-11), as well as the gifts of helps and administration (1Co_12:28).
In addition, at this time the cup of the covenant was shared and sealed between the bride and the groom with the drinking of wine. In doing so, the couple drinks from a common cup. The cup is first given to the groom to sip, and then is given to the bride. This cup, known as the cup of the covenant, is spoken of in Jer_31:31-33, as it is written:
Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel and with the house of Judah: not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which My covenant they brake, although I was an husband unto them, saith the Lord: but this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put My law in their inward parts, and write it in their hearts; and will be their God, and they shall be My people ([Yermiyahu] Jer_31:31-33).
Yeshua spoke of the cup of the New Covenant (Brit Hadashah) in Luk_22:20.
The bride had a mikvah (water immersion), which is a ritual of cleansing.
Mikvah is a Hebrew word that means “pool” or “body of water.” Mikvah is a ceremonial act of purification by the immersion in water. It indicates a separation from a former way to a new way. In the case of marriage, it indicates leaving an old life for a new life with your spouse ([Bereishit] Gen_2:23-24; Eph_5:31). Immersing in the mikvah is considered spiritual rebirth. The reason is that a mikvah has the power to change a person completely. Concerning the marriage to Israel at Mount Sinai, G-d said in Eze_16:8-9, as it is written, “…I sware unto thee, and entered into a covenant with thee… and thou becamest Mine. Then washed I thee with water….” The washing, or immersion, here refers to that of Israel before the people received the Torah when G-d betrothed Himself to Israel at Mount Sinai ([Shemot] Exo_19:14-15). Yeshua spoke to the Pharisee, Nicodemus (Nakdimon), that he must be born anew (immersed) to enter into the Kingdom of G-d ([Yochanan] Joh_3:1-7). The believers in the Messiah are to be immersed in the name of Yeshua (Act_19:4). The Holy Spirit (Ruach HaKodesh) is the immerser of G-d (Luk_3:16; Act_1:5; Act_11:15-16).
The bridegroom departed, going back to his father’s house to prepare the bridal chamber.
At this point, the bridegroom leaves for his father’s house to prepare the bridal chamber for his bride. It was understood to be the man’s duty to go away to be with his father, build a house, and prepare for the eventual wedding. Before he goes, though, he will make a statement to the bride. “I go to prepare a place for you; if I go, I will return again unto you.” This is the same statement Yeshua made in (Yochanan) Joh_14:1-3 before He went to His father’s house in Heaven, as it is written:
Let not your heart be troubled: ye believe in God, believe also in Me. In My Fathers’ house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself that where I am, there ye may be also ([Yochanan] Joh_14:1-3).
The bride was consecrated and set apart for a period of time while the bridegroom was away building the house.
Before the bridegroom could go and get the bride, the groom’s father had to be satisfied that every preparation had been made by the son. Only then could he give permission to the son to go and get the bride. In other words, while the bridegroom was working on the bridal chamber, it was the father who “okayed” the final bridal chamber. The bridegroom did not know when his father would declare the bridal chamber fit and send him to go get his bride. This is exactly what Yeshua was referring to in Mar_13:32-37.
Meanwhile, the bride was to wait eagerly for the return of the bridegroom. In the mind of the bride, the bridegroom could come at any time, even in the middle of the night or at midnight. Therefore, she had to be ready at all times. Yeshua referred to this in Mar_13:32-37 and Mat_25:1-13. While waiting for her bridegroom to come, the bride had to have thought to herself, “Is he really coming back for me? Is he really going to keep his word?” This was the thought that Peter (Kefa) answered in 2Pe_3:1-13.
The bridegroom would return with a shout, “Behold, the bridegroom comes” and the sound of the ram’s horn (shofar) would be blown.
The time of the return of the bridegroom was usually at midnight. When the bridegroom did come, he came with a shout (Mat_25:6) and with the blowing of a shofar (trumpet) (1Th_4:16-17; Rev_4:1). The marriage between the bride and the groom will take place under the chupah or wedding canopy. Since Heaven is a type of chupah, we can see that when Yeshua gives a shout for His bride, accompanied by the blowing of a shofar (trumpet), the marriage between Yeshua and His bride will take place in Heaven.
The marriage ceremony will have a sacred procession. For this reason, the bridegroom (Yeshua) will be led to the chupah first. When the bridegroom approaches the chupah, the cantor chants, “Blessed is he who comes.” “Blessed is he who comes” is an idiomatic expression meaning “welcome.” Yeshua said that He would not return for His bride until these words were said (Mat_23:39). The groom is greeted like a king under the chupah. During this time Yeshua, the bridegroom, will be crowned King under the chupah, which is Heaven.
He would abduct his bride, usually in the middle of the night, to go to the bridal chamber where the marriage would be consummated. This is the full marriage, known in Hebrew as nesu’in.
The bride and groom will go to the wedding chamber, or chadar in Hebrew, where the marriage will be consummated. They will stay in that wedding chamber for seven days, or a week. At the end of the seven days, the bride and groom will come out from the wedding chamber. This can be seen in Joe_2:16.
The word week in Hebrew is shavuah. It means a “seven.” It can mean seven days or seven years. An example of the Hebrew word for week (shavuah) meaning seven years can be found in Dan_9:24, as it is written, “Seventy weeks [shavuah, 490 years] are determined upon thy people…” and in Dan_9:27, “And he [the false Messiah known as the antichrist] shall confirm the covenant with many for one week [shavuah, seven years]….” The week referred to in Dan_9:27 is known to Bible believers as the tribulation period. The Jewish people understand this time to be the birthpangs of the Messiah known in Hebrew eschatology as the Chevlai shel Mashiach. This is taken from Jer_30:5-7.
Finally, there would be a marriage supper for all the guests invited by the father of the bride.
The bride and the groom would be in the wedding chamber for seven days. When the bride and the groom initially went into the wedding chamber, the friend of the bridegroom stood outside the door. All the assembled guests of the wedding gathered outside, waiting for the friend of the bride-groom to announce the consummation of the marriage, which was relayed to him by the groom. John (Yochanan) the Immerser (Baptist) referred to this in Joh_3:29. At this signal, great rejoicing broke forth (Joh_3:29). The marriage was consummated on the first night ([Bereishit] Gen_29:23). The bloodstained linen from this night was preserved. It was proof of the bride’s virginity ([Devarim] Deu_22:13-21).
On the wedding day, the bridegroom is seen as a king and the bride as a queen. During the consummation of the marriage, the bridegroom (Yeshua) will be crowned King over all the earth and the bride (the believers in Yeshua, the Messiah) will live with Him and rule with Him forever. The crowning of the King and the marriage can be seen in Isa_62:3-7. At the end of the week (seven-year tribulation, or birthpangs of the Messiah), the marriage supper will take place. The marriage supper will not take place in Heaven. After the marriage, the bride and Groom will return to earth. The marriage supper will be taking place on earth and only the invited guests of the Father of the Groom (G-d the Father) will be present at the banquet meal. This can be seen in Rev_19:7-16; Rev_20:4. Yeshua spoke of the marriage supper and the banquet in Luk_12:35-38 and Mat_8:11. The wedding supper is a theme of the festival of Sukkot, which will be discussed further in a later chapter. During Sukkot, the people were instructed by G-d to build a temporary shelter. One of the things G-d instructed the people to do is eat there. When they eat, they are to set a plate for seven different people. Among the seven whom a plate is set for are Abraham (Avraham), Isaac (Yitzchak), and Jacob (Ya’akov). This is what Yeshua was referring to in Mat_8:11.
The unbelievers in the Messiah will attend a separate banquet where the fowls of the air will eat their flesh. This can be seen in Rev_19:17-18.
The home of the bride was Jerusalem and it was the bridegroom who came to the bride to dwell with her. It is from Jerusalem that the believers in the Messiah during the Messianic age, or Millennium, will reign with the Messiah. This can be seen in Rev_21:1-3; Eze_43:1-2; Eze_43:7; Isa_2:2-4; Mic_4:1-5; and Zec_2:1-13; Zec_2:10-12.
In concluding this section on the wedding, whenever anyone hears the message of the basar (gospel), it is a wedding proposal by G-d to accept Him and be a part of His bride. G-d desires that we accept His invitation and give Him our response of “I do.” In fact, Rev_22:20 is a proposal by Yeshua Himself to accept Him and be a part of His bride. His message in this verse is “Come.” Will you say, “I do” to the Messiah’s proposal to you?
The Resurrection of the Dead
One of the reasons for blowing the shofar is to proclaim the resurrection of the dead. In addition, the thirteenth principle of the Jewish faith is belief in the resurrection of the dead. The resurrection of the dead will take place on Rosh HaShanah (Talmud, Rosh HaShanah l6b). In 1Co_15:52, the apostle Paul (Rav Sha’ul) tells us that the resurrection of the dead will be “at the last trump.” Earlier, in 1Co_15:14, he wrote that without the Messiah rising from the dead, our faith is in vain.
We cannot go to the Book of Revelation and say that the voice of the seventh angel (Rev_11:15) is the last trump. In the first century, the last trump (shofar) meant a specific day in the year. In Judaism, there are three trumpets (shofarim) that have a name. They are the first trump, the last trump, and the great trump. Each one of these trumpets indicates a specific day in the Jewish year. The first trump is blown on the Feast of Shavuot (Pentecost) ([Shemot] Exo_19:19). It proclaimed that G-d had betrothed Himself to Israel. The last trump is synonymous with Rosh HaShanah, according to Theodore Gaster in his book, Festivals of the Jewish Year, in his chapter on Rosh HaShanah. Herman Kieval also states the same thing in his book, The High Holy Days (Volume I, Rosh HaShanah, Chapter 5, Footnote 11), in the chapter on the shofar. The great trumpet is blown on Yom Kippur, which will herald the return of the Messiah Yeshua back to earth ([Mattityahu] Mat_24:31).
The first and last trump relate to the two horns of the ram, which according to Jewish tradition, was caught in the thicket on Mount Moriah when Abraham (Avraham) was ready to slay Isaac (Yitzchak) and offer him up as a burnt offering (olah). This ram became the substitute for Isaac (Yitzchak) even as Yeshua became the substitute for us and provided life for us through His death.
In Pirkei Avot (the sayings of the fathers), Rabbi Eliezer tells us that the left horn (first trump) was blown on Mount Sinai, and its right horn (the last trump) will be blown to herald the coming of the Messiah. (Yeshayahu) Isa_18:3 and 1Th_4:13-18 speak of the resurrection of the dead. 1Th_5:1-28 continues with the day of the L-rd and the birthpangs of the Messiah. 1Th_4:16-17 says that the dead in Messiah will rise first, and that the catching away of the believers will immediately follow.
The term rapture comes from the Greek word harpazo, which means “to seize, catch away, catch up, pluck, pull, take by force” (1Th_4:17). The Hebrew equivalent is the word natzal. (Yeshayahu) Isa_26:2-3, Isa_26:19-20 and Isa_57:1-2 all speak clearly of the resurrection of the dead. Dan_12:1-2 also speaks of the resurrection of the dead, the tribulation, and the salvation of Israel through the tribulation. Zep_1:14-18; Zep_2:2-3 tells about the terrible times during the day of the L-rd, the birthpangs of the Messiah, and issues a decree to repent and turn to G-d before that day to be hid from that time. (Tehillim) Psa_27:5 says the righteous will be hid in the time of trouble. This psalm is read every day during the -day period of Teshuvah. 2Th_2:1 says, “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto Him.” The phrase, “gathering together” comes from the Greek word episunagoge, which means “an assembly.” In (Bamidbar) Num_10:2-3, the trumpet is blown to assemble the people. The blowing of the trumpet and the assembling of the people also appear together in 1Th_4:16-17 and 1Co_15:51-53.

Yom HaKeseh: The Hidden Day
In (Tehillim) Psa_27:5 it is written, “For in the time of trouble He shall hide me in His pavilion; in the secret of His tabernacle shall He hide me; He shall set me up upon a rock.”
Yet another name for Rosh HaShanah is Yom HaKeseh, “The Day of the Hiding” or “the Hidden Day.” The term keseh or keceh is derived from the Hebrew root kacah, which means to “conceal, cover, or hide.” Every day during the month of Elul, a trumpet is blown to warn the people to turn back to G-d, except for the thirtieth day of Elul, the day preceding Rosh HaShanah. On that day the trumpet is not blown, and is therefore silent. This is because much about Rosh HaShanah is concealed and shrouded in mystery. The mystical aspect of Rosh HaShanah is indicated in Scripture: “Sound the shofar on the New Moon, in concealment of the day of our festival” ([Tehillim] Psa_81:3). Satan, the accuser, is not to be given notice about the arrival of Rosh HaShanah, the Day of Judgment.
Rosh HaShanah is called Yom HaKeseh, or the Day of the Hiding, because it was hidden from satan (Ha satan), the adversary. The Bible says that satan comes to rob and to steal ([Yochanan] Joh_10:10, and to confuse (1Co_14:33). Because it is the Day of Judgment, it is symbolically hidden from satan (satan did not know and understand the plan of the cross [tree], 1Co_2:7-8). This was hidden from him as well. Believers never said when the day of Rosh HaShanah was; they simply said, “Of that day and hour no one knows, only the Father.”
One of the reasons most often given to disclaim that the resurrection of the dead and the catching away of the believers is on Rosh HaShanah is the statement given by Yeshua in (Mattityahu) Mat_24:36, as it is written, “But of that day and hour knoweth no man, no, not the angels of heaven, but My Father only.” Because Rosh HaShanah was understood to be the hidden day, this statement by Yeshua is actually an idiom for Rosh Hashanah. Thus it should be given as proof that He was speaking of Rosh HaShanah because Rosh HaShanah is the only day in the whole year that was referred to as the hidden day or the day that no man knew.
Spiritual Application (Halacha). Rosh HaShanah takes place on the new moon. Col_2:16-17 says that the new moon will teach about the Messiah. The Jewish (biblical) month is based upon a lunar cycle. The moon can barely be seen as the cycle begins. But then the moon turns toward the sun and begins to reflect the light of the sun. The sun in the sky is a picture of Yeshua ([Malachie] Mal_4:2), and the moon is a picture of the believers in the Messiah. The sun has its own light, but the moon’s light is a reflection of the sun. When we first become believers in Yeshua, we can hardly be seen spiritually, and we know very little about G-d. But then our lives begin to revolve around the Messiah as the moon revolves around the sun. As we begin to turn more and more toward the center of creation, we begin to reflect that light (Yeshua) more and more, just as the moon reflects the light from the center of the solar system.

History of the Christian Church


  1. The earliest extant Church historian, Eusebius (260-340 CE), recorded in his Ecclesiastical History (EH II.xxiii.4) that the “charge” over the original Jewish followers of Ribi Yәhoshua had been given over to his brother, the first Nәtzarim Paqid, Ya·aqovha-Tzadiq” Ben-David(Hellenized to “James the Just”).
  2. The earliest extant Church historian, Eusebius also documented that the Nәtzarim excised Saul, thereafter referred to exclusively as Paul, judging him an apostate (EH III.xxvii.4; see also NT corroboration in Ma·avar 15.41 with note 15.41.0 of Appendix V in Atonement In the Biblical ‘New Covenant’ (ABNC).
  3. The earliest extant Church historian, Eusebius further documented (EH that, in 135 CE, the Roman gentiles displaced the Nәtzarim by their expulsion (“ethnic cleansing”) from Yәrushalayim of every Jew… which included the 15th Nәtzarim Paqid (EH IV.v.1-4) whom the Romansdisplaced with the first gentile “bishop,” Marcus (EH V.xii.1) — the birth of the gentile Roman Church in 135 CE!!!
  4. The earliest extant Church historian, Eusebius further documented (EH III.xxvii.4-6) that the original Nәtzarim accepted only the JewishTana”kh as Bible and only The Netzarim (“their own”) Hebrew Matityahu (NHM) as an authentic account of the life and teachings of Ribi Yәhoshua, never accepting the the 2nd-4th century, heavily gentile-redacted (Greek), NT.
  5. Oxford historian James Parkes documented (The Conflict of the Church and the Synagogue) how the central misojudaic (Judaic-hating) displacement theology of the original (post-135 C.E.) Church drove the Hellenist Roman Christians to ally with the Hellenist Roman Empire in persecuting the original Nәtzarim (“Nazarenes”). The original Church insisted that the Nәtzarim were “superseded” (displaced) by the Church and, because they defied the Church’s rejection (“supercession”) of Torah, the Nәtzarim had become enemies of the Church and, therefore, servants ofSatan – who should no longer exist. This cooperation between the earliest Christian Church, who were Hellenist Romans, and the Hellenist Roman Empire in the persecution of the Nәtzarim Jews continued until Constantine eradicated the last remnant of the Nәtzarim in 333 CE. Parkes further demonstrated that 4th-century gentile Hellenist – misojudaic – Christianity was the polar antithesis of Judaic Ribi Yәhoshua of Nazareth and his original Judaic Nәtzarim disciples.

Tragically, while many Christians assume the Jews have been blinded and rejected by G-d, I’m a former Baptist preacher who can attest that it is Christians who have been deceived — blinded — by a great apostasy of Satan in 135 C.E. and perpetuated by an astounding willingness to live in ignorance of the historical beginnings of the Christian Church. Any encyclopedia recognized in leading universities (as contrasted with Christian-authored “summaries” that gloss over the apostasy) will provide eye-popping, breath-taking, revelations concerning the birth of Christianity and the Church and how it, and the savior-image it developed, became the arch-opposites of the first century historical Ribi Yәhoshua of Nazareth and his original Nәtzarim disciples.

Perhaps even more tragically, since the Roman Hellenists usurped the 15th Nәtzarim Paqid in 135 C.E., non-Jews have had no opportunity to follow the authentic, historical, Ribi Yәhoshua as Mashiakh. Presented with only the apostate (fourth-century Hellenist-redacted) image — Jesus Christ — Jews have rightly rejected the Christian distortion. For the first time since 135 C.E. (click on the “paqid” link, above), now there is an opportunity for both Jews and non-Jews who wish to follow the authentic, historical, Ribi Yәhoshua asMashiakh to do so.

The teachings of the Nәtzâr•im′  are based on historical documentation of “historical Jesus” published by many eminent historians of leading universities. Most Christians know that the historical man was a Jew from Nazareth. However, few Christians are aware of the historical record, documented even by the earliest Church historians like Eusebius, that he was known by the name “Ribi Yehoshua” — unmistakably identifying him as a Pharisee and that, as Dead Sea Scroll 4Q MMT has indisputably proven beyond any doubt whatsoever, all religious Jews in the first century considered Torah, both written and Oral, the core of their religious faith. This shatters many traditional, and strongly held, misconceptions.

Do you find the Hebrew, Torah and Pharisaic (today’s Orthodox) Judaism of the Nәtzâr•im′  strange or alien? Consider that, except for the issue of whether Rib′ i Yәho•shu′ a is the Mâ•shi′ akh as we believe he is, the Hebrew Tor•âh′  of Pharisaic-Orthodox Judaism of theNәtzâr•im′  is the same Hebrew Torah of Pharisaic-Orthodox Judaism practiced and taught by all religious Jews in the first century, including Ribi Yehoshua and his original Netzarim followers!!! This same Hebrew Torah of Pharisaic-Orthodox Judaism has been practiced and taught by millions of Pharisaic-Orthodox Jews around the world for millennia, and is still the same Hebrew Torah of Pharisaic-Orthodox Judaism practiced by millions of Orthodox Jews around the world today. The Netzarim are only one subset of the millions of Orthodox Jews in the world. Consider when you find these things alien how you became so alien from the authentic and historical Ribi Yehoshua you claim to follow and want to be like… and ask yourself why, and how, and what should you do about it. “You shall know the truth and the truth shall make you free.”

Follow truth — Scripture — not the traditions and sayings of men.

The only Scripture that Ribi Yehoshua and his original Netzarim (corrupted to ‘Nazarene’) Jews knew and taught was the Tanakh (Jewish Bible), from which the “Old Testament” (begging the question of displacement) — Original Testament (OT) — was Christianized. All of his teachings were based in the Tanakh and he never taught anything contrary to it. Look up the following examples in any world-recognized encyclopedia:

  • NT wasn’t even written until 4 centuries after the death of Ribi Yehoshua. (The few fragments of Greek papyri from the 3rd century were likely either Roman Hellenist paraphrases from Hebrew Matityahu or Roman Hellenist syncretisms.) Even then, only the Roman Hellenists, who had separated from the original Jewish followers by 135 C.E., accepted them.
  • There are thousands of redactions in the earliest extant source manuscripts of NT.
  • Christmas wasn’t celebrated until 5 centuries after the death of Ribi Yehoshua… and then it was syncretized from the birthday of the Roman sun-god by the Roman Hellenists who had separated from the original Jewish followers by 135 C.E.
  • Easter wasn’t celebrated until several centuries after the death of Ribi Yehoshua… and then it was syncretized from the festival for the pagan goddess I*sh*t*a*r / A*sh*t*o*r*e*th by the Roman Hellenists who had separated from the original Jewish followers by 135 C.E.
  • Sunday wasn’t celebrated until several centuries after the death of Ribi Yehoshua… and then it was syncretized from the day dedicated to the sun-god by the Roman Hellenists who had separated from the original Jewish followers by 135 C.E.


Historians like James Parkes have shown indisputably that the original Netzarim never acceded to any of these apostasies, continuing the original Torah teachings of Ribi Yehoshua. Unavoidably, the first Christians could only institute these apostasies by first displacing the Netzarim BateiDin — by definition, Displacement Theology. Examination of the historical record shows that this is exactly what happened.

In 135 C.E., the gentiles (Romans) defeated the Jews and exiled every Jew – including the Netzarim and their 15th Paqid — from Yerushalayim (corrupted to ‘Jerusalem’). The conquering gentiles then filled that vacated leadership with the first gentile ‘bishop,’ giving birth in 135 C.E. to Christianity and the Church, retroactively inventing a previous “history” — that cannot explain their intractable enmity with the original Netzarim. Careful research shows, for example, that there is no documentation whatsoever of popes before 135 C.E. The Netzarim maintain the same Torah teachings today as they did in 135 C.E., the same as Ribi Yehoshua taught, and the same as Mosheh taught at Har Sinai. By the fourth century C.E., however, Christianity represented a 180-degree denial of everything that had gone before, a U-turn from Torah to follow the apostasy of Greco-Roman Hellenist mythology, sun worship and paganism. Every denomination that has sprung from Christianity, including all Protestants, Mormons and all Christian Jews and Christian pseudo-Judaism, is from this seed of apostasy.

Follow the authentic, historical, 1st-century Jew from Nazareth, Ribi Yәhoshua the Mashiakh — not his 4th-century Roman-redacted antithesis. The earliest extant Church historian, Eusebius, documented how, in 135 CE, Roman Hellenists ousted the Jews fromYәrushalayim and usurped the 15th Jewish successor to the 1st Nәtzarim Paqid, Ya·aqov (brother of Ribi Yәhoshua), then Hellenized the teachings of the original Nәtzarim Jews into the gentile Christian Church in Rome. The pope is another successor to a long line of usurpers of the Nәtzarim Paqid.




1 Yohahana (1 John)

Chapter 1:

1. What was from the beginning, what we have heard, what we have seen with our own eyes, what we have looked upon and our hands have handled, concerning the Word of life.

2.And the life was manifest and we have seen and bear witness  and announce to you that everlasting life which was with the Father and was manifested to us.

3. We announce to you what we have seen and heard, so that you too might have fellowship with us. And truly our fellowship is with the Father and with His Son Yahusha Anointed One Messiah.

4. And we write this to you in order that your joy might be complete.

5. And this is the message which we have heard from Him and announce to you, that Elohim is light and in Him is no darkness at all.

6. If we say that we have fellowship with Him and walk in darkness, we lie and are not doing the truth.

7. But if we walk in the light as He is in the light, we have fellowship with one another and the blood of Yahusha Anointed One Messiah His Son cleanses us from all sin.

8. If we say that we have not sin, we are misleading ourselves and the truth is not in us.

9. If we confess our sins, He is trustworthy and righteous to forgive us the sins and cleanse us from all unrighteousness.

10. If we say that we have not sinned, we make Him a liar and His Word is not is us.

Chapter 2

1. My little children, I write this to you, so that you do not sin. And if anyone sins, we have an Intercessor with the Father, Yahusha Anointed One Messiah, a righteous One.

2. And He Himself is an atoning offering for our sins, and not for our sins only, but also for all the world.

3. And by this we know that we know Him, if we guard His commands.

4. The one who says, “I know Him,” and does not guard His commands, is a liar and the truth is not in him.

5. But whoever guards His Word, truly the love of Elohim has been perfected in him. By this we know that we are in Him.

6. The one who says he stays in Him ought himself also to walk, even as He walked.

7. Beloved, I write no fresh command to you, but an old command which you have had from the beginning. The old command is the Word which you heard from the beginning.

8. Again I write you a fresh command, which is true in Him and in you, because the darkness is passing away and the true light now shines.

9. The one who says he is in the light and hates his brother, is in darkness until now.

10. The one who loves his brother stays in the light and there is no stumbling-block in him.

11. But the one who hates his brother is in the darkness and does not know where he is going, because the darkness has blinded his eyes.

12. I write to you, little children, because your sins have been forgiven on account of His Name.

13. I write to you, fathers, because you have known Him from the beginning. I write to you, young men, because you have overcome the wicked one. I write to you, little children, because you have known the Father.

14. I wrote to you, fathers, because you have known Him from the beginning. I write to you, young men, because you are strong and the Word of Elohim stays in you and you have overcome the wicked one.

15. Do not love the world nor that which is in the world. If anyone loves the world, the love of the Father is not in him.

16. Because all that is in the world — the lust of the flesh, the lust of the eyes and the pride of life — is not of the Father, but is of the world.

17. and the world passes away and the lust of it, but the one doing the desire of Elohim remains forever.

18. Little children, it is the last hour. And as you have heard that the anti-messiah is coming, even now many anti-messiahs have come. This is how we know that it is the last hour.

19. They went out from us, but they were not of us, for if they had been of us, they would have stayed with us — but in order that it might be made manifest that none of them were of us.

20. And you have an anointing from the Set-Apart One and you know all.

21. I did not write to you because you do not know the truth, but because you know it and because no falsehood is of the truth.

22. Who is the liar, except the one denying that Yahusha Anointed One is the Messiah? This is the anti-messiah, the one denying the Father and the Son.

23. No one denying the Son has the Father. The one confessing the Son has the Father as well.

24. As for you, let that stay in you which you heard from the beginning. If what you heard from the beginning stays in you, you also shall stay in the Son and in the Father.

25. And this is the promise that He has promised us: everlasting life.

26. I have written this to you concerning those who lead you astray.

27. But the anointing which you have received from Him stays in you and you have no need that anyone should teach you. But as the same anointing does teach you concerning all and is true and is no falsehood and even as it has taught you, you stay in Him.

28. And now, little children, stay in Him, so that when He appears, we might have boldness and not be ashamed before Him at His coming.

29. If you know that He is righteous, you know that everyone doing righteousness has been born of Him.

Chapter 3

1. See what love the Father has given us, that we should be called children of Elohim! For this reason the world does not know us because it did not know Him.

2. Beloved ones, now we are children of Elohim. And it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him and He is.

3. And everyone having this expectation in Him cleanses himself, as He is clean.

4. Everyone doing sin also does lawlessness, and sin is lawlessness.

5. And you know that He was manifested to take away our sins, and in Him there is no sin.

6. Everyone staying in Him does not sin. Everyone sinning has neither seen Him nor known Him.

7. Little children, let no one lead you astray. The one doing righteousness is righteous, even as He is righteous.

8. The one doing sin is of the devil, because the devil has sinned from the beginning. For this purpose the Son of Elohim was manifested to destroy the works of the devil.

9. Everyone having been born of Elohim does not sin, because His seed stays in him and he is powerless to sin, because he has been born of Elohim.

10. In this the children of Elohim and the children of the devil are manifest: Everyone not doing righteousness is not of Elohim, neither the one not loving his brother.

11. Because this is the message that you heard from the beginning, that we should love one another, not as Qayin who was of the wicked one and killed his brother.

12. And why did he kill him? Because his works were wicked but those of his brother were righteous.

13. Do not marvel, my brothers, if the world hates you.

14. We know that we have passed out of death into life, because we love the brothers. The one not loving his brother stays in death.

15. Everyone hating his brother is a murderer and you know that no murderer has everlasting life staying in him.

16. By this we have known love, because He laid down His life for us. And we ought to lay down our lives for the brothers.

17. But whoever has this world’s goods and sees his brother in need and shuts up his tender affections from him, how does the love of Elohim stay in him?

18. My little children, let us not love in word or in tongue, but in deed and in truth.

19. And by this we know that we are of the truth and shall set our hearts at rest before Him,

20. that if our heart condemns us, Elohim is greater than our heart and knows all.

21. Beloved ones, if our heart does not condemn us, we have boldness toward Elohim.

22. And whatever we ask we receive from Him, because we guard His commandsand do what is pleasing in His sight.

23. And this is His command, that we should believe in the Name of His Son Yahusha Anointed One Messiah and love one another, as He gave us command. 

23. And the one guarding His commands stays in Him and He in him. And by this we know that He stays in us, by the Spirit which He gave us.

Chapter 4

1. Beloved ones, do not believe every spirit, but prove the spirits, whether they are of Elohim, because many false prophets have gone out into the world.

2. By this you know the Spirit of Elohim: Every spirit that confesses that Yahusha Anointed One Messiah has come in the flesh is of Elohim,

3. and every spirit that does not confess that Yahusha Anointed One Messiah has come in the flesh is not of Elohim. And this is the spirit of the anti-messiah which you heard is coming and now is already in the world.

4. You are of Elohim, little children and have overcome them, because He who is in you is greater than he who is in the world.

5. They are of the world, therefore they speak as of the world and the world hears them.

6. We are of Elohim — the one knowing Elohim hears us. He who is not of Elohim does not hear us. By this we know the Spirit of Truth and the spirit of the delusion.

7. Beloved ones, let us love one another, because love is of Elohim and everyone who loves has been born of Elohim and knows Elohim.

8. The one who does not love does not know Elohim, for Elohim is love.

9. By this the love of Elohim was manifested in us, that Elohim has sent His only brought-forth Son into the world, in order that we might live through Him.

10. In this is love, not that we loved Elohim, but that He loved us and sent His Son to be an atoning offering for our sins.

11. Beloved ones, if Elohim so loved us, we ought to love one another.

12. No one has seen Elohim at any time. If we love one another, Elohim does stay in us and His love has been perfected in us.

13. By this we know that we stay in Him and He is us, because He has given us of His Spirit.

14. And we have seen and bear witness that the Father has sent the Son, Saviour of the world.

15. Whoever confesses that Yahusha Anointed One is the Son of Elohim, Elohim stays in him and he in Elohim.

16. And we have known and believed the love that Elohim has for us. Elohim is love and he who stays in love stays in Elohim, and Elohim in him.

17. By this love has been perfected with us, in order that we might have boldness in the day of judgment, because as He is so are we in this world.

18. There is no fear in love, but perfect love casts out fear, because fear holds punishment and he who fears has not been made perfect in love.

19. We love Him because He first loved us.

20. If someone says, “I love Elohim,” and hates his brother, he is a liar. For the one not loving his brother whom he has seen, how is he able to love Elohim, Whom he has not seen?

21. And we have this command from Him, that the one loving Elohim should love his brother, too.

Chapter 5

1. Everyone who believes that Yahusha Anointed One is the Messiah has been born of Elohimand everyone who loves the One bringing forth also loves the one having been born of Him.

2. By this we know that we love the children of Elohim, when we love Elohim andguard His commands.

3. For this is the love for Elohim, that we guard His commands and His commands are not heavy,

4. because everyone having been born of Elohim overcomes the world. And this is the overcoming that has overcome the world: our belief.

5. Who is the one who overcomes the world but he who believes that Yahusha Anointed One is the Son of Elohim?

6. This is the One that came by water and blood: Yahusha Anointed One Messiah, not only by water, but by water and blood. And it is the Spirit who bears witness, because the Spirit is the Truth.

7. Because there are three who bear witness: 

8. the Spirit and the water and the blood. And the three are in agreement. 

9. If we receive the witness of men, the witness of Elohim is greater, because this is the witness of Elohim which He has witnessed concerning His Son.

10. The one who believes in the Son of Elohim has the witness in himself, the one who does not believe Elohim has made Him a liar, because he has not believed the witness that Elohim has given concerning His Son.

11. And this is the witness: that Elohim has given us everlasting life, and this life is in His Son.

12. He who possesses the Son possesses life, he who does not possess the Son of Elohim does not possess life.

13. I have written this to you who believe in the Name of the Son of Elohim, so that you know that you possess everlasting life and so that you believe in the Name of the Son of Elohim.

14. And this is the boldness that we have in Him, that if we ask whatever according to His desire, He hears us.

15. And if we know that He hears us, whatever we ask, we know that we have the petitions that we have asked of Him.

16. If anyone sees his brother sinning a sin, not unto death, he shall ask and He shall give him life of those not sinning unto death. There is a sin unto death. I do not say that he should pray about that.

17. All unrighteousness is sin and there is a sin not unto death.

18. We know that everyone having been born of Elohim does not sin, but the one having been born of Elohim guards himself and the wicked one does not touch him.

19. We know that we are of Elohim and all the world lies in the wicked one.

20. And we know that the Son of Elohim has come and has given us an understanding, so that we might know the true One. And we are in the true One, in His Son Yahusha Anointed One Messiah. This is the true Elohim and everlasting life.

21. Little children, keep yourselves from idols. Amen.

And these things write we to you


The Holy Jewish Scriptures about the Jewish Messiah (Tanakh) teaches that we were all sinners.

“All we like sheep have gone astray; we have turned every one to his own way;….” Isaiah 53:6a.

“The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one.” Psalms 14:2-3

“Behold, I was shapen in iniquity; and in sin did my mother conceive me.” Psalms 51:5

“…the soul that sinneth, it shall die.” Ezekiel 18:4


As the tour of the Bible also showed the Holy Jewish Scriptures about the Jewish Messiah teach that there is no good thing in us and that we need a blood sacrifice atonement for the forgiveness of our sins.

“The heart is deceitful above all things, and desperately wicked: who can know it?” Jeremiah 17:9

“For there is not a just man upon earth, that doeth good, and sinneth not.” Ecclesiastes 7:20

“But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.” Isaiah 64:6

” For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.” Leviticus 17:11


The Holy Torah  about the Jewish Messiah teach that God the Messiah came to save man by becoming a man and the acceptable sacrifice for our sins just as the Jewish Prophets predicted.

“Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.” Zechariah 9:9

“I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.” Deuteronomy 18:18-19


The Holy Torah about the Jewish Messiah teach that the Jewish people needed to shed blood for the remission of sins. What must I do?

“Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?” Ezekiel 33:11

“Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.” Isaiah 45:22

“Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.” Psalms 2:12

“But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.” Isaiah 53:5-6

The Holy Jewish Scriptures about the Jewish Messiah teach that God the Messiah died for our sins as the Jewish prophets predicted. Only one person fulfilled these prophecies perfectly and his name means salvation or Yeshua. The Eashoa’ Msheekha is His title and means He is God (the Lord or Adonai), He is God’s Salvation ( Eashoa’or Yeshua), He is God’s sent one Messiah or Meshiach). The Scriptures teach that we must personally acknowledge and confess Him with our mouth as the Lord and call on Him to save us from our sins.  He died on the cross as your Passover lamb, shed his innocent and sinless blood, was buried and rose again proving He was the true One, Redeemer, and Messiah.


When we accept the Eashoa’ Msheekha  as our personal Lord and Savior the Scriptures teach that God gives us a new heart, a new spirit, and promises that one day we’ll see God and be with Him forever.

“A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.” Ezekiel 36:26-27

“I will ransom them from the power of the grave; I will redeem them from death…” Hosea 13:14a

“For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: And though after my skin worms destroy this body, yet in my flesh shall I see God: Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me.” Job 19:25-27


The Holy Jewish Scriptures about the Jewish Messiah teach that we must repent (denounce and turn around) from our unbelief and turn to believe on the Eashoa’ Msheekha , your Passover Lamb, your Salvation, your Redeemer, your Savior, your Messiah and your God. Will you behold Him as your God today?

“To day if ye will hear his voice, Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness….” Psalms 95:7b-8a

“Boast not thyself of to morrow; for thou knowest not what a day may bring forth.” Proverbs 27:1

The Scriptures predicted the Messiah’s first coming. He was not just a holy man or great teacher. He was the One spoken of by the Jewish prophets who would redeem the Jewish people from their sins, and will today become your Savior if you will humble yourself and ask Him to come into your heart, to save you, forgive you, and redeem you as His own.

Pray a simple prayer from your heart to God today, but you must truly be repentant and mean these words from your heart.

“Dear God, I know that I am a sinner, and I deserve the hell of eternal punishment for my sins. I now repent by believing and receiving the Eashoa’ Msheekha as my HaShem and Savior. I know, Eashoa’ Msheekha  that you love me and came to earth to die as my Passover Lamb and to atone for my sins with your blood. I ask for your forgiveness of all my sins, knowing that you died for me and paid my penalty for me. Today I receive you as my God and Savior. Help me to not fear others and not be ashamed of you as I seek to live for you. Thank you Eashoa’ Msheekha for saving me today, Amen.”