Following the publication of our book, The Mystery of the Menorah and the Hebrew Alphabet,
Gerstermen and I have continued our studies in this fascinating 22 letters of this ancient
language in which the Old Testament was written, and we continue to come across some absolutely
astounding things, one of which we want to share with you today.
We shall begin in Romans chapter 3 and verse 23 which says, For all have sinned and come
short of the glory of God.
We want to show you this mankind being short of the glory of God.
We want to show you this from the letters of the Hebrew alphabet.
Gerstermen is here to discuss with me the missing Vav.
Yes indeed, we're going to be discussing the letter Vav today, a very, very special
number or letter.
And let me just say that it represents the number 6 and it also represents man or mankind.
And J.R., let's begin in Leviticus which has a lot to do with Romans 3.23 which you
just read.
When God gave to Moses the laws concerning social order as we have it in Leviticus 19.1
and 2, he said this, And the Lord spake unto Moses, saying, Speak unto all the congregation
of the children of Israel, and say unto them, Ye shall be holy, for I the Lord your God
am holy.
Now that's quite a mouthful.
In the laws of the social order, the people were to be holy, just like the Lord is holy.
The Hebrew word here of note, the one we'll be discussing for a moment, is the word kadosh
which means holy, and it's used twice in that pronouncement by God.
Now in Romans 3.23 we have the concept here that man has come short of the glory of God.
That is, we are not quite as holy as God is holy.
And Gary, show us from the rendering of this word, kadosh, the truth of this great teaching
here.
Well, the truth is that in the literal Hebrew, this verse, Leviticus 19.2 reads, Ye shall
be holy, for I the Lord your God am holy.
The first word holy, kadosh, is spelled with three Hebrew letters.
And the second word holy, where it says, I the Lord your God am holy, is spelled with
four Hebrew letters.
The missing letter in the first word holy is the letter vav.
Now it's sort of an optional spelling.
In Hebrew you can either have the vav or not, it's still pronounced the same way because
you insert a little dot above the missing vav.
So either way it would be pronounced kadosh.
But in Leviticus 19.2, where the Lord refers to himself as holy, he spells it, or the text
spells it, with four letters including the vav.
And those four letters are?
Those four letters are kof, dalet, vav, sheen, kadosh.
Now we're going to be preoccupied with the letter vav, which is the number six and which
also stands for mankind.
That's going to be our study today because it really deals with the subject of the fall
of man and his subsequent redemption.
This I think will be something that you will really enjoy if you can just stay with us.
We hope not to go over your head or to be too deep for you to understand because we
are dealing with an ancient language of which most of the folks who are watching this program
know little.
But when we come to this letter vav, let me just reiterate that when God is holy, he has
a vav written in the word translated holy.
When God says mankind should be holy, he leaves the vav out, which means that this vav represents
a spiritual perfection, a spiritual entity here.
And let's talk about I guess first, Gary, what the vav consists of.
I would say that the top of the vav consists of a yoke which represents the name of God
and which represents God, and then the elongated part, the body of it represents man.
Yeah, essentially the vav is an elongated yoke.
And as we're speaking, we'll get these on the screen so that you can compare them.
The short letter, smallest letter of the Hebrew alphabet, the yoke, is said to represent God
in the person through which he deals with mankind, yoke.
The four-letter word for God in the Old Testament, for the Lord, is Yahweh.
The initial letter is yot.
If you elongate the yot, you come up with a vav.
The vav represents mankind since it is the number six.
Vav also is the letter of connection.
In fact, the word vav in Hebrew means hook.
So you hook two things together.
You use a vav, and the idea in Scripture is that mankind is linked together generation
after generation after generation in a kind of a linking or hooking effect.
The vav is also the letter that represents the conjunction and in the Hebrew language.
Which ties two things together.
It ties two things together, this and that.
So if you put a vav at the beginning of a Hebrew word, it is the word and.
And therefore it links two things together, living up to its name, which is hook.
And so if you take all these meanings, the number six, the representation of mankind,
the generations of man, the conjunction of the generations of man, you really have the
foundation laid for the study of the fall of man, his generations, and his redemption.
Yes.
Now, let me reiterate here.
When God says, I am holy, He uses a vav in the four letters of the Hebrew alphabet that
make up the word kadosh.
But when He says, be ye holy as I am holy, the holy for man, the word kadosh for man
leaves out the vav because that vav is the spiritual connection between us and God.
And it's left out.
It's left out.
Now, we can see this pointed out in the opening chapters of Genesis in a little Hebrew word
translated generations.
And this is the crux of the story.
Gary, let's begin with the second chapter of Genesis.
Well, in Genesis, of course, Genesis is the book of beginnings, the book of creation.
Genesis chapter 1 talks about the creation of the world and the surrounding products
of God's creative force.
And we read then at the end of chapter 1, the beginning of chapter 2, thus the heavens
and the earth were finished and all the host of them.
So this creative work is finished.
Now, coming from God as it does, we know that it would be perfect.
When you read Genesis 2-4, you have a break and a descriptive pattern.
Reading in Genesis 2-4, we have, these are the generations of the heavens and of the
earth when they were created in the day that the Lord God made the earth and the heavens.
So now we're getting into a kind of a catalog of this creation, and it's called generations.
And in that verse, we have the word generations.
The Hebrew word is toledot.
I want you to note very carefully the spelling of this word.
This is a perfect creation before the fall of man, right?
That's right.
And we're going to get that on the screen for you so you can look at it, the Hebrew
word toledot.
You don't have to be able to read it.
But that word has two voves in it, and we'll mark these off so that you can see them, contrast
them in a way that enables you to see that the word toledot has two voves in it.
And they are both used here in the word generations.
These are the generations.
This is called a perfect spelling of this word.
Now, there are optional spellings for generations, but in fact, this is the only occurrence in
the entire five books of Moses, and in fact, on into Joshua and Judges, the only occurrence
of a perfectly spelled word for generations.
Okay, spell it for us here using the Hebrew letters.
It would be spelled tav, vav, lamed, dalet, vav, tav, toledot.
And the vav, by the way, can be the vowel o, which is why you have the two o sounds
in toledot.
Okay.
But the vav still represents the number six, it still represents man, and here it's incorporated
into the word generations.
If you're called just a moment ago, the idea of the vav is conjunction and connection.
It connects one thing to another, which is the very idea of the word generations.
The very essence of what generations are, the things connected to each other.
And so now we have perfect generations in Genesis 2-4.
We have toledot spelled with two vavs, which is called a perfect spelling.
And why not?
Because this is the perfect creation of the Lord God.
These are the generations of the heavens and the earth.
Now here is a word used in the Hebrew that is found in its perfect correct spelling,
toledot using two vavs, the vav representing the spiritual connection between man and God.
But when we come to the fall of Adam, we will find that one of these toledots disappears.
The spiritual aspect of Adam, who was perfect in his original generation, now falls.
And from here throughout the rest of the five books of Moses, we find this vav is missing.
Gary, let's go to the fall of Adam.
We have between Genesis 2-4 where we have the use of the word generations, and Genesis
5-1 where we again see the use of the word generations.
This is the second time the word is used.
In the Bible, so far in the Bible it's only been used twice.
First time was in Genesis 2-4, here is the second time in Genesis 5-1.
Now between Genesis 2-4 and Genesis 5-1, we've had the fall of man described.
The generations are no longer perfect.
And so when we come to Genesis 5-1, we read, this is the book of the generations of Adam,
in the day that God created man in the likeness of God made he him.
Genesis 5-1, here the Hebrew word toledot is spelled imperfectly.
And we'll get that on the screen so that you can see that it has the second vav missing.
It's still pronounced, toledot, but the second vav in the word is missing.
So now the spelling is tav, vav, lamet, dalet, tav, without the second vav.
Now this is amazing to me because we have in symbolic form what is written in Scripture,
namely that the generations of man are now imperfect.
We relax that spiritual connection to God.
That's right.
The spiritual connection with God has been broken, and every time you see the word generations
from here on, Genesis 6-9, 10-1, and 32, 11-10, and many, many other places, Exodus 6-16,
just to give a few examples, in Numbers, the first chapter, the word generations is used
several times.
In every case it's spelled without the second vav, imperfectly, signifying that the generations
of man are now imperfect.
But there is hope.
The beautiful thing is, every time you read the Bible and you read a story about something
that is broken, unredeemed, something that is cursed, that's not the end of the story.
There's always hope.
And now you know why when God says, be ye holy, does not have the vav.
Even as I am holy, God's holiness has the vav.
And it is shown right here in the word for generations, and the first use of it has the
vav, and the second use of it, the vav, is missing.
And we see that throughout Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges,
all the way down to the little book of Ruth, and there we shall see the vav is returned.
And these eight books, including the five books of Moses and the three other books of
Joshua, Judges, and Ruth, are all connected into one main division for the Jewish people
and for the history of the world, which means that this term toledot is used in Ruth for
the last time, for the purposes of the spiritual message.
Beginning in Ruth 418 and following, we have a genealogy, and we have the word generations.
This is the Hebrew toledot.
Now these are the generations of pharaohs, pharaohs begat Hezron, Hezron begat Ram, Ram
begat Aminadab, Aminadab begat Nishon, Nishon begat Salmon, Salmon begat Boaz, or Boaz as
we call him, and Boaz begat Obed, and Obed begat Jesse, and Jesse begat David.
That is incredible because now we have the word generations in its perfect spelling.
Toledot now has two vavs again for the first time since Genesis 2-4.
Wow.
So all the way from Genesis 2-4 to Ruth 418, we have the spelling of generations, imperfect.
A vav is missing.
This hook that connects men to God is missing because man has fallen, for all have sinned,
and come short of the glory of God.
Our holiness is imperfect when compared to God's holiness.
But when we get to this generations leading up to David, and from David the skill of David
would be Jesus Christ, we have the spiritual vav replaced because this is the genealogy
of the Messiah Himself, the Lord Jesus Christ.
That's powerful, isn't it?
It's so powerful.
That's the hope I was talking about a moment ago.
There is hope.
The link between God and man, call it a hook, which is the word vav in Hebrew means hook.
The hook that hooks man to God is now restored in the genealogy of David, the throne of David
out of which will emerge the Messiah.
Now let me read Matthew chapter 1, the opening verse of the New Testament that introduces
Jesus Christ.
Here's the way it reads from Matthew 1-1 in English.
The book of the generation of Jesus Christ, the son of David, the son of Abraham.
And this word generation here is a fascinating one.
We cannot tell you that it was spelled with the vav because there is no Hebrew original
for Matthew, but we can tell you that history attests to the fact that the book of Matthew
was originally written in the Hebrew language and that it for, what, a couple of centuries
was around until, and it was in a library in Caesarea until Caesarea was destroyed and
the Hebrew copy, or the Hebrew original of Matthew was destroyed.
But J.R., even though we don't have the manuscript, it almost seems a certainty that it was spelled
with two vavs.
Now here's a Levite by the name of Matthew writing the genealogy of Jesus Christ, and
he uses this little word generation, which in the Hebrew has to be the word toledote.
Yeah, absolutely.
But we do have the toledote with the vav in Ruth 418 when it says, these be the generations
of Pharaohs, and leads us right on down to David, and here the opening statement is the
generation of Jesus Christ, the son of David.
We've got to have this same vav restored here.
The perfect spelling.
Now we have another story concerning the vav because in the Old Testament, in the book
of Numbers, there's something called the broken vav, and J.R., this is of prophetic
significance I do believe, and this occurs in the 25th chapter of Numbers following the
encounter between the evil King Balak and the prophet for hire named Balaam, who was
hired to deliver an evil prophecy against Israel.
He opened his mouth to do so, and God changed his mouth so that he gave a blessing instead
of a curse.
After that, he and Balak concluded privately really that the only way Israel could be corrupted
would be by intermarrying with the Midianite women and adopting the religion of Baal.
And we find in the 25th chapter of Numbers that indeed they have joined themselves to
Baal Peor, as we read in the third verse of chapter 25, and Israel joined himself unto
Baal Peor, and the anger of the Lord was kindled against Israel.
Well, we had a problem, and the problem was solved by one Phineas.
Phineas saw what was going on.
He was outraged, and I read in verse 7, and when Phineas, the son of Eliezer, the son
of Aaron, the priest, saw it, he rose up from among the congregation, took a javelin in
his hand, and he went in after the man of Israel into his tent and thrust both of them
through the man of Israel and the woman through her belly, and so the plague was stayed from
the children of Israel.
He really committed a kind of symbolic execution here of an Israelite who was cohabiting with
a woman, a Midianite woman.
A prostitute.
A prostitute.
Now...
And Balak had sent prostitutes into the camp, and the people were getting a venereal disease
of some kind because of this.
This is the plague that the Scripture was talking about here.
Now something interesting happens here, and it is this, that because of Phineas' action,
he is rewarded.
We read in the twelfth verse of Numbers 25, wherefore say, and this is the Lord speaking
to Moses, wherefore say, I give unto him that is Phineas my covenant of peace, and he shall
have it, his seed after him, even the covenant of an everlasting priesthood.
This is a wonderful thing.
He's given a covenant of peace.
The word for peace is shalom.
Shalom is spelled with a sheen, a lament, a vav, and a mem.
It has a vav in it, but J.R. in the Hebrew manuscripts, all the Hebrew manuscripts have
a break right in the middle of that vav.
It's broken in two.
A broken vav.
And this is called, this peace that God gives to Phineas is called the peace of the broken
vav.
Also called the crippled vav.
It's also called the crippled vav, yeah.
Now the symbolism in this is absolutely amazing because vav is the number of, or the letter
of man.
It represents the number of six, which is the number of man.
It represents, as we have seen, the generations of man who have fallen away from God.
This is J.R.
Church.
I'm Gary Stearman.
Keep looking up.
On a recent program, we talked about Psalm 110.
There is a verse here that really captured my attention.
We talked about from the womb of the morning, which appears to be a timed prophecy for the
second coming of Jesus Christ.
But just before this interesting timed prophecy, we have a statement in the beauties of holiness.
And that word holiness, kedushah in the Hebrew, begins with a kuf.
This is the 19th letter of the Hebrew alphabet, and it set my mind to thinking about this
letter kuf.
In the beauties of holiness is also a timed prophecy.
Just as the phrase here from the womb of the morning being a timed prophecy of the second
coming of Christ, in the beauties of holiness is also a timed prophecy.
And here are two witnesses, shall we say, for this incredible idea that Christ could
be coming soon.
But on today's Prophecy in the News, I want to discuss the various aspects of this fascinating
19th letter of the Hebrew alphabet, the kuf.
Gary Stearman is here to discuss with me this incredible prophecy.
Well, J.R., we've long discussed the various letters of the Hebrew alphabet, the fact that
each one of the 22 letters has a meaning unto itself, and very similar to the idea of a
child's book of nursery rhymes, where you have A is for apple, and B is for ball, and
C is for cat, and D is for dog.
That's a very rudimentary idea.
In Hebrew, it's much more advanced.
Each letter has an idea attached to it, but it's a spiritual idea.
The story of God's redemption is told through the alphabet, and the letter kuf, which we're
going to deal with today, is the initial letter of the Hebrew word kudoshah, which means holiness,
and so that letter stands for holiness.
It's the 19th letter of the Hebrew alphabet.
It has a numerical value of 100, and you'll see how this becomes important as we get into
this discussion of the letter kuf.
Now, the letter has primarily two meanings.
One is holiness.
The second meaning of this letter is growth cycles.
Now, the very idea of it being a cycle or a culmination of the growth of holiness, for
example, the very letter kuf means a hole, the hole of an axe, meaning a circle.
So it's a cycle, and this is the only letter of the 22 letters of the Hebrew alphabet that
has this timed meaning, growth cycles, and I want us to see on today's program how this
relates to this particular time as we approach the end of the sixth millennium and the approaching
of the seventh millennium.
You know, the Bible teaches that life is cyclical and that humanity goes through cycles.
The days of creation start a kind of a cycle of creation, and the emanations from that
come down through history.
God created the world in six days, and on the seventh He did rest, and therefore He
set up a pattern which is cyclical.
You go through the week and then you repeat that over and over again, a seven-day cycle,
and that cycle occurs in days, weeks, months, years, and even in thousands of years.
And that cycle, J.R., is in the Hebrew hakafa, which means to go around and come back to
the starting point, and the k sound in hakafa is the letter kuf.
Hence, when you talk about kuf, you're talking about cycles of growth.
Now, those cycles of growth follow the pattern, as we said, of God's creation of the heavens
and the earth in six days resting on the seventh.
What a cycle.
It is.
In our book, The Mystery of the Menorah and the Hebrew Alphabet, we quote from Jewish
sources which says the kuf is also said to represent cycles of growth.
Jewish sages say that its relation to the word hakafa, meaning cycle, gives it this
meaning.
Hakafa comes from a Hebrew word which means to go around.
It is said, the seven-day week, climaxing in the Sabbath, the seven-year cycle, climaxing
in Shemitah, the sabbatical year, the seven-Shemitah cycle leading to the Yoval, or the Jubilee
year, all remind the Jew that God created the world and in six days, I might add, and
on the seventh day He rested and continues to watch over it.
This letter, being the nineteenth letter of the Hebrew alphabet and its number meaning
100, is a very important timed prophecy.
Let's first, Gary, look at the various books and chapters that are timed according to the
kuf.
Let's begin with Leviticus, for example.
Leviticus is an acrostic, an alphabetic book, and it has 27 chapters corresponding to the
27 letters of the Hebrew alphabet.
There are 22 letters and five sofit letters are final forms.
Five final forms.
And when we get to Leviticus chapter 19, we have the holiness chapter and verse 2, the
bait verse, which speaks of duality, doesn't it?
Yeah, it does, and it speaks of the fact that there is a division, for example, between
God and man.
And good and evil.
And good and evil and so forth.
And we have God saying for the people to be holy.
Read it, would you, Gary?
Yeah, and now don't miss this.
This chapter 19 of Leviticus, the nineteenth letter.
The holiness chapter.
The holiness chapter.
The nineteenth letter is kuf, and the Lord spake unto Moses, saying, speak unto all the
congregation of the children of Israel, and say unto them, Ye shall be holy, for I, the
Lord your God, am holy.
And so there it is, perfect statement of holiness.
Okay now, this kedushah, which is translated holy, is spelled two different ways here.
When God says for men to be holy, then His reference is for us to be as holy as we can
be, but it is spelled without a vav, the sixth letter of the Hebrew alphabet.
When God says for I am holy, He spells it with a vav.
Tell us why the difference, Gary.
Well, as a matter of fact, now Hebrew can be spelled in interesting ways without getting
technical.
The vav in the middle of a word can sound like the letter u.
And so when we say kedushah or holiness, the u sound in the middle of that word is a vav.
But you can leave the vav out and put a little dot above where it should have been, and it's
still pronounced kedushah.
So holiness can be spelled with or without that vav, but the vav is a letter that stands
for man, and it stands for a, it's an idea that represents transition, transformation.
It represents a growth in man, a picture of man.
So it's related to the kuf.
It's related to the kuf.
It being the sixth letter also relates to the sixth day of creation, doesn't it?
And to the creation of man himself, and it speaks of man having to move through various
cycles of growth before he can become as holy as God.
This is the story of redemption.
So when the holiness of man is referred to, that letter is removed.
The holiness of God, it's complete and it's present.
And we have that in the alphabet, the very symbol of the process of redemption.
Yeah, you know what that says to me?
That says that for 6,000 years, because this sixth letter represents the sixth millennium,
each of those first seven letters of the Hebrew alphabet are an overview of a millennium of
human history.
That's true.
Prophetically.
When it speaks of the holiness of man, that we who are believers in the Lord should live
godly lives, sanctified, set apart, holy lives, there are certain things we should not do.
It says that we, the holiness of man will last for six days, but when that seventh millennium
comes, that vav is going to be returned to the holy, to the word holiness.
That's the completion of the growth cycle, isn't it?
It is.
And that sort of takes us back to Psalm 110 in a way, because Psalm 110 speaks of Messiah
sitting at the right hand of God, and then at the appropriate moment, Messiah comes back,
steps out of the heavens and is installed upon the throne of David to rule and to reign
for a thousand years, and Psalm 110 speaks prophetically of that time.
Yes.
Psalm 110 is an absolutely incredible psalm.
It relates, for example, to the second coming of Christ, doesn't it?
It does, indeed.
Which just happens to be in Revelation chapter, are you ready for this?
Nineteen.
Yes.
You see, each of the twenty-two chapters of Revelation correspond to one of the twenty-two
letters of the Hebrew alphabet, and the kuf chapter of Revelation is the chapter that
deals with a second coming in power and great glory.
That's the growth cycle.
That in fact is the ultimate completion of it, and under Revelation 19 verse 2, for example,
we have, for true and righteous are his judgments, for he hath judged the great whore which did
corrupt the earth with her fornication, and hath avenged the blood of his servants at
her hand.
So here's holiness stepping out of heaven, ending a growth cycle.
And Gary, that's the chapter that describes the bride of Christ.
It is.
The bride hath made herself ready.
That's holiness.
Holiness.
She wears a white garment.
That's holiness.
And so this kuf, as we have pictured right here, this kuf is absolutely incredible in
its meanings, especially prophetically.
It is the ultimate fulfillment being a harmonic of the fifth letter hei, which by the way
it's the foundation of this whole thing here, the kuf being the center of the completed
growth cycle.
Hei represents grace.
It's the number five.
And out of this hei comes the lamed, and out of the lamed comes the kuf.
Each of these are a harmonic, an octave of the previous one.
And by the way, you may be wondering as you watch, how did they get that harmonic idea?
Well, in a little bit we're going to show you something truly amazing about the way
you can look at the whole alphabet in Hebrew.
You can stretch it out as on a long line and look at it one way, but you can also take
it in sevens.
The first seven letters as a base, the second seven letters as a mid-level, the third seven
on top of those, the third layer, and then the last little letter, tav, which is the
twenty-second letter on top.
And we're going to look at that in a minute and see how the Lord actually fulfilled a
prophecy.
Taking us out into the future.
Taking us out into the future.
Now, I want you to notice here this kuf.
It stands right between the tzadi and the resh.
The tzadi here has a meaning.
It means the righteous.
And the resh has a meaning.
It means the wicked.
And this kuf actually represents the holiness of God in His second coming when He comes
to judge the wicked and the righteous.
And the righteous will be placed on His right and the wicked is placed here on His left
from which comes the concept of the judgment when the righteous will be on the right hand
and the wicked will be on the left hand.
I want you to notice the kuf here as His back turned toward the wicked and His face turned
toward the righteous.
These are profound implications, Gary, absolutely profound.
Indeed they are.
You know, when Jesus died for the sins of man, He was not performing a random act.
He was not only fulfilling prophecy, but He was acting out a symbolic part that was laid
out in the initial stages of Scripture.
The book of Leviticus laid out alphabetically.
As a matter of fact, the book of John is laid out alphabetically too.
And we have a tzadi and a kuf and a resh chapter in the book of John.
And in the holiness chapter, J.R., which I think is just fascinating, the holiness chapter
of John is where Christ was arrested and He was taken before the council and judged at
night.
Yes.
Now, this is chapter 18 of Revelation.
Explain why it's not chapter 19.
Yep.
You're going to wonder and you're going to say, these guys are too complex for us.
No, not really.
Because there's a kind of a principle here and that is that one of the Hebrew letters
is omitted from John, because that's the letter nun in the middle of the alphabet that
symbolizes downfall.
And the book of John speaks not of downfall, but of the completed act of redemption by
Christ.
Our model for that is Psalm 145, which is an alphabetic psalm, and David wrote it.
21 verses.
21 verses, just like John has 21 chapters.
David wrote it without the letter nun, which symbolizes downfall because Psalm 145 is a
celebration of God's complete redemption, and that letter, which symbolizes downfall
and then rising again, is omitted.
There's no longer any need for that concept at the end.
Because obviously the kingdom has come.
The kingdom has come.
Now this Psalm 145 he's talking about here, the first verse begins with an alph, the first
letter of the Hebrew alphabet.
The second verse begins with a bait.
So we know that the nun was omitted, because when we come to the verse 13, we have a mem,
when we come to verse 14, he skips and starts it with a somic, the 15th letter of the Hebrew
alphabet.
And that's the design we have here in the Gospel of John.
So when we get to chapter 18, which is actually the chapter for this 19th letter, the kuf,
we have the judgment.
He's what?
He stands before the Sanhedrin and the various judgments.
Before Annas and Caiaphas, he is judged, of course judged outside the law really in an
illegal way.
He's taken and judged at night.
And then, by the way, he's taken out of a Jewish court and put into a Roman court.
He appears before Pilate, also in chapter 19.
His judgment, from man's point of view, he fails miserably and is executed.
From God's point of view, he stands the trial perfectly and displays that he's without
sin.
He is the man of holiness.
And that's what this means right here.
This is the time of the judgment, when he judges the righteous and the wicked.
And it comes out of he, God's provision.
Remember the meaning of he.
There's a broad way that leads to destruction, a narrow way that leads to life eternal.
This would be the first coming of Christ.
This would represent His ascension back into heaven.
See, there's Lamed right here going up.
Gary, these two have meanings that give the root of the meaning of a cuff here.
Explain those three meanings to us.
Yeah.
As a matter of fact, what I'm going to do right now is put the entire Hebrew alphabet
on the screen.
It's arranged, as we mentioned before, in sevens, a row of seven on the bottom, seven
in the middle, seven on the top, and then the last letter at the upper right is the
tov, truth and righteousness.
And it's interesting that if you look at those letters in that configuration and drop
out all the letters except the ones we've been talking about, you end up with a configuration
that looks remarkably like the cross of Christ.
In fact, it represents the finished work of Christ.
And at the bottom of that cross is the letter he.
He is the letter of the divine breath, the Holy Spirit of God.
On the next higher level, we have…
At the moment, salvation by grace.
Exactly.
He, also the number five, salvation by grace.
In the middle, we have lamed, which is the teacher.
It is the letter of teaching and learning, and Jesus was the greatest teacher who ever
lived.
He came and brought a huge lesson.
And then above that is the cuff, which is holiness.
Well, if you combine the Holy Spirit with the teacher, that is the Word of God, the
manifestation of that is holiness.
Both from God's point of view, perfect holiness, and from man's point of view, through the
breath of God, the Holy Spirit and God's Word, we move into the realm of holiness.
And we are always balanced between good and evil.
On one side, race, wickedness.
On the other side, saadi, righteousness.
And it becomes then the Christian walk, as it was for Jesus, balanced between righteousness
and wickedness.
So it is for every believer in Christ.
We walk down the straight and narrow path, always with a choice at hand between righteousness
and wickedness.
And that can be seen in the hay.
And Jesus said in John's gospel that He would send the Holy Spirit, the breath of
God, and He would teach us or guide us into all truth.
Spirit.
So here we have this progression in Christianity of God the Holy Spirit coming to live inside
of us and teaching us the Word of God, opening the Bible to us so that we might come to the
place where we are holy.
And the bride has made herself ready, Revelation chapter 19.
Take a look at this now, this cross, and remember Calvary.
On one side of the Savior who stood there is the epitome of the holiness of God.
There was a thief who railed on Him and said, if thou be the Son of God, why don't you
come off the cross?
We can see the rash right there.
And the other thief said, Lord, remember me when thou comest into thy kingdom.
And today Jesus said, today thou shall be with me in paradise.
He represents the tzaddi.
In fact, this looks like a man hanging on a cross here, doesn't it, with his feet nailed
to the cross and his hands nailed to the cross.
And so here is the righteous thief who said, remember me.
He repented and received Christ, and Jesus said, you'll be with me in paradise today.
J.R., there's one thing that is an interesting point that we can conclude with, and that
is the fact that the letter kuf, the letter of holiness, if pronounced differently is
kuf, with a long O, kuf, it's a Hebrew word for ape or monkey.
And the teaching given about this letter is that if man makes the wrong choices, he becomes
an ape, a lower form of life.
In fact, man without God is an animal, and we see that so much in our own age.
And we see man making a monkey of himself, and you know, that's Romans chapter 1, professing
themselves wise.
They became fools and worshiped, they didn't worship the Creator anymore.
They started worshiping the creation, the kingdom of the apes, you know, and they say,
well, we emerged from the apes, and we're proud of it.
Well, I didn't emerge from the apes, I want you to know that.
I believe that I am the direct descendant of one created by God, namely Adam.
And so the difference between kuf, holiness, and kuf, the ape, is like the choice that
man must make at every stage of his life.
And we always have the free will to opt to make the right choice.
And the important thing I want you to see in all of this is when in 2 Peter, Peter talked
about this hakafah cycle, the day of the Lord, so cometh as a thief in the night, he said
in verse 11, the very next verse, seeing then that all these things shall be dissolved,
what manner of persons ought ye to be in all holy conversation and godliness, looking for
and hastening unto the coming of the day of God, this hakafah completion of the growth
cycle.
It is imperative that we as Christians be holy.
On the doorpost of every Jewish home there is a fixed, a small container of Scripture.
It is called the mezuzah.
This particular mezuzah has a sheen.
In fact, every mezuzah has a sheen attached to it, the letter of the Hebrew alphabet standing
for God who is El Shaddai, the provider of those who live in that house.
And inside this mezuzah is a little scroll or a little paper with 22 lines of Scripture
on it.
Mizuzahs are profoundly mysterious.
We're going to talk about this on today's Prophecy in the News.
Gary Stoneman is here to discuss with me the mystery of the mezuzah.
J.R., the mystery of the mezuzah is rich and deep indeed.
It's as rich as the history of Israel because literally the Jewish doorpost traces the history
of that culture all around the world.
And by the way, the mezuzah also speaks of that future day when Israel will be regathered.
A hundred and seventy little words bound on a tiny little scroll which J.R. held up a
minute ago.
I'll hold it up too.
And these words come from Deuteronomy 6, 4 through 9 and from Deuteronomy 11, 13 through
21.
The words in the first section are called the Shema, Hear O Israel, Shema Yisrael Adonai
Erochenu Adonai Echad, Hear O Israel, the Lord our God, the Lord is one.
The second section begins, and it shall come to pass if he shall hearken diligently unto
my commandments, speaking of the future of Israel, which is tied up around the concept
of disobedience and obedience.
And J.R., this mezuzah then is more than just a little box.
It literally speaks of the life of Israel.
Deuteronomy 6, 9 says, and thou shalt write them upon the posts of thy house and on thy
gates, that is the commandments of God.
And in Hebrew, on the doorpost literally is al mezuzot, speaking of the mezuzah.
It has the very same name as the doorpost.
And so what it is, is a symbolic little doorpost that has some very special Scripture in it.
Now there's a reason, J.R., why we are so interested at this time in the mezuzah.
Recently, a book was published entitled The Bible Code by Michael Droznin wherein he said
on page 126 that within these 170 words from all of the 304,805 words in the original five
books of the Bible, God commanded to be kept in a separate scroll and posted at the entrance
of every house.
He says that the dates 5760 and 5766 equivalent to our year 2000 and our year 2006 are encoded
in these 70 words.
Further he says the term world war is given only one time in the entire Bible.
It appears within the same two verses as the two verses that contain the dates 5760 and
5766.
Furthermore, the term atomic holocaust, the only time encoded in the whole Bible is found
within these same two verses of the scroll.
Gary, within that little mezuzah on the doorpost of every Jewish home down through the centuries
has been what Droznin considers to be a prophecy of an atomic war along with a world war, an
atomic holocaust either in the year 5760 or in the year 5766 or somewhere in between maybe
encompassing all of the years from the year 2000 to the year 2006.
Well for that reason alone we're interested in the mezuzah.
We are indeed.
Now no matter what you believe about the Bible code, I think as we go through the mezuzah
scroll, this tiny little scroll, you're going to see that God has pre-written Israeli history
and here it is on a tiny little paper.
Now we haven't told you about the richest part yet because when we found out what I'm
about to tell you, we became very excited and what I'm about to tell you is this.
These verses from Deuteronomy 6 and Deuteronomy 11 are arranged in 22 lines, exactly the number
of lines as there are letters in the Hebrew alphabet.
You remember the day we discovered this?
Oh yes, and the very idea that it had 22 clicked for us because we have done such a prolonged
study in the Hebrew alphabet and published the book The Mystery of the Menorah in the
Hebrew alphabet wherein we went through very meticulously the meanings of the letters in
the Hebrew alphabet and so we of course immediately instituted a program of study to study this
mezuzah and Gary has found some really fascinating things in this.
Gary, they are alphabetic aren't they?
Oh they are alphabetic and by the way it's going to take us two broadcasts to go through
this, but this mezuzah has an alphabetic character on the front of it, the letter sheen which
stands for Shaddai, God the Provider and this is a recognition that He provides for this
household but as the Jews teach that Shaddai is spelled with three Hebrew letters, it's
spelled Sheen Dalet Yot.
The Sheen Dalet Yot are an acronym for Shomer Daltot Yisrael, watchman over the gates of
Israel and so this acknowledges God as a watchman and as a provider over every door post or
mezuzah of the house of David and I think this is very, very good and it begins with
the scripture, hear O Israel and as it reads in the King James Version of the Bible, hear
O Israel the Lord our God is one Lord and thou shalt love and it stops right there.
That's line one.
That's line one of the mezuzah.
That's the aleph.
That's the aleph.
The first letter of the Hebrew alphabet.
First letter of the Hebrew alphabet and what's fascinating is that these 22 lines have been
broken up for centuries in a different versification than we find in our traditional Bibles.
They are divided differently and this gives them a slightly different slant or meaning
and we start with the aleph, letter one, line one, hear O Israel the Lord our God is one
Lord.
Well J.R. this so attaches to the meaning of the aleph itself.
The aleph refers to God who is the head of all creation and it introduces the Lord as
God as one God because the aleph is the number one as well and the fact that thou shalt love
the Lord is also a part of the aleph.
It stands for the whole of the alphabet wrapped up into this one thing.
In other words everything revolves around God who made all things.
And the Lord our God is one Lord.
In Hebrew it's Yahweh ahad.
That means the word ahad is the word that means one in Hebrew and it begins with the
letter aleph.
And I think it's fascinating that when you place this on your door post if you are an
observant Jew you will tack this up with the little scroll rolled up inside of it and you
will recite the following blessing, blessed art thou O Lord our God King of the universe
who has sanctified us by His commandments and commanded us to affix a mezuzah.
That being the Hebrew word for door post and of course in Deuteronomy 6.9 it says and thou
shalt write them upon the posts of thy house.
So it is a commandment which is followed to this very day.
One of the interesting things about the introductory verse of the mezuzah is the term hear O Israel.
And the idea of hearing here is a spiritual hearing and especially important because of
the Song of Moses wherein Israel's spiritual hearing was incarcerated under the law.
But this also says that when man was first created before the fall man had the ability
to hear the voice of God.
And also it should be noted and again we are reading line one of the mezuzah, hear O Israel
the Lord our God is one Lord and thou shalt love.
It stops right there and you know Jesus said that all of the commandments could be broken
into two parts, love the Lord, love your fellow man.
Well we see part one right here.
And part two begins also in that second section in Deuteronomy chapter 11.
So we have both parts of all the law and the prophets wrapped up right here in these twenty
two lines, these one hundred seventy words.
We're going to get into the second letter of the Hebrew alphabet and the second line
of the mezuzah when we return in just a moment, don't go away.
The mezuzah on every Jewish home contains twenty two lines of scripture conforming to
the twenty two letters of the Hebrew alphabet and their meanings.
We have looked at the first line, hear O Israel the Lord our God is one Lord and thou shalt
love, that's the olive.
The second line deals with the bait, Gary tell us about it.
Bait, the letter of the house.
Now we're going to go through, on today's program we won't have time to cover the first
six letters, aleph through vav, and that is by the way section one of the mezuzah text
which is called the Shema, hear O Israel.
The second section beginning in Deuteronomy 11.13 it begins with the word vahayah and
it shall come to pass.
It's prophetic and we'll get to it next time.
And we'll have to wait a week won't we?
Yes we'll have to wait a week.
It will come to pass.
But the break is after the sixth letter and we're going to be talking about that too.
Now when we get to the letter bait it is line two of the mezuzah text and it says and it
begins in the middle of a sentence, the Lord thy God with all thine heart, with all thy
soul, with all thy might and, you see that's it, it's broken, that's the line.
Now JR this is bait, the letter of the house.
It's the letter of creation really.
It's the first word in the Bible begins with a bait, beteshit, God created, and it has
to do with…
And what He created was a house.
It was a house.
A dwelling place.
That's right.
And then in a smaller sense it's the temple which was the base habmitash, the holy temple,
the holy house.
And then on a smaller scale yet it is the body.
Our body is the temple of the Lord and of course this is one of the creeds of the Christian
faith.
Yes, it's where we live.
It's where we live in the house of God.
So the words, the Lord thy God with all thine heart and with all thy soul, that's the house.
That's the dwelling place where we dwell.
And so we should love God with all of our heart and soul and all of our might and, which
is a conjunction that ties it into, it goes right straight through from the olive to the
bait to the gimel, these words.
And gimel is the Hebrew letter for the number three, but it's also the number that has
the letter for a very specific kind of meaning and it typifies loving kindness.
Here's line three, these words which I command thee this day shall be in thine heart and
thou shalt teach them diligently, gimel.
Now gimel is the letter that symbolizes two qualities, it symbolizes God's loving kindness
but also the idea of culmination, that is he who hath begun a good work in you.
The idea of the work being started and then being seen through to completion.
Like planting a seed.
Planting a seed.
And watching it grow up for the harvest.
Now it's interesting that he says here, it shall be in thine heart because that's where
we love.
So the idea that God's commandments will be in our hearts means that we shall love these
commandments.
We shall love the Lord with all our heart, soul, mind and might and love His commandments.
These words which I command thee.
So we have the gimel, the loving kindness here in line three.
Now I think it's very interesting that we're talking about verses from the Torah here and
yet the phraseology of these words is not legalistic, if you will, so much as it is
a command to love.
Jesus later came and expounded upon these qualities.
Are you talking about the difference between grace and law here?
Oh I certainly am J.R.
And on that one.
Well you know the law condemns.
The law says you've done wrong and you shall pay.
Grace on the other hand rehabilitates.
Grace takes the sinner and lifts him up, places him on the rock and makes a new man out of
him.
That's the difference between law and grace.
It's like hate and love isn't it?
It's very much like hate versus love.
It's condemnation versus rehabilitation or lifting up.
And by the way the gimel is, we might call it the letter of loving kindness, chesed is
the Jewish word.
It means, the English translation is grace, to be lifted up even though you don't deserve
to be lifted up.
When we come to this fourth line, this really hits home for me.
This is the dalet.
The letter dalet, fourth letter of the Hebrew alphabet and the dalet symbolizes the door
or the pathway.
And of course that pathway is the pathway of righteousness which we must walk.
Is there a way, a pathway in this line?
There is a pathway in this line.
Here's the dalet line, unto thy children and shall talk of them when thou sittest in thine
house and when thou walkest by the way.
There it is.
So you see it is so plain, it's not difficult to determine the meanings of these lines and
the symbolism of the letters of the alphabet here as it is laid out.
The Jews teach that the dalet stands for the delet, which is the door, and the derek, which
is the way, both of which begin with the letter dalet.
And we have those here in the fourth line.
When we come to the fifth line, we have the hei and what I feel is one of the really profound
teachings of the mezuzah.
This is quite profound, hei being the letter that has a divine or spiritual dimension,
literally is the letter of the Spirit.
We'll talk about that in a moment.
Here's the line, line five, hei, and when thou liest down and when thou risest up,
and thou shalt bind them for a sign upon thine hand, and they shall be as frontlets.
That's the end of line five.
So we have the hei here in the Spirit, and to me, the time when we can commune with the
Spirit is when we lie down at night and resting at night and put our minds in somewhat of
a dream state and the Lord is allowed then through the Scriptures, it is proven that
God comes to His prophets in dreams and visions.
So we have here this, shall we say, the alpha state for lack of a better terminology when
the Spirit can speak.
Kind of a meditative state we could call it, meditation upon the things of the Lord when
you lie down, when you rise up, and now you bind these words for a sign on your hand,
that means to act out the things of the Lord, to use your hand to do the work of the Lord,
and as frontlets.
Well, you know, the word was also bound in a little box to fill them that hung right
between the eyes, and we're going to get into that in the next line because there's a break
here that stops with frontlets, and I think that's very significant.
Which brings us to the sixth line and the Vav, between thine eyes, so that pinpoints
you.
Yeah, the sixth line starts with the letter Vav, which is the number six in Hebrew, and
this letter is very, very special indeed.
This ends section one of the mezuzah text.
Here's line six, between thine eyes, and thou shalt write them upon the posts of thy house
and on thy gates.
Now this is fascinating, J.R., because we're talking about something between the eyes.
Now if I do this, what am I doing?
You're pointing to the Holy of Holies, where we live and where God lives for the Christian.
And interestingly enough, Vav, the sixth letter of the Hebrew alphabet, is the symbol of completion,
redemption, and transformation.
The idea of transformation means that through grace, God can take a lowly sinner, transform
him into a tzadik, a holy, righteous man, justified and ready to go before the Lord.
This is a change or transformation that takes place in the period of the Holy of Holies,
between the eyes.
Or some have said the third eye.
Yeah, the orientals would speak of that as the third eye.
And this Vav here, being six, is the number of men, and the Vav represents our connection
between man and God.
And when men fell, the Vav disappeared out of the word generations, the toledot of the
first chapters of Genesis.
We have in the first use of the word generations, we have a Vav, two Vavs.
In the second, we have one of those Vavs missing, which refers to a break in the connection
between man and God and Gary.
That's where the break comes between these two sections.
Between two sections.
We skip all the way to chapter 11 of Deuteronomy for the next section, and the zion.
So we have a break here between the six and the seven.
That's the break between man and God, isn't it?
That's right.
And we end now with the Vav that says, between thine eyes, read the New Testament verse
that corresponds to this, because I think it's great.
In Romans chapter 12 verse 2, Paul writes, and be not conformed to this world, but be
yet transformed by the renewing of your mind.
And that transformation is the very meaning of the letter Vav.
The interesting thing here is the zion is the seventh that could represent the seventh
millennium.
Something's going to happen at the end of the sixth and just before the seventh millennium,
and it says, and it shall come to pass.
We'll get into that on our next program.
On our last program, we talked to you about the mezuzah, a little metal container of Scriptures
that is placed on the door of every Jewish home down through the centuries, and when
a Jewish man enters the door, he kisses and places the kiss upon the mezuzah, making obeisance
to it as he enters and leaves the home.
Inside, of course, is this little set of Scriptures, 170 words from two passages from Deuteronomy
in chapter 6 and in chapter 11 of Deuteronomy, 170 words, 22 lines of Scripture go inside
this mezuzah.
These 22 lines, we have found, correspond with the 22 letters of the Hebrew alphabet,
and they have a terrific message.
And so on today's Prophecy in the News, Gary Stearman is here to discuss with me the mystery
of this mezuzah.
The mezuzah hangs on the doorpost of every observant Jewish home.
It usually contains the initial letter sheen, which is the little letter that has three
points sticking up, and I like to think of the sheen as emblematic of the Godhead.
And it's the initial letter of Shaddai.
El Shaddai translated in the Old Testament as Almighty God.
Shaddai is the provider and protector, the watchman over the house of Israel, and so
that little mezuzah on the door is an eternal symbol of His presence in that household.
And you know, Gary, on this particular mezuzah, it's kind of interesting.
The sheen is like a crown with the three spikes of the crown, and it's right above the head
of the lion.
This particular mezuzah has a lion on it.
Yes, it does.
And to me, it's symbolic of the lion of the tribe of Judah.
He's the king of kings.
The king of kings.
He's the one who's coming to provide the kingdom.
And one day their eyes will be opened, and they will see and know all this, and wouldn't
you know that in the twenty-two lines of the mezuzah text there is a prophecy to that very
end.
And J.R., we've seen a lot of revelation lately that leads us to believe that we're getting
very, very close to something big.
Yes.
Next, the mezuzah of special interest at this time is a book by Michael Drozdin called The
Bible Code.
And on page 126 he writes that in the mezuzah, in the 170 words of this little text, his
people, that is Eliyahu Rips, Rabbi Eliyahu Rips and his associates have found encoded
in equidistant letter sequences the number 5760 and 5766, which in the Hebrew calendar
corresponds to our dates, the year 2000 and the year 2006.
Further he has found in these 170 words, passing through these 170 words and nowhere else in
the entire Bible, the words world war and atomic holocaust.
And so he has written this book hoping to warn the politicians of this world to avert
coming catastrophe.
And to me, Gary, that makes the mezuzah hanging on the door of every Jewish home down through
the centuries a prophecy of the end time.
Yes, indeed.
Will it happen in the year 2000 or the year 2006 or somewhere in between?
It's going to be interesting to watch and see.
Oh, yes it is.
You know the mezuzah text is fascinating, it comes from two places in Deuteronomy.
The first six lines of the text from Deuteronomy 6, 4 through 9 are called Shema, here.
The second passage, 16 lines from Deuteronomy 11, 13 through 21 are called Vahaya, meaning
it shall come to pass.
So the first section says listen, the second section says it shall come to pass.
It's a prophecy of that which is to come, namely a prophecy of the day of the Lord and
the establishment of the kingdom.
And so these first six lines have to do with man's relationship to God, and the last several
lines have to do with man's relationship with man and God bringing in the kingdom.
That's right.
On our last program, we talked about the first six lines and their alphabetic design, for
the first line corresponds to Aleph, the second with Bate, the third with Gimel, the fourth
with Dalet, the fifth with Hade, the sixth with Vav.
On today's program, we're going to begin with line number seven, Gary.
This is the zine and the focal point of sustenance and struggle.
And this begins the second half.
Notice the break between six and seven.
There is a definite break in meaning, six being the number of man, seven being the number
of God's perfection.
You know, we have a pattern here, don't we?
You know, Gary, there was a break between the sixth day of creation and the seventh
day, when God rested.
That's right.
We even have a chapter division there, you know.
And so on the seventh day, God rested.
There is a break between the sixth and the seventh.
And it speaks of the Sabbath day, the seventh day being the day of rest, the day to worship
God for the Jews down through history.
But it also has a greater implication for the seventh millennium of human history.
And since we are there now at the end of the concluding years of the sixth millennium and
soon to see the seventh millennium introduced, I think this becomes quite pertinent.
It really does.
And the seventh letter, zine, has this line as its meaning.
This is the seventh line of the Missouza text.
And it shall come to pass, if ye shall hearken diligently unto my commandments which I…
End of line.
These lines break often in the middle of sentences.
Here we have vahaya, it shall come to pass, and they are what I would call the biggest
if in the Missouza text, if ye shall hearken diligently.
Now this implies struggle, it implies obedience, it implies something that may or may not happen
depending on whether right or wrong choices are made.
And this, by the way, is the meaning of the letter zine, spiritual struggle.
Often it means struggling to obtain God's sustenance, often it means backsliding.
But the whole idea is that the focal point of the believer's life is struggle.
Now this seventh refers to the focal point inside because there are six directions, up,
down, to either side, front and back.
But right in the middle is the focal point, number seven, and this launches then these
next several letters and the message of the Missouza which I think is most important for
us today.
Let's talk about chet, the second line.
The second line of the second portion, which really is the eighth line of the entire text
– chet – this is a letter that is the symbol of transcendence, of grace, of life,
and we would say of the new birth.
And it reads as follows, command you this day to love the Lord your God and to serve
Him.
Okay, to love the Lord and to serve Him, J.R., really requires spiritual birth.
You can't do it without the power of the Holy Spirit.
And that's the very subject of chet, divine grace.
So this line follows the meaning of that eighth letter.
It follows the meaning of the eighth letter.
And then we come to tet, the ninth letter and ninth line of this Missouza.
Yeah, and tet is a letter that's often associated with that which can be evil but which is objectively
good.
It speaks of the plan of God and His objective good.
In other words, the serpent, which is pictured here in the tet, the devil, is actually – God
created him, prepared him for his work, which seemingly is against man, but ultimately it
is for our good.
God's plan.
Ultimately for the good of man.
And so we have in the ninth line the letter tet, objective good, and it reads as follows,
With all your heart and with all your soul, that I will give you the reign of your land
in His due season.
That's goodness.
That's God's good.
But it also implies that man must exercise volition.
Man must give his heart and soul to the operation to cooperate with God in order to receive
that reign in due season.
Conditional.
And so we get to the two reigns, the early reign and the latter reign and the next one,
and this shows the hand of God, the yot.
The yot.
The little letter yot, the smallest letter, called a jot sometimes in modern English,
smallest letter in Hebrew, and it's the symbol of divinity.
It's the initial for Yahweh, for Yisra'el, for Yerushalayim, it's the letter that we
might say just is the very idea of God and the Godhead.
And we read here, The first reign and the latter reign, that thou mayest gather in thy
corn and thy wine and thine oil, and I will send.
That's the line.
You know, that sounds like Pentecost to me.
Oh, doesn't it?
The early reign in chapter 2 of the book of Acts and the latter reign at the end of days
when God will send His Holy Spirit upon all flesh.
And this is the action of God, yot, the Godhead, Yahweh, the yot hevav hev, the transcendental,
unspeakable, ineffable name of God.
He's going to send blessing.
Now, Gary, could this have a prophetic significance, the corn, the wine, and the oil?
They are, it does, because those will be deprived in the first part of the tribulation.
We've been talking about the mystery of the mezuzah, this little doorpost ornament that
goes on every Jewish home.
And this is so fascinating, Gary, the twenty-two lines that are on a little bitty scroll inside
this mezuzah is alphabetic, and we've covered down through the yot.
We have twelve more letters to go, and we don't have time to cover it all, but I tell
you, if you want to get the entire text, you can obtain our October edition of our magazine
Prophecy in the News, and you can get the rest of the story there.
But let's see if we can hurry through the next twelve letters.
The next twelve letters.
Now, we've come through the tenth letter, yot, which is the initial for the Lord, basically,
and it is also the symbol of creation and the metaphysical.
And Jared, this really introduces the idea of the tribulation.
The first six lines of the mezuzah text, exhort one to love the Lord.
The remaining lines, beginning with zion, chet, tet, yot, and moving on, are a prophecy,
I believe, of the time of Jacob's trouble, the tribulation, the establishment of the kingdom,
and the final state of heaven on earth in the millennium.
I'd ask you about the corn, the wine, and the oil just before the break.
That's actually found in Revelation chapter 6, isn't it?
It is, right at the beginning of the tribulation.
We read in Revelation 6, 6, and I heard a voice in the midst of the four beasts say,
A measure of wheat for a penny, three measures of barley for a penny, and see thou hurt not
the oil and the wine.
So we have this reflected prophetically.
We're talking about the tribulation.
Now, you know, so that's the hand of God, and we're seeing the onset of the tribulation
period, the hand of God, in the judgment of this world, and the very next letter is the
crowning accomplishment, the kaf.
Kaf.
And the kaf speaks of that which is accomplished by God for His people, and this line says,
The grass in thy fields, for thy cattle, that thou mayest eat and be full.
And then a little caution, take heed to yourselves.
The next line is, Lament the teacher, that your heart be not deceived, and that you turn
aside and serve other gods.
Well, that's self-explanatory.
Yes, it is.
The teacher says, Follow God.
No.
I'm sorry.
Do not turn aside.
Yes.
Now comes the Mim, and the meaning of it is Revelation.
Does that sound like a book in the Bible?
It certainly does.
The book of the tribulation period.
And it begins in the middle of the sentence, Mim, and worship them, that is the false god,
and then the Lord's wrath be kindled against you, and he shut up.
And that's where it stops, right in the middle of the sentence.
Mim.
What a revelation.
It's virtually the subject of the book of the Revelation, the fact that Israel experiences
God's wrath.
But it's, of course, as you know, that's not the end of the story.
Now the next four, or the next five letters, really, Nun, Samech, Ayin, Peh, and Tzadi
are fascinating.
The Nun is the letter of downfall.
The Samech is the letter of support and God's protection.
The Ayin is the letter that symbolizes the eye or insight.
The Peh symbolizes the mouth and speech.
And the Tzadi is the symbol of the righteous man, the Tzadiq, and it calls for righteousness.
And J.R., right after the Revelation, we have these five letters that really offer the plan
of salvation.
This is amazing.
And this also speaks of the tribulation period.
It does.
When the Jews will have their downfall.
Israel is really going to be hurting during this time, but God is protecting them, as
in Samech.
Downfall, Nun, the heaven, that there be no rain, that the land yield not her fruit.
And their eyes are going to be open as in Ayin, so that they'll begin to understand
that Jesus really is the Messiah.
This is in the tribulation period.
And the Samech, which is the letter of God's protection, and lest you perish quickly from
off the good land which the Lord giveth you, and here's the Ayin, that therefore shall
you lay up these My words in your heart and your soul and bind, and then the peh, them
for a sign upon your hand, they may be as frontlets between your eyes, and you shall
teach the mouth and speech, the meaning of the letter peh.
And the result of all this is in the next letter, Tzadiq, which is the letter of righteousness,
them, your children, speaking of them, when thou sittest in thine house and when thou
walkest.
And by the way, this walk is the way of the righteous man.
It's the straight and narrow walk.
And so here we have a picture of Israel in the tribulation given alphabetically and prophetically
in J.R.
I'm absolutely convinced that this has been on their doorposts all these years as a reminder
of what God had planned for them.
An upcoming tribulation period.
An upcoming tribulation period.
And then the next letter speaks of the second coming of Christ.
How significant.
It's the letter kof.
And by the way, it always speaks of the morning, the daybreak, the sun of righteousness arising
with healing in his wings and the cycles, the timing of his coming.
And here we have, by the way, when thou liest down and when thou risest up, that's the
daybreak, and thou shalt write them upon the doorposts of thine house.
That word doorpost is mezuzah, by the way.
And then the next letter is the letter of wickedness, wicked, the wicked and wickedness
in general, and upon thy gates that your days may be multiplied and the days of your children
in the land.
And J.R., here we see the antithesis of wickedness, the wicked have been judged at this time.
So the Jews receiving the revelation of God realize their downfall, and God is protecting
them through the tribulation period, and their eyes are open to see that Jesus is the Messiah,
and they cry out to him as peh, and God makes them tzaddik, so righteous by grace.
And then here comes the Lord in his second coming to judge the wicked, as in the next
letter resh, and to save the righteous, as in the prior letter tzaddik, and prepare the
kingdom which we see in Sheen.
The next letter, the 21st letter, the line reads this way, line 21, which the Lord swear
unto your fathers to give them as the days of heaven.
Sheen is the letter that's right on the mezuzah, and he's the provider.
He's going to give them what he promised.
And he swore this to their fathers, Abraham, Isaac, and Jacob, and what did he promise
them?
The kingdom.
The kingdom.
The promised land, kingdom, and that's what he's going to provide when Jesus returns.
He's going to set up the kingdom, the great El Shaddai, God Almighty.
Now the final letter, the 22nd letter, is tav, and the 22nd line only contains three
little words, upon the earth, that is ha'aretz, the land.
That's the promised land, and the tav stands for eternal truth and righteousness.
So here we have it all put together, eternal, God's rule in the land, eternally, truthfully,
righteously, ha'aretz, and we call that upon the earth.
And you know, Gary, it says, as the days of heaven upon the earth, that's the prayer
that Jesus taught us to pray, no, as it is in heaven.
Exactly.
You know, it's really astounding how all this ties together.
Again, to review the first six lines of this mezuzah text, and the text is tacked every
Jewish doorpost, say, love the Lord.
Even if you have to sacrifice, even if you have to work at it, the exhortation is to
love the Lord.
And then the last 16 lines speak of loving not only God, but your fellow man, but they
also offer a caution, saying, if you fail to do all this, there will be consequences.
Then the consequences are given, along with the solution.
The Lord judges the wicked and establishes Israel in the land.
Wow.
Now, I want you to notice in the closing moments or seconds of the program, the letters that
follow the Mim, the Nun, the Samach, the I, and the Pe, these are the plan of salvation.
If you believe in your heart that God has raised him from the dead with a mouth confession
is made into salvation, that's what we see right here.
We do.
There's no salvation in the Hebrew alphabet.
You have to realize that you're fallen and that you need a Savior, Samach, and you have
to see him as Savior, and then you have to speak the words of receiving Christ publicly,
and then you will become a Tzadik, righteous in Christ.
Wow.
I hope you'll do that, because heaven hangs in the balance for you.