AND DEVOTED THINGS
CONT., page 6
We have said that the capture of first fruits Jericho took place at the time of and per the testimony of the feast of Tabernacles. Let us now examine this further and see this feast's great relevance to the day in which we now live, the day in which the business of the two covered witnesses can now be legally disclosed.
Before continuing, we need to briefly note once again that Jericho fell via a seven-day process in which the sons of Israel marched around the city one time each day for six days, and on the seventh day marched around the city seven times. After this process, the Israelites then shouted, and the walls came down.
To help us understand more about Tabernacles, we will quote from Eddie Chumney's book, The Seven Feasts of the Messiah. But it must be said here that while Chumney's research is excellent and most helpful, his conclusions are those of traditional Christianity, and his end times prophecy cannot be regarded with any truth. I am quoting from his book, Chapter 9, that is on the web at www.geocities.com/Heartland/2175/chap9.html#CHAP9. The word "Tabernacles" is from the Hebrew word "Sukkot," as you see it titled here. The feast of Sukkot/Tabernacles was seven days in length, with an eighth great high day at the end.
The DailySukkot Ceremony
Each day out of the temple (Beit HaMikdash), there was a special ceremony. The priests were divided into three divisions. The first division were the priests on duty for that festival. They would slay the sacrifices found in Numbers (Bamidbar) 29. At this time, a second group of priests went out the eastern gate of the temple (Beit HaMikdash) (the same gate where the water from the temple in Ezekiel flows, beginning as a trickle and ever increasing) and went to the Motzah Valley, where the ashes were dumped at the beginning of the sabbath. There they would cut willows. The willows had to be 25 feet in length. After this, they would form a line with all the priests holding a willow. About 25 or 30 feet behind this row of priests, allowing room for the willows, would be another row of priests with willows. So, there would be row after row of the willows.
The whole road back to the temple (Beit HaMikdash) was lined with pilgrims as they went to Jerusalem (Yerushalayim) to celebrate the festival as they were commanded by G-d to do. Sukkot (Tabernacles), along with Shavuot (Pentecost), and Passover (Pesach), were known as the pilgrimage festivals (Deuteronomy 16:16).
There would be a signal and the priests would step out with their left foot, and then step to the right, swinging the willows back and forth. Meanwhile, a third group of priests, headed by the high priest (Cohen HaGadol), went out the gate known as the Water Gate. They had gone to the pool known as "Siloam" (John [Yochanan] 9:7,11), which means "gently flowing waters." There the high priest had a golden vase and drew the water known as the living water (mayim hayim) and held it in the vase. His assistant held a silver vase containing wine. Just as the priests in the valley of Motzah began to march toward Jerusalem (Yerushalayim), so did the priests in Siloam. As they marched toward the city of Jerusalem (Yerushalayim), the willows made a swishing sound in the wind as they approached the city. The word wind in Hebrew is Ruach. The word spirit in Hebrew is also Ruach. Therefore, this ceremony was symbolic or representative of the Holy Spirit (Ruach HaKodesh) of G-d coming upon the city of Jerusalem (Yerushalayim).
As each of the party reached their respective gates, a trumpet (shofar) was blown. Then one man would stand up and play the flute (the flute represents the Messiah). The flute player is called "the pierced one." The flute is pierced, and Yeshua was pierced during the crucifixion (Psalm [Tehillim] 22:16; Zechariah 12:10; John [Yochanan] 19:34-37; Revelation 1:7).
The flute player led the procession. The pierced one blows the call for the wind and the water to enter the temple. The priests from Motzah swishing the willows come into the temple (Beit HaMikdash) and circle the altar seven times. The priests that were slaying the sacrifices are now ascending the altar, and they begin to lay the sacrifices on the fires. The high priest and his assistant ascend the altar and all the people of Israel are gathered into the courts around there. The people start singing the song Mayim, saying, "With joy we will draw water out of the well of salvation [Yeshua]" (Isaiah [Yeshayahu] 12:3; Mishnah, Sukkot 5:1). The high priest takes his vase and pours its contents on one of the comers of the altar where the horns are. There are two bowls built into the altar. Each bowl has a hole in it. The water and the wine are poured out over the altar as the priests who had the willow start laying the willows against the altar, making a sukkah (a picture of G-d's covering).
Chumney does not realize how much He is describing the bride work. There is much more to this "pierced one" leading the procession. The wine (the blood) and the water that were poured out on the altar, are the two elements that came forth from the pierced side of Yahshua. This piercing of Yahshua's side, and the blood and water that came forth from it, is nothing less that the Remnant bride that must come out of the body of Yahshua, or Christianity. Thus this entire Tabernacles ceremony is equally nothing less than a prophetic wedding procession for the coming out and establishment of the bride. We will see more regarding this wedding testimony. Chumney says here that the priests marched around the altar seven times, but this seven time circling was reserved for the seventh day only. Let us read further in this chapter and see what else he reports. (And by the way, other writers verify this same ceremony.)
Hoshana Rabbah(The Great Salvation)
Hoshana Rabbah (literally, the great hosanna or the numerous hosannas) is the seventh day of Sukkot (Tabernacles). Hoshana Rabbah should have been a full festival day, but is not because of Shemini Atzeret, which follows it. However, it has some special rituals and customs that make the day more like a full festival day than any of the intermediate days. The most important of these (ceremonies) are:
1. The circling of the altar seven times instead of once while carrying the four species and reciting the Hoshana prayers.
2. The beating of the willows.
Messianic Understanding. In John (Yochanan) 7:37-38, Yeshua said, "If any man thirst, let him come unto Me, and drink. He that believeth on Me, as the scripture hath said, out of his belly shall flow rivers of living water."
At this season of Sukkot, Isaiah (Yeshayahu) 12:3 was often quoted, as it is written, "Therefore with joy shall ye draw water out of the wells of salvation." Yeshua in Hebrew means "salvation."
The drama of the water drawing ceremony took on a new dimension of meaning when Yeshua attended the Feast of Sukkot (Tabernacles). On the seventh day of the feast, Hoshana Rabbah, which literally means "the great hosanna, the great salvation," the festival activities were different from those of each of the six previous days when the priests circled the altar in a procession, singing Psalm (Tehillim) 118:25. On the seventh day of the feast, the people circled the altar seven times. That is why the day is called Hoshanah Rabbah, as the cry, "Save now!" was repeated seven times. Yeshua's statement in John (Yochanan) 7:37-39 was said on Hoshana Rabbah.
From the Jewish web page at www.jajz-ed.org.il/festivls/tish/37.html titled Shmini Atzeret - Simhat Torah, we read:
The lulav [palm branch] (and aravot [willow] too) were carried around the Temple altar during the seven days of Sukkot; once a day during the first six days, and seven times on the seventh day. From there developed the custom of hakkafot around the synagogue with the lulav and the etrog [citrus fruit].
At traditional Jewish wedding ceremonies the custom of hakkafot is still to be seen in the circling by the bride around the bridegroom at the very start of the ceremony, usually seven circuits.
So, we see that there is more to this tie between the seven times of circling the altar on the seventh day of Tabernacles, being led by "the pierced one" and the pouring out of the wine and water, and the bridal ceremony. For we find that in the traditional Jewish wedding, the bride equally circles seven times. Why does the bride circle seven times? Why were there six days of circling the altar at the feast of Tabernacles, and on the seventh day the circling of it seven times? And most appropriately let us now add, why were there six days of circling Jericho, and on the seventh day the circling of it seven times? Because the feast of Tabernacles looks to the establishment of the first fruits Jericho bride! The capture of Jericho at Tabernacles as the first fruits of Yahweh looks specifically to the establishment of the second Remnant bride of Yahshua, the one for whom all they possess will become the covering, the "booth," of devoted things - all our possessions woven in common.
So here we are, just before Tabernacles, publishing never before seen information on the covering, the "booth," over the bride of Yahshua, the first fruits to Yahweh from the promised land; and in all estimation we are now seeing and even experiencing the very fulfillment of these prophetic pictures. Oh how wonderful! His second Remnant bride began to come out on Passover, 2000, and received a bridal ceremony at Pentecost and the revelation of the small beginning of the latter rain. Now that bride is being led to her Tabernacles, and Yahweh is giving us information so that we may cover ourselves. This is His work, and He is performing it according to His timing and His Divine Laws and feasts.
While Jews, along with increasing numbers of Christians, attempt to celebrate the feast of Sukkot/Tabernacles, there is a fulfillment of this feast that is ever so much more important! While both of these groups grope for some quasi attempt to celebrate the feasts, if one wants to celebrate Tabernacles in its true fulfillment, then one must construct the booth of holding all things in common with Yahweh's Remnant bride. This is the booth, the covering, that is the true fulfillment that this third feast looks to. This is the TRUE celebration of the feast of Tabernacles in our day.
While on this subject of Tabernacles, we must also briefly point out that just before Yahshua cleansed the money-changers out of the temple, He experienced His own Tabernacles of sorts. Most Christians recognize that when Yahshua came into Jerusalem on the donkey, the act of the people taking the branches from the trees and laying them before Him was nothing less than the testimony of Tabernacles. (This has very significant meaning per Tabernacles which we cannot go into here, and is specifically relevant to Ezekiel 46:1-2.) Thus we see once again a distinct relationship between Tabernacles and this matter of devoted things, here casting the money-changers out of the temple.
Furthermore, as pointed out by Chumney, and even as the second Remnant bride is beginning to experience, there is an ongoing relationship between the bride and this promise of an (ever increasing) outpouring of the set-apart Spirit.
Tabernacles is clearly associated with the latter rain, as is the delayed Passover, and as is Pentecost. Each of these feasts have specific testimonies to the latter rain. What can we expect here at the 2000 feast of Tabernacles? An ever increasing outpouring of His Spirit, increasing from a trickle, to ankle deep, to knee deep, to the loins, and finally deep enough in which to swim (Ezekiel 47)! It seems most significant that this prophetic testimony regarding the water from the temple was revealed to Ezekiel on the tenth of the first month, or the month of Abib (Ezekiel 40:1). This was precisely the same day in which the sons of Israel entered the promised land - "Now the people came up from the Jordan on the tenth of the first month and camped at Gilgal on the eastern edge of Jericho" (Joshua 4:19). (The water from the temple in Ezekiel came from under the eastern gate, the gate through which Yahshua also returns.)
What is significant about the tenth of Abib? Other than these two events taking place on the same day, the main significance is that if one stacks the civil calendar (which begins on the month of Ethanim/Tishri when Tabernacles occurs on the fifteenth through the twenty-first) on top of the ceremonial calendar (which begins in the month of Abib when Passover likewise occurs on the fifteenth through the twenty-first), then the tenth of Abib coincides with the tenth of Ethanim, which is the Day of Atonement. (I hope you understood this.) Thus, when the sons of Israel entered the promised land on the tenth of the month of Abib, and Ezekiel received the vision of the temple, including the water coming from the eastern gate, on the same day, both looked to this being a quasi Day of Atonement event. (Even the month in Ezekiel 40 is uncertain, as it is only recorded - "at the beginning of the year." This is undoubtedly the ceremonial year, but this is not stated with certainty and leaves one to wonder its association with the civil year.)
So, even Ezekiel's vision of the water flowing from the temple is associated once again with the period leading up to Tabernacles. What thus can we hope for from this time at and around Tabernacles? Water! More water! Ever increasing water!
There are other important testimonies regarding Tabernacles (including the significant dedication of Solomon's Temple at Tabernacles), but we cannot get into all of these here. As has been noted though, what is MOST important is that Yahweh perform these feasts, and that we with grateful and full joy are able to look back and declare - "Look what Yahweh of hosts has done!"
As we have seen, Tabernacles speaks of devoted things, and reminds us of the practices of the first Remnant and the consequences of stepping out from that practice. Likewise, it is the promise of more water coming from the temple of Yahweh. And it testifies to the wedding of this Remnant bride to Yahshua, and thus the very important covering of this bride.
Continue to page 7 of Tabernacles ... for"a voice crying in the wilderness"
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