Is there a contradiction in the events around Yahusha’s resurrection?

The accounts of the Yahusha’s resurrection appear to be different in different basarah's/gospels. For example, Matthew seems to say that Mary Magdalene and the other Miryam came to see the tomb. (Matthew 28:2); whereas Mark says Miryam from Maḡdala, and Miryam the mother of Yaʽaqoḇ, and Shelomah came to the tomb (Mark 16:1), John says that Mary alone went to the sepulchre, and she saw that the stone was already taken away (John 20:1). Also, Mark speaks of “a young man sitting on the right side, clothed in a long white garment” (Mark 16:5); whereas Luke says, “two men stood by them in shining garments” (Luke 24:4) John says two angels were sitting one at the head and the other at the feet (John 20:12). There are some other first blush contradictions as the Shabbath had passed (Matt 28:1), Mark says very early in the morning on the first day of the week they came to the tomb when the sun was risen (Mark 16:2) whereas Luke and John say they came at dawn while it was still dark (Luke 24:1, John 20:1). There are also a few things that seem a first blush contradiction. First let's see the scriptures from all 4 accounts of the basarah's.


Mat 28:1 Now after the Sabbath, toward dawn on the first day of the week, Miryam from Maḡdala and the other Miryam came to see the tomb.


Mat 28:2 And see, there was a great earthquake, for a messenger of יהוה came down out of heaven, and came and rolled back the stone from the door, and sat on it.


Mat 28:3 And his appearance was like lightning, and his garments as white as snow.


Mat 28:4 And the guards trembled for fear of him, and became like dead men.


Mat 28:5 And the messenger responding, said to the women, “Do not be afraid, for I know that you seek יהושע who was impaled.


Mat 28:6 “He is not here, for He was raised, as He said. Come, see the place where the Master lay.


Mar 16:1 And when the Sabbath was past, Miryam from Maḡdala, and Miryam the mother of Yaʽaqoḇ, and Shelomah bought spices, to go and anoint Him.


Mar 16:2 And very early on the first day of the week, they came to the tomb when the sun had risen. *(We will see Mark’s account in details in Hebrew later)*


Mar 16:3 And they said among themselves, “Who shall roll away the stone from the entrance of the tomb for us?”


Mar 16:4 And looking up, they saw that the stone had been rolled away, for it was extremely large.


Mar 16:5 And having entered into the tomb, they saw a young man sitting on the right, wearing a white robe, and they were greatly astonished.


Mar 16:6 And he said to them, “Do not be much astonished. You seek יהושע of Natsareth, who was impaled. He was raised – He is not here! See the place where they laid Him.


Luk 24:1 And on the first day of the week, at early dawn, they came to the tomb, bringing the spices which they had prepared,


Luk 24:2 and they found the stone rolled away from the tomb.


Luk 24:3 And having entered, they did not find the body of the Master יהושע.


Luk 24:4 And it came to be, as they were perplexed about this, that see, two men stood by them in glittering garments.


Luk 24:5 And becoming frightened and bowing their faces to the earth, these said to them, “Why do you seek the living among the dead?


Luk 24:6 “He is not here, but has been raised up! Remember how He spoke to you when He was still in Galil,


Joh 20:1 And on the first day of the week Miryam from Maḡdala came early to the tomb, while it was still dark, and saw that the stone had been removed from the tomb.


Joh 20:2 So she ran and came to Shimʽon Kĕpha, and to the other taught one whom יהושע loved, and said to them, “They have taken the Master out of the tomb, and we do not know where they laid Him.”


Joh 20:3 Then Kĕpha and the other taught one went out, and they were going to the tomb,


Joh 20:4 and the two were running together, but the other taught one outran Kĕpha and came to the tomb first.


Joh 20:5 And stooping down he saw the linen wrappings lying, but he did not go in.


Joh 20:6 Then Shimʽon Kĕpha came, following him, and went into the tomb. And he saw the linen wrappings lying,


Joh 20:7 and the cloth which had been on His head, not lying with the linen wrappings, but folded up in a place by itself.


Joh 20:8 So, then, the other taught one, who came to the tomb first, also went in. And he saw and believed.


Joh 20:9 For they did not yet know the Scripture, that He has to rise again from the dead.


Joh 20:10 Therefore the taught ones went away again, by themselves.


Is there a contradiction as all four basarah's record differently? Many see this as a contradiction because they are fleshly and do not look at the passages closely. We must understand that the 4 basarah's /gospels are like the four faces of the cherubs which Ezekiel saw. They are also like the four rivers that flowed from Eden from one source. If you recollect the way to the tree of life was guarded by two cherubs which Yahuah placed at the two posts with the flaming sword which turned everyway. The cherubs in two were in many places in the OT heykal/temple.


Examples: on the ark of the covenant overshadowing the mercy seat (Exo 25:20), two faces of cherub (man and lion) on the inner walls of the Most set-apart place so that the face of a man was toward the palm tree on the one side, and the face of a young lion toward the palm tree on the other side (Ezekiel 41:19)


Gen 3:24 and He drove the man out. And He placed keruḇim at the east of the garden of Ěḏen, and a flaming sword which turned every way, to guard the way to the tree of life.


Eze 10:14 And each one had four faces: the first face was the face of a keruḇ, and the second face the face of a man, and the third the face of a lion, and the fourth the face of an eagle.


The four faces of the cherubs seen by Ezekiel is a reflection of who Mashiyach is? He is typified as the Angel of Yahuah who appeared in OT times (Yahuah rode on a cherub Psalms 18:10), he is the Son of Man who came in the likeness of man to pay the price for his sins, He is the Lion of Yahudah who overcame and he is the Eagle who devours its prey and at the same time on eagle’s wings brings his people unto himself (Exo 19:4, Deut 32:11). The Rock that followed them was Mashiyach (1 Corin 10:4). We don't have time to look at all scriptures but the ones mentioned is enough for a testimony of Yahusha.


The two cherubs with two faces with each face facing the palm tree on the wall depict a twofold witness to Mashiyach and the four cherubs with the four wheels (each cherub by one wheel) each having four faces represent the four basarah's and the imagery of Mashiyach portrayed through the basarah's. The Abary word for ‘wheel’ is ‘apan’ H212 and has the root word ‘pan’ which means ‘face’. The wheel in the midst of the wheel had the face of Mashiyach hidden in the basarah’s.


Eze 10:9 And when I looked, behold the four wheels by the cherubims, one wheel by one cherub, and another wheel by another cherub: and the appearance of the wheels was as the colour of a beryl stone.


10 And as for their appearances, they four had one likeness, as if a wheel had been in the midst of a wheel.


Hence at his resurrection Yahuah fulfilled in his wisdom by showing two angels one at his head and one at his feet indicating the cherubim's overshadowing the mercy seat ...i.e. the place where the Master was laid and now had risen. Now that we know the source of the 4 rivers which flowed from Eden, when we read the 4 basarah's with their different accounts the 4 rivers lead us to the source beyond the two posts where Yahuah placed two cherubs and the two flaming swords turning everyway to guard the way to the tree of life. The basarah's have to be reconciled as ONE to see the whole picture because the four faces are ONE FACE i.e. of Yahusha.


Now let's look at the four accounts in the four basarah's/gospel’s:


The first blush meaning will always seem that there is a contradiction but when you reconcile the events you will see the four faces compiling a single account of the testimony to Yahusha's resurrection.


Matthew records Miriam from Magdala and the other woman Miriam mother of Yaaqob came to the tomb at dawn (before sunrise). Mark records a third woman named Shelomah along with them while the Sabbath day crossed over at the rising of the sun (which we will look a little later in Hebrew). Luke records another woman (Luke 24:10) Yohanah and other women with them. Mark also records their emotion “Who shall roll away the stone from the entrance of the tomb for us?” and the time i.e. at the rising of the sun when they were at the tomb, and the stone was rolled away for it was very large. Matthew records the guards saw the angel rolling the stone away and there was an earthquake and he sat on it, they became as half dead. Only Matthew mentions the Roman guards who were present. This doesn't mean that Mark, Luke and John disagree with him. It just means that the guards weren't important in their account of what happened, so they skipped that detail. All four mentions that the stone was moved from the door before the women arrived. Only Matthew mentions how it was done: there was an earthquake and an angel rolled the stone back. Matthew mentions that the angel who rolled back the stone, sat on it and invited the women to enter the tomb and see that it was empty. Miriam Magdala may have seen the stone rolled away from a distance and had run to report to Kepha and the beloved disciple. The other three skip this event, only John records this. John records only Miriam from Magdala at the tomb while it was dark and when she saw the stone rolled away she ran and told Simon Kepha and the other beloved disciple that they have taken the Master away and both Kepha and the other beloved disciple ran to the tomb and the other disciple outran Kepha and they saw the tomb empty, and John 20:10 records the taught ones went away by themselves. It doesn't mean that John disagreed the other women also were with her when they came to the tomb while it was still dark. He was only focusing on the events surrounding Miriam Magdalene and hence only mentioned her. Note that John record's where Kepha and the other beloved disciple were when Miriam Magdala stooped inside the tomb, they had left by then and so did the other women who came to the tomb (John 20:10). He says the taught ones went away by themselves.


Joh 20:10 Therefore the taught ones went away again, by themselves.


Luke 24:10 records that the women came and told what they saw to the emissaries. While even Miriam Magdala's name is mentioned in Luke 24:10 there is a possibility she caught up with the other women who on their way back encountered Yahusha ha Mashiyach and were held back.


Luk 24:9 And having returned from the tomb they reported all this to the eleven and to all the rest.


Luk 24:10 And it was Miryam from Maḡdala, and Yohanah, and Miryam the mother of Yaʽaqoḇ, and the rest with them, who told this to the emissaries.


Mark records they (i.e. the other women, as Miriam Magdala had fled to tell Kepha and the other beloved disciple) saw a young man sitting on the right, wearing a white robe and he spoke with them, which could be taken as implication that there was someone on the left side as well (near the head) which he doesn’t record. Matthew doesn't record who were inside the tomb, he records that the women were invited to see where the Master was laid (Miriam was not at site as she ran away to report to Kepha and the beloved disciple). Luke records they (doesn't specify who) came early at dawn and saw the stone rolled away (but later in Luke 24:10 tells who had come at the tomb), Luke records two men stood in glittering garments and spoke with them. These two angels sitting at the right and the left stood up to speak with the other women. It began with the one sitting at the right (near the feet probably) seated and speaking while the same angel along with the other seated at the left stood by them and spoke with them.


What did they speak?


Luk 24:6 “He is not here, but has been raised up! Remember how He spoke to you when He was still in Galil,


Luk 24:7 saying, ‘The Son of Aḏam has to be delivered into the hands of sinners, and be impaled, and the third day rise again.’ ”


Luk 24:8 And they remembered His words.


After this they left and Kepha and the other beloved disciple came running to the tomb and the other beloved disciple outran Kepha and came there first. Both of them saw only the empty tomb, they had no encounter with the angels. When they had left then came Mary Magdala at the tomb.


Joh 20:10 Therefore the taught ones went away again, by themselves.


Joh 20:11 But/Uau Miryam was standing outside by the tomb weeping. Then as she wept, she stooped down to the tomb,


Joh 20:12 and saw two messengers in white sitting, one at the head and the other at the feet, where the body of יהושע had been laid.


Joh 20:13 And they said to her, “Woman, why do you weep?” She said to them, “Because they took away my Master, and I do not know where they laid Him.”


Joh 20:14 And having said this, she turned around and saw יהושע standing, but she did not know that it was יהושע.


Don't be carried away with the word 'But' in John 20:11. The Hebrew scriptures have 'uau' mentioned there which should be translated as 'AND'. Remember Kepha and the other beloved disciple ran to the tomb when Miriam Magdala reported the missing body of Yahusha, she may have not run to cope up with them to arrive at the same time they were there, she came after all had left (John 20:10). Yahusha’s tomb was near to the place where they were gathered in the upper room for the fear of the Yahudi’s. It couldn’t have been far as it was the Preparation day and hurriedly they took down the bodies from the stake after breaking the bones of the robbers besides him and seeing that Yahusha was already dead they pierced him at the side from where flowed blood and water. Yoseph from Arimathaea asked Pilate for the body of Yahusha. Remember Pilate was in Yerushalam and heard Yahusha’s case in Yerushalam in the Roman Praretorium.


Matthew records the women left the tomb quickly with fear and great joy and RAN to report to His taught ones. This shows they were there for a short time there at the tomb but were held up as they met the Master on the way.


Mat 28:8 And they left the tomb quickly, with fear and great joy, and ran to report to His taught ones.


Mat 28:9 And as they were going to report to His taught ones, see, יהושע met them, saying, “Greetings!” And they came and held Him by the feet and did bow to Him.


Mat 28:10 Then יהושע said to them, “Do not be afraid. Go, report to My brothers, to go to Galil, and they shall see Me there.”


And as they were on their way back they met Yahusha on the way and they held him by his feet and bowed down to him. Mary now arrived at the tomb (at what pace is not recorded) and stood there weeping outside the tomb and the sun had risen by them, as she wept she stooped inside the tomb she saw the exact two angels whom the other women had seen one at the head and one at the feet and while they told her ''Woman, why do you weep?'' she turned and saw Yahusha supposing him to be the gardener.


Joh 20:11 But Miryam was standing outside by the tomb weeping. Then as she wept, she stooped down to the tomb,


Joh 20:12 and saw two messengers in white sitting, one at the head and the other at the feet, where the body of יהושע had been laid.


Joh 20:13 And they said to her, “Woman, why do you weep?” She said to them, “Because they took away my Master, and I do not know where they laid Him.”


Yahusha revealed himself to her and told her not to cling to him as he had not yet ascended to the Father and asked her to testify to the disciples that he is ascending to the Father. Miriam Magdala came announcing to the taught ones that she had seen the Master. Note that she comes along with the other women announcing (Luke 24:10) that Yahusha is indeed risen. She may have caught up with the other women who were held back by the Master on the way back.


John only records Miriam Magdala coming to the tomb as his focus is on the separate events she went through than the other women while his silence on the other women coming to the tomb doesn't mean he denies the events that they encountered at the tomb.


Joh 20:17 יהושע said to her, “Do not hold on to Me, for I have not yet ascended to My Father. But go to My brothers and say to them, ‘I am ascending to My Father and your Father, and to My Elohim and your Elohim.’ ”


Joh 20:18 Miryam from Maḡdala came announcing to the taught ones that she had seen the Master, and that He had told her this.


I have stated this before but for the sake of the reader I will share it again. While Matthew records 'after the Sabbath while the day was transitioning to the first day of the week'


Mat 28:1 Now after the Sabbath, toward dawn on the first day of the week....


We will see Marks account in 16:1-2 verses in Hebrew as the English translation is incorrect.


The English translation states:


Mar 16:1 And when the Sabbath was past and ……


Mar 16:2 And very early on the first day of the week, they came to the tomb when the sun had risen.


Luke & John record on the first of the Sabbaths (showing the count of 7 Sabbath's from firstfruits to Shavout/Pentecost). The English translations are diluted here which say ‘On the first day of the week’ .If we take the English translation we must closely look at what time they came to the tomb (while it was still dark)


Luk 24:1 And on the first of the Sabbath, at early dawn, they came to the tomb


Joh 20:1 And on the first of the Sabbath, Miryam from Maḡdala came early to the tomb, while it was still dark


The events began with the women coming to the tomb early in the morning at dawn i.e. while it was still dark, while the Sabbath was just about to end. The day in scripture began from the first beam of sunlight transitioning the day, in this case from Sabbath to the first day of the week. Rabbinical Judaism observe the beginning of day from sunset to sunset. I have addressed this in detail in my study 'The Beginning of Day and the Time-keepers' here:


https://www.facebook.com/notes/%D7%91%D7%A0%D7%99%D7%9E%D7%99%D7%9F-%D7%90%D7%A4%D7%A8%D7%99%D7%9D/the-beginning-of-day-and-the-time-keepers/10214039320638390/


The proof of the text lies in Miriam Magdala and the other women coming to the tomb while it was still dark (as stated by Luke and John) and she ran to tell Kepha and the beloved disciple and came back, by the time the sun had risen transitioning the day from Sabbath to the first day of the week. There is no 'when' in Mark 16:2 and it was added by the translators to make sense (as they felt) whereas the verses should read


Mar 16:1 way’hiy/And there was ka’asher/when `abar/crossed over yom/day ha/of Shabbat, Miryam from Maḡdala, and Miryam the mother of Yaʽaqoḇ, and Shelomah bought spices, to go and anoint Him.


Mar 16:2 And very early on the first day of the week, they came to the tomb at the rising of the sun


'Wayahiy' is the exact same phrase used in Genesis 1 six times...example Gen 1:5


......And there was/Wayahiy evening and there was/Wayahiy morning, one day


Mark 16:1 And there was/Wayahiy when crossed over/abar the day of Shabbat, Miryam from Maḡdala, and Miryam the mother of Yaʽaqoḇ, and Shelomah bought spices, to go and anoint Him.


Mark is showing the day of Shabbat crossing over to the first day of the week in a continuous tense and that they came to the tomb very early on the first day of the week at the rising of the sun. It doesn't mean the sun had risen, what it means is their arrival was at the time the sun was just about to rise.


Yahusha tells Miriam Magdala not to hold on to him but to go and tell his disciples he is ascending to His Father and their Father and His Aluahym and theirs while the same evening the first day of the week he came indoors where all the disciples were gathered and showed them his hands and his feet


Joh 20:19 When therefore it was evening on that day, the first day of the week,and when the doors were shut where the taught ones met, for fear of the Yehuḏim, יהושע came and stood in the midst, and said to them, “Peace to you.”


Joh 20:20 And having said this, He showed them His hands and His side. The taught ones therefore rejoiced when they saw the Master.


Joh 20:21 Then יהושע said to them again, “Peace to you! As the Father has sent Me, I also send you.”


These things will not make sense unless we understand Torah


Yahusha rose from the dead on a Sabbath and while Miriam stood there weeping the day had already transitioned to the morrow after the Sabbath and since he is firstfruits and early that morning the priests in the temple had yet to waive the sheaf offering which he was a fulfillment of (as it was the feast of Firstfruits), he told Miriam not to hold on to him.


Lev 23:10 “Speak to the children of Yisra’ĕl, and you shall say to them, ‘When you come into the land which I give you, and shall reap its harvest, then you shall bring a sheaf of the first-fruits of your harvest to the priest.


Lev 23:11 ‘And he shall wave the sheaf before יהוה, for your acceptance. On the morrow after the Sabbath the priest waves it.


Lev 23:12 ‘And on that day when you wave the sheaf, you shall prepare a male lamb a year old, a perfect one, as a burnt offering to יהוה,


Lev 23:13 and its grain offering: two-tenths of an ĕphah of fine flour mixed with oil, an offering made by fire to יהוה, a sweet fragrance, and its drink offering: one-fourth of a hin of wine.


Lev 23:14 ‘And you do not eat bread or roasted grain or fresh grain until the same day that you have brought an offering to your Elohim – a law forever throughout your generations in all your dwellings.


The same evening, he showed his hands and his feet to all his disciples gathered as during the course of the day the priests had already waived the sheaf offering of the firstfruits. Yahusha was indicating he is the fulfillment of the firstfruits as he is the firstfruits from the dead.


Luk 24:9 And having returned from the tomb they reported all this to the eleven and to all the rest.


Luk 24:10 And it was Miryam from Maḡdala, and Yohanah, and Miryam the mother of Yaʽaqoḇ, and the rest with them, who told this to the emissaries.


Luk 24:11 And their words appeared to them to be nonsense, and they did not believe them.


Luk 24:12 And/uau Kĕpha arose and ran to the tomb. And stooping down, he saw the linen wrappings lying by themselves. And he went away home, marvelling at what took place.


John records that it was only Miriam Magdala who told Kepha and the beloved disciple that they have taken away the Master. Luke 24:10-12 needs to be understood in the light of this that the one who first came (as recorded by John) was Miriam Magdala who ran and came and told Kepha and the beloved disciple that they have taken away the Master out of the tomb while the other women were still at the tomb. The other women after hearing the testimony of the angels came back and, on their way back, met Yahusha and they bowed down and worshipped him and were held by him on their way back. They came along with Miriam Magdala reporting the Master is risen.


Joh 20:2 So she ran and came to Shimʽon Kĕpha, and to the other taught one whom יהושע loved, and said to them, “They have taken the Master out of the tomb, and we do not know where they laid Him.”


Luke mentions only Kepha arose and ran to the tomb, he doesn’t mention the timing of when he ran and on whose saying he ran, he also doesn’t mention the other beloved disciple running to the tomb. This doesn’t mean he didn’t accept John’s record of the other beloved disciple also running to the tomb and on whose report he ran. It also doesn’t make sense to believe that Kepha ran a 2nd time to the tomb to see what they said was true but rather he ran with the other disciple when Miriam Magdala brought the report that they have taken away the Master.


So the Luke passages have to be understood in the right perspective in harmony with the other basarah’s that Miriam Magdala first came in unbelief not knowing what happened to the body of Yahusha followed by Kepha and the other beloved disciple running to the tomb, then she came in with the other women testifying in belief of the risen Master to the eleven (as the other women were held by Yahusha on their way back) while Kepha and the beloved disciple already made their way back. The other disciples stood in unbelief. There is no contradiction in the passages if we see them in the right perspective of going back to the source by taking the testimony of all the four basarah’s to paint the complete picture.

The Qanyan Sudar

In ancient Yahudah it was customary to mark a sales transaction by means of a sudar, a kerchief or scarf used to cover the head or wrap around the neck given in exchange for a contractual agreement in sales deeds, barter exchanges, weddings etc. as a promissory note/guarantee that the promise would be kept, and this was done in the presence of witnesses.

This is mentioned in Jerusalem Talmud Tractate Kiddushin 1,5

The word ‘sudar סודר’ is from Talmudic Hebrew, from the term ‘kinyan sudar קנין סודר’ - a contractual agreement where one of the parties lifts up a sudar - a headcloth owned by the other.

Kinyan קנין in Hebrew means ‘acquisition’ and ‘sudar’ means ‘piece of head cloth.

Gen4:1 Now the man knew his wife Chauwah, and she conceived and gave birth to Qayin קינ H7014, and she said, I have acquired/qanah קנה a man with the help of Yahuah. 

When Eve got her first male child, she named him Qayin קינ from qanah קנה which means 'acquire'. Names are significant and hence, we can know that she named her twin son 'Hebel' הבל H1893 same word H1891 means 'void of usefulness/to be vain/misleading. Whom she acquired was actually the one to mislead as 'the Way of Qayin' whereas Hebel was a type of Mashiyach who was to come, whose blood in contrast would cry out for forgiveness instead of vengeance. Heb 12:24

Jude1:11 Woe to them! For they have gone in the way of Qayin and ran after the error of Bileam as a result of pay and perished in the rebellion of Qorach.

Heb 12:24 and to `Yahusha, the mediator of a new covenant, and to the blood of sprinkling that speaks better things than that of the blood of Habel.

Neh5:7 Then my heart ruled within myself and contended with the nobles and the rulers and said to them, you are lending at interest, each man from his brother! Therefore, I held a great assembly against them.

Neh5:8 And I said to them, according to our ability we have acquired/qanaynu קנינן H7069 our brothers the Yahudim who were sold to the nations; and would you even sell your brothers that they may be sold to us? Then they were silent and did not find a word to say 

Nehemiah rebukes the nobles and rulers for they were charging interest to the Yahudim against their lands, and he uses the word 'qanah קנה' in respect to acquiring his brothers who were sold to the nations.

Qanah was a place in Galilee where Yahusha had made water into wine.

John 2:11 This was the first of His signs that Yahusha did in Qanah קנה , which is in the land of the Galil. He revealed His glory, and His disciples believed in Him.

The first of His signs at Qanah קנה shows us the wedding feast where the catalyst outcome in the water He commanded over was the Ruach. There were 6 stone pitchers according to the ordinance of the Yahudim for their purification (washing)

John 2:6 Six stone pitchers were prepared there according to the ordinance of the Yahudim for their purification. Each of all was able to hold two or three metretes.

Man was created on the 6th day as stated in Genesis 1: 31 and was kept in a Shemitah cycle of purification which these 6 stone pitchers depict.

The Greek translates the word ‘sudar סודר’ as ‘soudarion/napkin’ G4676 in the darkness. Sudar סודר simply means order. Its mentioned only once in the OT H5468

Job10:21 before I go and I shall not return to the land of darkness and deep shadow,

Job10:22 The land of obscurity, as darkness itself and of deep shadow without any order/sadar סדר H5468, and which shines as the darkness.

Speaking of 'Sheol' Ayob relates the word to the deep shadow of darkness which has no order.

While the Jews would follow their Talmudic custom, Yahusha used their own custom to teach the parables of kikar and minah which we will look at a bit later.

The idea was introduced into the seder meal on Passover which was eaten on a humble napkin where the 6 foods were placed in order: matzah, the zeroa (shankbone of the lamb), egg, bitter herbs/maror, charoset paste (A mixture of apples, pears, nuts and wine) and karpas vegetable (parsley). It's now eaten by Jews on an ornate silver dish. 

While we know that Yahusha had the Pesach meal with His disciples (He wouldn't eat the lamb as He was the Pesach lamb), the only ingredients of the meal mentioned are unleavened bread and wine which would have been kept on a humble napkin/sudar as he gave it as emblems representing His body and His blood as an exchange, Hence, here too we see the disciples and us aquiring/qanyan sudar/order in Pesach as a fulfillment in Mashiyach Yahusha! Whom have we acquired? 

1Cor5:7 Purge out the old leaven so that you are a new lump and the unleavened bread. For our Passover is sacrificed also for us, for He is the Mashiyach with us.

I am not denying that there was more than bread and wine in the Pesach meal as it was a food table as the concept can also be seen in the Corinthian assembly who disorderly ate the Pesach meal as often as they met without understanding its significance and fulfillment in Mashiyach Yahusha. You may read the note on my blog 'The Adon's Supper' where I have covered in detail their error and the errors made in assemblies today.

 

Matt 26:23 And He answered and said, “The man who dipped his hand with Me in the bowl is the one who shall betray Me.

Judas/Yahusha Iscariot had dipped his hand with Yahusha in the bowl before Yahusha had broken bread. So, they were eating the Pesach meal whose ingredients are not mentioned but we can understand that it had to be without the lamb.

Mark14:22 When they ate, Yahusha took bread, having blessed, and broke it, and gave it to them. He said, “Take it, eat it. This is My body.”

Mark records 'When they ate' referring to the Pesach meal in a progression, during which Yahusha took the bread and the cup and gave it as an exchange emblem's of His body and blood.

 

Luke22:14 And it came to pass when the hour arrived, He reclined at the table, and the twelve apostles were with Him.

Luke22:15 And He said to them, “I have deeply longed to eat this Passover with you before My suffering.”

Luke22:16 “For I say to you, “I shall not eat it again until it is fulfilled in the kingdom of the Elohim.”

Luke22:17 He took the cup giving thanks and said, “Take it and distribute it.”

Luke22:18 “For I say to you, “I shall surely not drink of the fruit of the vine from now until the kingdom of the Elohim comes.”

Luke22:19 He took the bread, giving thanks, and He broke. He gave it to them and said, “This is My body which is given on your behalf. Do this in My remembrance.”

Luke22:20 He did likewise also the cup after the meal, saying, “This cup is the new covenant in My blood, which is poured out on your behalf.”

Luke records "He did likewise also the cup after the meal" which shows the matzah/unleavened bread breaking was done during the course of the Pesach meal. These emblems were given in exchange 'during & after the Pesach meal'. Luke records Yahusha's emotion of a deep longing to eat this Passover with His disciples before His suffering because it was a Covenant meal He would eat with them now and says won't eat it until the kingdom of Alahym comes, which means He would only eat at the Marriage Supper of the Lamb which would be the consummation of the Covenant.

Remember in Exo 24 before the 'ten words' were given Masha, Aharon and his 2 sons & 70 elders of Yasharal ate the Covenant meal before Yahuah whom they saw with a work of sapphire under his feet. The sapphire work under His feet depicts the royal laws ''Love Yahuah with all your heart, all your soul, all your strength and all your mind" & "Love your Neighbour as yourself' which He Himself would walk on. All the Torah and the Prophets which hang on these 2 commands would transition into these royal laws in a divine exchange at the table for His body & blood. Hence, Luke emphasizes on the bread and the wine which Yahusha said would not eat or drink until the kingdom of Alahym comes showing us that the actual Passover meal is Yahusha Himself.

Ex24:9 Then Mosheh went up with Aharon, Nadab and Abihu, and seventy of the elders of Yisra’El,

Ex24:10 and they saw the El of Yisra’El; and under His feet as it were a work of a pavement of sapphire, as clear as the heavens for clearness.

Ex24:11 Yet He did not stretch out His hand against the nobles of the sons of Yisra’El; and they saw the Elohim, and they ate and drank. 

The emblems would have been placed on a humble napkin as it came as an exchange of the Old covenant with the New covenant. 

The same principle used in the parables of the mina and the kikar:

 The word kikar/kaph kaph resh comes from the root kar which means round like a bowl, like a country, like a round loaf of bread

And the word maneh/mina translated as pound has also a similar spelling word manah which means 'number, prepare, appoint, tell, count, set'

In the parable of the ‘mina’ the nobleman gave his ten servants, a mina each, while the others made more minas from the one, one servant hid the mina in his sudar/head cloth.

Luke 19:20 “Another came, saying, ‘Master, behold, here is your mina, which I kept laid up in a napkin/sudar (Greek: soudarion G4676)’”;

Luke 19:21 “for I was afraid of you, because you are an exacting man; you take up what you did not lay down and reap what you did not sow.”

Luke 19:22 “He said to him, ‘By your own words I shall judge you, you worthless slave. Did you know that I am an exacting man, taking up what I did not lay down and reaping what I did not sow?’”

Luke 19:23 “Then why did you not put my money in the bank, and having come, I would have collected it with interest?”

The minas were given to trade and make exchange, but it remained hidden in his sudar. The sudar was a napkin customary worn/carried by Yahudites which was used as the promissory note of exchange in front of witnesses.

In Matthew's discourse we see the 3 servants were given kikars/talents as 5,2,1 (total 8) brought back 8. Why are we only taking the additional count and not the ones already with the 3 servants? We need to look at the Luke discourse of the parable of the minah where 1 minah each was given to 10 servants & only 3 were accounted for their produce 3:3 Luke vs Matthew account. In the Luke parable discourse the 2 servants who had 1 minah each had brought additional 10 and 5 respectively & their reward was to rule over 1o cities and 5 cities respectively and not 11 cities and 6 cities as they already had 1 mina to begin with. The worthless servant's mina was accounted and given to the one who earned 10 mina's. (Luke 19:24)

Hence, in comparison with the Luke discourse we list down only the additional gained kikar's in the Matthew's discourse.

1st servant: 5 additional

2nd servant: 2 additional

3rd servant: 1 (we take the one into account as it was given to the one who had earned the additional 10 kikars -Matthew 25:28)

Mat 25:16 “And he who had received the five talents went and worked with them, and made another five talents.
Mat 25:17 “In the same way, he with the two also, he gained two more.
Mat 25:18 “But he who had received the one went away and dug in the ground and hid the silver of his master.

Matt 25:20 “The one who received five talents approached, and he brought five additional talents. He said, ‘My Adon (Master), you entrusted to my hand five talents. Behold! I have gained five additonal talents with them!

Matt 25:21 “His master said to him, ‘Well done, good and faithful servant. Since you were faithful with a little, I shall entrust you with much. Enter into the joy of your master!’

Matt 25:22 “The who received two talents also approached and said, ‘My Adon, you entrusted to my hand two talents. Behold! I have earned two talents with them!’”
Matt 25:23 “His master said to him, ‘Well done, good and faithful servant. You were faithful with a little amount, and I shall entrust you over much. Enter into the joy of your master!’

Matt 25:24 “And the one who received one talent also approached, and he said, ‘My Adon, I know you; that you are a difficult man, reaping what you did not sow, and gathering what you did not scatter.’” 

Matt25:25 “And I was afraid, so I went and buried your talent in the ground. Now, here is what is yours.”

Matthew doesn't record the worthless servant hiding his talent in a sudar/napkin.

Luke 19:15 “And it came to pass, that, after he took the kingdom, he returned. he gave a command to call those servants to whom he gave the money, so that he could know what each one earned through his trading.”

Luke19:16 “The first came and said, ‘My Adon, your maneh brought ten minas more.’”

Luke19:17 “And he said to him, ‘You have done well, good servant. Since you have been faithful with just a little, be a ruler over ten cities.’”

Luke19:18 “The second one came and said, ‘My Adon, the maneh of you has made five manim.’”

Luke19:19 “And he said also to this one, ‘Even you be over five cities.’”

Luke19:20 “The other came and said, ‘Here is your maneh that was with me, wrapped up in a scarf/sudar (‘soudarion/napkin’ G4676)’”

In the Luke's discourse we see out of 10 servants who were given a mina each only 3 bring back 10, 5 & 1=16

Luk 19:13 “And calling ten of his servants, He gave them ten minas, and said to them, ‘Trade until I come.’

Summary of the 2 parables:  The 2 in Matthew's discourse bring another 5,2, which means they still had 5,2, in possession and in Luke's discourse the 2 came back with 10, 5, and they also had the 1 mina already in possession hence, the way we understand it is pretty simple...the measure of reward given in Luke's account answers this question.

Luk 19:17 “And he said to him, ‘Well done, good servant. Because you were trustworthy in a small matter, have authority over ten cities.

The nobleman didn't tell him have authority over 11 cities as he had already 1 mina in possession, and he brought another 10.

Similarly, the one with 5 minas already had 1 with him but he was given authority over 5 cities.

Luk 19:19 “And he said to him also, ‘And you – be over five cities.’

How else do we understand ruling over cities if not the tribes of Yasharal?

Mat 19:28 And יהושע said to them, “Truly I say to you, when the Son of Aḏam sits on the throne of His esteem, you who have followed Me in the rebirth, shall also sit on twelve thrones, judging the twelve tribes of Yasharal. 

Luk 22:29 “And I covenant for you, as My Father covenanted for Me, a reign,
Luk 22:30 to eat and drink at My table, in My reign, and to sit on thrones, judging the twelve tribes of Yasharal.” 

The proof of what I am discussing in this study lies in the comments of the ones with the kikar and the mina telling the Master that he is a hard man reaping where he has not sown and gathering where you have not scattered seed. They were justifying their inefficiency because actually the Master is involved in the increase, one cannot get even one into the fold without the Master's Ruach.

You add up totally what they brought back was 8+16 = 24

We keep the produce brought back by the worthless servants because their inheritance was taken and given to the faithful ones.

Mat 25:28 ‘Therefore take away the talent from him and give it to him who possesses ten talents.

Luk 19:24 “Then he said to those who stood by, ‘Take the mina from him, and give it to him who possesses ten minas.’

While the one in Matthew's account was cast out into the outer darkness, the one mentioned in Luke's account was only stripped from his possession and his possession given to the one who brought 10 minas. 

Luk 19:13 “And calling ten of his servants, He gave them ten minas, and said to them, ‘Trade until I come.’
Luk 19:14 “But his subjects were hating him, and sent a delegation after him, to say, ‘We do not wish this one to reign over us.’

There is one more thing that needs to be cleared. Luke records 10 mina's given to ten servants but the accountability was taken from only 3, what about the rest? Luke 19:14 & 27 records the others as enemies who did not wish Him to reign over them. The number 7 is the number of Shemitah. The number is symbolic of the  Yahudim who were carnal and didn't want the rule of the Master Yahusha over them.

Luk 19:27 ‘But those enemies of mine who did not wish me to reign over them, bring them here and slay them before me.’”

Hence, the 7 with their mina's went with their mina's buried into the ground.

The additional kikars & minah gathered = 24. Number 24 is a spiritual number 12 x 2 representing the 12 tribes + 12 apostles of the Lamb and also depicted as the 24 elders seen seated around the throne of Alahym (Rev 4:4). These were considered as the fruit of what was invested into rebirth in Mashiyach & did not go into the ground where the ground/adamah represents the carnal man. The qanyan sudar principle was seen here in an exchange.

Act 19:11 And Elohim worked unusual miracles through the hands of Sha’ul,

Act 19:12 so that put down/haniyach head cloths/sudar (Greek:soudarion G4676) and aprons were brought from his body to the sick, and the diseases left them, and the wicked spirits went out of them.

A picture of an exchange of healing power of Yahusha going out to the sick and the demon possessed being delivered from Shaul’s head cloth.

When a person died his ‘sudar’ went to his grave with him. 


Joh 20:6 Then Shimʽon Kĕpha came, following him, and went into the tomb. And he saw the linen wrappings lying,

Joh 20:7 and the cloth/sudar (Greek: soudarion) which had been on His head, not lying with the linen wrappings, but folded up in a place by itself.

Yahusha was stripped of his garments and for his clothing they cast lots. We can figure that his disciples along with Yoseph from Arimathaea with the linen garments placed a sudar/head cloth over his face in the tomb.

Joh 19:40 Then they took the body of יהושע, and bound it in linen wrappings with the spices, as was the habit of the Yehuḏim for burial.

We can see from Lazarus’s resurrection that he came out from the tomb and his face was wrapped with the head cloth/sudar.


Joh 11:44 And he who died came out bound feet and hands with wrappings, and his face was wrapped with a cloth/sudar Greek: soudarion. יהושע said to them, “Loosen him, and let him go.”

In John 20:7 the head/cloth was folded up in a place by itself. It has a spiritual significance of the promissory note that by his death and resurrection he will give us eternal life, just as he has been raised from the dead, we will rise up too. It also shows us He has transitioned and will transition us in Him. The cloth folded up in its place is an indication that he is ALIVE the exchange is in progress. Lazarus needed support to have his linen wrappings and the head cloth/sudar be loosened, Yahusha did it by himself which is an indication that HE HAS OVERCOME THE GRAVE.

The head cloth/sudar was not lying with the linen wrappings. While Luke is silent on the sudar/head cloth (which John in his basarah tells us), he tells us Kepha went away home, marveling at what took place. John is silent on Kepha’s emotion whereas Luke mentions that he marveled. Hence when we put the accounts of both basarah’s together we see Kepha saw the linen wrappings lying and head cloth/sudar folded up in a place by itself and went away home, marveling at what took place.

Luk 24:12 But Kĕpha arose and ran to the tomb. And stooping down, he saw the linen wrappings lying by themselves. And he went away home, marveling at what took place.

Summary of what we have studied:

1. We saw that Eve named her son Qayin as she acquired him from Yahuah and his twin brother she named as Hebel which means 'void of usefulness/to be vain/misleading' whereas whom she acquired became a way for misleading, whereas Hebel who was righteous was a type of Yahusha who was to come, whose blood cried out, the difference in the cries we saw in Heb 12:24.

2. The making of water into wine which was Yahusha's first of signs at Qanah/ קנה where 'qanah' means 'acquire' & man was created on the 6th day as stated in Genesis 1: 31 and was kept in a Shemitah cycle of purification which these 6 stone pitchers depict. The remnant were acquired in a transition by the new birth is the picture seen.

3. The commands saw a qanyan sudar/acquisition of order (remember qanyan means 'acquisition' and 'sudar' means 'order' at the Pesach table where we are unleavened in Mashiyach and redeemed by His body and blood as He walked the Royal laws. The emblems would have been placed on a humble napkin as it came as an exchange of the Old covenant with the New covenant and we saw from the various basharah accounts the divine exchange while He ate the Pesach meal with His disciples which was a type of a Covenant meal which He says will not eat until the kingdom of Alahym comes.

4. We saw the 2 parables stated in Matthew 25 & Luke 19 where only 3 servants are accounted for their produce and only their additional produce 8 (Matthew) + 16 (Luke) = 24 is taken into factor which Luke elaborately tells us that it is a rule over cities. Number 24 i.e. 12 x 2 & 24 elders around Alahym's throne show us the produce of the transitioned to rule and reign with Yahusha. We saw the worthless servant who hid his minah in the sudar/head cloth was stripped of his right and cast into outer darkness and the 7 subjects with one minah each who didn't want the King to rule over them were slain. So, their minah went with their sudar to the ground which shows the carnal man in a carnal Shemitah not able to attain the transition.

5. We finally saw Alazar came forth from the grave with his sudar/head cloth and needed help of others to untie his grave clothes, whereas Yahusha's sudar/napkin was neatly folded in one place which shows us that our divine exchange/qanyan sudar is in progress as we transition into Him in His New Creation order, this transition will be completed when He appears and we shall be like Him.

Exposition on YashaYahu 25:6-9

Isa 25:6  And in this mountain יהוה of hosts shall make for all people a feast of fat things/shaman H8081, a feast of wines on the lees/shamar H8105, of fat things/shaman H8081 with marrow/machah H4229, of wine on the lees/shamar H8105, well-refined/zaqaq H2212.

Isa 25:7  And He shall swallow up on this mountain the face of the covering/lut H3875 which covers/lut H3874 all people, and the veil/masakah H4541 which is spread/nasak H5259 over all nations/guym H1471.

Isa 25:8  He shall swallow up death in victory, and the Master יהוה shall wipe away tears from all faces, and take away the reproach of His people from all the earth. For יהוה has spoken.

Isa 25:9  And it shall be said in that day, “See, this is our Elohim. We have waited for Him, and He saves us. This is יהוה, we have waited for Him, let us be glad and rejoice in His deliverance.”

1Co 15:54  And when this corruptible has put on incorruption, and this mortal has put on immortality, then shall come to be the word that has been written, “Death is swallowed up in victory.”

Rev 7:17  because the Lamb who is in the midst of the throne shall shepherd them and lead them to fountains of waters of life. And Elohim shall wipe away every tear from their eyes.”

Rev 21:3  And I heard a loud voice from the heaven saying, “See, the Booth of Elohim is with men, and He shall dwell with them, and they shall be His people, and Elohim Himself shall be with them and be their Elohim.

Rev 21:4  “And Elohim shall wipe away every tear from their eyes, and there shall be no more death, nor mourning, nor crying. And there shall be no more pain, for the former matters have passed away.”

The verses Yashayahu 25:6-9 are a promise of deliverance by Yahusha ha Mashiyach in whom death is swallowed up in victory and Alahym will wipe away every tear from their eyes. I have color coded the parallel’s in the Renewed Covenant to show the promise of taking away of the reproach. With this background now we can look closely at what YashaYahu 25:6-7 is spiritually showing us.

Verse 6 begins with ‘And in this mountain יהוה of hosts shall make for all people a feast….’ The previous chapter the last verse says….

Isa 24:23  And the moon/labanah H3842 shall blush/chapar H2659, and the sun/chammah H2535 shall be ashamed/bush H954, for יהוה of hosts shall reign on Mount Tsiyon, and in Yerushalayim, and before His elders, in esteem!

The Abary word for moon in scripture is ‘yarach’ H3394 and for sun is ‘shamash’ H8121. Why the translators have translated the word ‘labanah’ which means ‘white H3836, brick (from the whiteness of clay)’ H3835 & H3843 as moon?

Why is the word ‘chammah’ which means ‘heat/fury/wrath/poison/rage/displeasure/anger’ H2528, H2534, H2535 translated as sun?

While the translators would have their reason as the white/laban as the moon light and the chammah/furious heat as the bright hot sun, the translations dilute the entire text. We must see the Hebrew words closely to understand what the Ruach is showing us here.

The whole chapter 24 speaks of Yahuah destroying the earth because they crossed over his Torah and changed his ordinance and made void his everlasting covenant.

Isa 24:5  For the earth has been defiled under its inhabitants, because they have crossed over/abar the Torot, changed the ordinance, made void the everlasting covenant.

Isa 24:6  Therefore a curse shall consume the earth, and those who dwell in it be punished. Therefore the inhabitants of the earth shall be burned, and few men shall be left.

The chapter ends with verse 23 which we will look at closer along with the verses in chapter 25 where Yahuah says he does this to take away the reproach away from his people.

The word ‘labanah’ means ‘bricks’ and its closely related to Yasharal in the house of bondage in Egypt where they made bricks for the Egyptians to build their buildings.

Exo 5:7  “You are no longer to give the people straw to make bricks/labanah H3843 as before. Let them go and gather straw for themselves.

Exo 5:8  “And lay on them the required amount of bricks/labanah H3843 which they made before, do not diminish it. For they are idle, that is why they cry out, saying, ‘Let us go and slaughter to our Elohim.’

The labanah/bricks (white as in clay, as the white moon light) will be ‘chapar’  H2659 confounded, ashamed, reproached, confused

 ‘chammah’ which means ‘heat/fury/wrath/poison/rage/displeasure/anger H2528, H2534’ 

 ‘bush’ H954 ashamed, confounded, shame, confusion, delayed, dry, long, shamed

YashaYahu 24:23 The bricks will be confused and the heat will be confused for יהוה of hosts shall reign on Mount Tsiyon, and in Yerushalayim, and before His elders, in esteem!

If you remember Yahuah came down in Egypt to see the affliction of his people

Exo 3:7  And יהוה said, “I have indeed seen the oppression of My people who are in Mitsrayim, and have heard their cry because of their slave-drivers, for I know their sorrows.

Exo 3:8  “And I have come down to deliver them from the hand of the Mitsrites, and to bring them up from that land to a good and spacious land, to a land flowing with milk and honey, to the place of the Kenaʽanites and the Ḥittites and the Amorites and the Perizzites and the Ḥiwwites and the Yeḇusites.

Isa 63:7  Let me recount the kindnesses of יהוה and the praises of יהוה, according to all that יהוה has done for us, and the great goodness toward the house of Yisra’ĕl, which He has done for them according to His compassion, and according to His many kindnesses.

Isa 63:8  And He said, “They are My people, children who do not act falsely.” And He became their Saviour.

Isa 63:9  In all their distress He was distressed, and the Messenger of His Presence saved them. In His love and in His compassion He redeemed them, and He lifted them up and carried them all the days of old.

YashaYahu 24:23 is a picture of Yahuah starting to end the slavery of his people in Egypt when he sent his servant Masha and Aharon to tell Pharaoh to let his people go and Pharoah asked to take away the straw and put them to the task of confusion of making bricks in the heat of the day without the provision of straw. This was the beginning of the plaguing of Egypt and His people didn’t understand his plan of deliverance yet. Yahuah is taking account from the enemies of Yasharal of the bitter slavery by putting the confusion in their labor.

Exo 5:10  And the slave-drivers of the people and their foremen went out and spoke to the people, saying, “Thus said Pharaoh, ‘I do not give you straw.

Exo 5:11  ‘Go, take straw for yourselves, wherever you find it, for your work shall not be diminished.’ ”

Exo 5:12  And the people were scattered in all the land of Mitsrayim – to gather stubble for straw.

Exo 5:13  And the slave-drivers were hurrying them on, saying, “Complete your work, your daily amount, as when there was straw.”

Exo 5:14  Also the foremen of the children of Yisra’ĕl, whom Pharaoh’s slave-drivers had set over them, were beaten and were asked, “Why have you not completed your task in making bricks both yesterday and today, as before?”

Exo 5:15  And the foremen of the children of Yisra’ĕl came and cried out to Pharaoh, saying, “Why do you treat your servants this way?

Exo 5:16  “There is no straw given to your servants, and they say to us, ‘Make bricks!’ And see, your servants are beaten, but your own people are at fault.”

Exo 5:17  But he said, “You are idle! You are idle! That is why you say, ‘Let us go and slaughter to יהוה.’

Exo 5:18  “So now go, work. And straw is not given to you, but deliver the amount of bricks.”

While Yahuah is judging the earth, he will take account of the bitter bondage of his people and will require from the inhabitants of the earth for the shame and confusion they brought about on His people when they were in the desolation of the nations.

Isa 25:1  O יהוה, You are my Elohim. I exalt You, I praise Your Name, for You shall do a wonder – counsels of long ago, trustworthiness, truth.

Isa 25:2  For You shall make a city a heap, a walled city a ruin, a palace of foreigners to be a city no more – never to be rebuilt.

Isa 25:3  Therefore a strong people praise You, the city of the ruthless nations fear You.

Isa 25:4  For You shall be a refuge to the poor, a refuge to the needy in his distress, a shelter from the storm, a shade from the heat. For the spirit of the ruthless is like a storm against a wall.

Isa 25:5  You subdue the noise of foreigners, as heat in a dry place/Tsiyon H6724; as heat in the shadow of a cloud, the singing of the ruthless is subdued.

The word ‘Tsiyon’ H6724 which means ‘a dry place/desert’ is also called the city where Yahuah inhabits with his people….He came down to see the affliction of his people in the heat/dry/fury of the sun and led them through the desert into a fruitful land.

‘Tsiyon’ H3725 also means sign, title, waymark, a guiding pillar.

The way to Yahuah is through the guiding pillar/waymark through the desert. The way is not comfortable but it’s worth the walk as He is with His people in the midst of all their affliction and will repay the enemies of His people with the shame and confusion of the bitterness of what they repaid his people when they were in the desolation of the nations.

Isa 25:6  And in this mountain יהוה of hosts shall make for all people a feast of fat things/shaman H8081, a feast of wines on the lees/shamar H8105, of fat things/shaman H8081 with marrow/machah H4229, of wine on the lees/shamar H8105, well-refined.

‘And in this mountain…Mount Tsiyon…the waymark, the guiding pillar to Yahuah through the furnace of affliction, Yahuah will make for His people a feast of fat things. The Hebrew word for ‘fat things’ is ‘shaman’ which also means the anointing oil.

Exo 29:7  and shall take the anointing/mashchah H4888 oil/shaman H8081, and pour it on his(Aharon’s) head and anoint him.

The root word ‘machah’ H4229 translated as ‘marrow’ is in the word ‘mashchah’ H4888 ‘anointing’ and has also the root word ‘mach’ which means ‘strike/marrow/fat one’

The Hebrew word ‘shamar’ H8105 is translated as ‘wine on the lees’. Wine on the lees means once the new wine is made the residue of the fermenting agent of the wine when poured in the bottle settles down at the bottom of the bottle. The ‘residue’ was the ‘active agent’ in the whole process of making the grape juice to the ‘sweet wine’ and this same word ‘shamar’ means ‘guard/watch/keep/protect’ H8104

The ‘active agent’ through the natural process guarded the entire process in a transformation. The Ruach of Yahusha is the active agent in filling our lives with the transformation to the image of Yahusha through his Word/Dabar.

Luk 22:20  Likewise the cup also, after supper, saying, “This cup is the renewed covenant in My blood which is shed for you.

YashaYahu 25:6 shows us the feast or banquet or drink/mashtah reserved for his people on Mount Tsiyon where Yahuah rules, is shaman/oil, a feast of shamar/guarding, shaman/oil with machah/striking into the marrow of shamar/guarding poured out/zaqaq

Heb 4:12 For the word/dabar of the Elohim is living and active and sharper than any two-edged sword,and piercing even to the dividing asunder of soul and spirit, and of joints and marrow/mach, and able to judge the thoughts and intentions of the heart.

His dabar/word is the living and active agent who through the Ruach the two-edged sword pierces deep bringing the revelation of Mashiyach.

Eph 6:17  Take also the helmet of deliverance, and the sword of the Ruach, which is the Word/Dabar of Elohim,

The feasting is in Mashiyach, that I may know him and the power of his resurrection and the fellowship of his sufferings. (Phil 3:10)

The brethren dwelling in unity is likened to the precious oil/shaman poured out on the head of Aharon and the oil runs down on his beard, runs down on the collar of his robes like the dew of Hermon descending upon the mountains of Tsiyon (desert/dry place)

Psa 133:1  See how good and how pleasant it is for brothers to dwell together in unity –

Psa 133:2  Like the precious oil/shaman H8081 on the head, Running down on the beard, The beard of Aharon, Running down on the collar of his robes –

Psa 133:3  Like the dew of Ḥermon, That comes down on the mountains of Tsiyon. For there יהוה commanded the blessing, Life forever!

Aharon was the high priest who stood in the office of Yahusha ha Mashiyach and we saw in Exo 29:7 the anointing/mashchah oil/shaman like marrow/machah (root word in mashchah) is poured out on his head…Pslams 133 shows that this oil runs down his head to his beard and down to his garments. We are the body of Yahusha our high priest and this mashchah shaman from his head and beard reaches down to us. We the brethren are of his body and dwelling in unity as members of his body are knit together in knowing him, the power of his resurrection and fellowship in his sufferings.

1Co 12:12  For as the body is one and has many members, but all the members of that one body, being many, are one body, so also is the Messiah.

1Co 12:13  For indeed by one Spirit/Ruach we were all immersed into one body, whether Yehuḏim or Greeks, whether slaves or free, and we were all made to drink into one Spirit.

1Co 12:14  For indeed the body is not one member but many.

1Co 12:15  If the foot says, “Because I am not a hand, I do not belong to the body,” does it therefore not belong to the body?

1Co 12:16  And if the ear says, “Because I am not an eye, I do not belong to the body,” does it therefore not belong to the body?

1Co 12:17  If all the body was an eye, where would be the hearing? If all hearing, where would be the smelling?

1Co 12:18  But now Elohim has set the members, each one of them, in the body, even as He pleased.

1Co 12:19  And if they all had been one member, where would the body be?

1Co 12:20  And now, there are indeed many members, but one body.

1Co 12:21  And an eye is unable to say to the hand, “I have no need of you,” or again the head to the feet, “I have no need of you.”

1Co 12:22  But much rather, those members of the body which are thought to be weaker are necessary.

Isa 25:7  And He shall swallow/bala H1104 up on this mountain the face of the covering/lut H3875 which covers/lut H3874 all people, and the veil/masakah H4541 which is spread/nasak H5259 over all nations/guym H1471.

Yahuah will  swallow/bala up on this mountain i.e. Mt Tsiyon the face of the covering over all people. The Hebrew word for covering is lut H3875 and the same word with same spelling is the name of Abraham's nephew 'Lot' H3876 which means 'veil/covering/wrap'. The word 'masakah' H4541 should be correctly translated as 'molten/image' and the word 'masakah' is a root of the primitive 'nasak' H5258 which means 'to cast metal', 'pour out as in anointing a king with a picture of the oil spreading'


massêkâh H4541
mas-say-kaw'

From H5258; properly a pouring over, that is, fusion of metal (especially a cast image); by implication a libation, that is, league; concretely a coverlet (as if poured out): - covering, molten (image), vail.

nâsak H5258
naw-sak'

A primitive root; to pour out, especially a libation, or to cast (metal); by analogy to anoint a king: - cover, melt, offer, (cause to) pour (out), set (up).

The molten covering spread over the guym/nations (12 tribes scattered to the ends of the earth) will be swallowed up when he judges the earth in his wrath. He will unveil who his scattered sheep of Yasharal are who by geographic location are guym/gentiles but by roots are Yasharal.

Rom 8:19  For the intense longing of the creation eagerly waits for the revealing of the sons of Elohim.

The Hebrew word 'bala' H1104 translated as 'swallow' also means 'destroy,eat up, consume, devour, spend up'. The root word in bala is 'bal' which means 'flowing down, none, nothing'  H1077. And the word 'balah' H1086 means 'wax old, spend, consume, wear out'

All that caused the flow of tears of vanity from the eyes (as the above picture depicts) for the lost, Yahuah will consume, eat up, swallow up on My Tsiyon the covering of molten which is spread over all the people called guym/gentiles. His true sons will be revealed.

Shaul the apostle was zealous for the written Torah and persecuted and witnessed the killing of the Natsraim (believers in Mashiyach). Little did he know that he was chosen by Yahusha ha Mashiyach as an emissary to the Gentiles/Guym (the lost sheep from 12 tribes). In his encounter with Mashiyach on the road to Damascus the dazzling light caused him partial blindness with scales on his eyes which by laying of hands by Hananyah fell off his eyes

Act 9:15  But the Master said to him, “Go, for he is a chosen vessel of Mine to bear My Name before nations/guym, sovereigns, and the children of Yisra’ĕl. 
Act 9:16  “For I shall show him how much he has to suffer for My Name.” 
Act 9:17  And Ḥananyah went away and went into the house. And laying his hands on him he said, “Brother Sha’ul, the Master יהושע, who appeared to you on the way as you came, has sent me, so that you might see again and be filled with the Set-apart Spirit.” 

Act 9:18  And immediately there fell from his eyes, as it were scales, and he received his sight. And rising up, he was immersed.

With the scales fallen of he would now see his calling clearly in the way he has to go to gather the sons of Aluahym.

The rolling of the tomb stone (like the eye) where Yahusha was laid caused Miriam to see the two messengers, one sitting at the head and one at the feet indicating that Yahusha is that ladder on which the angels of Aluahym ascended and descended on John 1:51 as well as the mercy seat over which the cherubs overshadowed. What her eyes couldn't see earlier it would be revealed by the opening of her and the disciples eyes to understand this truth.

Joh 20:11  But Miryam was standing outside by the tomb weeping. Then as she wept, she stooped down to the tomb, 

Joh 20:12  and saw two messengers in white sitting, one at the head and the other at the feet, where the body of יהושע had been laid. 

Yahusha is the one said to be folding the molten like a mantle/garment spread over the earth.

Heb 1:10  And, “You, Master, did found the earth in the beginning, and the heavens are the work of Your hands. 
Heb 1:11  “They shall perish, but You remain. And they shall all grow old like a garment, 

Heb 1:12  and like a mantle You shall fold them up, and they shall be changed. But You are the same, and Your years shall not fail.” 

The word 'massekah' H4541 has the root word 'masuah' H4533 which means 'vail'

Exo 34:33  And when Mosheh ended speaking with them, he put a veil/masuah H4533 on his face. 
Exo 34:34  But whenever Mosheh went in before יהוה to speak with Him, he would remove the alaph tau/ H853 veil/masuah H4533 until he came out. And when he came out he spoke to the children of Yisra’ĕl what he had been commanded, 

Exo 34:35  and the children of Yisra’ĕl would see the face of Mosheh, that the skin of Mosheh’s face shone, and Mosheh would put the alaph tau H853 veil/masuah H4533 on his face again, until he went in to speak with Him. 

The alaph tau before the veil/masuah indicates the mark of Yahusha and we see the veil taken off in him

2Co 3:9  For if the administering of condemnation had esteem, the administering of righteousness exceeds much more in esteem. 
2Co 3:10  For indeed what was made esteemed had no esteem in this respect, in view of the esteem that excels. 
2Co 3:11  For if that which is passing away was esteemed, much more that which remains in esteem. 
2Co 3:12  Having then such expectation, we use much boldness of speech, 
2Co 3:13  and not like Mosheh, who put a veil over his face so that the children of Yisra’ĕl should not look steadily at the end of what was passing away. 
2Co 3:14  But their minds were hardened, for to this day, when the old covenant is being read, that same veil remains, not lifted, because in Messiah it is taken away. 
2Co 3:15  But to this day, when Mosheh is being read, a veil lies on their heart. 
2Co 3:16  And when one turns to the Master, the veil is taken away. 
2Co 3:17  Now יהוה is the Spirit, and where the Spirit of יהוה is, there is freedom. 

2Co 3:18  And we all, as with unveiled face we see as in a mirror the esteem of יהוה, are being transformed into the same likeness from esteem to esteem, as from יהוה, the Spirit. 

Also it was a mystery that the remnant among the gentiles/guym (the 12 tribes of Yasharal) who were scattered to the ends of the earth would be brought back into the fold as the lost sheep of the house of Yasharal. In YashaYahu 25:7 Yahuah by prophecy is letting us know that he will swallow up on this mountain the face of the covering which covers the people and the veil which is spread over all the nations.

Eph 3:1  Because of this I, Sha’ul, am the prisoner of יהושע Messiah on behalf of you gentiles 
Eph 3:2  if indeed you have heard of the administration of the favour of Elohim that was given to me for you, 
Eph 3:3  that by revelation was made known to me the secret, as I wrote before briefly. 
Eph 3:4  In reading this, then, you are able to understand my insight into the secret of Messiah, 
Eph 3:5  which was not made known to the sons of men in other generations, as it has now been revealed by the Ruach to His set-apart emissaries and prophets: 
Eph 3:6  The gentiles to be co-heirs, united in the same body, and partakers together in the promise in Messiah through the basarah, 
Eph 3:7  of which I became a servant according to the gift of the favour of Elohim given to me, according to the working of His power. 

Eph 3:8  To me, the very least of all the set-apart ones, this favour was given, to bring the basarah of the unsearchable riches of Messiah among the gentiles, 

After Kepha's encounter with Cornelius, a lost sheep of the house of Yasharal in dispersion it was opened up to them (earlier they were not open to this truth) that Yahuah has chosen his remnant whom he had once divorced and scattered to the ends of the earth. With Shaul coming in to the fold it was revealed further to separate him and Barnabah for the gathering of the chosen of the 12 tribes scattered abroad.

Act 13:1  And in the assembly that was at Antioch there were certain prophets and teachers: both Barnaḇah and Shimʽon who was called Niger, and Lucius of Cyrene, and Manaḥĕm who had been brought up with Herodes the district ruler, and Sha’ul. 
Act 13:2  And as they were doing service to the Master and fasted, the Set-apart Spirit said, “Separate unto Me Barnaḇah and Sha’ul for the work to which I have called them.” 

Act 13:3  Then having fasted and prayed, and having laid hands on them, they sent them away. 

1Pe 1:1  Kĕpha, an emissary of יהושע Messiah, to the chosen, strangers of the scattering in Pontos, Galatia, Kappadokia, Asia, and Bithunia, 

1Pe 1:2  chosen according to the foreknowledge of Elohim the Father, set apart by the Spirit unto obedience and sprinkling of the blood of יהושע Messiah: Favour and peace be increased to you.

Jas 1:1  Yaʽaqoḇ, a servant of Elohim and of the Master יהושע Messiah, to the twelve tribes who are in the dispersion: Greetings.

Isa 25:8  He shall swallow up death forever, and the Master יהוה shall wipe away tears from all faces, and take away the reproach of His people from all the earth. For יהוה has spoken. 

Isa 25:9  And it shall be said in that day, “See, this is our Elohim. We have waited for Him, and He saves us. This is יהוה, we have waited for Him, let us be glad and rejoice in His deliverance.”