Nehemiah’s Water Gate points to the original Location of the Cross

As we have seen thus far, we are directed to associate an area South and East of the Temple for Christ’s crucifixion, death, burial, and resurrection from the dead. In order to reach this location, Messiah must exit the Jerusalem through the Lower City. The question then becomes: “Is there even more Biblical confirmation as to which gate Messiah must be ejected through, so as to “more resolutely corroborate” a Lower City ejection from an area south of the Temple?” The answer is, yes.


Nehemiah points to the Kidron Water Gate

The water gate that covers access to the Gihon Spring, is located in the lower city, immediately south of the Temple, along the Eastern or Kidron Valley. In Solomon’s Temple design, the stairs of the lower city ran from this gate -- up into Zion, signifying the ascent and descent between Heaven and Earth; while pointing to a coming Emmanuel, in the flesh: “GOD with us”.
"But the Gate of the Fountain [Gihon]
repaired SHALLUN the SON of COL-HOZEH, the RULER of MIZPAH;
and he built it, and covered it, set up the doors thereof,
the locks thereof, and the bars thereof,
and the wall of the Pool of Siloa(c)h by the King's Garden,
and unto the stairs that go down from the city of David."
(Nehemiah 3:15) KJV

In Nehemiah 3:15, what is being said, is that, "He who is called Recompense" - i.e. the Savior (SHALLUN), is the Son of "the One who is able to see all"- i.e. GOD the Father (COL-HOZEH), who is in turn the Ruler of the "Height" / "Watchtower"/ or "Watch"- i.e. Heaven (MIZPAH). This is another Messianic Title of YHVeH Messiah: “He who is called Salvation” -- “the Son of the Heavenly Father” -- “Ruler of Heaven and Earth”.

In the Hebrew, Nehemiah 3:15 is directly related to the Torah's citation of Jacob becoming the builder and ruler of “Mizpah” (Genesis 31:44-49). In those verses of Genesis chapter 31, we see that a mound of stones that are built up for a testimonial witness (or Galeed), and was called "MIZPAH": is literally become “the Watchtower of (Heaven)”. In the Akkadian, Mizpah would be referred to as “tulku”: “tul” being a heap or mound, and “ku” meaning that it is set apart as holy. The Akkadian “tulku” is in turn used to translate astrological sign of Libra, the month of the weighing scales.{1}

To the faithful, Mizpah upon the Earth, is a sacred place that also acts as a witness of scales from Heaven. It is an earlier version, perhaps, of the Urim and Thummin (Light and Revelation - or “yes” and “no” stones) on the shoulders of the high priest. This is important to know, because the Pharisees placed so much emphasis on tipping the “Heavenly scales” by good works, and the brushing aside of sins by “indulgences” via animal sacrifice and the shedding of blood. In this respect, they differed little from a “papal bull” version of Christianity. We place our emphasis on the weight of our good works, versus the weight of our bad. But GOD places His emphasis upon the straightness of the bar that is set upon the fulcrum, because in Hebrew, the same root word used for the straightness of the scale balance-bar, is also the same one used for “righteousness”.

In the application of this knowledge to Jerusalem, “the mound heap of stones” of Mizpah represents “the Temple”-- which is called to be the standard (or bar of straightness) by which all morality must be measured by. Jerusalem, upon the Earth, is a type of a “Watchtower of Heaven”.{2} The “all-seeing One” represents GOD the Father. Thus, the “Ruler of the Mizpah”, the “Ruler of the Stone heap”; i.e., the true “Ruler of the Temple”, the one holding the scales, is the “son of the All-seeing One”: “YHVeH whom ye seek” (Malachi 3:1), who is de facto, “the son of GOD”.{3}

At Bethabara, when the Hebrew nation crossed the Jordan River during its flooding by a miracle and into the Promised Land, they also laid “a mound of stones in a heap” for a witness. This is the First true Temple that followed the Exodus: it was an altar of stones, shaped without hands or iron instruments, built up unto GOD. When John the Baptist called upon Israel, he pointed to these very stones at Bethabara as a witness. The populace of most all Israel came to this site, rather than to Jerusalem, numbering over 3,000,000 (cf. Josephus, Wars of the Jews, 2.14.4. and 6.9.3.). It is important that we cram this number into our psyche, or we will miss the impact. The witness of the period is mind-bogglingly great, because it was over 3,000,000 Israelis, who witnessed both John the Baptist and Christ, over the course of their respective ministries. It was of these 3,000,000; in whose lifetimes, the New Testament was announced and published (both at home in Israel, and to the nations abroad). There were over 3,000,000 casual and intensive witnesses, who could have opposed and quashed Christianity at the first, but refused to do so. Those 3,000,000 or so, were of a mind in which they felt alienated by the leaders of Judaism and those in power; and chose to be baptized in the Jordan for the remission of sins, rather than paying out money to the priest in Jerusalem, in order that they might be found right with GOD. That is, through the rejection of the world system brought into the Church, John was beckoning the nation of Israel to take on the heart of the true faith of the Holy fathers. It was on this occasion, with John at Bethabara, that over 3,000,000 from the tribes of Israel prepared their hearts, that they might enter into the New Covenant of Jeremiah 31:31. They became only a step away from being as children of the Kingdom, their hearts having been made ready for YHVeH their GOD (Luke 1:17,16).

Soon after this event, many then saw the dull appearance of Messhiach Yeshua (Isaiah 53:2). The crowds were disappointed, and quietly dispersed (perhaps feeling let down, though without bitterness). Jesus came in a manner like unto a Prophet -- and whom, like Jonah, came out of Galilee. In contrast to Jonah, who was swallowed up in the waters -- this One, (following John’s announcement and baptism), “rose up straight out of -- and stood upon the waters” (Matthew 3:16, translation mine). In Nehemiah 3:15, we find that the city of David is offered as an allegory for Heaven; and the Lower City as Earth. The Living Waters of Siloa(c) h is the Gospel of Judaism to mankind, while “Shallun” is an allegory for the Messiah who is called “the Recompenser / the Rewarder / the Redeemer”; but to us - He is called “Salvation” and “Jesus”.

The Siloach or Water Gate

Siloach is spelled as (Shin-Lamed-Chet), and having a Gematriac value of 338. The significance of this, is that if a gate is named for Jesus; then for His greatest life event, He had better go out that gate for His crucifixion if He is Messiah. Every indication of prophecy and history is: that He does exactly that!
Now, in examining the epigraphy of the Hebraic alphabet prior to 410 B.C., but after Nehemiah's return, in the example of the Letter V from Arsham, we can find remarkable and almost indistinguishable similarities between the CHet ח and the Mem ם .{4} This similarity is particularly relevant to the Book of Nehemiah, as we are quoting heavily on Nehemiah 3:15 in the above. If the letter V from Arsham is composed within two generations of Nehemiah, and we see that the Het ח and the Mem ם are virtually indistinguishable, what does that tell us? It tells us the answer of why, in respect to this “water source”, that we can see linguistically the raison d'être of how the Hebraic Scribal tradition kept the Het (pronouncing “Siloa-CH”), while the Oral Tradition among the people used Mem as the ending consonant (pronouncing “Siloa-M”). The written tradition S(h)-L-CH (Shiloach) is retained in the Old Testament; and the Oral Tradition kept S(h)-L-M (Siloam / Shalōm) in the New.

Why did this occur? The Scribes and Elders translating after one manner, but the people held fast to another tradition. This Paradigm between priest and people has thereby given way to a controversy over just one letter --regarding a known wellspring in the center of the Jewish World. Why? It appears that from the Scribal Tradition, there was a rigidity of discipline and service within the Faith, but that service was fulfilled in a manner of “law” and hardheartedness. As Yeshua said, it was for the hard-heartedness of the Fathers that Moses granted them a bill of Divorcement; but in the Beginning, (and the times prior to Noah's Flood), it was not so (Matthew 19:8). But was that stubbornness from the people or the priests themselves? Whatever the reason, we see that S(h)iloach and S(h)iloam are both designations for the Gihon Spring Watergate that people access the city by way of a road that is meant to lead upward, by means of a stairway, that leads up to Heavenly Zion (Nehemiah 3:15).


Siloach and insights to Gematria

Siloach. This is the Hebrew word, which appears for the Kidron Valley’s “Lower City” Water Gate and its towers, is also referred to as the “Towers of Siloam.” It was a double walled gate, with four towers of equal proportions to one another.{5} In 29 A.D., one of these towers fell and killed 18 men (Luke 13:4). All of these towers were over 500 years old at the time of the one’s collapse. The Hebrew language has no Gematriac letter for a value of 500.

Therefore, we then prophetically approach Siloach deducted by the number 18, being now at a value of 320, (338 - 18 = 320). In this approach, we are thus informed by Messiah about Himself by Gematriac insight, that:

1) That He is seen as the second Adam.6
2) He lives His life as one unmarried.7
3) His ministry does not allow Him the leisure of having a home.8
4) He is a watcher of the people, but as a guardian, He is not deceived. But He is also broken, that He might bear their burdens.9
5) He enlarges His people by adding to its number.10
6) He is a tabernacle and refuge unto those who trust into Him, and a thorn brier hedge to those who are offended in Him.11
7) He is offered up as a heaping, a shaking, or quivering heap that wavers back and forth as a sheaf of First-fruit grain unto GOD.12
8) He is torn and rent by the scourging, insomuch that as He walks from Gabbatha to Calvary, His body is dripping to pieces: chunks of blood, flesh, and skin just drip off onto the ground.13


Therefore, we see that it is out this Gate-- the Gate that protected the Gihon Spring’s outlet, the Gate of Siloam, -- that Jesus must have exited Jerusalem, by way of prophetic fulfillment. This gate, which protected Jerusalem’s primary water source, and located South-Southeast of the Temple proper, leads directly into the Kidron Valley, just slightly north of the Hinom Valley juncture.
In Gematria, the Orthodox Judaism practice of word association within the Hebrew language using word and numerical association, the phonetics of a word are also important, because the “spoken word is living”. And since GOD is a Living GOD, the sounds of words spelled the same have a mystical association as well as the numerical. These are synonyms of a type, or doors to a parallel dimension, opening the Scriptures to the wise in a deep and living way that is closed to the unlearned. In effect, these teachings from the Scriptures are “Kingdom teachings”, to which the Pharisees and others hid from their congregation, and used against those who had not learned “letters”.
For example, the letter Shin ש is a letter of “piety”, and generally pronounced with a “sh” sound. It can also be pronounced as a simple “s”, which gives it synonymous capabilities with Samekh ס, which also is pronounced as a simple “s” sound. This association can be seen in the Hebrew to Greek translation of Siloach/Shiloach to Siloam/Shiloam.

At the crucifixion march, when Jesus was cast out of the City of David, and out of Jerusalem, He was expedited out this gate שלח Siloach. In Gematria, Siloach is related in letter association and word association with שלהSelah, (the He ה and the Chet ח also being, at times, interchangeable).

Traditionally, this alternate spelling of Selah means “forgiveness”, and it was for this reason that on the Cross -- Jesus died: that all men might believe into Him, and receive the reconciliation and forgiveness of GOD. After the phonetic equivalent, “selah” means “to hang and suspend”. That is, it is also a designation of the Cross; and the manner of a crucifixion whereby “reconciliation and forgiveness” from GOD is attained.

At Mizpah, Jacob saw the stairs of the angels / messengers of GOD, leading from Earth to Heaven (Genesis 28:12). In Jerusalem, these stairs led from Siloach / Siloam up to the Temple (Nehemiah 3:15), opening more by revelation and symbolism to man. Therefore, forgiveness of sins is made available to us by the means of the Cross, and through the Source of Christ.{14} Both forgiveness, and the Messiah who brought that forgiveness, was sent from Heaven to Earth. The atonement of the work of the Cross is “Heaven sent”, as from the Heavenly Zion -- as though down the staircase or ladder used by the angels (and priests) --and from the Throne of GOD the Father, personally.

The gate of "Siloam" was perhaps first known as the gate of "Shalom" (Shin-Lamed-Mem), the gate of "Peace". It is quite probable that the waters (which are translated as "still" in the KJV) in Psalm 23, and translated as “the waters of rest”, refer directly to the waters of this particular spring of Gihon. The Gihon Spring itself becomes a symbol of Messiah and His Living Tabernacle, to which David finds comfort in.

In the days of the Jebusites of Jerusalem, when the leader of an enemy was conquered, he may well have been taken captive to Jerusalem. There, from what is now the southeast corner of the Temple, in an area once called “the heights of Zion”, the enemy was exhibited. Then, while still bound hand and foot, the enemy was pushed or dropped from a height of over 500 feet into a shadowy chasm below. It may or may not be obvious to you, that David does indeed take this same view of Zion and the Kidron. For in Psalm 23, in calling the Kidron Valley as the Valley of the Shadow of Death, he speaks of returning home as a son to his father: Jesse. For he says, “Thy rod and thy staff, they comfort me” (Psalm 23:4). The LORD takes the place of his beloved and late father, Jesse, for David says: “When my father and mother leave me behind, then YHVeH will take me up” (Psalm 27:10, - translation mine).{15}

For that reason, it is through the Kidron Valley, which David passes through in Psalm 23, while returning home to the heights of Zion in Jerusalem; and entering through the Water Gate (Nehemiah 3:15).{16} In similarity, when a Jewish or Christian believer dies, this Psalm is quoted, because subconsciously, we all know that the inference of this Psalm is an earthly reflection of the Heavenly example: a returning to Zion and to the LORD in His Temple / a going home to Heaven and to the LORD at His Throne. We therefore, possess inwardly, a confirmation of this interpretation also.



What is the prophetic significance of the word SiLoaCH?
Let's look at it. The word SiLoaCH (Samekh-Lamed-Chet)is also the same spelling as ShaLaCH (Samekh-Lamed-Chet): "to send away" or "to cast out". This event happened when YHVeH Messiah was scourged and cast out of Jerusalem in A.D. 30. Again, the spelling also can read as (Shin-Lamed-Chet)/ "ShiLuaCH": a dismissal or divorce (decree). In the case of YHVeH Messiah, the cry of the Sanhedrin’s bully faction was: "We have no King but Caesar" (John 19:15 -KJV). It was a third utterance of Divorce by the Jewish People toward their King, and toward GOD. Even as the betrothal marriage ceremony was performed at Sinai/Horeb; so on Mount Moriah, the Jewish nation through its first priests - scribes - and “holy ones” -- chose to Divorce themselves rather than to submit to marriage with its coming Messiah and King, the Right Hand of Power.{17}

Again, by such a declaration as "We have no King but Caesar" (John 19:15), the First Priests, who represented the nation of Israel, divorced not only their rightful King and Messiah, but they divorced themselves from GOD. Using just John, we see that the three utterances required in the presence of the rabbinate is fulfilled as:
"I divorce You": John 18:29-32
"I divorce You": John 19:6-7
"I divorce You": John 19:15 18

This desire of a divorce from YHVeH Messiah was a result of blindness. It was a blindness and disorder of sin, which was addressed by Messiah in the parable of the wicked servants who took over the vineyard of their master (Matthew 21:33-40). These wicked servants were full of darkness within and without (Matthew 6:23). But, from the common folk, came Faith: though from among the poor. The Pool of S(h)iloam, is probably also meant to be known, by its phonetics, as the Pool of Shalom -- the Pool of Peace. This is the same “Pool” that the man who was born blind was sent to by Jesus. As though an “apostle” (or “one who is sent”), this humble blind man was instructed to wash the clay from his eyes that Jesus had placed there - in order that he might see for the first time in his life (John, chapter 9).

In the Bible, humility often will bear good fruit; but pride, just as often, leads to bad fruit: darkness within, and the darkness without. The darkness of sin will thrust one outside the Tabernacle of GOD’s grace, into the “outer darkness”. Here, one is like the Devil with Job (Job 1:8-10), at the outside hedge of super-sized goads and briars, looking in. In the outer darkness, unable to do anything but to weep, wail, and gnash their teeth.

Thought on the Blind man’s Quest for Siloam / Shalom

“For I determined not to know anything among you,
save Jesus Christ [the anointing of Salvation],{19}
and Him crucified.”
(I Corinthians 2:2)

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1 Bullinger, E.W. “The Witness of the Stars”, Grand Rapids: Kregel, 1893, 1997 reprint (Chapter 2, “Libra”).

2 For which reason that even one stone set upon another was not allowed by the Romans in A.D. 70. (cf. Mark 13:1-2). GOD wanted to make sure that the Jews knew they were violating Deuteronomy 28, and would have no place to even call a mound heap as their Temple until the time of dispersion was fulfilled (Luke 21:24).

3 Micah 5:2 describes His origins as from of old, even to the everlasting ages of the everlasting ages. John 1:1-18 informs us that this one is Jesus Christ. He was at the “Beginning”, at the αρχη, the “Bereshith”, or “beginning of all time”, as expressed in Genesis 1:1. This concept is seen in Greek concepts, in which Ceres (the daughter of Prometheus) became Isis, the queen of Egypt (through marriage to Osiris). Thereafter, she was called by the Attic Greeks “IO”, after the concept of “we have arrived as a civilization, beginning here.” Egyptian wealth, naval and military, education and medicine, food and liquor, was all infused into Attic society Archē is, in turn, equated in the Greek with προτος: the first in pre-eminence, time, position, and authority before all others. So when John uses protos in Revelation 1:5, when he quotes Messiah Yeshua as “the First”, he does not just explain Messiah as being just a “first one” born from the dead, but reaches for a deeper meaning.

Christ is “before the birth” πρωτοτοκος of all Creation, as Paul cites in Colossians 1:15. He bears forth the Creation of the universe by His power, the power of the spoken word (Hebrews 11:3, Isaiah 14:24). The Father thinks it, the Son speaks it into existence (John 8:28,38; 12:49; 14:24; Psalm 119:160, 33:6,9). Cf. the “Oneness of GOD” in John 10:30, Deuteronomy 6:4, Zechariah 14:9. Isaiah 48:16-17 lists a LORD YHVeH, YHVeH Spirit, and YHVeH the Redeemer; the Old Testament origin to Matthew 28:19’s justified use of “Father, Son, and Holy Ghost”.
In John 1:3 , of YHVeH Messiah, we are informed twice that “all things through Him εγενετο” -- all things came into being at a point in time when the “Beginning” was in a new state, and still unfolding into existence (i.e., ginomai being twice in the aorist). “Egeneto” is followed immediately by an emphasis on ginomai’s perfect tense: “gegonen”. This tells us the continuing existence of the new state that has come into existence, as being upheld by the word of His power (as it were).
(Cf. Zodhiates, Spiros “The Complete Word Study New Testament”, and the “The Complete Word Study Dictionary”, Nashville: AMG, © 1991, © 1992.)

4 e.g. Trevor, John C. “The Dead Sea Scrolls: A Personal Account”, Grand Rapids: Eerdmans, © 1965,1977; pp. 140-141.

5 e.g. Biblical Archaeology Review, Vol. 25, No. 6, Nov/Dec 1999, “Rewriting Jerusalem History” by Hershel Shanks, pp. 20-29.

6 No’ar. (Nun-Ayin-Rosh). Valued at 320. The word means a boy or youth. Irenaeus reveals that when Adam and Eve were created, they were de facto as youths (Irenaeus, Against Heresies, 3.22.4.). This tradition he received from Polycarp, who received it from John, who received it from Messiah. This age of equivocal maturity of Adam and Eve also answers: as to why a boy is given his Bar Mitzvah at 13, and a girl her Bat Mitzvah at age 12.

7 סרס Caric. Valued at 320. It means one who is unmarried, and does not engage in sexual intercourse: living life after the same asexual nature as a eunuch is supposed to.

8 Na’ar. (Nun-Ayin-Rosh). This is the alternate pronunciation of No’ar. It means “one who is tossed about”, “a wanderer”. Jesus said, “Foxes have holes (to retreat into), birds of the air have nests (to lodge and rest in), yet the Son of Adam has no place to lay His head (and call “Home”).” cf. Matthew 8:20, Luke 9:58.

9 Iyram. (Ayin-Yod-Rosh-Mem). Valued at 320. There are several definitions of Iyr: a place that is guarded by watchers; a watcher or guard; a recently broken in and prepared animal (so that he might bear a load). “Am”, or the “Mem” (by itself), is simply translated as either a people or nation. The additional definition of the letter “Mem” is “waters”, which can also be used in metaphor and allegory for “people”. Therefore, a “watcher or guardian of the people, who can discern their innermost thoughts”, is the intent of the word.

10 Rechabam/Rehoboam. (Rosh-CHet-Beth-Ayin-Mem). Valued at 320. “He who enlarges a people”/ “a people who have enlarged”.

11 Sok / Sak. (Shin-Kaf). Valued at 320. A “Sok” is an interlaced booth or shelter, and is recognized as a Tabernacle (such as exhibited during the Feast of Tabernacles/Booths). Inside the Tabernacle is refuge, such as with the example of Job 1:9-10, in which that which is within the hedge is a large place. In Psalm 118:15 we read that it is the voice of Jesus (or “Salvation”) who is within the Tabernacles of the Righteous (ones). There the people call Him “the Right Hand of YHVeH” (Psalm 118:15-16), who grants them eternal life (v.17). This Tabernacle is a very “large place” to which the saints are delivered to (Psalm 18:6-19 describes the Elijahn Rapture; John 14:2 reaffirms its largeness).

“Sak” is a briar hedge, of goads and pricks. It is a barb-mesh so super-sized, so that getting through is considered impossible. When Jesus convicted Paul a few miles outside Damascus in Kaukab (Archaeology, Nov/Dec 1996, “The World of Paul” by Neil Asher Silberman, pp.32, 33), He told Paul -- who was then called “Saul” -- that He was like Satan coming against Job, on the outside of the Tabernacle, kicking against the briars, trying to get in (Acts 9:4-5). Job also lived in Syria, whose lands included an area in or around Saul’s destination of Damascus.

12 Omriy. (Ayin-Mem-Rosh-Yod). Valued at 320. It means “a heap that is chastised from blows”. Rearranged, it becomes: Amiyr (Ayin-Mem-Yod-Rosh). Amiyr is that “bunch, handful, or sheaf (of grain)” waved as the First-fruits wave offering at the altar cauldron of the Temple. Christ was indeed chastised by blows, until He became as a heap. Then, He was sent away as the sacrifice of Israel (John 11:49-53), as the “First-fruits unto GOD” (I Corinthians 15:23. cf. Revelation 14:4).

13 Param. (Pe-Rosh-Mem). Valued at 320. Param means, “to tear, and rend” (as to pieces).

Racac. (Rosh-Samekh-Samekh). Valued at 320. Racac means “to moisten with drops or drippings, until (it) drips to pieces”. The flesh of Messiah was so beaten, that to simply touch some of His flesh, was to see it fall away like flood-soaked drywall. Therefore, as He was led from Gabbatha, and all the way to Calvary, He lost drippings and chunks of flesh and blood -- all along the Way. The saying, “I’ll have my pound of flesh from him” was a literal happening on the Watergate Road, perhaps several times over, perhaps more.

14 “Christ is the source, and the Cross is the means” of victory, and salvation. This is a favorite saying of Jimmy Swaggart, televangelist.

15 Cf. also Luke 2:40-49.

16 Not only do the stairs go down from the city of David, by means of this singular access from Zion, they go up to the city of David -- from the Gate of Siloam -- also.

17 Jesus was betrayed by “the elders, the first (or “chief”) priests, and scribes” in Peter’s account of Mark 8:31 in Rome, as well as Matthew’s account in Matthew 16:21 in Jerusalem. At the actual raucous before Pilate, in Mark 10:33 and Matthew 20:18, the chief priests, and scribes are listed by Christ as His detractors. It would be these who delivered Him over to the Gentiles to be mocked, beaten, spit upon, whipped, and put to death (Luke 18:31-33, 22:2). Judas Iscariot communed with the “first priests and Temple Commanders [Gk. strategos]” in conspiring against Jesus. The scribes and Pharisees worked hand in hand in such a manner, as to be virtually inseparable (Matthew 15:1, 23:13ff.).
It appears then, that the definition of a Pharisee or “holy one” was that of a society of “Protectors of the Temple”; almost like a Masonic Lodge, if you will. This required an oath of loyalty to the Order in the name of religious fervor to the Faith. It also acted in an exclusionary manner to those not born into the Levitical tribe, and Kohenim (the priestly order). As Saul (who became Paul) found out, he could be enabled as its “High Executioner” in the same way the Catholic Church enabled its executioners to ferret out the Jews in the Middle Ages, but Saul could never truly be the “insider” he truly wanted to be -- as a priest unto GOD. Therefore, when we see the conspiracy of first priests against Jesus, (with the exception of the Sadduceean High Priest Caiaphas), we are seeing those who are known as “Pharisees” -- “Holy Ones” -- “The Protectors of the Temple Order” coming together against Messiah. In the mind of Christ’s betrayer, Judas Iscariot the zealot, he was playing both ends of righteous zeal against the middle, and found himself lost to both.

18 When Israel asks, “Why hath the LORD done thus unto this Land, and unto this House?” concerning the A.D. 70 destruction of Jerusalem and the Diaspora, the answer comes back from the era of Solomon, “Because they forsook the LORD GOD of their fathers, which brought them forth out of the land of Egypt, and laid hold on other gods, and worshipped them, and served them: therefore hath He brought all this evil upon them.” (2 Chronicles 7:21, 22). Because the first priests divorced themselves from YHVeH Messiah to serve other gods such as Caesar and Mamon (wealth), so too, did GOD grant them their request for their generation.

19 The Gospel of John, chapter 9 : in its entirety, is summarized by this verse. In English, we say “Salvation”; in Hebrew, we say “Yeshua”; while in Greek, we utilize “Jesus” as the English adaptation. By determining to know “Salvation”, the blind man who was man to see is determined to know “Jesus”.