DESCENDING TO ASCEND
by Jeremy Chance Springfield
11/9/2020
The Bible is a distinctly Jewish book.
Written by Hebrews for Hebrews, it is filled with all manner of details reflecting a Semitic mindset. Believers finding hope in its message of restoration and truth must learn to appreciate how it conveys eternal truths and the often-complex way it presents information to its readers. It is not always easy to see it from such an ancient Hebraic perspective, but it is important to attempt to read it with a view from those lenses.
Written by Hebrews for Hebrews, it is filled with all manner of details reflecting a Semitic mindset. Believers finding hope in its message of restoration and truth must learn to appreciate how it conveys eternal truths and the often-complex way it presents information to its readers. It is not always easy to see it from such an ancient Hebraic perspective, but it is important to attempt to read it with a view from those lenses.
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Appreciating the Word in its proper form involves ascending a ladder of Semitic context and culture. Scaling those rungs is no easy task--unlearning occurs, but for our benefit.
The believer is usually removed from that vital path by the traditions that have reigned almost unquestioned for many long centuries. A descent from understanding to almost total alienation from the context in which it was written has created a situation where believers are far from acquainted with the cultural context in which the text of Scripture was originally written. But the careful climb to proper perspective is worth the endeavor. |
Messiah’s interactions with His disciples are prime examples of how much more a believer can benefit from possessing a Hebraic viewpoint of the situation. Be it a working knowledge of Hebrew and Aramaic, or a familiarity with the elaborate details in other ancient Jewish religious texts, a believer endeavoring to fill in their faith with such a Semitic background will discover a true treasure of in-depth appreciation for what is contained in the Word that simply is not found if only read from a modern Western mindset divorced from that ancient Semitic outlook.
This study will look at just one example of this taken from the Gospels.
The Gospel of John records the initial meeting between the Messiah and the disciple named Nathaniel. This is important because the Gospels only record the initial meetings for a few of His twelve hand-picked disciples. Not every student’s original encounter is preserved. Therefore, when we see the record of a meeting for a particular disciple, we can be assured something is spiritually significant for us in that preserved account.
The account of Nathaniel’s meeting with Yeshua is no exception but is of interest in just how deep it truly was when the situation is read in a Hebraic light. The passage is found in John 1:46-51 as translated from the Aramaic of the ancient Peshitta New Testament.
The Gospel of John records the initial meeting between the Messiah and the disciple named Nathaniel. This is important because the Gospels only record the initial meetings for a few of His twelve hand-picked disciples. Not every student’s original encounter is preserved. Therefore, when we see the record of a meeting for a particular disciple, we can be assured something is spiritually significant for us in that preserved account.
The account of Nathaniel’s meeting with Yeshua is no exception but is of interest in just how deep it truly was when the situation is read in a Hebraic light. The passage is found in John 1:46-51 as translated from the Aramaic of the ancient Peshitta New Testament.
46 And Nathana’il said to him, “From Natzrath is a good thing able to come?” Filipas said to him, “Come and see.”
47 And Yeshua saw Nathana’il while he was coming towards Him, and said concerning him, “See! truly a son of Eesra’el, in whom is no deceit!”
48 Nathana’il said to Him, “From where do you recognize me?” Yeshua said to him, “Prior to Filipas calling you, while you were under the fig tree, I saw you.”
49 Nathana’il answered, and said to Him, “Rabbi! You are the Son of Alaha! You are the King of Eesra’el!”
50 Yeshua said to him, “Because I said unto you that I saw you under the fig tree – you are believing? Greater than these you shall see!”
51 He said to him, “Surely, surely, I say to you, that from now on, you shall see ‘the heavens that are opened, and the messengers of Alaha, while they are ascending and descending upon the Son of Man!”
47 And Yeshua saw Nathana’il while he was coming towards Him, and said concerning him, “See! truly a son of Eesra’el, in whom is no deceit!”
48 Nathana’il said to Him, “From where do you recognize me?” Yeshua said to him, “Prior to Filipas calling you, while you were under the fig tree, I saw you.”
49 Nathana’il answered, and said to Him, “Rabbi! You are the Son of Alaha! You are the King of Eesra’el!”
50 Yeshua said to him, “Because I said unto you that I saw you under the fig tree – you are believing? Greater than these you shall see!”
51 He said to him, “Surely, surely, I say to you, that from now on, you shall see ‘the heavens that are opened, and the messengers of Alaha, while they are ascending and descending upon the Son of Man!”
Nathaniel initially doubted the legitimacy of Yeshua’s position as Israel’s Messiah. He wondered if any “good” could come from Yeshua’s hometown. This doubt holds an important detail which shall be returned to later. For now, it is sufficient to note this doubt was removed when Yeshua mentioned seeing the disciple under a fig tree. This statement rocked Nathaniel’s doubt, crumbling it in an instant. Although not told what it was about the assertion in John 1:48 that changed Nathaniel’s mind, it is possible it was based on Zechariah 3:10, which is set in a Messianic redemptive context.
“On that day,” says YHWH of legions, “A man shall call to his neighbor under a vine, and under a fig tree.”
In the context of Nathaniel, he was apparently sitting under a fig tree when approached by the other new disciples to come and consider Yeshua. The fact Yeshua prophetically knew the context of that invitation may well have served to cause Nathaniel to trust in the spiritual merit of Yeshua.
Yeshua’s response to Nathaniel’s statement of trust takes an unexpected turn. He tells the awed student that he shall see something even greater than this prophetic power: a miraculous event—the angels of the Holy One traveling up and down upon Him!
To be honest, this statement seems to come out of nowhere. It begins with Yeshua speaking of a fig tree and ends with an assertion of angels ascending and descending upon Him. It is, admittedly, rather odd. However, the second assertion made by Yeshua is a paraphrase from the Torah concerning an incident in the life of the patriarch Jacob. If we spend some time looking at the basis for Yeshua’s assertion that is taken from the Torah, we will develop an appreciation of what Yeshua was really telling the new disciple.
The original text is in Genesis 28:12-13. The context of the passage is of the patriarch Jacob fleeing the land of Canaan due to how he treated his older brother, Esau. Jacob’s deceitful actions forced him to abandon the land of his inheritance for an exile into Gentile lands. Before he left the Canaan’s borders, he stopped to sleep. The following verses of the Torah tells us something astounding happened to him.
Yeshua’s response to Nathaniel’s statement of trust takes an unexpected turn. He tells the awed student that he shall see something even greater than this prophetic power: a miraculous event—the angels of the Holy One traveling up and down upon Him!
To be honest, this statement seems to come out of nowhere. It begins with Yeshua speaking of a fig tree and ends with an assertion of angels ascending and descending upon Him. It is, admittedly, rather odd. However, the second assertion made by Yeshua is a paraphrase from the Torah concerning an incident in the life of the patriarch Jacob. If we spend some time looking at the basis for Yeshua’s assertion that is taken from the Torah, we will develop an appreciation of what Yeshua was really telling the new disciple.
The original text is in Genesis 28:12-13. The context of the passage is of the patriarch Jacob fleeing the land of Canaan due to how he treated his older brother, Esau. Jacob’s deceitful actions forced him to abandon the land of his inheritance for an exile into Gentile lands. Before he left the Canaan’s borders, he stopped to sleep. The following verses of the Torah tells us something astounding happened to him.
12 And he dreamed; and see! a ladder was set towards the earth and its top reached unto the heavens, and angels of Elohim ascended and descended on it.
13 And see! YHWH was standing upon it and He said, “I am YHWH, the Elohim of your father Avraham and the Elohim of Yitzchaq: the earth on which you are lying I will give to you and to your seed.”
13 And see! YHWH was standing upon it and He said, “I am YHWH, the Elohim of your father Avraham and the Elohim of Yitzchaq: the earth on which you are lying I will give to you and to your seed.”
When John 1:51 is read in light of this passage, it becomes obvious that Yeshua referenced it in his reply to Nathaniel. This passage from the Torah is the famous dream of Jacob. However, whereas Genesis 28 speaks of a ladder on which the angels ascend and descend, Yeshua’s words suggest He Himself is that ladder.
This appears to be a subtle discrepancy.
Upon closer examination, though, Yeshua’s words fit the imagery of Genesis 28 perfectly. The alignment is found when the Torah’s Hebrew text is assessed.
The ladder is said to have its top reaching the heavens. The Hebrew term used is VEROSHO and is translated “and its top.” The literal reading of the Hebrew, however, actually says “and his head.”
This appears to be a subtle discrepancy.
Upon closer examination, though, Yeshua’s words fit the imagery of Genesis 28 perfectly. The alignment is found when the Torah’s Hebrew text is assessed.
The ladder is said to have its top reaching the heavens. The Hebrew term used is VEROSHO and is translated “and its top.” The literal reading of the Hebrew, however, actually says “and his head.”
If the text is read in this way, the ladder becomes anthropomorphized in an unexpected way. This odd detail of the text continues at the end of verse 12.
The translation tells us the angels ascend and descend “on it.” The curious detail is that the Hebrew text has the word BO, being literally translated as “on him.”
The translation tells us the angels ascend and descend “on it.” The curious detail is that the Hebrew text has the word BO, being literally translated as “on him.”
The end result is that the angels move from the earth to the heavens via the ladder that is blatantly stated to have a head, and then is called a “him!”
This odd anthropomorphizing of the ladder is completed with one more detail in verse 13. The translation provided here reads that the Holy One stood “upon it” and spoke to Jacob. The Hebrew is ALAV, which literally means “upon him.”
This odd anthropomorphizing of the ladder is completed with one more detail in verse 13. The translation provided here reads that the Holy One stood “upon it” and spoke to Jacob. The Hebrew is ALAV, which literally means “upon him.”
In the space of two verses, the Hebrew refers to the ladder three times with attributes of a person! In fact, based on the context in which these details are given, it would seem that Jacob saw the ladder as a symbol for himself!
The Jewish text of Bereshit Rabbah records that there were differing opinions on how this passage should be understood.
The Jewish text of Bereshit Rabbah records that there were differing opinions on how this passage should be understood.
Similarly, the Zohar asserted the ladder seen by Jacob was a symbol for himself.
Interpreting the Hebrew text of Scripture this way may seem odd, but it is really the most straightforward reading of the text, and the words preserved in the Torah have to be interpreted slightly off of what they plainly read in order to arrive at the traditional translation in most English versions. This manner of reading the Hebrew is also supported by Yeshua’s own words to Nathaniel, wherein He essentially stated that He personified the ladder seen by Jacob. This shows that unique Hebrew wording was not missed even from antiquity but was understood as hinting to something much deeper.
Yeshua’s reason for making this connection is significant, but in order to appreciate it, we must return to Genesis 28 and consider what this ancient approach to the Hebrew text was intending to tell us.
When we view Genesis 28:12-13 through the lens of the ladder as a symbol for Jacob himself, with angels ascending and descending upon him, we are left with the question of what does that mean? Why would the Holy One give Jacob a dream of himself as the ladder connecting heaven to earth?
What was the Holy One trying to tell the patriarch? Further information in verse 14 helps to begin to make sense of what was being conveyed in the dream.
Yeshua’s reason for making this connection is significant, but in order to appreciate it, we must return to Genesis 28 and consider what this ancient approach to the Hebrew text was intending to tell us.
When we view Genesis 28:12-13 through the lens of the ladder as a symbol for Jacob himself, with angels ascending and descending upon him, we are left with the question of what does that mean? Why would the Holy One give Jacob a dream of himself as the ladder connecting heaven to earth?
What was the Holy One trying to tell the patriarch? Further information in verse 14 helps to begin to make sense of what was being conveyed in the dream.
And your seed shall be as dust of the earth, and you shall spread out toward [the] west, and toward [the] east, and toward [the] north, and toward [the] south. And in you shall be blessed all the families of the land, and in your seed.
The details included in this passage, added to the unique reading of the Hebrew in the previous two verses of the chapter about the ladder stretching from heaven to earth as being Jacob himself, give us the information to begin to truly understand what it was the Holy One was saying.
While verse 14 is typically interpreted as the physical branching out of the Hebrew people in the world, it can be interpreted differently. The statement is uttered during a divine dream event already quite unconventional by showing a pathway connecting heaven and earth, and that pathway described with anthropomorphized features, such that it implies the ladder is Jacob himself. Knowing that, verse 14 can then take on a very different meaning.
“…you shall spread out toward [the] west, and toward [the] east, and toward [the] north, and toward [the] south…”
Who is it that “spreads out?” It is the “you” in the text--Jacob! The term parsed that includes “you” is in the Hebrew singular, so it is not a collective word, but a pointed reference to Jacob alone! It is Jacob who, in his personification of the ladder to heaven, is said to spread out in all directions!
Put simply, Jacob—as the ladder —spans from heaven to earth the world over!
This seemingly bizarre interpretation of the literal Hebrew is saying something very significant.
This prophetic statement is a call all the way back to the original nature of the first Adam. However, rather than return to the story of Adam’s creation in the Torah’s first book of Genesis 1-2, we must move forward to a detail in the final book of the Torah--Deuteronomy. Consider what is said of Adam’s creation in Deuteronomy 4:32.
While verse 14 is typically interpreted as the physical branching out of the Hebrew people in the world, it can be interpreted differently. The statement is uttered during a divine dream event already quite unconventional by showing a pathway connecting heaven and earth, and that pathway described with anthropomorphized features, such that it implies the ladder is Jacob himself. Knowing that, verse 14 can then take on a very different meaning.
“…you shall spread out toward [the] west, and toward [the] east, and toward [the] north, and toward [the] south…”
Who is it that “spreads out?” It is the “you” in the text--Jacob! The term parsed that includes “you” is in the Hebrew singular, so it is not a collective word, but a pointed reference to Jacob alone! It is Jacob who, in his personification of the ladder to heaven, is said to spread out in all directions!
Put simply, Jacob—as the ladder —spans from heaven to earth the world over!
This seemingly bizarre interpretation of the literal Hebrew is saying something very significant.
This prophetic statement is a call all the way back to the original nature of the first Adam. However, rather than return to the story of Adam’s creation in the Torah’s first book of Genesis 1-2, we must move forward to a detail in the final book of the Torah--Deuteronomy. Consider what is said of Adam’s creation in Deuteronomy 4:32.
For you should but ask of former days, which were before you, since the day wherein Elohim created Adam upon the earth, and he was from an end of the heavens and unto [the other] end of the heavens…
I have rendered the Hebrew text in as literal a reading as possible to highlight the connection between the original status of Adam and the prophetic imagery of Jacob as the ladder from heaven to earth.
This tells us Adam’s state of being was one that stretched from one end of creation to the other. This literal reading might seem odd, and yet it is an ancient view concerning man’s first father, as it is shown discussed even in the Talmud in a few places, such as tractate Sanhedrin 38b.
This tells us Adam’s state of being was one that stretched from one end of creation to the other. This literal reading might seem odd, and yet it is an ancient view concerning man’s first father, as it is shown discussed even in the Talmud in a few places, such as tractate Sanhedrin 38b.
The Talmud continues the discussion and states it in another way, interpreting the verse similarly.
These show Deuteronomy 4:32 has long been understood to refer to Adam’s special nature at the moment of his creation, prior to sin wrecking his standing before the Holy One. To be clear, this is about his spiritual stature--not his physical size. Just as no staircase actually linked heaven to earth, but symbolized the spiritual union of the realms, and just as Jacob would not literally be spread over the entire earth, so was the Torah’s description of Adam being from one end of the heavens to the other meant spiritually, not physically.
The meaning is that there was no part of creation withheld from him. As the image of the Creator, as the sole representative of the Holy One, Adam was not limited in his authority and access to creation. Only once sin entered into his life did his access to the most exalted areas of all spiritual worlds cease. He was truly “diminished,” as the Talmud describes it—descending to the lowest of spiritual statures, separated from the nearness he experienced when he walked in innocence before the Creator.
No longer lord of the world, he was servant to sin.
The parallel to Jacob’s dream and the Holy One’s words in it is compelling: just as Adam was made spiritually reaching from the heavens to the earth, and only in his sin was diminished, so too was Jacob shown his spiritual stature as being able to reach from heaven to earth, spreading out over the whole of the world.
And yet, Jacob would first experience a diminishing like his progenitor.
The context of Genesis 28 shows Jacob fleeing his inheritance to live in exile in Haran, which means “Wrath,” in Hebrew. He would be ground under the thumb of Laban in Haran for twenty years, diminished from the son of Isaac who obtained the birthright of the first born to a lowly shepherd in a land knowing no promise but toil. He would descend spiritually before he ascended spiritually.
Jacob’s situation uniquely paralleled that of the first Adam. Interestingly, the Talmud makes a direct association between—of all people—Adam and Jacob.
No longer lord of the world, he was servant to sin.
The parallel to Jacob’s dream and the Holy One’s words in it is compelling: just as Adam was made spiritually reaching from the heavens to the earth, and only in his sin was diminished, so too was Jacob shown his spiritual stature as being able to reach from heaven to earth, spreading out over the whole of the world.
And yet, Jacob would first experience a diminishing like his progenitor.
The context of Genesis 28 shows Jacob fleeing his inheritance to live in exile in Haran, which means “Wrath,” in Hebrew. He would be ground under the thumb of Laban in Haran for twenty years, diminished from the son of Isaac who obtained the birthright of the first born to a lowly shepherd in a land knowing no promise but toil. He would descend spiritually before he ascended spiritually.
Jacob’s situation uniquely paralleled that of the first Adam. Interestingly, the Talmud makes a direct association between—of all people—Adam and Jacob.
The reason Jacob is linked to the “beauty” of Adam is that through Jacob’s line would be restored the “good” that Adam lost when he was spiritually diminished or descended to his lowest. The word for “beauty” used here: SHUFRAH, actually stems from the term SHAFAR, and means “good.” Therefore, the "beauty" of the semblance of Jacob is really telling us it is the semblance of the “good” of Adam—Adam before he fell in sin. Through Jacob’s line would be restored that ultimate good of the first Adam.
This happens, ironically, through the descendant of Jacob referred to as the “Last Adam” in the New Testament text of 1st Corinthians 15:45.
Thus, it is also written, “Adam, the first son of man, became a living soul,” and Adam the last a vivifying spirit.
What was lost through the sin of the first would be restored through the “good” of the second. The first Adam descended in his sin in such a way that all were defiled. The consequence of this even reached the Messiah—but not by He Himself engaging in the sin, but rather, in taking responsibility for it and ascending back to the proper status for which man was originally made.
This idea is stated in Isaiah 43:27-28.
This idea is stated in Isaiah 43:27-28.
27 Your first father sinned, and your intercessors transgressed against Me,
28 and I shall pierce My holy prince, and give Yaakov to [the] curse, and Yisra’el for reproaches.
The text tells us the “holy prince” was “pierced” due to the sins of mankind. Although the term VA’ACHALLEYL “and I shall pierce” is usually rendered in some form of “defile,” the root concept of the term actually signifies “piercing” in the Hebrew. Additionally, the term “prince” is often rendered as if it were pronounced SAREI “princes,” but the spelling can just as easily be read instead as SARI “My prince,” in the singular possessive, which would also fit better with the grammatical singular of the term “I shall pierce” / “I shall defile.” The passage finishes by saying Jacob is cursed and Israel is reproached. These are not meant to say that the man Jacob / Israel is cursed and reproached, but rather, it is the pierced “holy prince” who is thus cursed (Deuteronomy 21:23; Galatians 3:13) and reproached (Psalm 69:9; Romans 15:3).
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Hebrew Scripture itself links the Messiah both to Jacob and Israel. 2nd Samuel 23:1 and Isaiah 49:3 show these connections.
…the man raised on high—the Messiah of the Elohim of Ya’akov…
~ 2nd Samuel 23:1
~ 2nd Samuel 23:1
And He said to me: “You are My servant, Yisra’el; in you I shall be glorified.”
Perceiving this link takes us back to John 1 and Yeshua’s encounter with the disciple Nathaniel. In Yeshua was answered the doubt Nathaniel initially raised when he asked in John 1:46—“ From Natzrath is a good thing able to come?” Yeshua answered that doubt by his mention of the angels ascending and descending upon the Messiah! He equated Himself with the role of what Adam was originally and what Jacob was prophesied to become—the ladder reaching from heaven to earth!
This link of the ladder Jacob saw to the Messiah is found in the Zohar, using references propelling us further into the study for more Hebraic revelations.
This link of the ladder Jacob saw to the Messiah is found in the Zohar, using references propelling us further into the study for more Hebraic revelations.
The Zohar mentions the ladder is ultimately a symbol for someone referred to as the “Foundation of the World,” and that it has to do with the “completion of the body” that links the world above to the world below. The phrase “Foundation of the World” is the Aramaic text’s reading of YESOD DE’ALMA, which is a phrase whose Hebrew cognate is found in the book of Proverbs 10:25.
…and a righteous person is the foundation of the world.
The Hebrew text reads VETZADDIK YESOD OLAM – “and a Tzaddik (righteous one) is the foundation of the world.”
Therefore, the Zohar is saying the ladder is a symbol for the Tzaddik, whose exalted spiritual nature merits linking the heavenly and the earthly realms.
The apostle Peter wrote of this restoration purpose of Yeshua in his letter in 1st Peter 3:18-19.
Therefore, the Zohar is saying the ladder is a symbol for the Tzaddik, whose exalted spiritual nature merits linking the heavenly and the earthly realms.
The apostle Peter wrote of this restoration purpose of Yeshua in his letter in 1st Peter 3:18-19.
18 Because even the Messiah at one time died for our sins – the Zaddika for the sinners – that we should be brought near to Alaha.
19 And he died in the body, and lived in the Spirit, and proclaimed to those souls who were held in Sheul.
The Peshitta above uses the Aramaic version of TZADDIK, being ZADDIKA, to refer to Yeshua’s intercessory status. Being the “pierced” and “cursed” and “reproached” one prophesied back in the previously quoted Isaiah 43, He is said here to have descended to Sheol and made a proclamation to its prisoners.
In this we see the act of descending for the sake of ascending. This is a concept first mentioned in the Talmud in a strict legal interpretation of a situation but is then applied also towards spiritual matters.
In this we see the act of descending for the sake of ascending. This is a concept first mentioned in the Talmud in a strict legal interpretation of a situation but is then applied also towards spiritual matters.
There are times where, in order to do good, one makes a sacrifice of self in some way or another that ultimately results in a restorative situation. One thus “descends in order to ascend.”
Paul spoke of this Jewish concept concerning the Messiah in Ephesians 4:9.
Paul spoke of this Jewish concept concerning the Messiah in Ephesians 4:9.
Yet, of he who ascended: what is it but that he also descended first to the lowest [parts] of the world?
It is important to note that in Judaism, the spiritual place of punishment is not a single area, but that there are considered seven levels to Sheol / Gehinnom, each one lower and more heinous than the next, as recorded in the Talmud.
The Talmud quotes several passages for almost all of the source-texts for the idea that there are multiple levels to the place of punishment. The specific locations are, respectively: Jonah 2:3; Psalm 88:12; Psalm 16:10; Psalm 40:3; and Psalm 107:10. The lowest level is understood from a traditional reference.
Why is this important to bring up? The Aramaic of Ephesians 4:9 used the phrase Tachtayathah d’ar’a “the lowest [parts] of the world.” This is the same as the Hebrew Eretz Tachtith “the lowest world.” The Talmud and Paul’s letter refer to the same place.
Why is this important to bring up? The Aramaic of Ephesians 4:9 used the phrase Tachtayathah d’ar’a “the lowest [parts] of the world.” This is the same as the Hebrew Eretz Tachtith “the lowest world.” The Talmud and Paul’s letter refer to the same place.
This descent was done to fulfill the words in the book of Proverbs 24:16.
For the Tzaddik shall fall seven [times] and rise up. But the wicked ones stagger in evil.
The Tzaddik falls seven times, and rises, but there is no mention of a sinful reason for the fall, whereas for the wicked evil is blatantly involved. The reference to a sevenfold fall is a prophetic hint that the Tzaddik descends for the sake of ascending—for so it says he “rises up” even after such profound descent.
The old Jewish text of Likutei Shoshanim discusses the idea of the Tzaddik who descends into Gehinnom / Hell to ascend those who are trapped therein.
The old Jewish text of Likutei Shoshanim discusses the idea of the Tzaddik who descends into Gehinnom / Hell to ascend those who are trapped therein.
Yeshua descends to ascend, and we find that this is exactly what He has done for mankind! He fulfills the prophesied reality of Jacob when he dreamed of the ladder set up between the heavens and the earth. He fulfills the spiritual stature the first Adam enjoyed stretching from one end of heaven to another.
Psalms 68:18 makes that prophetic ascent and the grand restoration clear.
Psalms 68:18 makes that prophetic ascent and the grand restoration clear.
You have ascended to the heights, [leading] captive captivity, to receive gifts in Adam, and even rebels, for Yah Elohim to dwell [there].
Returning to the text of the Zohar, we find it quoting from Isaiah 52:13 referencing the lofty spiritual nature of the Messiah, and it makes a relevant connection.
The Zohar understands Isaiah to be hinting to Messiah’s link to the exalted nature of the first Adam via the fact the word MEOD “very” consists of the exact same letters as the name ADAM—merely transposed. This shows a powerful link between Adam and the Messiah. The Messiah corrects the flaws of the first man by descending further than Adam did—lowering Himself into the lowest level of Gehinnom, and from there raising up souls with no other means of escape.
This selfless act of descent made Yeshua “very” lifted up, which connects to the sentiment of the Holy One after the creation of Adam, as recorded in Genesis 1:31.
And Elohim saw all which He had made, and see! it was very good!
It is important to note that the Creator is recorded in Genesis 1 of saying concerning other creations that they are TOV “good.” Only on the day of man’s creation does He declare His work TOV MEOD “very good.”
Similarly, just as the first Adam, at the moment of his creation, was deemed TOV MEOD “very good,” even more so is Yeshua deemed YARUM VENISSAH VEGAVAH MEOD “elevated, and exalted, and very lifted up.” That original doubt expressed by Nathaniel in John 1:46 of whether or not anything “good” could come from Nazareth or not was truly laid to rest in the actions of Yeshua—for He proved Himself not only a “Good Shepherd” (see: John 10:12+14), but even more—exalted beyond the merit of even the first Adam!
For that first Adam, when he sinned, did something to hide his sins that speaks to the initial situation of Nathaniel in John 1:48, where he sat under the fig tree. That first act after that first sin is recorded for us in Genesis 3:7.
Similarly, just as the first Adam, at the moment of his creation, was deemed TOV MEOD “very good,” even more so is Yeshua deemed YARUM VENISSAH VEGAVAH MEOD “elevated, and exalted, and very lifted up.” That original doubt expressed by Nathaniel in John 1:46 of whether or not anything “good” could come from Nazareth or not was truly laid to rest in the actions of Yeshua—for He proved Himself not only a “Good Shepherd” (see: John 10:12+14), but even more—exalted beyond the merit of even the first Adam!
For that first Adam, when he sinned, did something to hide his sins that speaks to the initial situation of Nathaniel in John 1:48, where he sat under the fig tree. That first act after that first sin is recorded for us in Genesis 3:7.
And they sewed upon them fig leaves and made for themselves loin-coverings.
Why does the Scripture provide the detail that they used fig leaves to cover themselves? This is understood to be a hint, as referenced in Bereshit Rabbah.
The leaves are of what brought grief to the world? What does that mean—exactly? The text of the Zohar explains further.
We are being told that the tree of the knowledge of good and evil was the fig tree!
The Hebraic context of John 1 mentioning Yeshua saw Nathaniel sitting under the fig tree is also a hint to the fallen nature Adam passed on to all after he ate from that tree, and the need for redemption. Yeshua’s own words bring up that tree in relation to Nathaniel and then make the seemingly out-of-place assertion of Himself being the ladder on which the angels ascend and descend.
However, knowing these Hebraic themes and interpretations of the symbols in the text leads us finally to see why Yeshua brought up what He did about the fig tree and Himself as the ladder. The illuminating answer is found in the Midrash Konen.
The Hebraic context of John 1 mentioning Yeshua saw Nathaniel sitting under the fig tree is also a hint to the fallen nature Adam passed on to all after he ate from that tree, and the need for redemption. Yeshua’s own words bring up that tree in relation to Nathaniel and then make the seemingly out-of-place assertion of Himself being the ladder on which the angels ascend and descend.
However, knowing these Hebraic themes and interpretations of the symbols in the text leads us finally to see why Yeshua brought up what He did about the fig tree and Himself as the ladder. The illuminating answer is found in the Midrash Konen.
In this the ladder seen in Jacob’s dream is referred to in its purest form and seen to be the tree of life itself! Yeshua is that ladder / tree of life through whom the souls of the righteous ascend and descend to their heavenly reward.
Proverbs 11:30 makes this clear.
Proverbs 11:30 makes this clear.
The fruit of the Tzaddik is a tree of life, and he who takes souls is wise.
Yeshua can thus be viewed as telling Nathaniel He was the ladder, which is another symbol for the tree of life that was in the Garden of Eden. It is through Yeshua, the ladder, the tree of life, that man has access again to eternal life in a flawless merit.
This entire discussion can be summed up by returning to the exclamation of Jacob in Genesis 28:17 after he awoke from his dream and realized exactly what he had experienced.
This entire discussion can be summed up by returning to the exclamation of Jacob in Genesis 28:17 after he awoke from his dream and realized exactly what he had experienced.
And he was afraid, and he said, “How awesome is this place! This is none other than the house of Elohim, and this is the gate of the heavens!”
Jacob had just seen a vision of himself as the ladder bridging heaven and earth, and upon waking, understands the dream to be about the desire of the Holy One to meet with mankind through a means of some type. Just as Adam had been that original bridge, yet was diminished, Jacob in his diminished nature was not yet returned to that heavenly stature, but the “house of Elohim” was that ideal means for Adam—and mankind in general.
Understanding this concluding exclamation by Jacob is important. The phrase “house of Elohim / God” is used over 80 times in the text of Scripture to refer explicitly to the Temple itself. Knowing that the ladder spanning heaven and earth was also a symbol for the exalted spiritual status of the first Adam, then this statement by Jacob about what his dream meant gains further significance.
This Temple / Adam notion is presented in beautiful sentiment in the text of the Zohar.
Understanding this concluding exclamation by Jacob is important. The phrase “house of Elohim / God” is used over 80 times in the text of Scripture to refer explicitly to the Temple itself. Knowing that the ladder spanning heaven and earth was also a symbol for the exalted spiritual status of the first Adam, then this statement by Jacob about what his dream meant gains further significance.
This Temple / Adam notion is presented in beautiful sentiment in the text of the Zohar.
Adam’s original exalted spiritual status was therefore viewed as the Temple. He is the sum of the ideals that are exemplified in the commandments of the Oraita (Aramaic cognate term for Torah). Adam is the secret notion behind the Temple. We see it further described in the text of Nefesh HaChayim.
It is significant that Yeshua referred to Himself as the Temple in John 2:19-21.
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19 Yeshua answered, and said to them, “You must break down this Temple, and in three days I shall stand it up!”
20 The Yihudaye said to Him, “For forty and six years this Temple was built, and you, in three days, you make it rise?!” 21 But He was speaking about the Temple of His body. |
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By understanding that Yeshua, in John 1:51, spoke of Himself as the ladder Jacob saw, and knowing that Jacob referred to that experience as the “house of Elohim / the Temple,” we can see why Yeshua referred to Himself also as the Temple. His “Temple” would descend and ascend—just as the concept of the ladder was that of descent and ascent!
We read above in Genesis 28:17 that Jacob also explained his spiritual experience as being the “Gate of the heavens.” Seeing these connections to Yeshua, it should come as no surprise that the Messiah equated Himself with that very gate in John 10:7-9.
We read above in Genesis 28:17 that Jacob also explained his spiritual experience as being the “Gate of the heavens.” Seeing these connections to Yeshua, it should come as no surprise that the Messiah equated Himself with that very gate in John 10:7-9.
7 Yet, Yeshua said to them furthermore, "Surely, surely, I say to you that I am the Gate of the flock,
8 and all those who have come were thieves and robbers, but the flock did not listen to them.
9 I am the Gate, and if a man shall enter by Me, he shall live, and go out, and shall find pasture."
This assertion is a powerful one in light of what we have read thus far, and yet it is even more relevant when we backtrack a few verses to Yeshua’s initial statement, found in John 10:1.
“Surely, surely, I say to you that he who does not enter from the gate for the sheepfold of the flock, but ascends from another place, is a thief and a robber!”
Yeshua here explains that one must enter through the gate and must not “ascend” from any other way! This means that the gate must necessarily be an “ascent,” as well. Such terminology links His words to the ladder and the gate concepts of Genesis 28 in astounding clarity: the believer must ascend through the one who is as the first Adam who connected heaven to earth. The believer must ascend through the one who descended to the lowest in order to ascend to the height of all.
The Jewish text of Nefesh HaChayim speaks to this spiritual reality.
The Jewish text of Nefesh HaChayim speaks to this spiritual reality.
In this beautiful truth we can return to the book of Ephesians 4:10 and see preserved for us the spiritual stature of Yeshua stated so harmoniously with the rest of what we have learned from Jewish texts.
He who descended is he who also ascended above all the heavens, that he should fill all.
The brief account of Nathaniel meeting Yeshua for the first time—if read and appreciated from its rich Semitic background—becomes a moment of true significance not only to the disciple whose fledgling faith took flight at the carefully chosen words of the Messiah, but also holds value for the believer today. In it we can see the depth of the spiritual dimension in which the Word has been preserved, and how intricately the plan of redemption has been woven into the fabric of the faith held by His people all over the world. Through patterns of loss and restoration, from Adam at his height to Adam at his most bereft, to the seemingly impossible grandeur of the dreams of Jacob in flight from his family, the orchestration of reconnecting man to the Most High is preserved in powerful symbols.
By descending to the deepest depths of mankind’s sins, Messiah was able to ascend to the heights of the Holy One’s blessings—and bring us along with Him to partake of that glorious future!
By descending to the deepest depths of mankind’s sins, Messiah was able to ascend to the heights of the Holy One’s blessings—and bring us along with Him to partake of that glorious future!
All study contents Copyright Jeremy Chance Springfield, except for graphics and images, which are Copyright their respective creators.