THE GOSPEL OF GOLGOTHA
by Jeremy Chance Springfield
10/5/2021
Golgotha.
Calvary.
The site of Yeshua’s execution upon the cross is without debate the prime focal point of locations of significance for those focusing on His inimitable ministry. Be it in sermon, song, or story, it inhabits a central point of reference for all who would think upon the Messianic figure. For almost two-thousand years now the location of the shocking death of a Jewish rabbi has held unwavering fixation for the faithful.
Calvary.
The site of Yeshua’s execution upon the cross is without debate the prime focal point of locations of significance for those focusing on His inimitable ministry. Be it in sermon, song, or story, it inhabits a central point of reference for all who would think upon the Messianic figure. For almost two-thousand years now the location of the shocking death of a Jewish rabbi has held unwavering fixation for the faithful.
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And yet, the true nature of Golgotha in the New Testament is admittedly shrouded in mystery. It is even referred to in the different Gospel texts variously also as Calvary (from the Latin language) and Qarqaftha—which is merely the more popular Aramaic term for “The Skull.” All of this is besides the several variant Aramaic pronunciations of Golgotha found in the different ancient manuscripts, such as Gagultha, Golgota, Golgoth, among others.
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Its precise geographical location is even debated. Candidates have been brought forth as possible historically accurate spots, but the issue is far from settled. The answer to such archaeological factors, however, pales in comparison to the spiritual significance of the site.
For the truth is that the spiritual purpose of Golgotha unequivocally eclipses the lingering uncertainty over its location.
And yet—what value is to be learned from such a grim topic as Calvary?
Biblically-speaking, the site is referenced in each of the Gospels, as the following examples from the Aramaic Peshitta text show:
And yet—what value is to be learned from such a grim topic as Calvary?
Biblically-speaking, the site is referenced in each of the Gospels, as the following examples from the Aramaic Peshitta text show:
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And they came to the place that is called Gagultha, which is interpreted, ‘The Skull.’ ~ Matthew 27:33 |
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And they brought him to Gagultha, a place that is interpreted: “The Skull.”
~ Mark 15:22 |
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And when they came to a certain place that was called Qarqaftha, they hung him up there ... ~ Luke 23:33 |
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16 …And they took Yeshua, and led him out, 17 while bearing up his cross, to a place that is called Qarqaftha, yet in Hebrew, is called Gagultha. ~ John 19:16-17 |
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It is relevant enough that all four Gospel writers made mention of it in their accounts. Beyond that, however, Golgotha as a textual feature really bears no further significance in the pages of the New Testament books. It is never again explicitly addressed in the texts other than at the crucifixion of Yeshua.
What further spiritual worth could possibly be learned from Golgotha?
What further spiritual worth could possibly be learned from Golgotha?
Surprisingly, the term Golgotha has meaning beyond the pages of the New Testament. In Judaism’s ancient religious commentaries, Golgotha is encountered repeatedly--far more than its few mentions in the Messianic texts. Judaism places an importance upon the term Golgotha that, while perhaps unexpected, actually serves to inform followers of Yeshua as to the spiritual significance of the physical site. It is addressed in a decidedly spiritual / symbolic framework of good news and steadfast hope. Judaism has preserved in its various ancient texts—as unlikely as it may seem—a veritable Gospel of Golgotha that the believer in Yeshua can truly appreciate!
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This study will address several of those many appearances of Golgotha in these other ancient Jewish texts and attempt to illuminate the dark locale with a perspective providing clarification and context as to why that location—of all that could have served as the execution site for the Messiah—was chosen by Divine providence. Prepare yourself now for a deep exploration into the spiritual background behind the concept of Golgotha that will yield amazing insights preserved in other Jewish texts from antiquity.
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What needs to be shared about Golgotha cannot be shared in a few words. I have endeavored to distill what I can from the topic and still present a meaningful portrait of Israel's spiritual context behind the physical location of Golgotha.
What Judaism has to say concerning Golgotha is complex and rich in scope, so it is best to begin by sharing a brief quote from the Jewish text of the Zohar on the subject.
What Judaism has to say concerning Golgotha is complex and rich in scope, so it is best to begin by sharing a brief quote from the Jewish text of the Zohar on the subject.
Using the Zohar’s Aramaic pronunciation of Golgotha as Gulgaltha, this statement asserts that there is much more to the spiritual reality of the site than merely a toponym from Israel’s antiquity referring to the place of Yeshua’s execution. Instead, it is proposed to hold a wealth of supernal relevance worthy of our appreciation.
The value of Golgotha as understood by Judaism is innately set in the context of the crucifixion, and yet in a spiritual way that is not so readily perceived without some further framework being laid. To do so, let us turn to the text of Matthew 27:50-54 and read what he recorded happened at Golgotha on that gruesome Paschal afternoon.
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50 But Yeshua, he again cried with a loud voice, and his spirit left.
51 And immediately the veils of the door of the Temple ripped in two from the top until the bottom, and the earth shook, and rocks ripped apart. 52 And the house of the graves opened, and many bodies of consecrated ones who had been sleeping, they rose, 53 and they went forth, and after his rising, they entered to the consecrated city, and they were seen to many. 54 Yet, the centurion, and some with him who guarded Yeshua, when they saw the quaking, and those [things] that happened, they feared much, and they said, “Truly this was the Son of Alaha!” |
The full details of this astounding account are only documented in Matthew’s Gospel, but they are vital to appreciate the significance of Golgotha beyond its physical location. Notice that the passage mentions in verses 52-53 the incredibly strange resurrection of holy ones from their tombs. This feature is absolutely unique to Matthew’s Gospel, and is never again referenced in any other place. The death of Yeshua at Golgotha was so efficacious that the state of the dead was transformed from death to life revived!
With this context in mind, let us turn now to an astonishing passage from the Zohar that aligns with what we have just read from the book of Matthew.
In typical Zoharic fashion, its words are highly symbolic and in need of some explanation to fully appreciate in light of the verses from the book of Matthew. I shall dedicate time to explaining what it is actually saying before moving forward in the study, as it will help greatly in understanding Golgotha from its Jewish context.
Firstly, the phrase “small face” is a translation of the Aramaic ZE’IR ANPIN, which is a title for a particular way man perceives part of the attributes of the Creator. To frame it in a distinctly Messianic light, the title is also sometimes referred to in Jewish texts as “the Son!” The spiritual attributes of ZE’IR ANPIN are basically understood to be the characteristics of the Messiah who represents the traits of the Holy One.
This is the Jewish view of the phrase “small face.”
This is the Jewish view of the phrase “small face.”
The Zohar's quote continues and references a “pierced head,” which is full of significance for us. The term for “pierced” here is the Aramaic CHIVARA. It is a polysemous term which also possesses the meaning of “white” as well as “leper.” Depending on the translator, one may find a different rendering of the term that reflects this multi-faceted definition. I have opted for “pierced head” in the above translation for this study to highlight the Messianic tones of the passage.
The importance of this reference in the context of the events at Golgotha points us directly to the suffering of the Messiah Yeshua. With a cruel crown of thorns His head was brutally pierced, and from loss of blood His skin would have been whitened and pale. This "pierced" aspect will factor into the topic and be addressed in more detail at a later point in the study.
Most curiously, however, is the connection to the definition of “leper.” While we see the unparalleled situation of Yeshua interacting with and healing lepers throughout the Gospels (see: Matthew 8:2, 11:5; Mark 1:40; Luke 17:12), the reference to the head of ZE’IR ANPIN / “the Son” being a “leper” is also distinctly Messianic in tone. This is found in the Talmud, in the midst of a discussion on the name and titles of the Messiah. Among the several offered, this statement concerning what Messiah’s title will be is made.
Most curiously, however, is the connection to the definition of “leper.” While we see the unparalleled situation of Yeshua interacting with and healing lepers throughout the Gospels (see: Matthew 8:2, 11:5; Mark 1:40; Luke 17:12), the reference to the head of ZE’IR ANPIN / “the Son” being a “leper” is also distinctly Messianic in tone. This is found in the Talmud, in the midst of a discussion on the name and titles of the Messiah. Among the several offered, this statement concerning what Messiah’s title will be is made.
The Talmud quotes from Isaiah 53:4 to prove the assertion that Messiah’s title will be “Leper.” While the text of the prophet does not blatantly say as much, the Hebrew of the passage does have the same wording of being “plagued” that is found in the Torah during its own description of a leper (see: Leviticus 13 and 14, where the term is used 61 times across 48 verses describing a leper and leprosy), and so the connection is therefore a valid one according to the exegetical inference method used by the rabbis.
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Returning to the Zohar’s quote, the passage mentions a “dew” that drips from the head of this Messianic nature. |
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The Hebrew term for “dew” is TAL. The term literally just signifies a “drop” of water. Depending on the context, it can even signify rain. The core concept for the term, however, is that of “hanging,” as dew is often seen to be “hanging” on objects. From this notion is ultimately derived the more familiar term TALLIT “a covering,” in that it is something that “hangs” over a man’s shoulders.
The Aramaic cognate of the Hebrew TAL is TALLA “dew.” Interestingly, if pronounced with the vowels to create TALA, it can mean “lamb.”
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The general idea here is something “new” or “fresh” that has come into the world. From such a context we even get the term TALEYA “servant” / “young man.”
From these various usages of the root term, one is able to appreciate better the intent of “dew” that comes from Golgotha—from a skull / head. The combined notions of a "hanging" thing, as well as a "lamb" and a "servant" all surrounding the root of "dew" show the Messianic nature of the concept when placed into the context of Golgotha and Yeshua's Passover link.
Exactly what this “dew” is meant to be will be addressed further in this study, but immediate attention is to focus on the details telling us the “dew” performs two separate functions:
Exactly what this “dew” is meant to be will be addressed further in this study, but immediate attention is to focus on the details telling us the “dew” performs two separate functions:
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(1) The dew that drips from Gulgaltha sustains a spiritual place called the “field of holy apples.” (2) Manna is ground from it, which brings about the resurrection of the dead and the feeding of the righteous ones. |
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The “field of holy apples,” it is merely a title used in Judaism for the lower Garden of Eden. This title originated from an understanding of the words of Isaac to his son, Jacob, during his special blessing of him in Genesis 27:27. Isaac said the scent of Jacob was reminiscent of “a field.”
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“See, [the] scent of my son is as [the] scent of a field which YHWH has blessed.”
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The Talmud comments on this declaration to give an explanation.
There is not much context as why this would be important, but the identification of the scent being that of a “field of apples” is further clarified for us in the text of Bereshit Rabbah.
When Jacob entered to see his father a heavenly scent accompanied him. This is how and why Judaism refers to the “Garden of Eden” as the “field of holy apples.”
Judaism also asserts there is an “upper” and “lower” aspect to the heavenly place of Eden. This is based on Genesis 2:8, which speaks of a dual nature to Eden.
Judaism also asserts there is an “upper” and “lower” aspect to the heavenly place of Eden. This is based on Genesis 2:8, which speaks of a dual nature to Eden.
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And YHWH Elohim planted a Garden in Eyden… |
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Both Eden and the Garden of Eden are understood to exist on a higher spiritual dimension than this physical realm. Man’s sin cut him off from that place, which is not found in this world anymore. Therefore, the Zohar’s text is saying the heavenly “lower” Garden of Eden / “the field of holy apples” is sustained by this Messianic dew dripping from Golgotha.
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What is to be learned from this? |
How does it connect to the verses from Matthew 27:50-54 about what happened at Golgotha? The answer is in Luke’s crucifixion chronicle in a detail recorded for us in 23:39-43 concerning the situation of the men also crucified alongside Yeshua that day.
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39 Yet, one from those workers of evil who were impaled with him reviled against him, and said, “If you are the Messiah, free yourself, and free also us!”
40 And his companion made rebuke at him, and said to him, “Are you also not afraid of Alaha, since you also are in judgment? 41 And we, uprightly–according to that we are worthy, and according to what we have performed–are being repaid, yet, [concerning] this [one] a thing that is hateful has not been done by him!” 42 And he said to Yeshua, “You must remember me, my master, when you come into your kingdom!” 43 Yeshua said to him, “Surely I say to you that today, with me, you shall be in Paradise!” |
The famous words of the thief who asks only to be remembered are answered with a kindness far surpassing anything he dared even hope to receive. He would not merely be remembered, rather—he would be with the Messiah in Paradise!
The term in the Aramaic text of the Peshitta here translated as “Paradise” is PARDASA, and literally means “Garden.” It is the same term used in the Aramaic Peshitta version of Genesis 2:8 when it mentions the “Garden,” the Hebrew of which was quoted above. Therefore, telling the thief he would be with Him in Paradise was another way for Yeshua to say “the [heavenly lower] Garden of Eden.”
This notion of Messiah being in the Garden of Eden with the souls of the righteous is stated explicitly elsewhere in the Zohar.
Through all of this Messiah is seen sustaining the “field of holy apples” / “the Garden of Eden” for the souls of the righteous—which is essentially the same sentiment Yeshua gives to the thief on the cross by His mention of being together in “Paradise.”
Moving on to the second part of the function of the “dew” from Golgotha, note in the Zohar passage that from it the dead are to live again. This assertion alludes to the context of Matthew 27:50-54, in which is the curious detail about the resurrection of holy ones which occurred at Yeshua’s death on Golgotha. While no more information is given about these unique resurrections, the fact that the text speaks of resurrection from the dead for many due to the events occurring at Golgotha is not insignificant. The alignment to the events at Golgotha throughout the passage from the Zohar is truly astonishing! It is as if the text were describing the nature of the crucifixion at Calvary.
Moving on to the second part of the function of the “dew” from Golgotha, note in the Zohar passage that from it the dead are to live again. This assertion alludes to the context of Matthew 27:50-54, in which is the curious detail about the resurrection of holy ones which occurred at Yeshua’s death on Golgotha. While no more information is given about these unique resurrections, the fact that the text speaks of resurrection from the dead for many due to the events occurring at Golgotha is not insignificant. The alignment to the events at Golgotha throughout the passage from the Zohar is truly astonishing! It is as if the text were describing the nature of the crucifixion at Calvary.
This idea that the dead are made to live by the “dew” of Golgotha might seem odd at first, but the basis for such a belief is derived from the text of Hebrew Scripture. Consider first the content of Psalm 133:3, which likens the oil of anointing poured out upon the high priest Aaron as “dew” from Mount Hermon, and then equates this “dew” with the ability to confer eternal life.
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As the dew of Chermon that descended over the mountains of Tziyon: for there YHWH commanded the blessing: life eternal.
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The linking of the “dew” and “life eternal” is thus viewed as integral to the resurrection event. The Aramaic Targum to Psalm 68:10 also speaks of this dew as enabling the dead to be restored.
The notion expressed here is that the people gathered at Sinai could not take the immensity of Divine power expressed at the giving of the Torah at Sinai, and subsequently died when their souls fled their bodies—until the mercy of the Holy One intervened and immediately restored them to life via the “dew of resurrection.”
A similar sentiment concerning the dew is expressed in Isaiah 26:19.
A similar sentiment concerning the dew is expressed in Isaiah 26:19.
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Your dead shall live. [With] my corpse they shall rise. You must awake, and you must sing, you dwellers of [the] dust! For the dew of lights is your dew, and [the] earth shall present [the] dead.
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Although many translations will include the rendering of “herbs” instead of “lights,” the Hebrew term is clearly OROT “lights.” What is really important, however, is the connection between “dew” and the resurrection of the dead.
Commenting on this verse, the Zohar in another place shares an approach that aides in starting to make even further sense of the “dew” concept.
Recalling again the Messianic concept behind the “leper” as well as the "pierced head," this passage is important for us also because it equates the “dew” with the manna that so miraculously fell for the people of Israel in the wilderness. This development begins to flesh-out the portrait of the spiritual value of Golgotha for us, as we find that “manna” and “dew” are linked twice in the text of Scripture in a way that matters for our current topic.
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And when the laying dew ascended, behold, on the face of the wilderness a small flake, small as frost upon the earth. ~ Exodus 16:14
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And at the descending of the dew upon the camp at night, the manna descended upon it. ~ Numbers 11:9
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Based on these two details, the ancient perspective of the nature of the manna is that it was encased in dew above and below.
The Talmud caught this important detail and clarified what was happening.
We see from this why the Zohar speaks of the “dew” and be simultaneously speaking of the manna, as well—the Torah itself links them!
The importance of this to the topic of Golgotha is that Yeshua equates Himself with the dew-encased manna in John 6:32-33.
The importance of this to the topic of Golgotha is that Yeshua equates Himself with the dew-encased manna in John 6:32-33.
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32 Yeshua said to them, “Truly, truly I say to you that Mushe did not give to you the bread from the heavens, but my Father gives to you the true bread from the heavens.
33 For the bread of Alaha is he who descended from the heavens and gives life to the world.” |
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This powerful statement shows Yeshua understood His nature and purpose clearly and knew that as the “bread” / “manna” from heaven, He has the merit to confer eternal life to the righteous. Not even the manna during the time of Moses was able to do that!
Continuing to address the same verse from Isaiah 26 mentioned above, the text of Pirke d’Rabbi Eliezer alludes to the connection between manna and dew by way of a different—but important—parallel.
Continuing to address the same verse from Isaiah 26 mentioned above, the text of Pirke d’Rabbi Eliezer alludes to the connection between manna and dew by way of a different—but important—parallel.
These words about a seed evoke the imagery Yeshua presented in John 12:24.
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Surely, surely, I say to you that a grain of wheat, if it does not fall and die in the ground, lingers alone. Yet, if it dies, much fruit it brings! |
This statement connects to the sentiment stated in Pirke d’Rabbi Eliezer, as it spoke of a seed, and a grain is also a seed. The seed that falls and dies is empowered to bring forth more than it was in itself—tying into the notion of life from the dead with the fruit it produces.
These concepts link to the manna by way of the Torah’s description of it in Numbers 11:7.
These concepts link to the manna by way of the Torah’s description of it in Numbers 11:7.
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And the manna was as a seed of coriander, and its appearance as the appearance of bdellium gum.
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The description of the manna as a seed, and the reference to the “dew” also as a seed, and the assertion of Yeshua that He embodies the spiritual notion of the manna begins to bring it all into perspective. In all of this can be appreciated the parallels made by both Yeshua and these other Jewish viewpoints of the manna as linked to a seed and the dew.
This all comes from Golgotha as the dew, as the text says, to bring life to the dead.
Yeshua emphasizes this idea repeatedly in the text of John 6. Specifically, the insistence upon His unique purpose is seen in the following verses.
Yeshua emphasizes this idea repeatedly in the text of John 6. Specifically, the insistence upon His unique purpose is seen in the following verses.
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39 Yet, this is the desire of He who sent me: that all who He gave to me, I shall not lose from him, but instead, I shall raise him on the Last Day.
40 For this is the desire of my Father: that all who see the Son, and who trust in him, shall have for himself the life that is everlasting, and I shall raise him on the Last Day.” |
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For it is written by the prophet: “That they shall all be taught of Alaha,” all who have heard, therefore, from the Father, and were taught from Him, come towards me. ~ John 6:45
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This is the bread that descended from the heavens. Not as which your fathers ate – the manna – and are dead. He who eats from this bread shall live forever. ~ John 6:58 |
This is the purpose of Yeshua: to raise from the dead those who trust in the Messiah as their merit before the Holy One. He is the dew-encased manna that will bring resurrection to the earth.
All unite in Him to be restored. The Zohar in another passage makes this same assertion by once again connecting to Golgotha.
In the Messiah man is rectified as one before the Creator.
Yeshua originally made this claim in John 12:32-33.
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32 “And I, when that I am lifted up from the earth, I shall pull every man towards me!”
33 Yet, this he spoke that he should show by what death he should die. |
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We see that Paul pointed out this idea in his letter to the Ephesians 2:13-16.
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13 Yet now, in Yeshua the Messiah, you who were from before distant have been brought near by the blood of the Messiah.
14 For it is he who is our tranquility, who made the two one, and broke down the fence that stood in the middle, 15 and the hostility, by his flesh–and annulled the Instruction of commandments with its commandments–that of the two he should create in his own substance one new son of man, and make tranquility, 16 and reconciled the two into one body with Alaha, and in his cross killed the hostility. |
Paul’s words and the Zohar’s passage echo what Yeshua originally said concerning Himself. It is Paul, however, that brings out the unification of those who are attached to Him which was made possible at Golgotha. This union of believers in Messiah is mentioned in Acts 4:32 using an important phraseology.
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Yet, there was for the congregation of those men who trusted one soul, and one mind… |
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The events at Golgotha united those in the Messiah spiritually. A passage from the Jewish text of Likutei Moharan makes the same connection to this spiritual nature of Golgotha, using a slightly different pronunciation of the term.
All who come to Yeshua are united in His nature—a single soul made possible by the victory at Golgotha. In this way, Likutei Moharan is able to say that the “soul” is referred to as Galgalitha—Golgotha! This union is because Yeshua was offered up on Golgotha to pay for the sins of men.
Paul speaks of this in 2nd Corinthians 5:21.
Paul speaks of this in 2nd Corinthians 5:21.
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For he who did not know sin on your account was made sin, that we should become in him the rightness of Alaha. |
This restoration of man to the Holy One was not without a price, as seen from the above text, and as Likutei Moharan makes intriguing mention of in another place.
This passage, quoting from Leviticus 11:43, helps to set the context for the despairing question uttered by Yeshua to the Creator at Golgotha that so sorrowfully went unanswered.
Passover was upon the people, and leaven—a symbol for sin—was to be removed from the presence of all Israelites—yet Yeshua was dying for the sins of His people in a most unclean manner, and the consequences of that death were beyond extreme for Him. The Gospels record the unsettling question He bellowed in two separate places.
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And facing the ninth of the hours, Yeshua cried out with a loud voice, and said, “El! El! For what have You left me?” ~ Matthew 27:46
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And in the ninth of the hours, Yeshua cried out with a loud voice, and said, “El! El! For what have You left me?” That is [in common Aramaic], ‘My Alaha! My Alaha! For what have You left me?’
~ Mark 15:34 |
This cry lingered without reply over the gruesome scene at Golgotha due to the unclean nature of Yeshua’s sacrificial death. No answer could come because of what Yeshua was experiencing. The Eastern Peshitta text of Hebrews 2:9 provides the detail to why which is unfortunately not contained in the common Greek versions.
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Yet, he who was humbled to be less than the messengers we see to be Yeshua, on account of the suffering of his death, and the glory and honor placed on his head, for he, apart from Alaha—in place of every man—tasted death. |
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We see here that the Aramaic text tells us Yeshua died “apart from Alaha” for the benefit of those who themselves need reconciliation. He opened a way for forgiveness to come upon all mankind by His selfless act. This is hinted at by the unique event that happened after He died, as recorded for us in John 19:33-35.
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33 And when they came unto Yeshua, they saw that he was already dead, and they did not break his shin-bones.
34 Instead, one from the soldiers struck at his side with the spear, and immediately there came out blood and water. 35 And he who saw has testified, and his testimony is true, and he knows that he speaks the truth, that you also should believe. |
This gushing of blood and water from Yeshua's side is significant in several ways. For our purposes here, the focus is on the context of the dew flowing from Golgotha that revives the dead. In the text from John, the Gentile soldier is astonished at the sight of this, and was insistent that it be made public for others to also know it happened.
This flow occurring at Golgotha has an intriguing link to a statement made in the text of Tikkunei Zohar.
This flow occurring at Golgotha has an intriguing link to a statement made in the text of Tikkunei Zohar.
When this study began, a brief mention was made of the several names by which Golgotha is referenced in the ancient writings. In addition to its most famous moniker of Golgotha, it is also referred to in the Aramaic text as Qarqaftha. Qarqaftha is the more widely-encountered Aramaic term for "The Skull," appearing in all four of the Gospels accounts of the crucifixion in their Aramaic tongue, as preserved in the ancient Peshitta text.
It is of interest that the text of Tikkunei Zohar says that not only is Qarqaftha "The Skull" a rock, but that water flows from it! This mirrors well the one who hung upon the cross at Golgotha / Qarqaftha, from whose side flowed blood and water, as if a homage to the "dew" of the resurrection.
It is of interest that the text of Tikkunei Zohar says that not only is Qarqaftha "The Skull" a rock, but that water flows from it! This mirrors well the one who hung upon the cross at Golgotha / Qarqaftha, from whose side flowed blood and water, as if a homage to the "dew" of the resurrection.
Despite the physical horror of Golgotha, what was won at that site is a victory beyond our wildest dreams: man can enter into relationship with the Creator through the righteousness of the Messiah and know that his future will extend beyond this earthly reality at the resurrection to a life of fellowship and acceptance in the eyes of the Holy One.
The Aramaic text of Revelation 2:17 records what wonders await the overcomer.
He to whom are ears, let him hear what the Spirit speaks to the congregations: “To the overcomer I shall give from the manna that is hidden, and I shall give to him a white reckoning-stone, and upon the reckoning-stone a new name that is written, of which no man knows, except he to whom it is given.”
This “hidden manna” is apparently a notion derived from the Torah itself, in Exodus 16:33.
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And Mosheh said to Aharon, “You must take one pot, and set therein a full omer-measure of manna. And lay it before YHWH, to be safeguarded for your generations.”
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This manna was hidden away in the ark of the covenant. Affirming Revelation’s concept of the hidden manna, it is said to have descended from a supernal dew, as the Zohar explains.
This manna is elsewhere discussed in the Zohar as coming from a level of heaven called Shechakim, where it is given explicitly for the hidden righteous ones, quoting initially from Psalm 104:15.
The Talmud also mentions in the below passage this level of heaven as being where the supernal manna is processed for the righteous, basing its perspective on a quote from Psalm 78:23-24, and then speaks of an even higher level where the dew is kept that falls down to encase the manna. Just to be clear, the names for these "levels" of the heavens are merely the Hebrew terms used in the Scripture quotes to speak of heavenly places.
Those who overcome and merit to eat this hidden manna are also given a special stone, as the text from Revelation records for us, but gives no further information.
The Zohar seems to speak to the significance of this very stone. The context of the following quote is that of a Levitical priest who seeks to serve in the Temple. This could not be accomplished until he was assessed to make certain he met all criteria—moral and ceremonial—to officiate at that time.
The Zohar seems to speak to the significance of this very stone. The context of the following quote is that of a Levitical priest who seeks to serve in the Temple. This could not be accomplished until he was assessed to make certain he met all criteria—moral and ceremonial—to officiate at that time.
A priest passing inspection was allowed entrance to the holy ground via a special token validating his presence in the Temple, should it be questioned. A special bead was given to him that verified he had been examined and found suitable for the service. This is apparently what the passage from Revelation is referring to when it mentions being given a “reckoning-stone.” The believer who overcomes is reckoned as righteous and fit to serve, eating of the dew-encased manna and enabled to live forever as the servant of the Holy One.
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In all these many factors can be seen that the choice of Golgotha for the site of Yeshua’s execution was an act of Divine providence. All the paths connect to Golgotha! The depth of meaning behind the concept and its various details displays the care that went into every aspect of the Messiah’s ministry of reconciliation.
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All of this comes about because of the events of Golgotha. The horrors that occurred on that site were necessary to complete the spiritual purpose Judaism has preserved as the manifestation of Golgotha. In fact, further details surrounding what happened to Yeshua at the site of Calvary are hinted at in the ancient Jewish texts.
For example, consider what Judaism tells us is another name for Golgotha.
Knowing that a crown of thorns was set upon the head of Yeshua at Golgotha makes this statement of particular interest. The term used here for “crown” is KETER, which signifies in Judaism the Divine attribute that is closest to the pure nature of the Creator Himself. It is understood that the crown of thorns was instead intended to be a mockery of Yeshua’s Davidic lineage and connection to the throne of Israel, but this statement can be appreciated even more as it is understood that Golgotha is linked inherently to the concept of a “crown” and the Divine characteristic that is closest to the heavenly King of Kings.
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The significance of this is seen also in the text of Sefer Etz Chayim, which links the crown of thorns to Golgotha by way of another assertion.
The passage mentions a “thorn” for the Hebrew letter Yud. This is said to be the “crown” of Golgotha. Sitting atop the letter Yud is a slight protrusion, which is referred to in Judaism as a “thorn.” The following graphic shows the Hebrew name Yeshua and points to the “thorn” atop the letter Yud in His name.
This mention of a letter at Golgotha is of interest because of the sign that the Gospels record was affixed over the head of Yeshua when He hung upon the cross (see: Matthew 27:37; Mark 15:26; Luke 23:38; and John 19:19). This sign, as recorded Luke 23:38 and John 19:20, was written in three different languages: Hebrew, Latin, and Greek.
Judaism makes a surprising statement that appears to link to this sign atop Golgotha in the text of the Zohar.
Judaism makes a surprising statement that appears to link to this sign atop Golgotha in the text of the Zohar.
In cryptic brevity it asserts that the “highest secret” of this particular section of the Zohar involves three engraved and “pierced” letters that are revealed at Golgotha! Could this be a hint to the sign written in Hebrew, Latin, and Greek that mentioned the kingship of Yeshua—and thus a hint to the concept of KETER “crown” there?
Or could it be something else?
A popular but erroneous teaching exists that this sign--if written in Hebrew--would be rendered Yeshua HaNotzri V’Melek HaYehudim “Yeshua the Messiah, and King of the Jews.”
Or could it be something else?
A popular but erroneous teaching exists that this sign--if written in Hebrew--would be rendered Yeshua HaNotzri V’Melek HaYehudim “Yeshua the Messiah, and King of the Jews.”
This rendering of "and" is not supported in any textual evidence from the manuscripts at any place. It is promoted because the first letters from the words of this precise Hebrew phrase would spell out the Divine Name of the Creator. The fact, however, is that this addition of an “and,” which would provide the necessary letter Vav to form the Divine Name, is just not found in any records of what was written on the sign, being merely a modern fabrication based on a poorly-understood assumption of what the sign said in the Hebrew tongue.
Instead, something else was intended.
It is known that the Gospel of John refers to a few terms that he tells us are Hebrew and then gives us the transliteration of the said term. And yet, in each instance of such an assertion of a word being Hebrew, the term that accompanies it is distinctly Aramaic in pronunciation. Put simply, John repeatedly calls Aramaic “Hebrew” in his Gospel. Therefore, it is very possible that the words written upon the sign hung over the cross that are said to have been engraved in “Hebrew” was a statement actually intended to be understood as them being engraved in Aramaic—which was the common tongue of the land of Israel (see Acts 1:19 and the Aramaic name for that location as proof), and thus aligning with the other times the Gospel of John refers to Aramaic as “Hebrew.”
If this was the case, then there exists the interesting factor of there being only three Aramaic words written upon the sign—if it is assumed that both Mark and Luke’s assertion of what was written is indeed the historical version. Both of those Gospel writers (see: Mark 15:26 and Luke 23:38) record this was inscribed upon the sign in Aramaic:
It is known that the Gospel of John refers to a few terms that he tells us are Hebrew and then gives us the transliteration of the said term. And yet, in each instance of such an assertion of a word being Hebrew, the term that accompanies it is distinctly Aramaic in pronunciation. Put simply, John repeatedly calls Aramaic “Hebrew” in his Gospel. Therefore, it is very possible that the words written upon the sign hung over the cross that are said to have been engraved in “Hebrew” was a statement actually intended to be understood as them being engraved in Aramaic—which was the common tongue of the land of Israel (see Acts 1:19 and the Aramaic name for that location as proof), and thus aligning with the other times the Gospel of John refers to Aramaic as “Hebrew.”
If this was the case, then there exists the interesting factor of there being only three Aramaic words written upon the sign—if it is assumed that both Mark and Luke’s assertion of what was written is indeed the historical version. Both of those Gospel writers (see: Mark 15:26 and Luke 23:38) record this was inscribed upon the sign in Aramaic:
“This [one] is the king of the Yehudaye.”
This is said with only 3 words in the Aramaic: HANA MALKA DIHUDAYE. However, this inscription—if written in Latin, Greek, and even Hebrew—is always more than three words. Only in the recorded phraseology of Mark and Luke in the Aramaic text of the Peshitta is the inscription written in three words, which could be linked to what the Zohar said about three “pierced” letters engraved at Golgotha—the site where the King of the Jews was “pierced.”
In all these many factors can be seen that the choice of Golgotha for the site of Yeshua’s execution was an act of Divine providence. The depth of meaning behind the concept and its various details displays the care that went into every aspect of the Messiah’s ministry of reconciliation.
In all these many factors can be seen that the choice of Golgotha for the site of Yeshua’s execution was an act of Divine providence. The depth of meaning behind the concept and its various details displays the care that went into every aspect of the Messiah’s ministry of reconciliation.
The very site of Yeshua’s death—while a grim reminder of the consequences of sin—is viewed according to Judaism as inherently hopeful: although gruesome in many ways, an eternal good news drips from Golgotha for all who dare to take up their own cross and join the Messiah who so selflessly lived out the Messianic mission given to Him.
By understanding and appreciating the Hebraic view of the location of Yeshua’s execution, it can be affirmed that there is an underlying Gospel of Golgotha and it proclaims resurrection from the dead to life eternal!
All study contents Copyright Jeremy Chance Springfield, except for graphics and images, which are Copyright their respective creators.