THE KEYS
by Jeremy Chance Springfield
11/1/2024
Scripture holds a wealth of information. The majority of its content consists of spiritual revelations and applicable insights that inform our lives in meaningful ways. Without its sagacious elucidations, we would be utterly lost as to how to live knowledgeably before the Creator. From it we learn our responsibilities and our limits with a world in need of His reign to lead us into eternity.
Sometimes, however, we encounter in its truths a surprisingly enigmatic piece of information. Nestled within a setting of straightforward concepts will inevitably be some obscure statement that is presented without any further clarity. It is as if the text assumes the reader knows the deeper story behind the notion and does not bother to elaborate beyond the terse detail.
Sometimes, however, we encounter in its truths a surprisingly enigmatic piece of information. Nestled within a setting of straightforward concepts will inevitably be some obscure statement that is presented without any further clarity. It is as if the text assumes the reader knows the deeper story behind the notion and does not bother to elaborate beyond the terse detail.
A perfect example of this is the Scripture’s scattered mention of heavenly keys. These keys are bestowed by Divine recognition only, and the believer who possesses them is understood to wield heavenly authority upon the earth. Beyond this very basic premise lay a vast area of perplexity as to how the concept even arose.
The very first reference to such a key is found in Isaiah 22:22.
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And I shall place the key of [the] House of David upon his shoulder, and he shall open and not shut, and shut and not open. |
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This passage refers to a change in stewardship within the house of King Hezekiah. Whereas a man named Shebna functioned in that important royal role, his unfit character led to a prophecy that another would take his place: Eliakim, son of Hilkiah. His divinely appointed placement was foretold using the interesting referral to the “key of [the] House of David” being laid on his shoulder.
The term is the typical Hebrew word for “key”—MAFTEI’ACH—literally meaning “an opener.”
The term is the typical Hebrew word for “key”—MAFTEI’ACH—literally meaning “an opener.”
The text presents the idea that there is a “key of [the] House of David,” and then moves on to continue its prophecy of what Eliakim would accomplish. The reader is left to wonder what this special key even means, for the phrase is never encountered prior to this. Thankfully, Jewish tradition has preserved how the phrase was understood in antiquity, as we find the Aramaic Targum Yonatan to Isaiah 22:22 explains it in a very helpful way.
This explanatory translation shows that the “key of [the] House of David” was meant to intend the key of the “Holy House”—that is, the Temple! This insight impacts how the passage is understood in a very important way, and although certainly a surprising clarification that only the ancient Aramaic translation preserves, it will shortly be shown to be completely valid.
First, however, it is worth noting why the “key” to the Temple is with the House of David, and not the House of Levi. The answer is found in 1st Chronicles 28:11-12, where it addresses with whom was entrusted the original design for the Temple complex.
First, however, it is worth noting why the “key” to the Temple is with the House of David, and not the House of Levi. The answer is found in 1st Chronicles 28:11-12, where it addresses with whom was entrusted the original design for the Temple complex.
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11 And David gave to Shlomoh his son the pattern of the porch and its rooms, and its treasuries, and its upper parts, and its inner chambers, and the house of the mercy seat,
12 and the pattern of all which he had by the Spirit: for the courts of the House of YHWH, and for all the cells surrounding; for the storehouses of the House of the Deity, and for the storehouses of the holy things. |
The design and dimensions of the mobile Tabernacle and Tent of Meeting were given solely to Moses atop Mount Sinai, but the expansion of it into the Temple structure was divinely revealed only to King David, who passed it on to his son, Solomon, who made it a reality. For this reason, the authority of the “key” of the House of David is not to his own throne, but rather, refers to the Temple.
While Scripture does not explicitly declare the Temple to have a key, the text of 1st Chronicles 9:27 necessitates one.
While Scripture does not explicitly declare the Temple to have a key, the text of 1st Chronicles 9:27 necessitates one.
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And they stayed around the House of the Deity, for upon them was the guardianship [of the Temple], and they were over the opening [of the Temple] morning by morning.
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Furthermore, the Targum to that passage blatantly declares such to be so.
This Aramaic translation rendered the term that is found in the Hebrew verse—HAMMAFTEI’ACH “the opening”—literally to mean AKLIDAYA “the keys,” from the singular of AKLIDA.
This idea of keys for the Temple is described in the Mishnah, Middot 1:8.
The term for “keys” is in the plural, implying at least two were used. This is verified elsewhere in the Mishnah, Tamid 3:6, while discussing the duties of the priest who was honored to be the first officiating on a given day by entering the Holy Place to light the lampstand and altar of incense.
These details show that two keys were utilized to begin the service of the Temple.
The brief mention in the Hebrew Scriptures of the Temple and the “key of [the] House of David” is encountered again in the Aramaic of the Crawford Codex of Revelation 3:7, a verse consisting of the contents of a symbolic letter to a specific congregation.
The brief mention in the Hebrew Scriptures of the Temple and the “key of [the] House of David” is encountered again in the Aramaic of the Crawford Codex of Revelation 3:7, a verse consisting of the contents of a symbolic letter to a specific congregation.
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…thus says he who is holy, true, he who has the keys of Dawid, who opens, and none is who fastens closed, and who fastens closed, and none is who opens: |
As the text identifies the author to be King David’s heir--Yeshua—it also alludes to Isaiah 22:22 with “keys of Dawid” (the Aramaic pronunciation of David) and the notions of “opening” and “closing.” The imagery of keys in a prophetic sense is obviously not a literal physical key, but rather conveys the spiritual authority Yeshua possesses. This term here is KLIDE “the keys,” which the plural of the singular KLIDA, which is a slight variation of AKLIDAYA “the keys.”
More importantly is to realize that the reference to Isaiah 22:22 and the “key of [the] House of David” being connected to the Temple is affirmed through the words completing the thoughts begun in Revelation 3:7, which are found in Revelation 3:8-13.
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8 “I know your deeds, and see! I have set before you the open door, which no man is able to fasten closed. On account that you have little strength for yourself, and My Word you have guarded, and My Name you have not denied,
9 then see! I shall give you from the assembly of Satana—those who say about themselves that they are Yihudaye but are liars—see! I shall make them to come before you, and bow down before your feet, and to know that I have loved you. 10 Since you have guarded the Word of My patience, then I shall guard you from the trial that is prepared to come upon all the world, that shall try those inhabitants of the earth. 11 I come immediately! You must seize hold of what you have, that no man shall take your crown. 12 And of the victorious one: I shall make him a pillar in the Temple of my Deity, and he shall not go forth again. And I shall write upon him the Name of my Deity, and of the new city—Urishlem, who descends from my Deity, and my own new name! 13 And he who has ears shall hear what the Spirit says to the congregations.” |
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The content of Revelation 3:7 is emphasized with the mention of an “open door” that “no man is able to fasten closed”—[see 3:8]. The faithful have “guarded” the Word and shall thus be supernaturally guarded—[see 3:10]. They are admonished to “seize hold” of the spiritual merit they have obtained [see 3:11], being the Aramaic word ACHUD, merely another form of the term ACHED used twice in 3:7 for “fasten closed,” and in 3:8 as L’MECHDEH “fasten closed.”
These parallels reveal the context in which Yeshua’s words were given to the revelator—they were based on the concepts preserved about Isaiah 22:22 and the promise of an appointed authority to guide the people in spiritual matters. Although the connection to the Hebrew Scriptures is blatant with the mention of Yeshua holding “the keys of Dawid,” when the resurrected Messiah first shows Himself in Revelation 1:18, He proclaims His possession of two other keys.
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…and who lives but was dead—and see! I am alive for eternity everlasting! Truly—and mine is the key of death and of Sh’yul!” |
This assertion is again intended to convey His authority: Messiah has stewardship over physical life—as alluded to by the mention of “death,” as well as over spiritual life—alluded to by the mention of the Aramaic “Sh’yul” (Sheol in Hebrew), the place of the dead.
Although these symbolic keys are not discussed previously in the Scriptures, we do find mention of ones with similar authority in the Talmud Bavli, Sanhedrin 113a.
Although these symbolic keys are not discussed previously in the Scriptures, we do find mention of ones with similar authority in the Talmud Bavli, Sanhedrin 113a.
The idea expressed here is that the Creator never delegated an emissary over certain important matters: the matter of life, the when and where of rainfall, and the matter of the resurrection of the dead—He reserves that authority for Himself. Yeshua’s claim is similar—He holds a unique authority, but in that exalted merit never infringes upon the three keys exclusive to the Holy One.
In Job 12:13-14, the believer stated a truth about the authority of the Creator towards mankind, linking His right to “close up” a man without “opening” to an understanding of His supernal attributes of wisdom, might, counsel, and understanding.
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13 With Him is wisdom and might; counsel and understanding are His.
14 See! He dismantles and it shall not be built [again]. He closes up concerning a man, and there shall be no opening. |
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The Creator alone possesses the authority over man to do as He wishes, and yet we can trust it is performed with all the attributes in perfect order, for His desire is that we should know Him in His goodness and His reign as King.
When authority is delegated to agents—to lesser beings not beholden to justice in the supernal manner in which the Holy One operates—then the possibility for abusing that authority is very real. In Israel’s case, that authority was indeed exploited by those holding the knowledge to share His truths with everyone.
This we see in the denunciation Messiah made in the Aramaic Peshitta text of Luke 11:52.
When authority is delegated to agents—to lesser beings not beholden to justice in the supernal manner in which the Holy One operates—then the possibility for abusing that authority is very real. In Israel’s case, that authority was indeed exploited by those holding the knowledge to share His truths with everyone.
This we see in the denunciation Messiah made in the Aramaic Peshitta text of Luke 11:52.
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Woe to you, scribes—that you have taken away the keys of knowledge! You do not enter, and those who are entering you impede! |
Yeshua uses the Aramaic phrase KLIDE DIDA‘THA “keys of knowledge.”
This, like His reference in Revelation 1:18, refers to conceptual keys that are nowhere else witnessed in the Word. The parallel accusation in the Peshitta of Matthew 23:14 (13 in most English versions) worded it slightly differently, but with obvious links.
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Woe to you, scribes and Prishe—receivers of faces! that you fasten closed the Kingdom of the Heavens before the sons of men, for you are not entering, and those who are entering you do not allow them to enter! |
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In this passage He omits the “keys of knowledge” reference but highlights the “fasten closed” concept, showing the “key” notion is still present. The scribes and Pharisees led the people in a position of disseminating the truths of the Word, which reveals to mankind the nature of the Creator—His supernal attributes—so that we can rightly worship Him in an honorable way through all the aspects of our daily lives. The tendency of those leaders to hypocritically abandon the obedience they taught, while also making it difficult for sincere followers to advance in performance of the Torah, shows their serious error.
Yeshua’s reference to these spiritual keys as “keys of knowledge” is significant. While the phrase is not found elsewhere in Scripture, the concept is indeed preserved within the religious texts of Judaism to understand better what it was that He was speaking about. To appreciate its significance, consider what the Talmud Bavli, Berachot 33a, has to say about the centrality of knowledge to the Creator.
Yeshua’s reference to these spiritual keys as “keys of knowledge” is significant. While the phrase is not found elsewhere in Scripture, the concept is indeed preserved within the religious texts of Judaism to understand better what it was that He was speaking about. To appreciate its significance, consider what the Talmud Bavli, Berachot 33a, has to say about the centrality of knowledge to the Creator.
The assertion made by Rav Ammei is based on how the Hebrew is worded from 1st Samuel 2:3, where the term EL, meaning “Deity” is used, then the term DEI’OTH “knowledge” is found, and finally the Divine Name YHWH appears. Therefore, set between two terms identifying the Creator is the word “knowledge,” which is understood as a signal that “knowledge” in the Biblical context is linked in a vital way to the Holy One Himself.
Turning to the text of Likutei Torah, Va’etchanan 6:17, we find an important clarification of the Biblical concept of knowledge.
Turning to the text of Likutei Torah, Va’etchanan 6:17, we find an important clarification of the Biblical concept of knowledge.
By itself, this is still a rather cryptic statement, other than the realization that “knowledge” in a Scriptural sense is viewed conceptually as a key. What does it mean that knowledge is “the key that is included in six?” The answer is found in the text of the Zohar, Terumah 133b-134a.
In the Zohar’s symbolic language, three supernal keys—individually engraved with the Hebrew letters Yud, Heh, and Vav—unite as one key under the “Tree of Life,” a coded word in the text for the perceivable attributes of the Creator, and not an actual tree. In their union, that is, when the Creator is treated with proper honor by His people, then the final aspect of His attributes—represented by a fourth key engraved with a second Hebrew letter Heh—allows the reality of His singular nature united with His creation to become evident. The text declares this by quoting from Zechariah 14:9 and Deuteronomy 6:4, the latter in the Hebrew consisting of six words: Shema, Yisra’el: YHWH Eloheinu, YHWH echad—“Hear, Yisra’el: YHWH our Deity, YHWH is one.”
True spiritual knowledge is understanding the Creator’s singular nature. The Divine Name identifies His character, and when we know whom it is we are worshipping, that opens the myriads of ways we can understand Him.
This is explained also in the Zohar, Pinchas 250b.
True spiritual knowledge is understanding the Creator’s singular nature. The Divine Name identifies His character, and when we know whom it is we are worshipping, that opens the myriads of ways we can understand Him.
This is explained also in the Zohar, Pinchas 250b.
True spiritual knowledge is a key that opens up all the ways by which we can connect to the Most High in an intimate fashion. Without it, the believer is at a serious disadvantage when attempting to appreciate the Holy One. To rightly enter into a relationship with His character, the believer must seek the knowledge that comes from the Creator.
For Yeshua to lambast the scribes and Pharisees for removing access to the “keys of knowledge” meant they were derelict in their duty to guide the people in all the wonderful ways we can experience the nature of our Creator, who wants us to know Him.
Their neglect was a serious sin, as Hosea 4:6 reveals.
For Yeshua to lambast the scribes and Pharisees for removing access to the “keys of knowledge” meant they were derelict in their duty to guide the people in all the wonderful ways we can experience the nature of our Creator, who wants us to know Him.
Their neglect was a serious sin, as Hosea 4:6 reveals.
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My people are ended from lack of knowledge. Since you have rejected knowledge, then I reject you from being a priest for Me; and [due to] your forgetting of the Torah of your Deity, I shall even forget your sons!
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Those rejecting His knowledge are rejecting Him and the Word which reveals Him, and the consequence is that He shall reject their sons. This severe judgment finds its contrast in the words of Proverbs 24:3-4, which beautifully portrays the necessity of having those keys at work in our lives.
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3 By wisdom a house is built, and by understanding it is established,
4 and with knowledge the chambers are filled [with] all precious substance and beautiful [things]. |
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The contrast concerns the mention here of a house being “built”—which is the word YIBANEH, and stems from the same root concept of BANEKA—“your sons,” which appears in Hosea 4:6 above. The notion is that “sons” are “built” over time—requiring the effort of loving parents to pass on the conceptual keys of knowledge, which can fill their “chambers” / lives with spiritually meritorious ideals. When spiritual knowledge is missing, the believer inhabits a paltry palace of faith, and such an empty abode is a shame when we realize how much the Holy One has to offer in exploring His attributes.
This idea brings further clarity to Yeshua’s famous words in Matthew 16:18-19.
This idea brings further clarity to Yeshua’s famous words in Matthew 16:18-19.
18 “I also say to you, that you are Kifa, and upon this rock I shall build my congregation, and the doors of Sh’yul shall not overcome her.
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19 To you I shall give the keys of the Kingdom of the heavens, and all from which you shall bind on the earth shall be bound in the heavens, and the thing that you shall permit on the earth shall be permitted in the heavens.”
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The Divine goal is to “build the House”—the people as the Temple in which are the symbolic keys of David / the keys of knowledge / the keys of the Kingdom that provide the vital knowledge of who He is and what His plan for this world entails. He offers us the responsibility to walk in authoritative stewardship as we attempt to draw others closer to His truths. We therefore cannot abandon the Word’s revelation of who our Creator is. We must cling to it and act to unify His truths in our own lives, spreading the reality by our faithful pursuit and transformational application of Scripture in all we do.
Isaiah 11:9 foretells the future awaiting us if we do not reject the keys He gives.
Isaiah 11:9 foretells the future awaiting us if we do not reject the keys He gives.
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They shall not injure, and neither shall they destroy in the entirety of My holy mountain, for the earth shall be filled [with the] knowledge of YHWH, as waters covering the sea. |
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His people need not be destroyed by lack of the keys He has provided us. Knowledge of Him will always build up and overflow to the benefit of others. Whatever obstacle we might find in our way at a given moment has a lock that awaits the insertion of His keys. The doors will open when we show our allegiance to His eternal truths and live them in this temporary world.
These matters show that everything in the Word is preserved for our growth and equipping so we can be who He has called us to be. Even the seemingly most obscure of topics in the Word possess a wealth of insight to provide us with the spiritual authority necessary to succeed in that purpose.
These matters show that everything in the Word is preserved for our growth and equipping so we can be who He has called us to be. Even the seemingly most obscure of topics in the Word possess a wealth of insight to provide us with the spiritual authority necessary to succeed in that purpose.
The keys are before us.
May we take them up and find what wonders surely await as we open and enter into His Kingdom.
All study contents Copyright Jeremy Chance Springfield, except for graphics and images, which are Copyright their respective creators.