Bible Code: Yeshua Cut Off and Covenanted—Part 3
In the Jewish expectations, Melech haMashiach (“the Anointed King”, this is the Messiah) will arise and restore the Davidic dynasty to its former glory. He will build the Temple and gather the exile of Israel that still live in foreign lands. Then, all the laws of the Torah will be reinstated in the Land as they were before, the sacrifices will be offered again in the Temple (see Ezekiel 40-49) the Anointed King will build, and the Sabbatical and the Jubilee years will be reckoned as outlined in the Torah. Anyone who does not believe in Melech haMashiach or does not await his coming, denies not only the prophets, who foresaw his coming, but the Torah and Mosheh.
In Part 1 of the series, we came to the disclosure of the revelation concerning a person named “Yeshua” who was cut off from the living and/or covenanted for the people. We know of one person who claimed to be covenanted by the Eternal. He said,
And I covenant for you, as My Father covenanted for me … (Luk 22:29)
In Part 2, we solved the difficulty in some translations of the messianic Psalm 22, namely, the controversy of “like a lion” or “they pierced”.
We will now turn to continue our endeavor to disclose another Bible code found in Psalm 22. We do not ask the reader to substitute our judgment for his/her own but to consider what we intend to say in the following Part 3 of the series.
The Bible Code in Psalm 22: “Yeshua injured and betrayed”.
In the previous article, we interpreted the verse in question in following manner: “For dogs have surrounded me; a pack of evil ones closes in on me, like lions [they maul] my hands and feet”. For the purpose of disclosing the Bible code in Psalm 22, we will focus on a single passage in the psalm (12 through 16 in the Christian Bibles), as we read the following in JPS:
(Psa 22:12) (22:13) Many bulls have encompassed me; strong bulls of Bashan have beset me round.
(Psa 22:13) (22:14) They open wide their mouth against me, as a ravening and a roaring lion.
(Psa 22:14) (22:15) I am poured out like water, and all my bones are out of joint; my heart is become like wax; it is melted in mine inmost parts.
(Psa 22:15) (22:16) My strength is dried up like a potsherd; and my tongue cleaveth to my throat; and Thou layest me in the dust of death.
(Psa 22:16) (22:17) For dogs have encompassed me; a company of evil-doers have inclosed me; like a lion, they are at my hands and my feet.
(Psa 22:17) (22:18) I may count all my bones; they look and gloat over me.
The Hebrew text of verse 13 through 17 of Psalm 22 reads thus. Starting with letter tav in the last word in verse 13 and counting every 26th letter (it is remarkable that the numerical value of the Tetragram in Gematria is 26) from right to left, spells out the hidden message: תֹּךְ ישׁוע, Tok Yeshua:
סְבָבוּנִי פָּרִים רַבִּים אַבִּירֵי בָשָׁן כִּתְּרוּנִי׃
פָּצוּ עָלַי פִּיהֶם אַרְיֵה טֹרֵף וְשֹׁאֵג׃
כַּמַּיִם נִשְׁפַּכְתִּי וְהִתְפָּרְדוּ כׇּל־עַצְמוֹתָי הָיָה לִבִּי כַּדּוֹנָג נָמֵס בְּתוֹךְ מֵעָי׃
יָבֵשׁ כַּחֶרֶשׂ כֹּחִי וּלְשׁוֹנִי מֻדְבָּק מַלְקוֹחָי וְלַעֲפַר־מָוֶת תִּשְׁפְּתֵנִי׃
כִּי סְבָבוּנִי כְּלָבִים עֲדַת מְרֵעִים הִקִּיפוּנִי כָּאֲרִי יָדַי וְרַגְלָי׃
What is Tok Yeshua in Hebrew? The Hebrew word תֹּךְ or spelt also תּוֹךְ tok comes from the same base as the word תָּוֶךְ tavek. Tavek is an unused root meaning to sever, a bisection, that gives tok the meaning of (by implication) among, between, half, middle. Thus, tok is used in the sense of cutting to pieces (by implication) oppression, injury, but also deceit, as found in Psa 55:11, Psa 72:14, and fraud in Psa 10:7.
With that said, what is our interpretation of the Bible code in Psalm 22? This is a difficult code to interpret, for Tok Yeshua seems to allude to oppression and injury on account of having been cut off from the living, but it also can refer to Yeshua being deceived, betrayed, as the Hebrew word tok can mean both. In our opinion, Psalm 22 is indeed a prophecy of the suffering of Messiah, and Psalm 22 speaks specifically of the crucifixion scene in the context of our arguments in Parts 1 and 2 of the foresaid study. In our opinion, the JPS translation of Psalm 22, namely, “For dogs have encompassed me; a company of evil-doers have inclosed me; like a lion, they are at my hands and my feet” does not diminish nor does it change the messianic interpretation of the prophecy. On the contrary, it enforces it for indeed the Anointed (Hebrew, Mashiach) was surrounded by evildoers, who sought to kill him, as his father David was, and thus it lines up with the rest of Psalm 22 and with the Apostolic Writings as well.
But our argument will be incomplete, if we stop here and do not go any further to present to our reader how the Hebrew word for “to pierce” (דָּקַר dakar) is used in undisputable prophecy about Mashiach (which we commenced to explain in Part 2 of the study). For since Scripture found it necessary to use this Hebrew word in such a way and context, it is incumbent upon us to know the matter that is revealed to us so that we should pay close attention how the word dakar is used. It would be therefore advantageous for the reader to study the entire continuation of the prophecy of Psalm 22 and just the verses wherein the Bible code appears. In order to solve difficulties that can occur in textual criticism, there is a basic rule of interpretation: when there are clear and obscure passages in the Scripture, and they seem to contradict each other, the clear passage always explains the obscure one, not the other way around. The most pronounced example of the Hebrew word דָּקַר dakar, “to pierce”, is found in the end time prophecy in Zechariah. We read from the Book of Zechariah as to how the word dakar is used to explain its simple and plain meaning. We read,
And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication; And they shall look on me whom they pierced (dakar), and they shall mourn for him as one mourns for his only son. And they shall be in bitterness over him as a bitterness over the first-born. (Zec 12:10)
Since a verse never leaves its plain meaning, it becomes obvious to the reader that the word dakar may be understood without difficulty as meaning that the subject of the sentence (“me”, this is the suffering person in the prophecy) is stabbed or pierced to death. We derive this on account of him being mourned, and more particularly, as one mourns over a first-born. What is the interpretation of this verse, for we are indeed coming to its messianic interpretation and the messianic expectations in Judaism, we touched upon in the beginning to which we now turn?
Rabbi Shlomo Itschaki (1040–1105), was a medieval rabbi and author of a comprehensive commentary on the Talmud and Tanach known by the acronym Rashi (RAbbi SHlomo Itshaki). He is acclaimed for his literal interpretation of the Biblical text. Rashi comments on the phrase “as a man mourns over his only son” in Zec 12:10 that it refers to the slaying of Mashiach ben-Yoseph—Messiah the son of Yoseph. In the words of Rashi: “And our Sages expounded this in tractate Sukkah 52a as referring to the Messiah, son of Joseph, who was slain”.
The sages are in agreement in Sukkah 52a, the source Rashi is referring to, that the prophecy in Zechariah speaks of a mourning at the end of days for Messiah ben-Yoseph who will be killed in the war of Gog from the land of Magog prior to the ultimate redemption with the coming of Mashiach ben-David, the ultimate Messiah. This well agrees with the Scriptural verse of Zec 12:10. The expectations in Judaism of two messiahs—Mashiach ben-Yoseph and Mashiach ben-David—are well known. Even though the concept of two messiahs—Mashiach ben-Yoseph and Mashiach ben-David— is not in the scope of our study, we feel compelled to touch upon it and say that there is a debate among the early rabbis whether two messiahs will be expected to come at the end of days—Mashiach ben-Yoseph, the suffering Messiah—Mashiach who will die in battle before the advent of the Mashiach ben-David, the conquering Messiah and the ultimate redeemer, or one—Mashiach ben-Yoseph—who will be resurrected in Mashiach ben-David alluded to in Likutei Tefilot, Volume I 16. We read there,
“Arouse Your great love for us and redeem us very soon. Send us Mashiach quickly — Mashiach ben-David and Mashiach ben-Yoseph. Let them both be joined and merged together. Let them subdue all the seventy nations and all the forces of evil and throw them down into the dust”.
This concept of two or one mashiach is well hinted at the last will of the dying matriarch of the nation, Rachel, when she gave birth to her second son, when there was no hope for her. She gave him the name Ben-Oni, thus she prophetically referred to “the suffering son” (Hebrew for “Son of my mourning”). But his father, Ya’akov, understood oni in the sense of “my strength” (see Ramban on this) and called him Binyamin, (“Son of the right hand” or “strong son”), the only son born in the Promised Land. Thus, Ya’akov gave him a positive connotation prophetically referring to “the conquering son”, as the right hand is a symbol of strength when holding a sword but also a symbol of authority and power when holding the scepter of judgment (consider also the prophecy concerning Shiloh). Thus, it will be clear to the reader that the patriarch wanted to call him by the name his mother had called him, and the perception of two messiahs is expressed by the names Rachel and Ya’akov gave to their son Binyamin brother of Yoseph: “Son of my mourning” and “Son of the right hand”; the former alluding to the suffering Messiah and the latter alluding to the conquering Messiah, thus, the concept of two personalities of the Messiah. But this is our reasoning, not of the rabbis.
With all that considered in our study, the question raises itself: Why was there the need for some theologians to make Psalm 22 “more messianic” than it is? We will leave this question open to the reader’s consideration, and we will conclude what we commenced to say in Part 1 as we picture to ourselves the gradual development of our study.
The Torah under the surface of its letters contains an abundance of hidden messages in the Bible codes into which only eyes the Eternal has opened can see. Hence, the prayer of the prophet Jeremiah was answered, and he saw great and hidden things men had not known. The Eternal said to the prophet,
Call to Me, and I will answer you and will tell you great things, and hidden, which you have not known. (Jer 33:3)
In Time of Reckoning, we hope that at the end of this study, we have our eyes more open than in the beginning, for indeed this is what we have been called to do. It therefore behooves each one of us to acquire as much insight into the Torah and the Bible codes concerning the coming of Mashiach, the Anointed one of the Eternal.
The matter of the Bible codes in Exodus 38 and here in Psalm 22 concerning the Messiah becomes even stronger when we bear in mind what we have learned previously in Time of Reckoning. It has been our intent to show to our readers the real Messiah, the Messenger of His Face, concerning whom we wrote in the sections of our library: The Oneness of the Creator, The Messiah, and the Bible Codes; the King Messiah, whose name the early rabbis have hidden from casual eyes and speech. We will continue in our endeavor until his coming for the glory of the Eternal to whom all is due.
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May we merit seeing the coming of our Mashiach speedily in our days!
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