In Parashat Naso (Numbers 4:21–7:89), the Torah details the Nazirite vow,
“When either man or woman shall make a special vow, the vow of a Nazirite, to separate himself to HaShem, he shall separate himself from wine and strong drink…All the days of his vow of separation no razor shall come on his head, until the days are fulfilled, in which he separates himself to HaShem. He shall be holy. He shall let the locks of the hair of his head grow long…” Numbers 6:2-8
What would be the rationale for taking such a vow? Since the passage is adjacent to that of the ritual of the Sotah, the trial by ordeal of a suspected unfaithful wife, the Sages connect the two passages in a cause-effect scenario,
“Why is the portion of a Nazirite placed adjacent to the portion of a Sotah? This was done to tell you that anyone who sees a Sotah in her disgrace as she undergoes the rite of the bitter water should renounce wine, as wine is one of the causes of sexual transgression, as it loosens inhibitions.” Sotah 2a, The William Davidson Talmud, Sefaria.org
Thus the abstention for wine was a protection against sexual immorality, while refraining from cutting the hair is a restriction of beautifying one’s exterior, in order to focus on the interior. In the days of the Temple, one is going through sexual temptations, becoming a Nazir would be the antidote. Interestingly, the restrictions voluntarily accepted by the Nazir parallel that of the kohanim. In terms of temptation, the blueprint for sexual purity is found in the life of Yosef HaTzaddik. He was immersed in a society of temptation, culminating in the advances of Potiphar’s wife. According to Genesis 49:26, Yosef became the first Nazir,
“The blessings of your father have prevailed above the blessings of your ancestors, above the boundaries of the ancient hills. They will be on the head of Joseph, on the crown of the head of him who is separated from his brothers (nazir, achav – נְזִיר אֶחָיו).” Genesis 49:26
Other reasons included to sanctify oneself in prayer for the birth of a child, healing of an illness, or for the opportunity to make a sin offering. In the New Testament book of Acts, Yaakov HaTzaddik tells the Apostle Paul,
“You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the Torah. They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moshe, telling them not to circumcise their children nor to walk after the customs. What then? The assembly must certainly meet, for they will hear that you have come. Therefore do what we tell you. We have four men who have taken a vow. Take them, and purify yourself with them, and pay their expenses for them, that they may shave their heads. Then all will know that there is no truth in the things that they have been informed about you, but that you yourself also walk keeping the Torah. But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality. Then Paul took the men, and the next day, purified himself and went with them into the Temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them.” Acts 21:17-26
Thus Paul himself took the Nazarite vow, paid for the expenses, and then participated in an offering – a sacrifice in the Temple in accordance with Numbers 6. This important section in the New Testament demonstrates many things, contrary to popular Christian theology.
There were tens of thousands of believers in Yeshua who were zealous for the Torah
They were told that Paul was teaching Jews not to follow the Torah nor the customs – which was FALSE.
The Jerusalem Council rules exactly as Judaism does, that non-Jews are only obligated to the 7 Laws of Noah, and are not required to convert to have a share in the Olam Haba (World to Come). However, since Moshe is preached in the synagogues every Shabbat, they are invited to participate.
Paul himself participated in the Temple sacrificial system and supported it dispelling any notions to the contrary.
Thus the claims that the “Jews rejected Jesus” or that the “Torah was abolished” are proven to be false. This passage throws a massive monkey wrench in mainstream theology. Returning to the concept of nezirut, nazirism, these Nazarite vows were normal examples, however there are special cases of individuals who were Nazarites from birth, such as:
Shimshon HaGibbor – Samson the Warrior
Shmuel HaNavi – Samuel the Prophet
Yochanan HaMatbil – John the Immerser
The haftarah for Parashat Naso centers on the person of Shimshon the special Nazirite who is known for enormous strength, heroic feats and waging the battles of HaShem.
The Holy Snake
Long before Shimshon’s birth, Yaakov Avinu prophesied of a redeemer,
“Dan will judge his people, as one of the tribes of Israel. Dan will be a serpent in the way, an adder in the path, That bites the horses heels, so that his rider falls backward. I have waited for your salvation, HaShem.” Genesis 49:16-18
Yaakov’s prophecy is cryptic, yet is unlocked by the Sages. Rashi, R’ Shlomo Yitzhaki, comments,
“Concerning Samson he uttered this prophecy. We can also explain שִׁבְטֵי יִשְׂרָאֵל כְּאַחַד [as follows]: like the special one of the tribes, namely David, who came from Judah. — [From Targum Onkelos, Sotah 10a, Gen. Rabbah 99:11]” Rashi on Genesis 49:16, Chabad.org
Rashi specifically connects Shimshon to David HaMelech. This is a key to understanding the significance of the story of Shimshon. R’ Gershon Weiss explains,
“The Midrash quoted by Rashi states that Shimshon would be equal to the unique leader who would arise from Yehudah – the unique tribe that was destined for permanent kingship – none other than Dovid HaMelech.” Shimshon’s Struggle, R’ Gershon Weiss in collaboration with R’ Aryeh Kaplan, Israel Bookshop Publications, pg. 32
David is a prototype of the Mashiach. Interestingly, David’s father, Yishai, had another name, Nachash (Targum Ruth 4:22). “Nachash” means “snake” in Hebrew, and this is the title that Yaakov’s prophecy attributes to Shimshon. This word has the gematria of 358., which is equivalent to Mashiach, Messiah.
358 = נחש = משיח
Nachash = Mashiach
“Perceiving every facet of Shimshon’s life, Yaakov automatically associated each action with those destined for the Mashiach. Yaakov saw the entire drama unfolding through the person of Shimshon and he assumed that this would result in the ultimate perfection of the world which the Mashiach would bring about. This is the real significance of the comparison of the careers of Shimshon and Dovid – the former, the potential Mashiach and the latter, the progenitor of the messianic line who was himself labeled Mashiach. . . we can perceive a true picture of Shimshon. We see him as a wise and holy tzaddik, a judge, a mentor, the representative of all Jewry – in one word, the Mashiach.” Shimshon’s Struggle, R’ Gershon Weiss in collaboration with R’ Aryeh Kaplan, Israel Bookshop Publications, pg. 32
Rabbi Yitzchak Ginsburgh of the Gal Einai Institute states,
“Just as Amalek represents the epitome of evil, so does the positive snake represent the epitome of good. Mashiach himself is referred to as “the holy snake,” as alluded to by the phenomenon that the numerical value of Mashiach (358) is the same as that of the word for “snake” (nachash). In the Zohar it is told that when the holy snake, Mashiach, will kill the evil snake (overcome the fear of insanity), he will thereby merit to marry the Divine princess, to unite with the origin of the souls of Israel and so to bring redemption to the world.” Rabbi Yitzchak Ginsburg, Kabbalah and the Healing of the Soul – Part 35 – The Snake
The Miraculous Birth
In the time of the Judges, Israel’s spiritual state was in decline. This lead to Israel being ruled by the Philistines,
“And the people of Israel again did what was evil in the sight of HaShem, so HaShem gave them into the hand of the Philistines for forty years.” Judges 13:1
Following this pattern, we may ascertain that when Mashiach ben Yosef comes, Israel will be in a low spiritual state, and live under the shadow of their mortal enemy. This very situation happened during the time of Yeshua, as the Romans occupied the land of Israel during the Second Temple Era,
“…family of the Danites, whose name was Manoach, and his wife was barren, and did not bear.” Judges 13:2
The woman’s name is revealed by the Sages as Hatzlelponit, or Tzlelponit for short. Her spiritual level surpassed that of Manoach. She is linked to the Matriarchs,
“Like the Matriarchs Sarah, Rebecca and Rachel, his mother was a barren woman, who became fertile through a miracle.” The Prophets: Joshua-Judges, Rubin Edition, Mesorah Publications, ltd., pg. 195
Shimshon’s birth was announced by an angel, like that of Yitzhak and Yeshua,
“The angel of HaShem appeared to the woman, and said to her, ‘See now, you are barren, and do not bear; but you shall conceive, and bear a son. Now therefore please beware and drink no wine nor strong drink, and do not eat any unclean thing: for, behold, you shall conceive, and bear a son.” Judges 13:3
We see what appears to be the essential pattern of Redemption:
Barrenness > Annunciation of the Promised Son > Conception > Birth > Deliverance
Shimshon thus joins the ranks of those with a miraculous birth, such as Adam, Noah, Melchizedek, Isaac, Jacob, Joseph, Moses, Obed, Samuel, David, and the son of the Shunamite. For more on the miraculous birth of the Messiah, see our free book The Mystery of the Mem. All of these individuals are puzzle pieces in the plan of Redemption, which the Messiah will ultimately fulfill. The Zohar says,
“Woe to the sinners who consider the Torah as mere worldly tales, who only see its outer garment; happy are the righteous who fix their gaze on the Torah proper. Wine cannot be kept save in a jar; so the Torah needs an outer garment. These are the stories and narratives, but it behooves us to penetrate beneath them.” Zohar III:152a, Soncino Press Edition
Thus one may connect the following Meshichim of their generations to the ultimate Mashiach, Yeshua. Thus one may see the sparks of Mashiach in all of these accounts, mirror images revealing the blueprint for Geulah (Redemption):
Adam = Abel/Seth = Enoch = Noah = Shem/Melchizedek = Abraham = Isaac = Jacob = Joseph = Moses = Aaron = Pinchas = Joshua = Samson = David= Solomon = Benayahu = Elijah = Elisha = Yonah = Yoash = Hezekiah = Josiah = Zerubabbel = Daniel = Mordechai/Esther = Israel = Temple = Tabernacle = Ark of Covenant = Torah = Universe = Ark of Noah = Ark of Moshe
The angel then mentions an interesting point,
“…and no razor shall come on his head; for the child shall be a Nazirite to God from the womb: and he shall begin to save Israel out of the hand of the Philistines.” Judges 13:2-5
Returning to the vow of the Nazir, the Torah calls this vow “special,”
“Speak to the children of Israel, and tell them: When either man or woman shall make a special (יַפְלִא) vow, the vow of a Nazirite, to separate himself to HaShem…” Numbers 6:2
The word for “special” in Hebrew is “Yafli.” The meaning of this word, according to the Radak, means something not normal. Normally, people seek to gratify themselves, to please their own bodies. The Nazir does something contrary to nature, he seeks to deny himself. Thus, it is truly a supernatural action. Interestingly, the word Yafli, if you move the yud until the end of the word, becomes the name of the angel who proclaimed the birth of Shimson:
“The angel of HaShem said to him, “Why do you ask about my name? Since it is wonderful (פֶֽלִאי).” Judges 13:18
יַפְלִא = פֶלִאי
Yafli = Feli
Shimshon is to be set apart as a Nazarite, who will begin to save Israel. Notice the word “begin.” The process of Redemption will be started by Shimshon. The Artscroll commentary on Judges cites R’ David Kimchi,
“…he would begin the task, but would not complete it, because his salvation would only be partial (Radak).” The Prophets: Joshua-Judges, Rubin Edition, Mesorah Publications, ltd., pg. 197
Hatzelelponit then gave birth to the promised child,
“The woman bore a son, and named him Shimshon. And the child grew, and HaShem blessed him.” Judges 13:24
Shimshon’s name links to the word Shemesh, Sun. The sages link it to the verse,
“For HaShem G-d is a sun and a shield. HaShem will give grace and glory. He withholds no good thing from those who walk blamelessly. HaShem of Hosts, blessed is the man who trusts in you.” Psalms 84:11-12
Like HaShem, the Messiah is linked to the Sun. The Midrash Rabbah identifies Messiah as “Yinnon,”
“The School of R. Jannai said: His name is Yinnon, for it is written, ‘Before the sun was, his name is Yinnon’ (Ps. 72:17).” Lamentations Rabbah 1:51, Soncino Press Edition
The name Yinon is spelled Yud-Nun-Vav-Nun, which the Rabbis linked to the Name Yud-Kei-Vav-Kei. In the book of Malachi, the Messiah is called the Shemesh Tzedakah, the Sun of Righteousness.
וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ
“But to you who fear My Name the Sun of Righteousness shall arise with healing in His wings.” Malachi 4:2
The Midrash Rabbah identifies this passage as Messianic,
“Moses asked: ‘shall they remain in pledge forever?’ G-d replied: ‘No, only Until the sun appears’, that is, till the coming of the Messiah; for it says, But unto you that fear My name shall the sun of righteousness arise with healing in its wings.” Exodus Rabbah 31:10, Soncino Press Edition
The Wars of HaShem
Like Yehoshua, Shimshon HaGibbor fought the wars of HaShem. In a famous battle foreshadowing his defeat of the Philistines, Shimshon tears a lion apart,
“Then went Shimshon down, and his father and his mother, to Timnah, and came to the vineyards of Timnah: and behold, a young lion roared against him. The Spirit of HaShem came mightily on him, and he tore him as he would have torn a young goat; and he had nothing in his hand: but he did not tell his father or his mother what he had done.” Judges 14:5-6
We have seen above that Rashi connected Shimshon to David HaMelech. In the life of David, we read the prelude to his epic battle with Goliath,
“David said to Saul, “Your servant was keeping his father’s sheep; and when a lion or a bear came, and took a lamb out of the flock, I went out after him, and struck him, and rescued it out of his mouth. When he arose against me, I caught him by his beard, and struck him, and killed him. Your servant struck both the lion and the bear. This uncircumcised Philistine shall be as one of them, since he has defied the armies of the living G-d.” 1 Samuel 17:34-36
Shimshon and David HaMelech, it follows, must also be connected to Benayahu the son of Yehoyada, as the Tanakh says,
“Benayahu the son of Yehoyada, ben ish chai (the son of a living man, read as ben ish chayil, the son of a valiant man) of Kabzeel, who had done mighty deeds, he killed the two sons of Ariel of Moab. He went down also and killed a lion in the midst of a pit in time of snow. He killed an Egyptian, a goodly man: and the Egyptian had a spear in his hand; but he went down to him with a staff, and plucked the spear out of the Egyptians hand, and killed him with his own spear. Benaiah the son of Jehoiada did these things, and had a name among the three mighty men. He was more honorable than the thirty, but he did not attain to the three. David set him over his guard.” 2 Samuel 23:20-23
This unusual passage deserves closer attention:
Benayahu the son of Yehoyada – HaShem builds up, the son of HaShem’s Knowledge.
ben ish chai (the son of a living man, read as ben ish chayil, the son of a valiant man)
of Kabzeel – God gathers
He went down also and killed a lion – Like David HaMelech, like Shimshon HaGibbor
in the midst of a pit in time of snow – The Sages teach that there is a hell of fire, and a hell of snow. Both represent extremes, which represent Judgment.
He killed an Egyptian – like Moshe Rabbeinu. 1 Chronicles elaborates that this Egyptian was 5 cubits tall (about 8 1/2 feet).
Benayahu is connected with Moshe, who killed an Egyptian. The Ramchal, R’ Moshe Chayyim Luzzato, elucidates this cryptic passage,
“Now I will tell you as much as I can of this sod, since it is hidden and sealed. I will explain to you this matter well. Through the power of his great and mighty actions, he went down and smote the evil lion – this is the lion that devours and roars when linking itself to the ’empty pit’ … That is where he smote it and there he overpowered it on the ‘day of the snowstorm’ – on the great day of unyielding din.” R’ Moshe Chayyim Luzzato, Ma’amar HaGeulah, Feldheim Publishers, pgs. 103-104
1st Peter says,
“Be sober and self-controlled. Be watchful. Your adversary, the devil, walks around like a roaring lion, seeking whom he may devour.” 1 Peter 5:8
Thus on a deeper level, the three lions killed by prototype Messiahs – Shimshon, David and Benayahu – are one. This lion who dwells in the empty pit is the representation of the angel of death. The text tells us something amazing,
“After a while he returned to take her; and he turned aside to see the carcass of the lion: and behold, there was a swarm of bees in the body of the lion, and honey. He took it into his hands, and went on, eating as he went; and he came to his father and mother, and gave to them, and they ate: but he didn’t tell them that he had taken the honey out of the body of the lion.” Judges 14:8-9
Shimshon’s parents walked through the vineyard, while he went around. On this path, he encountered the lion, and destroyed it. Shimshon then used this event as the material for a riddle he told to the Philistines,
“Out of the eater came forth food. Out of the strong came forth sweetness.” Judges 14:14
On the surface, the interpretation of the riddle is provided in the text of Judges. The strong eater is the lion, and sweet food is the honey. It is obvious that this is an unfair riddle, based on a private experience which the Philistines could never have guessed. This is the exact point, as Shimshon was looking for an excuse to battle against the Philistines on a personal level, so that they would not exact retribution against the people of Israel. It is important to note: The entire story of Shimshon is a riddle, a blueprint for the mission of Mashiach ben Yosef. After his resurrection, Yeshua appeared to the disciples,
“They gave him a piece of a broiled fish and some honeycomb. He took them, and ate in front of them. He said to them, This is what I told you, while I was still with you, that all things which are written in the Torah of Moses, the Prophets, and the Psalms, concerning me must be fulfilled.” Luke 24:42-44
Like Shimshon, Yeshua ate the honeycomb after he descended into the pit (the grave) and destroyed the evil lion – death. This is the fulfillment of all of the prophets,
בִּלַּע הַמָּוֶת לָנֶצַח וּמָחָה אֲדֹנָי יי דִּמְעָה מֵעַל כָּל־פָּנִים וְחֶרְפַּת עַמֹּו יָסִיר מֵעַל כָּל־הָאָרֶץ כִּי יי דִּבֵּר
“He will swallow up (bila) death in victory! The Lord HaShem will wipe away tears from all faces, and shall take away the rebuke of his people from all the earth, for HaShem has spoken it.” Isaiah 25:8
The Midrash Rabbah interprets this verse as a messianic prophecy,
“…when God created His world, there was no Angel of Death in the world…Messiah would arise, and in his days God would cause death to be swallowed up, as it says, ’He will swallow up death forever.” Exodus Rabbah 30:3, Soncino Press Edition
Gulgalta
Shimshon’s exploits finally cause the Philistines to come to Judah to turn him over,
“And they said to him, “We have come down to bind you, that we may give you into the hands of the Philistines.” And Shimshon said to them, “Swear to me that you will not attack me yourselves.” They said to him, “No; we will only bind you and give you into their hands. We will surely not kill you.” So they bound him with two new ropes and brought him up from the rock.” Judges 15:12-13
Yeshua also was handed over to the Gentile Romans,
“Now when morning had come, all the chief priests and the elders of the people took counsel against Yeshua to put him to death: and they bound him, and led him away, and delivered him up to Pontius Pilate, the governor.” Matthew 27:1-2
This eventually lead to the death of Yeshua,
“When they came to the place that is called The Skull, they crucified him there with the criminals, one on the right and the other on the left.” Luke 23:33
Shimshon also carried something on his back to a mountain,
“But Shimshon lay till midnight, and at midnight he arose and took hold of the doors of the gate of the city and the two posts, and pulled them up, bar and all, and put them on his shoulders and carried them to the top of the hill that is in front of Hebron.” Judges 16:3
The word “Gulgalta” is significant in Jewish mysticism, as the Zohar says,
וּמֵהַאי טַלָּא דְּגוּלְגַּלְתָּא דָּא, טַחֲנִין מָנָא לְצַדִּיקַיָּיא לְעָלְמָא דְּאָתֵי, וּבֵיהּ זְמִינִין מֵתַיָּיא לַאֲחַיָּיא
“From the dew in this skull (Gulgalta) manna is ground for the righteous for the World to Come, and through it the dead shall be revived.” Zohar, Ha’azinu 117, Zohar.com
Yeshua’s placement on the middle cross, and Shimshon’s placement between the Pillars mirrors the arrangement of Sefirot. This is also reflected when Moshe was on top of the hill, his hands lifted up, with a wooden beam between his hands as the war with Amalek raged. He was flanked on the right and the left, by Aaron and Hur. The three execution stakes formed three pillars at the place of the Skull, with the Son in the middle. Judges says,
“It happened, when their hearts were merry, that they said, ‘Call for Samson, that he may entertain us. They called for Samson out of the prison; and he performed before them. They set him between the pillars…Samson took hold of the two middle pillars on which the house rested, and leaned on them, the one with his right hand, and the other with his left.” Judges 16:25-29
Shimshon, in waging the wars of HaShem, thus follows the blueprint of Mashiach ben Yosef. The death of Mashiach ben Yosef destroys the yetzer hara, the angel of death, which is given the name Amalek,
“The war “Joshua” wages against Amalek, according to HaGra, happens on three planes: war against “Amalek of the heart,” which is the evil inclination and evil qualities; war against “Spiritual Amalek,” which is Satan, whose central force is at the gates of Jerusalem; and war against “physical Amalek,” represented by the descendants of Esau, Ishmael and the mixed multitude.” The Concealed Light, Dr. Tsvi Sadan, Vine of David, pg. 110
Dr. Sadan then cites R’ Tzadok HaKohen of Lublin, who explains that the death of Mashiach ben Yosef destroys “the enemy,” the yetzer hara,
“They will look upon him whom they pierced’ means literally that Israel pierced him, although legally speaking he did not deserve to die…since his generation was not clean; however, he had to be killed in order to atone for the people of Israel…and by killing him comes the slaying of the evil inclination from the hearts of all the people of Israel.” Poked Akarim, Letter Heh – cited in The Concealed Light, “Pierced”, Tsvi Sadan, pg. 49
Shimshon’s death before completing the Geulah (Redemption) links him to both Moshe Rabbeinu and Mashiach ben Yosef. R’ Krentzman comments,
“Shimshon manifested strong qualities of Mashiach ben Yosef in his generation. This is hinted at in a few ways… the term: “נער youth” is used to describe Shimshon, is also a term used to describe those who manifest the qualities of Yosef and Mashiach ben Yosef (Kol HaTor)…the fact that Shimshon chose to go about his mission of saving the Jewish people by acting in secrecy, among the Plishtim, manifested the quality of Mashiach ben Yosef, who also works secretly and in an indirect manner in bringing about the redemption of the Jewish people…Shimshon acting as Mashiach ben Yosef is also hinted at by Yaakov’s blessing to Dan, where after seeing with Ruach HaKodesh that Shimshon would be a savior to the Jewish people, he prayed: קויתי לישועתך ה׳ – “For Your salvation do I hope, Hashem.” This, in part, hints at the fact that Shimshon would act as Mashiach ben Yosef; for the term: ישועה is used in reference to Mashiach ben Yosef throughout Tanach.” Tracing Mashiach ben Yosef Throughout Tanach, R’ Daniel Krentzman
It is important to note that the term “yeshuah” is a reference to the mission of Mashiach ben Yosef. This is highly significant, because this name connotes the mission given to Yeshua HaMashiach,
“She shall bring forth a son. You shall call his name Yeshua, for it is he who shall save (יושיע) his people from their sins.” Matthew 1:20-21
It is important to note that the term “yeshuah” is a reference to the mission of Mashiach ben Yosef. This is highly significant, because this name connotes the mission given to Yeshua HaMashiach,
“She shall bring forth a son. You shall call his name Yeshua, for it is he who shall save (יושיע) his people from their sins.” Matthew 1:20-21
In the Amidah, the prayer for the Davidic Reign, it says the word “yeshuah” five times,
“The offspring (Tzemach) of Your servant David may You speedily cause to flourish, and enhance his pride through your salvation (yeshuah), for we hope for your salvation (yeshuah) all the day (and look forward to salvation (yeshuah). Blessed are You, HaShem, who causes the pride of salvation (qeren yeshuah) to flourish.” Artscroll Siddur, Nusach Sefard, Amidah, Mesorah Publications, ltd., pg. 301
In the book of Luke, Zechariah the father of Yochanan HaMatbil, seems to have quoted this prayer in his anticipation for Redemption,
“Blessed be the HaShem, the G-d of Israel, for he has visited and worked redemption for his people; and has raised up a horn of salvation (qeren yeshuah) for us in the house of his servant David.” Luke 1:68-69
The death of Yeshua lays the foundation for the Olam Haba, and began the process of the destruction of the yetzer hara, which will eventually nullify the purpose of the angel of death, who will be destroyed. 1 Corinthians says,
“The last enemy that will be abolished is death.” 1 Corinthians 15:26
According to Genesis Rabbah 98, Yaakov saw the potential in Shimshon to become Mashiach. In the prophecy, he watched with anticipation, believing Shimshon to be the Mashiach. Yet, when he died, he proclaimed,
Lishuatecha Qiviti HaShem!
“For Your Salvation (Yeshuah) I Do Hope!”
Genesis 49:17
The book of Revelation says,
“He who testifies these things says,
“Yes, I come quickly.”
Amen! Yes, come, Lord Yeshua.” Revelation 22:20
Mirror Images
Shimshon | Yeshua |
Israel was in low spiritual state Judges 13:1 | Israel was in low spiritual state Matthew 17:17 |
Birth foretold by an angel Judges 13:3 | Birth foretold by an angel Luke 1:31 |
Miraculous Birth Judges 13:3-5 | Miraculous Birth Luke 1, Matthew 2 |
Was a Nazarite Judges 13:5 | Became a Nazarite Matthew 26:29, Luke 22:18 |
His name is linked to the Sun Judges 13:24 | His name is linked to the Sun Psalm 72:17, Malachi 4:2 |
Likened to a Snake Genesis 49:16-18 | Likened to a Snake John 3:14 |
Led by the Spirit Judges 13:25 | Led by the Spirit Luke 4:1 |
Killed a lion Judges 14:6 | Will Kill the Evil Lion Revelation 20:10-14 |
Ate Honey Judges 14:9 | Ate Honeycomb Luke 24:42 |
Speaks Riddles Judges 14:14 | Speaks Parables Psalm 49:4, 78:2, Matt 13 |
Was boundJudges 15:13, 16:12, 21 | Was bound Matthew 27:2 |
Was handed over to the GentilesJudges 15:12-13 | Was handed over to the GentilesJohn 19:11 |
Salvation connected with a Donkey Judges 15:15 | Salvation connected with a Donkey Matthew 21:7 |
Was thirsty unto death Judges 15:18 | “I thirst.” John 19:28 |
Was miraculously revived Judges 15:19 | Was miraculously resurrected Matthew 28 |
Carried the Gate of the City on his back to the mountain Judges 16:3 | Carried the execution stake on his back to the hill Gulgalta John 19:17 |
Betrayed and Sold for Silver Judges 16:5 | Betrayed and Sold for Silver Matthew 26:15 |
Soul Troubled to Death Judges 16:16 | Soul Sorrowed to Death Mark 14:34 |
Blinded Judges 16:21 | Blindfolded Luke 22:64 |
Stretched out his hands during death Judges 16:29 | Stretched out his hands during death Matthew 27:38 |
Destroyed the enemy by his death Judges 16:30 | Will destroy death by his death 1 Corinthians 15:26 |