Nazarene Space

 

Until Shiloh Comes
By
James Scott Trimm

 

9 Y’hudah is a lion's whelp; from the prey, my son, you are gone up. He stooped down,
he couched as a lion, and as a lioness: who shall rouse him up?
10 The scepter shall not depart from Y’hudah, nor the ruler's staff from between his feet, until Shiloh comes. And unto him, shall the obedience of the peoples be.
11 Binding his foal unto the vine, and his ass's colt unto the choice vine, he washes his garments in wine, and his vesture in the blood of grapes.
12 His eyes shall be red with wine, and his teeth white with milk.
(Gen. 49:9-12 HRV)

 

Who is this “Shiloh”?

 

This Gemara also asks “What is Messiah’s name?” Rabbi Shila offers the answer: “His name is Shiloh, for it is written, ‘until Shiloh comes.” (b.San. 98b)

The Targums (Onkelos, Pseudo-Jonathan and Yerushalmi) all have “until Messiah comes” in place of “until Shiloh comes”.

This Gemara is citing Genesis 49:10:

 

The scepter shall not depart from Judah,
nor the staff from between his feet,
until Shiloh comes;
and unto him shall the gathering of the people be.

 

The Targums (Onkelos, Pseudo-Jonathan and Yerushalmi) all have “until Messiah comes” in place of “until Shiloh comes”.

 

The word “Shiloh” has a gematria (numerical value) of 345 which is the same as the value of “HaShem” (“the name”) and El Shaddai. The phrase “Shiloh comes” has a gematria of 358 which is the same as the gematria for “Messiah and “Moses” (because the Messiah is “the prophet like Moses” (Deut. 18:18). This is because “the name” of Messiah is imbedded in the phrase “until Shiloh comes.”

 

The Zohar says of Gen. 49:10:

 

…”the scepter” referring to the Messiah of the House of Judah,
and “the staff” to the Messiah of the House of Joseph.
“Until Shiloh comes”, this is Moses, the gematria of Shiloh
and Moses being the same [358].
(Zohar 1:25)


The word Shiloh, here, is spelt with both a yod and a he,
to allude to the holy supernal name, Yah,
by which the Shekinah shall rise…
(Zohar 1:237)

 

Thus the Zohar teaches us that in Genesis 49:10 we have the two Messiahs (or the two comings of Messiah) represented as a “scepter” and a “staff” which are one “Shiloh” and that the one “Shiloh” has Yah within him.

 

Now if we look at the Hebrew of the phrase “…Shiloh comes and…” (in the Hebrew it is literally “…comes Shiloh and…”) the first letter from each word in the Hebrew spells “Yeshu” which is the Aramaic and Galilean pronunciation of “Yeshua” (later Rabbis lampooned this fact by making another acronym from YESHU meaning “may his name be blotted out forever”).

 

You may notice a parallel between the “scepter” and “staff” of the two Messiah’s and the “two sticks” of the two houses of Israel in Ezekiel 37.

 

Note the fact that the figure called Shiloh binds his foal upon a vine, clearly the vine is Yosef mentioned just a few verses later that grows over the wall (Gen. 49:22) or as we read in Psalm 80:8, 11, the “sea”:

 

9 (80:8) You did pluck up a vine out of Egypt, You did drive out the nations, and did
plant it.
10 (80:9) You did clear a place before it, and it took deep root, and filled the land.
11 (80:10) The mountains were covered with the shadow of it, and the mighty cedars
with the boughs thereof.
12 (80:11) She sent out her branches unto the sea, and her shoots unto the River.
(Ps. 80:9-12(8-11))

 

Notice that we have the two primary tribes of the two Houses of Israel here, representing the two comings of Messiah. Here we also have represented the two comings of Messiah, as they parallel the Rabbinic Two Messiah Theory.

 

In the book of Zechariah we read the following prophecy:

 

Rejoice greatly, O daughter of Tziyon!
Shout, O daughter of Yerushalayim!
Behold, your king comes unto you:
He is triumphant, and victorious, lowly,
and riding upon an ass—
even upon a colt, the foal of an ass.
(Zech. 9:9 HRV)

 

Both Matthew and Yochanan (John) cite this verse as a Messianic prophecy fulfilled by Yeshua (Matt. 21:1-7; Jn. 12:14-15). Matthew cites the passage as follows:

 

1 And when they came near to Yerushalayim, and had come to Beit Pagey, to the mount
of Olives, then sent Yeshua two talmidim,
2 And said to them: Go to the enclosure which is before you. And right away you will
find there an ass tied, and a foal by her side: loose and bring [them] to Me.
3 And if any man say anything to you, you will say that, My Master has need of them:
and immediately he will let them go.
4 And this was to establish what was spoken by the prophet, who said,
5 Say to the daughter of Zion, Behold your king comes to you: poor, and riding
upon an ass--even upon a foal, the offspring of an ass. (Zech. 9:9)
6 And the talmidim went, and did as Yeshua commanded them:
7 And brought the ass, and the foal, and they put upon them their garments, and mounted Him thereon.
(Matt. 21:1-7 HRV)

 

Zech. 9:9 is also cited as a Messianic prophecy in the Talmud:

 

R. Alexandri said: Rabbi Joshua opposed two verses:
Is is written: And behold, one like the son of man
came with the clouds of heaven. (Dan. 7:13)
Whilst it is written: [behold, your king comes to you...]
lowely, and riding upon an ass! (Zech. 9:9)
(b.San. 98a)

 

As well as in the Midrash Rabba:

 

AND I HAVE AN OX, AND AN ASS, etc. (Gen. 32:6)….
ASS refers to the royal Messiah, for it says of him,
Lowly, and riding upon an ass (Zech. 9:9);
(Genesis Rabbah LXXXV:6)

 

The early “Church Father” Justin Martyr recounts the story with some added detail. Since Justin Martyr elsewhere recounts a story with added detail drawn from the Goodnews according to the Hebrews (but without citing that Gospel) (see notes to Mt. 3:16 for example) it has been proposed that the following citation may also have drawn details from the Goodnews according to the Hebrews:

 

The prophecy, “binding his foal to the vine, and washing his
robe in the blood of the grape” (Gen. 49:11), was a significant
symbol of the things that were to happen to Messiah, and what
he was to do. For the foal of an ass stood bound to a vine at
the entrance of a village, and he ordered his acquaintances to
bring it to him then; and when it was brought, he mounted and
sat upon it, and entered Jerusalem.
(Justin Martyr; Apol. 32)

 

Notice this account also ties the same account to a fulfillment of “binding his foal to the vine, and washing his robe in the blood of the grape” (Gen. 49:11).

 

The Midrash Rabbah also ties these same verses (Zech. 9:9 & Gen. 49:11) together as Messianic Prophecy:

 

BINDING HIS FOAL (‘IRO) UNTO THE VINE (Gen. 49:11)…. R. Nehemiah interpreted: BINDING ‘IRO UNTO THE VINE means: He [God] binds to the vine [sc. Israel] ‘iro, which alludes to, ‘the city (ha-’ir) which I have chosen. AND BENI ATHONO UNTO THE CHOICE VINE means: [morally] strong sons (banim ethanim) will spring from him. The Rabbis interpreted: ‘I,’ [said God], ‘am bound to the vine and the choice vine [Israel]. HIS FOAL AND HIS COLT intimate: when he will come of whom it is written, Lowly, and riding upon an ass, even upon a colt the foal of an ass (Zech. 9:9). HE WASHETH HIS GARMENTS IN WINE, intimates that he [the Messiah] will compose for them words of Torah; AND HIS VESTURE IN THE BLOOD OF GRAPES-that he will restore to them their errors.
(Genesis Rabbah XCVIII:9)

 

The Zohar also ties these same verses (Zech. 9:9 & Gen. 49:11) together as Messianic Prophecy:

 

Binding his foal unto the vine. (Gen. 49:11)
The vine is the community of Israel, so called also in the verse:
“You did remove a vine from Egypt” (Ps. 80:9).
By “his foal” is meant the Messiah, …
Hence it is written of him that he will be
“poor and riding on an ass and on
a young ass’s colt” (Zech. 9:9)
“Colt” and “ass” are two crowns by virtue of which the
Gentiles have dominion….
he rides upon an ass and upon a colt, to overthrow
the strength of the Gentiles…
(Zohar 1:238a)

 

Anti-missionary Singer insists that the Gospels misinterpret this verse by understanding “an ass— even upon a colt, the foal of an ass” as two animals while Singer insists that they can only be understood as one animal being described twice. However the Zohar clearly understands these as two animals as well saying “‘Colt’ and ‘ass’ are two crowns” (Zohar 1:238a).

 

The Zohar also ties Gen. 49:11 to “You did remove a vine from Egypt” (Ps. 80:9). This is a reference back to Torah which says:

 

22 Yosef is a fruitful vine, a fruitful vine by a fountain; its branches run over the wall.
23 The archers have dealt bitterly with him, and shot at him, and hated him,
24 But his bow abode firm. And the arms of his hands were made supple by the hands of
the Mighty One of Ya’akov; from there, from the Shepherd--the Stone of Yisra’el.
25 Even by the El of your father who shall help you, and by Shaddai, who shall bless
you with blessings of heaven above: blessings of the deep that couches beneath; blessings of the breasts, and of the womb.
26 The blessings of your father are mighty, beyond the blessings of my progenitors unto the utmost bound of the everlasting hills. They shall be They shall be on the head of Yosef, and on the crown of the head of the prince, among his brothers.
(Gen. 49:22-26 HRV))

 

Don’t forget to support this work with your contributions, tithes and offerings.


Through our free Bible Correspondence course and other free literature and Operation Kiruv we are reaching a lost world with Torah and Messiah. Through our blogs, literature, podcasts and the Nazarene Radio Network we are also feeding young believers milk and mature believers nice juicy steaks.

Is this work worthy of your support? What other ministry provides this kind of teaching?
Now is time to step up to the plate!

 

As I have said to you many times, I look on this work as a co-operative one with me, and all of you combining our resources together in order to get the job done of helping to teach this great truth to all in the world who will listen. Thank you so much from the bottom of my heart for your continued support, you are the ones who make it all possible by your contributions and your prayers for our work. I truly appreciate your help in every way.
You can donate by going to the pay-pal counter at http://www.nazarenespace.com or donations can be sent by paypal to donations@wnae.org.

Donations can also be made out to “Nazarene Judaism” and sent to:

Nazarene Judaism
PO Box 471
Hurst, TX 76053

 

-

 

Views: 766

Comment by David L. Perry Th.D. on October 21, 2012 at 11:01pm

Shalom James  - Quote you

The Zohar says of Gen. 49:10:

  …”the scepter” referring to the Messiah of the House of Judah,
and “the staff” to the Messiah of the House of Joseph.
“Until Shiloh comes”, this is Moses, the gematria of Shiloh
and Moses being the same [358].
(Zohar 1:25)

”the scepter” referring to the Messiah of the House of Judah, - Wrong the Messiah was to all Israel not just the Jews + ”the scepter”  refers to Kingship which fits

Gen 49:8  Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee.

Gen 49:10  The sceptre (King-ship) shall not depart from Judah, nor a lawgiver (Livites) from between his feet, until Shiloh (Messiah) come; and unto him (Messiah Yahshua) shall the gathering of the people be.

'staff' ??? - verbiage not there.

The Zohar also ties Gen. 49:11 to “You did remove a vine from Egypt” (Ps. 80:9). This is a reference back to Torah which says:

Gen 49:11  Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes:

did remove = Binding ??? - to fasten / to join; No Way!

Gen 49:26  The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren.

has to do with Gen.48:19-22

Gen 48:19  And his father refused, and said, I know it, my son, I know it: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations.

Gen 48:22  Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.

Zohar is not Torah - Zohar is subject the same Pharisaic/Rabbinic fallacious Imagination as is Kabalah, Gamatra, Talmud, Oral Torah, 613 laws, etc.

Shalom

Comment by James Trimm on October 21, 2012 at 11:36pm

You do not understand what the "Messiah of the House of Judah" and the "Messiah of the House of Joseph" mean.  These refer to two different roles of the one Messiah. 

Anti-missionaries like Tovia Singer often argue that Yeshua could not have been the Messiah because he did not fulfill certain prophecies in bringing peace to the world and ruling from David’s throne forever.

In reality the Messianic prophecies of the Tanak can be seen as falling under two categories which often seem to conflict.  Many of the prophecies seem to speak of a suffering servant Messiah who suffers and dies to redeem his brothers (Ps. 22 and Is. 53 for example).  Other prophecies seem to speak of a Messiah who comes and reigns from David’s throne forever.

One solution to this problem that was proposed anciently was the “two Messiah theory”  It was this theory that Yochanan (John) referred to when he asked Yeshua “are you he that is destined to come, or do we await another? -  (Matt. 11:1-3 ) There are two basic versions of the two Messiah theory:

There are two basic versions of the two Messiah theory:

1. The "rabbinic" two Messiah theory which held to a Messiah the son
of Joseph, sometimes called "Ephraim." who would come and suffer to
redeem his brothers (like the patriarch Joseph); and a Messiah the
son of David who would come and rule from David's throne forever.

2. The "Qumran" two Messiah theory which held to a Priestly Aaronic
Messiah and a Kingly Messiah.

In order to understand the Messianic theory of the Nazarenes and Ebionites it is important to understand these two theories.  I will first document each version of the two Messiah theory, then I will show evidence that both theories existed in the first century.  I will also show that the two versions of the theory are related to each other.  Finally I will show that the NT shows an awareness of the two Messiah theory and relates to it.

The Rabbinic "two Messiah" theory was one of several answers that the Rabbis found for these contradictions.  It delegated the lowly, suffering servant passages to Messiah the son of Joseph (sometimes called Ephraim); and the Kingly passages to Messiah the son of David. A good example of the Ephraim Messiah in Rabbinic literature is a Midrash in which the Messiah is being warned by Elohim of what awaits him:

Their sins will be upon you like a yoke of iron.
They will choke your spirit.  Because of their sins,
Your tongue will cleave to the roof of your mouth.
Do you accept this?  If not, I will remove the decree from you.

The Messiah replies:
"Master of the worlds, how long will this last?

God replies: "Ephraim, my true Messiah, ever since the six
days of creation you have taken this ordeal upon yourself.  At
this moment, your pain is my pain"

Messiah replies: "Master of the worlds, I accept this with
gladness in my soul, and joy in my heart, so that not a single
one of the House of Israel should perish.  Not only for those
alive, but also the dead.  It is enough that the servant be like the Master.
(Midresh Pesqita Rabbah 36)

Rabbi Dosa (who lived around 250 CE) was a chief advocate of the two Messiah theory.  The Talmud records that he taught regarding Zech. 12:10:

What is the cause of the mourning [of Zech. 12:12]--... It is
well according to him who explains that the cause is the
slaying    of Messiah the son of Joseph, since that well agrees with the Scriptural verse:
And they shall look upon me whom they have pierced,
And they shall mourn for him as one mourns for his
only son. (Zech. 12:10)
 (b.Sukkot 52a)

The redemptive role of Messiah is known as “Messiah ben Yoseph” (Messiah the son of Joseph) or “Ephraim” because Messiah would be like the patriarch Joseph.  In the Wisdom of Solomon we read the following Messianic Prophecy:

17: Let us see if his words are true: and let us test him by his departure.
(Wisdom 2:15-17 HRV)

(See my recent article “He Says Concerning Himself ‘I am the Son of Elohim’”
http://nazarenespace.com/profiles/blogs/he-says-concerning-himself-...)

This actually recalls an account in the Torah concerning the life of Joseph.  When his brothers cast Joseph into the pit we read:

20 Come now therefore and let us slay him, and cast him into one of the pits. And we
will say, An evil beast has devoured him. And we shall see what will become of his dreams.
(Gen. 37:20 HRV)

There is great Messianic significance to this account.  Joseph’s life was a type of the first coming of Messiah which parallels the Rabbinical Messiah ben Yoseph.  The Suffering Messiah is called Messiah ben Yoseph because his brothers were redeemed by his suffering.  

Like Joseph the Patriarch, Yeshua was betrayed by his own for a few pieces of silver (Gen. 37:28) he was cast into “the pit” (death) and raised back up so that he might redeem his brothers,  Like Joseph, Yeshua’s teaching and revelation angered his brothers, who sought to put his claims to the test by casting him into the pit (of death).

Now the Qumran community also believed in two Messiahs:

They shall govern themselves using the original precepts
by which the men of the YAHAD began to be instructed,
doing so until there come the Prophet and the Messiahs
of Aaron and Israel.
(Manual of Discipline 1Qs Col. 9 lines 10-11)

Two Messiahs are also evident in 1QSa, 1Q28a where the two Messiahs are pictured at a future Messianic banquet table.

Would there be two Messiahs or one Messiah?  There does seem to have been confusion on this issue.  While 1QS 9:10-11 refers to the "Messiahs of Levi and Israel" The Damascus Document three times refers to the "Messiah of Levi and Israel" (12:23; 14:19; 19:10) was there a question as to whether these would be two Messiahs or one?  A tradition found in Midrash Rabbah may provide the answer:

Another exposition of the text, ' My beloved is like a gazelle ‘: Israel, explained R. Isaac, said to the Holy One, blessed be He: ' Sovereign of the Universe! Thou hast told us that Thou wilt come to us first.’ ' My beloved is like a gazelle ‘; as the gazelle appears and then disappears, so the first redeemer appeared and then disappeared. R. Berekiah in the name of R. Levi said: Like the first redeemer so will the final redeemer be. The first redeemer was Moses, who appeared to them and then disappeared. For how long did he disappear from their sight? R. Tanhuma said: Three months1; accordingly it is written, And they met Moses and Aaron, etc. (ib. V, 20).2 The final redeemer will also appear to them and then disappear.
(Midrash Rabbah Bamidbar 11:2)
 
Clearly here the two redeemers are Moses and the prophet like Moses, the Messiah (See my recent article “A Prophet Like Moses” http://nazarenespace.com/profiles/blogs/a-prophet-like-moses )

The redemption under Moses can be seen in the Torah as follows:

13 And Moshe said unto the people, Fear you not. Stand still, and see the salvation of YHWH, which He will work for you today! For whereas you have seen the Egyptians today, you shall see them again, no more, forever.
14 YHWH will fight for you, and you shall hold your peace.
(Ex. 14:13-14 HRV)

(For more on the two parallel redemptions see my recent article The Crossing of the Red Sea A Picture of the Process of Salvation  http://nazarenespace.com/profiles/blogs/the-crossing-of-the-red-sea... )  

This Midrash preserves a tradition which tells us that the Messiah would, like Moses, be revealed, then disappeared and then revealed again.  The coming of Messiah would be like Moses, who was revealed to Israel.  Then he disappeared when he ascended to commune with Elohim on Mt. Sinai.  While he was gone there was a great apostasy, and many believed he would never return (Ex. 32:1).  When he returned he separated and judged the people and condemned those who had not repented (Ex. 32:26-28).  The Midrash is telling us that the coming of Messiah would parallel these events.

There is another important parallel between Moses and the Messiah.  We read in the Talmud  “What is Messiah’s name?” Rabbi Shila offers the answer: “His name is Shiloh, for it is written, ‘until Shiloh comes.” (b.San. 98b)

This Gemara is citing Genesis 49:10:

The scepter shall not depart from Judah,
nor the staff from between his feet,
until Shiloh comes;
and unto him shall the gathering of the people be.

The Targums (Onkelos, Pseudo-Jonathan and Yerushalmi) all have “until Messiah comes” in place of “until Shiloh comes”.

The word “Shiloh” has a gematria (numerical value) of 345 which is the same as the value of “HaShem” (“the name”) and El Shaddai. The phrase “Shiloh comes” has a gematria of 358 which is the same as the gematria for “Messiah and “Moses”  

The Zohar says of Gen. 49:10:

…”the scepter” referring to the Messiah of the House of Judah,
and “the staff” to the Messiah of the House of Joseph.
“Until Shiloh comes”, this is Moses, the gematria of Shiloh
and Moses being the same [358].
(Zohar 1:25)
 
The word Shiloh, here, is spelt with both a yod and a he,
to allude to the holy supernal name, Yah,
by which the Shekinah shall rise…
(Zohar 1:237)

Thus the Zohar teaches us that in Genesis 49:10 we have the two Messiahs (or the two comings of Messiah) represented as a “scepter” and a “staff” which are one “Shiloh” and that the one “Shiloh” has Yah within him.

The two comings of Messiah are also evident in the Tanak itself.

In Zechariah 13:4-6 we see the Messiah in his role as judge, he is described as having wounds in the midst of his hands, and this clearly refers us back to Zech 12:10 where the Messiah had been pierced.  When we compare Zech. 13:1-3 with Micah 5:8-14 it is clear that they speak of the same Messianic judge, and if we look at Micah 5:1(2) we find that this Messiah was born in Bethlehem (See my recent article “What are these Wounds in Your Hands?” ( http://nazarenespace.com/profiles/blogs/what-are-these-wounds-in-yo... ).  This points to two comings of Messiah, first to be born in Bethlehem, pierced in the midst of his hands among his own people and then after this to be the Messianic Judge.

Another evidence of the two comings of Messiah can be found in Psalm 110 Where we read:

1 A Psalm of David. (110:1) YHWH says unto my Adon: Sit you at My right hand,
until I make your enemies your footstool.
2 The rod of Your strength, YHWH will send out of Tziyon. Rule you in the midst of
your enemies.
3 Your people offer themselves willingly in the day of your warfare; in adornments of
Set-Apartness: from the womb of the dawn, yours is the dew of your youth.
4 YHWH has sworn, and will not repent: You are a cohen forever after the manner of
MalkiTzadek.
5 YHWH, at your right hand, does crush kings in the day of His wrath.
6 He will judge among the nations: He fills it with the dead bodies. He crushes the head
over a wide land.
7 He will drink of the brook in the way: therefore will he lift up the head.

In verse 5 the Masoretic Text has “Adonai” This is one of 134 places where the MT reads “Adonai” but which the Masorah indicates that the text originally read “YHWH” and had been altered by the scribes in an attempt on their part to clarify the text. A copy found at the Cairo Geniza has “YHWH” here. (See my recent article “How the Anti-Missionaries Misrepresent the Text” (http://nazarenespace.com/profiles/blogs/how-the-anti-missionaries-m... )

According to the Midrash Tehillim the second “Lord” in Ps. 110:1 is the Messiah:

The Lord said to my Lord,
Sit you at My right hand.
To the Messiah it will also be said,
and in mercy the throne be established;…
(Midrash Tehillim on Ps. 110:1)

(There is much more to be said about this Psalm, but I will save that for a future article.)

Here the two comings of Messiah are evident. The Messiah ascends to YHWH apparently from earth where he has made some enemies.  He stays there until his return at which he will “crush kings” and his “enemies will be made his footstool”.  

The truth is that the Messiah comes twice.  In his first coming he will fill the redemptive role of “Messiah ben Yosef”, suffer and die in order to redeem his brothers, then he would ascend to YHWH and in time he would come again to bring peace to the world, reign from David’s throne forever and judge the world in the role of Messiah ben David.

Comment

You need to be a member of Nazarene Space to add comments!

Join Nazarene Space

 

 

 

















 

LINKS

 

 

 

 

Badge

Loading…

© 2019   Created by James Trimm.   Powered by

Badges  |  Report an Issue  |  Terms of Service