There is a second stage of the wedding process called the “Kiddushin” where there is another contract called the “Ketubah.” This contract is where the bride is brought to the groom and they enter into a full marriage. They are already husband and wife at the betrothal, and to dissolve the betrothal would require a divorce called a “Get.” But now they are “married” in its fullest sense. This going to be related to the Messianic Redemption, or “Greater Redemption.”
Psa 45 1-17 is another coronation psalm and part of the ancient Rosh Ha Shanah ceremony according to Sigmund Mowinckel in his book “The Psalms in Israel’s Worship.” Psalm 45 is as follows with our commentary, “To the Chief Musician (of the Temple choir), set to the Shoshanim (lilies shaped like trumpets, a theme of Rosh Ha Shanah). A maskil (instruction) of the sons of Korah. A song of love. My heart overflows with a good theme (the Messiah); I address my verses to the King (Messiah); my tongues is the pen of a ready writer (being moved by the Ruach Ha Kodesh). You (Messiah) art fairer than the sons of men; grace is poured through thy lips; therefore God has blessed thee forever. Gird thy sword (sharp mind in the Torah) on thy thigh (symbolized by the tzitzit that would hang on the thigh-Rev 19.15-16), O Mighty One, in thy splendor and thy majesty! And in thy majesty ride on (Rev 19.11) victoriously (Rev 6.2), for the cause of truth (Torah is the truth) and meekness and righteousness; let thy right hand (skill) teach thee awesome things. Thine arrows (sword, famine, pestilence) are sharp; the peoples fall under thee, thine arrows are in the heart of the King’s enemies.”
“Thy throne, O God (Elohim) is forever and ever (Heb 1.8), a scepter of uprightness is the scepter of thy kingdom. You have loved righteousness, and hated wickedness; therefore God (Father), thy God, has anointed (one of the stages of a coronation of a Jewish king) you (the Messiah) with the oil of joy above thy fellows. All thy garments are fragrant with myrrh (spiritually purified character) and aloes (used in prayer incense) and cassia (spreads in the wind/ruach); out of ivory palaces will be mine that will make me glad (the palaces which are prepared for us in Eden will surpass the finest palaces of ivory here). Kings daughters (believers for the sake of imagery. Just as the king is seen as the “son” his wife is alluded to as his “daughter” and the same as the “queen and bride-1 Chr 28.5-6) are among thy noble ladies, and the queen (Israel, the Kahal as a whole) stands at thy right hand in gold from Ophir. Listen, O daughter, give attention and incline your ear; forget your people and your father’s house (leave the world of unbelief. Messiah is to be preferred above all human relations); then the king will desire your beauty (the righteousness he gives us); because he is your Lord, bow down to him.”
“And the daughter of Tyre (symbolizes the non-Jews Israel will have dominion over in the Messianic Kingdom-Isa 45.14; 66.19-20) will come with a gift; the rich among the people will entreat your favor (of every nation). The King’s daughter (same as the bride and queen) is all glorious within (speaks of her character); her clothing is interwoven (by God) with gold. She will be led to the King in embroidered work (not filthy rags-Isa 61.1-through 62.5); the virgins (non-Jewish believers for the sake of imagery and part of the Kahal), her companions who follow her, will be brought to you (like Chava was brought to Adam-Eph 5.22-32). They will be led forth with gladness and rejoicing (voluntarily and eager); they will enter into the King’s palace (the “mansions” of John 14.1-3, the inner chambers). In place of your fathers will be your sons (born from the marriage-the “elect”); you shall make them princes in the earth (to rule and reign-Rev 20). I will cause thy name to be remembered in all generations; therefore the peoples (non-Jews of all nations will eventually acknowledge his sovereignty) will give you thanks forever and ever.”
On the day of the coronation of the Messiah on Rosh Ha Shanah, it will also be the day of the wedding of the Messiah. We had the betrothal at Mount Sinai on Shavuot (Pentecost) in the first redemption, now we will have the full marriage in the second redemption on Rosh Ha Shanah. A Jewish wedding would last a “shavuah” which means a “seven” and it can be seven days, weeks, months or years. This is known as the “Shavuah L’ Chuppah” or the “Shavuah of the Wedding Canopy.” Gen 29.27-28 says, “Fulfill her week (shavuah), and we will give you this one also for the service which you will serve with me still another seven years. Then Jacob did so and fulfilled her week. So he gave him his daughter Rachel as wife also.”
Joel 2.1 is a Rosh Ha Shanah verse, “Blow a trumpet in Zion, and sound an alarm on my holy mountain.” Joel 2.11 says, “The Day of the Lord is great and indeed awesome, and who can endure it?” The Hebrew word for “awesome” is “nora” and remember that the days between Rosh Ha Shanah and Yom Kippur and called the “Yamim Noraim” or “Days of Awe.” This is a picture and another name for the seven year Birth-pains.
Now, Joel 2.15 says, “Blow a trumpet in Zion, consecrate a fast, proclaim a solemn assembly.” When do we have a fast on a solemn assembly? On Yom Kippur. Joel 2.16 says, “Gather the people, sanctify the congregation, assemble the elders, gather the children and the nursing infants. Let the bridegroom (Messiah) come out of his chamber (chedar-in Psa 45.15 he went in), and the bride from her bridal chamber (chuppah).”
Anciently, the chedar and the chuppah was a huge tent and the couple would go in there for seven days after the wedding. They would not need to come out for anything. Everything is right there for them (food, drink, clothes, etc). In this passage the bride and groom are coming out of the chamber. So how long have they been in there? A “shavuah” or a “seven.” So, eschatologically, they have been in there for the seven years of the Birth-pains. We will be able to show this is a Yom Kippur by the next passage.
Joel 2.17 says, “Let the priests, the Lord’s ministers, weep between the porch and the altar, and let them say, ‘Spare the people, O Lord, and do not make thine inheritance a reproach, a byword among the nations. Why should they among the peoples say where is their God?'” There is only one ceremony conducted in the Temple between the porch and the altar in the entire year. That day is Yom Kippur and Yehovah answers this prayer in Zech 14.1-7.
We are able to identify what is happening by the phrases to understand that this is a Yom Kippur. This is another example of how Yeshua will return to Jerusalem on a Yom Kippur. If the bride and the groom come out of the wedding chamber by Yom Kippur, when did they go in? Isa 26.20 says, “Come my people, enter into your chamber (“B’Chederecha”), shut your doors behind you; hide yourself, as it were, for a little while, until the indignation is past.” The “indignation” as we have shown previously is a synonymous term for the Birth-pains. They went in at Rosh Ha Shanah, at the beginning of the Day of the Lord.
We have already gone over Isa 26.1 through 27.13 and we have seen that it covers Rosh Ha Shanah to Yom Kippur. In an overview we have Rosh Ha Shanah and the phrase “open the gates that the righteous nation may enter.” We have “On that day” or the “Day of the Lord” in 26.1-2 and we have the Natzal (Rapture) in 26.20. We also have Leviathan (the False Messiah) in 27.1 and the Shofar Ha Gadol being blown on Yom Kippur, with the return of the Messiah and the exiles in 27.12-13 (see Matt 24.29-31).
In Part 24, we will pick up here.