The cross is the Vav between the two Dalets of David’s name. The nail driven by the Son’s own willing hand, connecting heaven and earth, opening both doors simultaneously, completing the house the first letter declared.
Document 9 of 10
The builder moved in. The Word eskenosen (pitched his tent, took up residence) among us in the tzelem (shadow or image) of humanity. The house was inhabited for the first time in the fullness of what the Bet of Bereshit (the enlarged house in the first letter of the first word of the Torah) had always declared. But the inhabitation had come in the mode of the incarnation — the fullness of YHWH present in one human being, walking among all flesh, the two doors of David’s name still waiting for the nail that would open them both permanently and for everyone.
The nail was always the point. The Vav (the nail, the Paleo-Hebrew letter drawn as a tent peg or nail, the connector, the fastener, the letter at the center of the Torah and in the third position of the divine name YHWH) between the two Dalets (doors) of David’s name, that nail was the reason the house of David was built, the reason the seed was held at the right hand, the reason the Word moved into the tzelem in the fullness of time. Everything in the building project was moving toward the moment the nail was driven. And when it was driven — the cross, Golgotha, the completion of the covenant sealed while Avraham slept — both doors opened. Simultaneously. For all flesh. Forever.
The nail was always the point. Everything in the building project, the first letter, the tzelem, the mishkan, the Davidic covenant, the incarnation, was moving toward the moment the nail was driven and both doors opened.
The first door opened from the inside. The parokhet (veil, the thick curtain that separated the holy place from the holy of holies, the inner chamber of the temple where the ark of the covenant rested and the presence of YHWH was most concentrated, a barrier so thick and heavy that no single human being could move it) tore. Matthew 27:51, kai idou to katapetasma tou naou eschisthe ap anothen heos kato eis duo. And behold the katapetasma (veil, curtain, the same parokhet) of the naos (temple, the inner sanctuary, the house of YHWH) was torn from above to below into two.
From above. Not from below. Not torn by human hands working from the bottom up, a human tearing from the bottom would produce a tear rising upward. This tear descended, from above to below. From the top of the veil to the bottom. The door of the divine dwelling torn open from the inside by the one who had just said it is finished and given up his spirit. YHWH in the incarnate register, the one who had moved into the house, who had been walking among all flesh for thirty-three years, who had driven the nail of the covenant by his own willing hand in the aloneness the sealing required, tore the veil of the temple from above to below as he completed the passage between the pieces. The inner door of the divine dwelling opened. The holy of holies, the place where the divine presence had been most concentrated, most separated from human access, behind the veil that no ordinary person could pass, opened to all flesh simultaneously with the completion of the covenant.
From above to below. Not torn by human hands from below. Torn from the inside by the one who had just completed the passage between the pieces. The door of the divine dwelling opened from inside, by the builder who had always held the key.
The second door opened simultaneously. Not recorded in the same verse but declared in the same moment. When Yeshua said tetelestai (it is finished, from teleo, to complete, to bring to the telos, to arrive at the goal and destination; the same root as telos in Romans 10:4 where Mashiach is the telos of the Torah) and the veil tore, the door between heaven and earth opened in both directions at once. The door from the divine toward the human tore open as the veil fell. And the door from the human toward the divine, the access that the sleep of all who slept had made impossible, the separation that the condition of being outside the covenant had produced, the wall between human flesh and the holy of holies that the fence laws had built and called sacred, that door opened too. Both Dalets of David’s name opened by the one Vav. The nail of the Davidic covenant driven at Golgotha opening both thresholds simultaneously.
Paul writes in Ephesians 2:14 that Yeshua is our shalom (peace, wholeness, completeness, the condition of nothing missing and nothing broken) who made both one and broke down the dividing wall of enmity in his flesh, abolishing the law of commandments in dogmasin (ordinances or decrees, the fence laws, not the Torah, the institutional additions that had been built around the Torah by the scribal tradition and had created the wall between Jew and Gentile, between the insider and the outsider, between the one who could enter the inner courts and the one who could not). The dividing wall, the soreg (stone barrier in the temple with inscription threatening death to any Gentile who passed it), was the fence made stone, the fence law expressed in architecture. When the nail was driven the fence fell. Both doors open. No wall between them. No soreg. No veil. No separation between the door of heaven and the door of earth. The nail held them together and opened them both.
The veil tore. The soreg (stone barrier, the fence made stone, threatening death to any Gentile who passed) fell. The dividing wall was demolished. Both doors opened by the one nail, the Vav between the two Dalets. For all flesh. No wall remaining.
The nail at the center of the Torah, the enlarged Vav of Leviticus 11:42, declared as the center letter by the Babylonian Talmud (Kiddushin 30a), preserved in every Torah scroll ever written, had always been pointing here. The nail at the center of the covenant text, enlarged, marking the center of the entire written testimony, preserved by the same scribal tradition that silenced the name and changed the script, kept without knowing what it was keeping, is the declaration that the nail is at the heart of everything. The house was always being built around the nail. The two doors were always waiting for the nail. And the nail was always at the center, of the Torah, of the name YHWH, of the first word of the Torah, of the name of David, of the building project that began before the creation and was completed at the cross.
It is finished. Tetelestai. The telos has arrived. The destination declared in the first letter has been reached. The nail that was drawn in the center of the Torah, declared in the four letters of the divine name, embedded in the first word before the creation began, written into the name of David as the Vav between two doors, driven by the Son of God by his own willing hand at Golgotha, that nail has been driven. Both doors are open. The house declared in the Bet of Bereshit before anything was made is open for all flesh. For all who slept. From Adam. Forever.
Tetelestai, it is finished. The nail driven. Both doors open. The house the first letter declared is open for all flesh. Forever.
The nail in the divine name — behold the hand, behold the nail.
The nail at the center of the Torah — the enlarged Vav, preserved for this moment.
The nail in the first word — declared before the creation began.
The nail in the name of David — the Vav between two doors.
Driven at Golgotha by his own willing hand.
The veil tore. The wall fell. Both doors opened.
Tetelestai. It is finished. The house is open.
The Gospel Revolution • Mike Williams Ministries
William Ethan Massengill • Michael Lilborn Williams • Daniel Thomas Rouse
Published by Audrey Williams