שני בני-היצהר

This verse should be a straightforward translation of Z^әkhar·yâh′  4.14, not a rewrite with two משיחים. This plural of משיח, as English translation would mislead one to believe, isn't used here. This passage makes explicit the Two Witnesses who restore the "first-press" Tor·âh′  teachings).

The preface to Z^әkhar·yâh′  4.14 is 4.12, which describes שתי שבלי הזיתים (sh^әt·ei′  shi·bal·ei′  ha-zeit·im′ ; two clusters of olives).

Olive oil uniformly symbolizes the שכינה, i.e. the רוח הקודש—which is defined by Tor·âh′  as leading one to keep Tor·âh′ . (Any spirit, therefore, which endorses superseding (i.e., displacing) Tor·âh′  (the definition of misojudaism and antinomianism), whatever that spirit is called, is defined by Tor·âh′  as a spirit of misojudaism, i.e., the spirit ultimately epitomizing Sâ·tân′ —a demonic spirit.)

As illustrated in the N^әtzâr·im′  logo, these two olive-trees (one on each side of the golden seven-branched M^әnor·âh′ ) each produce a cluster of olives above the M^әnor·âh′ . Though such detail cannot be shown in our tiny logo, these two clusters of olives supply olive-oil, each through its own golden spout into a single golden vessel above the M^әnor·âh′ . From this single golden vessel, olive-oil is then distributed, via seven golden tubes, to the seven branches of the golden M^әnor·âh′ .

The M^әnor·âh′  is widely acknowledged to represent Israel. The olive trees are also widely interpreted to symbolize Z^eru′ -Bâ·vël′  Bën-Sh^ә·al·tiy·eil′ , the king, and Y^әho·shu′ a Ben-Y^әho·tzâ·dâq′  ha-Ko·hein′  Gâ·dol′ ; the two primary conveyers of the Sh^әkhin·âh′  in Israel.

Z^eru′ -Bâ·vël′  Bën-Sh^ә·al·tiy·eil′  represented the kingship in the royal line of Dâ·wid′  while Y^әho·shu′ a Ben-Y^әho·tzâ·dâq′  ha-Ko·hein′  Gâ·dol′  represented the priestship (cf. Z^әkhar·yâh′  3.8).

What then is the single golden vessel into which the olive-oil from both the royal Davidic olive tree and the priestly olive tree of Y^әho·shu′ a Ben-Y^әho·tzâ·dâq′  ha-Ko·hein′  Gâ·dol′  are combined? Scripture asserts that the Mâ·shi′ akh would be of the royal lineage of Dâ·wid′  ha-mël′ ëkh (cf Yir·m^әyâh′ u 23.5-6) and—also a priest of the order of Mal′ ki-Tzëd′ ëq (T^әhil·im′  110:4)!!!

Rib′ i Y^әho·shu′ a of Nâtz·rat′ —as both Mâ·shi′ akh Bën-Yo·seiph′  and impending Mâ·shi′ akh Bën-Dâ·wid′ —embodies this single golden vessel, combining the olive-oil from both olive trees, kingly and priestly.

The "fresh-oil" which is specified according to Z^әkhar·yâh′  4.14 refers to the fresh outpouring of the Sh^әkhin·âh′  / Ru′ akh ha-Qo′ dësh prophesied in Y^әsha·yâh′ u 44.1-6; Z^әkhar·yâh′  12; and Yo·eil′  3.

Since Unv. 11.4 states that these "two witnesses" of v. 3 are the two olive trees of Z^әkhar·yâh′  4, the Hellenist writer of The Unveiling must then interpret the vision parallel to the olive trees in the vision of Z^әkhar·yâh′ , which refers to a modern resurrection of the ancient kingship and priestship of Israel.

According to the vision of Z^әkhar·yâh′ , Israel ("the M^әnor·âh′ ") will be empowered afresh in the Sh^әkhin·âh′  / Ru′ akh ha-Qo′ dësh—which is the distributing of olive-oil (the Sh^әkhin·âh′  / Ru′ akh ha-Qo′ dësh) to Israel (the seven-branched M^әnor·âh′  symbolizing Shab·ât′ ) merging through the golden vessel (the merging of Mâ·shi′ akh Bën-Yo·seiph′  and Mâ·shi′ akh Bën-Dâ·wid′  in the person of Rib′ i Y^әho·shu′ a Bën-Dâ·wid′ ) from the olive clusters.

The two olive clusters now attract the spotlight in relating to the intent of this passage. The two clusters of olives are the fruit of the two olive trees, the fruit of the line of Dâ·wid′  ha-Mël′ ëkh and the fruit of the K^әhun·âh′ —realized through the Mâ·shi′ akh Bën-Yo·seiph′  and Mâ·shi′ akh Bën-Dâ·wid′ —in the person of Rib′ i Y^әho·shu′ a Bën-Dâ·wid′ .

However, the destruction of the yu·khas·in′  unavoidably means that there can be no modern reincarnation of the extinct Ko·han·im′  or Beit Dâ·wid′  to grow these two clusters of olives. A priori, the two clusters of olives are the fruit of the Mâ·shi′ akh Bën-Yo·seiph′  and Mâ·shi′ akh Bën-Dâ·wid′ , respectively. One olive cluster symbolizes the N^әtzâr·im′  followers of Rib′ i Y^әho·shu′ a until 135 C.E. when they were forcibly "exhausted" (displaced). The Hellenist Christians began to silence this first olive cluster at least as early as 70 C.E. The first law the Church enacted as an empire under Constantine (333 C.E.) was to completely silence this olive cluster. The Church made elucidating Tor·âh′ , including converting proselytes, a capital offense for Jews (James Parkes. The Conflict of the Church and the Synagogue. London: Soncino Press, 1934. p. 120, inter alia). The effect of this prohibition was so pronounced that most Jews, even the Orthodox rabbis, mistakenly think that evangelizing is a Christian phenomenon alien to Judaism.

The second olive cluster represents a resurrection or restoration of the N^әtzâr·im′ , elucidating Tor·âh′ , emphasizing t^әshuv·âh′  in the end time—however long that may continue.

The elucidations of Tor·âh′  by these olive clusters is prophesied to inspire Israel to become the ממלכת כהנים וגוי קדוש (mam·lëkh′ ët ko·han·im′  w^ә-goy qâ·dosh′ ; a kingdom of priests and a holy people; cf. Sh^әm·ot′  19.6. See also Artscroll's introduction to Y^әkhëz·qeil′  25 and Unv. 1.6; & 5.10). Regarding the corpses to lie in the streets, cf. note v. 8.

See also the note "Two Witnesses" in Unv. 11.3.