Wahyoe Rita Wulandari
How to cite:
Wahyoe Rita Wulandari. (2022). Ancient Hebrew Wedding Culture
Concept and Its Typology with Second Coming. Journal of Eduvest.
Vol 2(2): 415-430
E-ISSN:
2775-3727
Published by:
https://greenpublisher.id/
!
Eduvest!–!Journal!of!Universal!Studies!
Volume!2!Number!2,!February!2022!
p-!ISSN!2775-3735!e-ISSN!2775-3727!
ANCIENT HEBREW WEDDING CULTURE CONCEPT
AND ITS TYPOLOGY WITH SECOND COMING
Wahyoe!Rita!Wulandari!
Sekolah!Tinggi!Filsafat!Theologia!Jaffray!Makassar,!Indonesia!!
Email:[email protected]!
A!RTICLE!INFO!A!BSTRACT!
Received:!
January,!26
th
!
2022
!
Revised:!!
February,!17
th#
2022
!
Approved:!!
February,!18
th#
2022
!
!
!
The Church is betrothed to Christ much the same way as
betrothal in Jewish custom. The Jewish betrothal was done
by gold or sum of money. Christ as the Bridegroom has
sealed the betrothal of marriage by his own blood. The
shared cup of wine symbolized the sealing of their marriage
covenant in blood. Christ paid the mohar with His blood. The
mohar consisted of a payment to the bride's father and
emphasized the binding aspect of the betrothal between the
two families. After the betrothal ceremony there was period
of separation between the bride and groom. This usually
lasted about a year. During which the groom prepared a
chuppah, bridal canopy. This was a room attached to his
father's house and would have been beautifully decorated
for the bride (John 14:1-4). After the betrothal period the
groom would bring his bride to this room. The groom could
not return for his bride until his father said that the chuppah
was ready. All Christians should be watching and waiting for
the appearance of the Bridegroom the Lord Jesus. When
Christ comes to claim His bride and take the Church to the
Father’s house. The Marriage Supper follows as the third and
final step and is a glorious celebration of all who are in Christ
Jesus (Rev. 19:7).
KEYWORDS!
Ancient!Hebrew,!Wedding!Culture,!Typology
Wahyoe Rita Wulandari
Ancient Hebrew Wedding Culture Concept and Its Typology with Second Coming 416
!
This! work! is! licensed! under! a! Creative! Commons!
Attribution-ShareAlike!4.0!International!
INTRODUCTION
The ancient Hebrew culture of marriage, being a biblical concept spiritually the
Bible has much to learn from this order. God Himself treats His congregation with this
concept. Humans are placed as "brides" of God who are husbands for the people (Murlianti,
2014).
Before the giving of the Law at Sinai to the Israelites f a man meets a woman on
the street, and if both of them want marriage, he will take her to his house and have sexual
relations [without witness testimony], and the woman is considered his wife (Priambodo,
Murlianti, & Nanang, 2020) (Murlianti & Samsudiani, 2022). This happened when Judah
met the daughter of Shua the Canaanite. They just got married (Gen. 38:2). As said in Deut.
24:1 “when a man takes (marries) a woman and has sexual relations with her” - כִּי־יִקַּח
אִישׁ אִשָּׁה וּבְﬠָלָהּ - KI- {if} YIQAKH {he takes/marries} 'ISH {man} 'ISHAH {woman}
UVE'ALAH {and marries her (having sexual intercourse)}.
However, when the Torah was given, the lives of the Israelites began to be ordered.
Marriage is instituted in an official institution, that a man marries a woman and gains her
into his life in the presence of the priest and witnesses (Sri Murlianti & Nanang, 2021).
They are confirmed by one marriage contract כְּתוּבָּה - KETUBAH. Only then will he
become his wife (Hyman, 2003).
Taking someone as a wife (to marry), from the Hebrew word: Laqakh, through
stages. When a woman is betrothed, she enters the stage of - מְקֻד ֶשֶׁת - MEQUDESHET,
meaning: set apart, sanctified. The bond of engagement according to the Talmud is referred
to in terms of: אֵרוּסִין - 'Erusin קִדּוּשִׁין and - Qidushin is almost as firm as marriage ties. The
male fiancee is called אָרוּס - Arus , female fiancé is called אֲרוּסָה – ARUSAH
(“Introductions to the Babylonian Talmud, Ketubot, Introduction to Ketubot 2,” n.d.).
BETULAH - בְּתוּלָה is the girl who was “taken” and became אֲרוּסָה - ARUSAH,
although she has not lived together and has not even entered the groom's house, the status
of the woman is "a married woman." Whoever, apart from her husband, lives with her, she
is considered guilty, and faces the death penalty (“Mishnah Kiddushin 3.12,” n.d.). Thus,
even if one pair of אָרוּס - Arus and אֲרוּסָה - ARUSAH is still engaged. However, if they
wish to separate, the process requires a divorce trial.
Thus the Bible places the church on earth, at the stage of the “betrothed bond” -
קִדּוּשִׁין - QIDUSHIN. Paul said in 2 Cor. 11:2b “…for I have betrothed you to one man to
bring you as a holy virgin to Christ.”
!
This means that all of Christ's congregation, or His
congregation are the betrothed, or future brides of Christ. Those who have accepted Jesus
as their Lord and Savior, have been born again, and have the status of betrothed to Christ,
as a holy virgin. It is during this engagement period that the church of God must prepare
for that glorious day. The Lord Jesus, as the bridegroom wants his bride to be blameless
who lives in holiness.
Eduvest – Journal of Universal Studies
Volume 2 Number 2, February 2022
417 http://eduvest.greenvest.co.id
This research is expected to function in Bible study as a methodological effort to design
theology as a guide for the practice of living a life of faith in God.
RESEARCH METHOD
This type of research uses a qualitative, literal and contextual hermeneutic
(interpretation) approach from the original Greek textus Receptus (TR) text for the New
Testament. Insights from cultural anthropology are an important part of this research apart
from the biblical text that needs to be studied for spiritual purposes it's not just the literal
meaning.
RESULT AND DISCUSSION
The Bible places the congregation as a bride who has been taken in a bond of
engagement, and will enter into the "Marriage of the Lamb." The process and sequence of
taking the congregation of Christ as "wife" (bride) uses the standard of Jewish Tradition.
According to the Torah, the Jewish marriage process had two steps. The first stage is called
QIDDUSHIN – קִדּוּשִׁין (or referred to by the term of אֵרוּסִין - ERUSIN), and the second step
is known as נִשּׂוּאִין – NISUIN (“Mishneh Torah, Marriage 10:1,” n.d.).
* Revelation 19:7
KJV, Let us be glad and joy, and give honor to him: for the marriage of the Lamb
is come, and his wife hath made herself ready.
TR, χαίρωμεν καὶ ἀγαλλιῶμεθα, καὶ δῶμεν τὴν δόξαν αὐτῷ ὅτι ἦλθεν ὁ γάμος τοῦ
ἀρνίου καὶ ἡ γυνὴ αὐτοῦ ἡτοίμασεν ἑαυτήν
Interlinear Transliteration, khairômen {let us rejoice} kai {dan} agalliômetha {let
us cheer} kai {dan} dômen {let us raise} tên doxan {praise} autô {to Him} hoti
{because} êlthen {has arrived} ho gamos {wedding banquet} tou arniou {Lamb}
kai {and} hê gunê {the bride} autou {His} toimasen {had prepared} eautên
{himself}
The engagement to engagement process is detailed as follows:
A. KIDDUSHIN STAGE - - קִדּוּשׁ ִין ENGAGEMENT
The Stage of QIDDUSHIN - קִדּוּשִׁין is a period of "seclusion" the bride is
separated / devoted to one man. The Hebrew word - קִדּוּשִׁין - QIDDUSHIN is derived from
the verb - קָדַשׁ - QADASH, means to separate, to be holy, to sanctify (self), to declare holy.
This verb, in its simple form, expresses the act of separation.
God sanctifies a man, meaning that He chooses a man to become His own, which
is where man is “selected and set apart (from the evil world).” The saints are those who are
sanctified by the Holy Spirit that they are no longer “of this world” (John 17:14-19). In the
letters of the apostle Paul "saints" means: those who believe in Christ who have received
forgiveness through the blood of Christ (Meredith , 2003).
1. SELECTION OF THE BRIDE – SHIDUKIM
Wahyoe Rita Wulandari
Ancient Hebrew Wedding Culture Concept and Its Typology with Second Coming 418
Election of a virgin (Heb. אֲרוּסָה – ARUSAH) to be betrothed to an אָרוּס – ARUS
(the groom). The choice is made by the family of the groom (Gen. 24:10-61). Rebecca is
referred as a true virgin that no man has ever touched her (heb. בְּתוּלָה – BETULAH, as -
HA’ALMAH- הָﬠַלְמָה (young unmarried girl). She was the daughter of Bethuel, Abraham's
brother:
* Genesis 24:16, 43
24:16 KJV, and the damsel was very fair to look upon, a virgin, neither had any
man known her: and she went down to the well, and filled her pitcher, and came
up.
Masorah Manuscript,
וְהַנַּﬠֲרָ טֹבַת מַר ְאֶה מְאֹד בְּתוּלָה וְאִישׁ לֹ א יְדָﬠָהּ וַתֵּר ֶד הָﬠַי ְנָה וַתְּמַלֵּא
כַדָּהּ וַתָּﬠַל.
Interlinear transliteration, VEHANA'ARA {and the girl} TOVAT {beautiful}
MAREH {her face} ME'OD {very} BETULAH {a virgin} VE'ISH {and the man}
LO {not} YEDA'AH {knowing her} VATERED {and she goes down}
HA'AINAH {to the well} VATEMALE {and she fills up} KHADAH {her jar}
VATA'AL {and she goes up}
24:34 KJV, Behold, I stand by the well of water; and it shall come to pass, that
when the virgin cometh forth to draw water, and I say to her, Give me, I pray thee,
a little water of thy pitcher to drink;
Masorah Manuscript,
הִנֵּה א ָנֹכִי נִצָּב ﬠַלﬠֵין הַמּ ָיִם ו ְהָיָה הָﬠַל ְמָה הַיּ ֹצֵאת ל ִשְׁאֹב וְא ָמַר ְ ִּי א ֵלֶיהָ הַשְׁקִינִי
-נָא מְﬠַט-מַ י ִם מִכַּדֵּÀ:
Interlinear transliteration, HINEH {here} 'ANOKHI {I} NITSAV {standing} 'AL-
'EIN {at the spring} HAMAYIM {water} VEHAYAH {and it came to pass}
HA'AL'MAH {there was a young girl} HAYOTSET {comes} LISHOV {to draw
water} VE'AMARTI {and I said} 'ELEIHA {to her} HASHEQINI-NA {please
give me a drink} ME'AT-MAYIM {the water} MIKADEKH {from your jar}
In this cultural setting of Israel, the Lord Jesus said:
* John 15:16
KJV, Ye have not chosen me, but I have chosen you, and ordained you, that ye
should go and bring forth fruit, and that your fruit should remain: that what בְּתוּלָה
- BETULAH ever ye shall ask of the Father in my name, he may give it you.
Haberit Hakhadashah,
לֹ א א ַתּ ֶם בּ ְח ַר ְ תּ ֶם בּ ִי כּ ִי א ִם־א ָנ ֹכ ִי בּ ָח ַר ְתּ ִי ב ָכ ֶם
וְהִפְקַדְתִּי אֶתְכֶם לָלֶכֶת וְלַﬠֲשׂוֹת פֶּרִי וּפֶרְיְכֶם יָקוּם וְהָיָה
כֹּל אֲשֶׁר תִּשְׁא ֲלוּ מֵאָבִי בִּשׁ ְמִי י ִתֵּן ל ָכֶם׃
Interlinear transliteration, LO {not} 'ATEM {you} BEKHAR'TEM {you who have
chosen} BI {to Me} KI {because of} 'IM-{and} ANOKHI {I am} BAKHAR'TI
{who have chosen} VAKHEM {to you} VEHIF'QADETI {and I have appointed}
'ET'KHEM {to you} LALEKHET {to go} VELA'ASHOT {and to do} PERI
UFER'YEKHEM {to be a very fruitful} YAQUM {please remain} VEHAYAH
{and become} KOL {all} 'ASHER {the} TISH'ALU {you ask} ME'AVI {to the
Father} BESH'MI {in My Name} YITEN {He will give} LAKHEM {to you}
Eduvest – Journal of Universal Studies
Volume 2 Number 2, February 2022
419 http://eduvest.greenvest.co.id
However, the Bible warns, many are called, but few are chosen (Matt. 22:1-14) in
“the parable of the wedding supper.” Of the many who were invited / summoned, but only
a "few" were actually "chosen" for this honor. There were people who had entered the
party, but did not wear proper clothes, he was expelled from the party. This shows that
there is an unpreparedness of the people who are invited, they are a symbol of people who
do not love God with all their heart, and mind, people who are still carried away by the
currents of the world (Sabdono, 2020, p. 83).
*Matthew 22:14
KJV, For many are called, but few are chosen.
TR, πολλοὶ γάρ εἰσιν κλητοὶ ὀλίγοι δὲ ἐκλεκτοί
Interlinear transliteration, polloi {many} gar {because of} eisin {is} klêtoi
{invited} oligoi {few} de {but} eklektoi {chosen one}
The phrase "For many are called, but few are chosen," The call in question is the
gospel message addressed to all mankind, which refers to God's general call to sinners who
invites them to enjoy the joy of salvation (Matt. 11:28), but This invitation can be rejected
by humans. As a result God did not choose them. By their refusal, they were not "chosen"
or not allowed to participate in the wedding banquet.
When going to meet the bride, Rebecca dressed according to the custom of
modesty, she wore a head covering כָּסָה - KASAH, to cover with veil, the act of covering
the head with a cloth. This veil is a symbol of humility. Divotions among Jewish women
who wear headscarves, is a tradition called צְנִיעוּת - TS’NI’UT, as a symbol of humility
(Westreich, 2015). Likewise the church of Christ, prepares itself with the garments of
holiness when approaching its marriage to its bridegroom:
* Genesis 24:65
KJV, For she had said unto the servant, What man is this that walketh in the field
to meet us? And the servant had said, It is my master: therefore she took a vail, and
covered herself.
Masorah Manuscript,
וַתֹּאמֶר אֶל־הָﬠֶבֶד מִי־הָאִישׁ הַלָּזֶה הַהֹלֵB בַּשָּׂדֶה לִקְרָאתֵנוּ וַיֹּאמֶר הָﬠֶבֶד
הוּא א ֲ ד ֹ נ ִ י ו ַ תּ ִקּ ַ ח ה ַ צּ ָ ﬠ ִ יף ו ַ תּ ִת ְכּ ָ ס׃
Interlinear transliteration, VATOMER {for she had said} 'EL-HA'EVED {to the
servant} MI- {who is} HA'ISH {the man} HALAZEH {that one} HAHOLECH
{walking} BASADEH {in the field} LIQ'RATENU {to meet us} VAYOMER
{and he said} HA'EVED {the servant} HU {he is} 'ADONI {my lord}
VATIQAKH {and she took} HATSAIF {veil} VATIT'KAS {and covered herself}
The story depicts Rebbeca coming down from her camel as a sign of honoring Isaac
and honoring his position. She immediately put on her veil, in accordance with the
prevailing manners. An engaged woman remains veiled until the marriage is carried out. It
was only then that the groom could see his face. This veil is the proof of submission.
2. The "dowry" price of a BRIDE
Wahyoe Rita Wulandari
Ancient Hebrew Wedding Culture Concept and Its Typology with Second Coming 420
When a virgin בְּתוּלָה - BETULAH engaged, she entered the stage - מְקֻד ֶשֶׁת -
MEQUDESHET, means: set apart, sanctified. She was bought at a bid price מֹהַר -
MOHAR, just like when Rebecca (Heb. רִבְקָה - RIV’QAH) the virgin (BETULAH) was
betrothed (Friedman, 1976). Rebekah was bought by a certain amount of gold-silver and
clothes:
* Genesis 24:53
KJV, And the servant brought forth jewels of silver, and jewels of gold, and
raiment, and gave them to Rebekah: he gave also to her brother and to her mother
precious things.
Masorah Manuscript,
וַיֹּוצֵא הָﬠֶבֶד כְּלֵי־כֶסֶף וּכְלֵי זָהָב וּבְגָדִים וַיּ
ִ
תֵּן לְרִבְקָה וּמִגְדָּנֹת נָתַן
לְאָחִיהָ וּלְאִמָּהּ׃
Interlinear transliteration, VAYOTSE {and he takes out} HA'EVED {the servant}
KELEY-KHESEF {silver ornaments} UKHELEY {and jewels from} ZAHAV
{gold} UVEGADIM {and garments} VAYITEN {and he gives} LERIV'KA {to
rebecca} UMIG'DANOT {valuable things} NATAN {he has given} LE'AKHIHA
{to his brother} ULEIMAH {also to his mother}
Bethuel is Rebecca's father, and Rebecca's brother Laban after hearing Eliezer's
story, and they agreed to the proposal. Eliezer brought gifts that were common at that time
as a customary order in proposing a girl.
In the New Testamen, Rabbi Saul (Apostle Paul), placed himself like a servant of
Abraham, namely Eliezer, who betrothed the holy virgin - בְּתוּלָה טְהוֹרָה - BETULAH
TEHORAH, to Christ.
* 2 Corinthians 11:2
WEB, For I am jealous of you with divine jealousy (ZÊLOS). For I have betrothed
you to one man to bring you as a holy virgin to Christ.
KJV, For I am jealous over you with godly jealousy: for I have espoused you to
one husband, that I may present you as a chaste virgin to Christ.
TR, ζηλω γαρ υμας θεου ζηλω ηρμοσαμην γαρ υμας ενι ανδρι παρθενον αγνην
παραστησαι τω χριστω
Interlinear Transliteration, zêlô {I'm jealous} gar {because of} humas {you} theou
{God} zêlô {[with] jealousy} rmosamên {I'm betrothed} gar {because} humas
{you} heni {to one} andri {male} parthenon {[as] virgin} agnên {holy} parastêsai
{to surrender [you]} tô {to} christ {Christ}
OJB, For I have kinah for you, a kinat Hashem, for, as a shadkhan (marriage
broker), I betrothed you to one ish (husband) to present you as a chaste betulah to
Rebbe, Melech HaMoshiach; [HOSHEA 2:19; SHIR HASHIRIM; Ep 5:26-27]
Haberit Hakhadashah,
כִּי מְקַנֵּא אֲנִי לָכֶם קִנְאַת אֱSהִים כִּי קִדַּשְׁתִּי אֶתְכֶם ל ְאִישׁ אֶחָד ל ְהַﬠֲמִיד
בְּתוּלָה טְהוֹרָה לִפְנֵי הַמָּשִׁיחַ׃
Eduvest – Journal of Universal Studies
Volume 2 Number 2, February 2022
421 http://eduvest.greenvest.co.id
Interlinear transliteration, KI {because of} MEQANE {jealousy} 'ANI {me} LAKHEM
{to you} QIN'AT {with jealousy od} 'ELOHIM {God} KI {because of} QIDASH'TI {I
have sanctified/ I have set apart/ I betrothed} 'ET'KHEM {you} LE'ISH {to a man }
'EKHAD {the One} LEHA'AMID {to be established} BETULAH {as a virgin}
TEHORAH {the clean/holy} LIF'NEY {in before} HAMASIAKH {The Messiah}
Thus the Church as אֲרוּסָה - ARUSAH is betrothed to Christ as אָרוּס - ARUS. And
he paid a certain price. Not Gold and silver and other luxurious gifts. But this Church of
Christ was bought at the highest price: His own blood:
* Matthew 26:28
KJV, For this is my blood of the new testament, which is shed for many for the
remission of sins.
TR, τοῦτο γάρ ἐστιν τὸ αἷμά μου τὸ τῆς καινῆς διαθήκης τὸ περὶ πολλῶν
ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν
Interlinear transliteration, touto {this is} gar {because of} estin {is} to haima
{blood} mou {-ku} to tês kainês {the new one} diathêkês {agreement/decree} to
fairy {that which is for} pollôn {many (people) } ekkhunomenon {shed} eis {for}
aphesin {forgiveness} hamartiôn {sins}
OJB, For this is my [Moshiach’s, see Isa 53:7-8] Dahm HaBrit HaChadasha [Isa
42:6; Jer 31:31-34], which is poured out LARABBIM (for many YESHAYAH
53:11-12) for the selicha (forgiveness) of chattaim (sins).
Haberit Hakhadashah,
כִּי זֶה הוּא דָּמִי דַּם־הַבְּר ִית הַחֲדָשָׁה הַנִּשְׁפָּB בְּﬠַד רַבִּים ל ִסְל ִיחַת
חֲ טָא ִים׃
Interlinear transliteration, KI {because} ZEH {this is} HU {he} DAMI {my blood}
DAM {blood} -HABERIT {covenant} HAKHADASHAH {new}
HANISH'PAKH {the spilled} BE'AD {to} RABIM {many (people)}
LIS'LIKHAT {for forgiveness} KHATA'IM {sins}
SEALING PERIOD - מְקֻדֶשֶׁת - MEQUDESHET
A betrothed bride, she is secluded, devoted to the Bridegroom מְקֻדֶשֶׁת( -
MEQUDESHET). And, once the girl was "taken" and אֲרוּס ָ ה became -ARUSAH, although
she has not lived together and has not even entered the groom's house, the status of the
woman is "married woman." Whoever, apart from her husband, lived with her, she was
found guilty, and could face the death penalty. This is a typology that the church of Christ
must be a holy virgin - בְּתוּלָה טְהוֹרָה - BETULAH TEHORAH. All love with the world is
included in the category of spiritual adultery (Sabdono, 2020, p. 50). And the consequence
is a “bloody feud” אֵ יבָה - 'EYVAH with God:
*James 4:4
KJV, Ye adulterers and adulteresses, know ye not that the friendship of the world
is enmity with God? Whosoever therefore will be a friend of the world is the enemy
of God.
Wahyoe Rita Wulandari
Ancient Hebrew Wedding Culture Concept and Its Typology with Second Coming 422
TR, μοιχοὶ καὶ μοιχαλίδες οὐκ οἴδατε ὅτι ἡ φιλία τοῦ κόσμου ἔχθρα τοῦ θεοῦ ἐστιν
ὃς ἂν οὖν βουληθῇ φίλος εἶναι τοῦ κόσμου ἐχθρὸς τοῦ θεοῦ καθίσταται
Interlinear transliteration, moikhoi {adulterers} kai {and} moikhalides
{adulterers} ouk {not} oidate {know you} hoti {that} hê philia {love} tou kosmou
{world} ekhthra {enmity/ bloody hostility} tou theou {with God} estin {is} hos
an {whoever} oun boulêthê {he becomes} philos {friend/lover of} einai {this} tou
kosmou {world} ekhthros {enemy/bloody enmity} tou theou {God} kathistatai
{he becomes}.
The Apostle James wrote in the original Greek very loudly, this teaching is very
serious. There is a “enmity/ bloody hostility.” Not just an ordinary enemy, but there are
consequences of bloody death if His people want to try to make love to the world. The
Jewish translation wrote: eyvah im Hashem (enmity with Gd). What does this
“eyvah/enmity” mean ?
* Genesis 3:15
KJV, And I will put enmity (EYVAH) between thee and the woman, and between
thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.
Masorah Manuscript,
וְאֵיבָה ׀ אָשִׁית בֵּֽינְY וּבֵין הָֽאִשָּׁה וּבֵין זַרְﬠֲY וּבֵין זַרְﬠָהּ הוּא יְשׁוּפְY
רֹ אשׁ ו ְא ַתּ ָה תּ ְשׁ וּפ ֶ נּוּ ﬠ ָק ֵ ֽב׃ ס
Interlinear Transliteration, VE'EYVAH {and enmity, literal: and bloody
vengeance, KJV: and enmity} ASHIT {I will hold} BENKHA {among you}
UVE'IN {and between} HA'ISHAH {women} UVE' IN {and among} ZARAKHA
{your seed} UVE'IN {and among} ZARAH {her seed) HU {He} YESHUFKHA
{He (He) will bruise you} ROSH {head} VE'ATAH {and you} TESYUFENU
{you shall bruise Him} AQEV {(on) heel}
Apostle James, wrote the verse in Greek: ἔχθρα - EKHTRA, בְּתוּלָה - BETULAH it is
necessary to study how Genesis. 3:15 is written in the Septuagint:
LXX, καὶ ἔχθραν θήσω ἀνὰ μέσον σου καὶ ἀνὰ μέσον τῆς υναικὸς καὶ ἀνὰ μέσον
τοῦ σπέρματός σου καὶ ἀνὰ μέσον τοῦ σπέρματος αὐτῆς αὐτός σου τηρήσει
κεφαλήν καὶ σὺ τηρήσεις αὐτοῦ πτέρναν.
Translit interlinear (Greek-English), kai {and} ekhthran {enmity/ hatred (bloody
hostility)} têsô {I will put} ana-meson {between} sou {you} kai {and} ana-meson
{between} tês gunaikos {the woman} kai {and} ana-meson {between} tou
spermatos sou {your seed} kai {and} meson tou spermatos autês {her seed} autos
{He} sou têrêsei kephalên {will bruise to your head} kau {and} su {you} têrêseis
{will bruise} autou {His} pternan {heel}
Adam once sinned causing an enmity – EKHTRA - which God embodied in the
typology of the death of an innocent animal and his skin was put on by God as Adam's
Eduvest – Journal of Universal Studies
Volume 2 Number 2, February 2022
423 http://eduvest.greenvest.co.id
clothing, he was expelled. And requires the action of God incarnate on earth in that bloody
enmity:
*Ephesians 2:15
KJV, Having abolished in his flesh the enmity (EKHTRA) , even the law of
commands contained in ordinances; for to make in himself of twain one new man,
so making peace;
TR, τήν ἔχθραν ἐν τῇ σαρκί αὐτοῦ τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν
καταργήσας ἵνα τοὺς δύο κτίσῃ ἐν ἑαὐτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην
Transliter Interlinear, tên ekhthran {enmity} en {in} tê sarki {flesh/body (as a
human)} autou {His} ton nomon {law (Torah)} tôn entolôn {from command} en
{in} dogmasin {stipulations, noun – dative plural neuter} katargêsas {He has
abolished} hina {So} tous duo {two} ktisê {He created} en {in} heautô {himself}
eis {become} hena {one} kainon {the new one} anthrôpon {human} poiôn {(to)
make} eirênên {atonement}
A frienship with the world is a serious matter that results in death – groundless enmity, as
God is a jealous God:
* Exodus 34:14
KJV, For thou shalt worship no other god: for the LORD, whose name is Jealous,
is a jealous God:
Masorah Manuscript,
כִּי לֹא תִשְׁתַּחֲוֶה ל ְא ֵל א ַחֵר כִּי יְהוָה קַנָּא שְׁמֹו א ֵל קַנָּא הוּא
Interlinear transliteration, KI {because} LO {don't} TISH'TAKHAVEH {you bow
down to worship} LE'EL {to god} 'AKHER {others} KI {because of} JEHOVAH
(read: 'Adonay, LORD) QANA {jealousy} SHEMO {His name} 'EL {Allah}
QANA {Jealousy} HU {He is}
God is called A Jealous God - 'EL QANA, this is to describe God's great love
without comparison to His people, and prioritizes His demands. Truly the reward of the
"love of the world" is death which separates man from God. How Allah is the husband of
the Ummah, He views all worldly love as a "bloody affair" that results in death.
So, if the congretion of Christ as the "bride" who has been paid dearly with the
blood of Christ himself. When the "bride" turns to romance with the world, she becomes a
"bloody enemy" to the Bridegroom, for whom there will be no more victims. The
consequences are very serious.
3. APPROVAL FROM THE BRIDE
Even though the groom has chosen the bride and paid her a certain price. However,
the proposal must be approved by the bride (“Family Law: Dinei Hefsed Ketubah,” n.d.).
As in Genesis 24:57-58, Rebekah is also given a choice as to whether or not she agrees to
be a wife to Isaac.
Wahyoe Rita Wulandari
Ancient Hebrew Wedding Culture Concept and Its Typology with Second Coming 424
* Genesis 24:57-58
24:57 KJV, and they said, we will call the damsel, and enquire at her mouth.
Masorah Manuscript,
וַיֹּאמְרוּ נ ִקְרָא לַנַּﬠֲרָ וְנ ִשְׁאֲלָה אֶת־פִּיהָ׃
Interlinear transliteration, VAYOM'RU {and they say} NIQ'RA {we will call}
LANA'ARA {to the girl} VENISHALAH {and we ask} 'ET-PIHA {from her own
mouth}
24:58 KJV, And they called Rebekah, and said unto her, Wilt thou go with this
man? And she said, I will go.
Masorah Manuscript,
וַיּ
ִ
קְרְאוּ לְרִבְקָה וַיֹּאמְרוּ אֵלֶיהָ הֲתֵלְכִי ﬠִם־הָאִישׁ הַזֶּה וַתֹּאמֶר אֵלֵB׃
Interlinear transliteration, VAYIQRE'U {and they called} LERIV'QAH {on
rebecca} VAYOM'RU {and they said} 'ELEIHA {to her} HATELKHI {do you
want to go} 'IM-HA'ISH {with the men} HAZEH {this} VATOMER {and she
said} 'ELEKH {I'm going}
Likewise, the bride for Christ, she must choose to be His church or not. They are willing
to accept Christ as his Savior or not.
4. KETUBAH: Jewish Marriage Contract
"Marriage Contract" may be weird to our ears. Because our minds are narrow, by
assuming the thing. such as renting a house (which connotation is only temporary, in a
certain period of time). However, in the Jewish inisght, the marriage contract כְּתוּבָּה -
KETUBAH) is a written commitment, which is agreed as a serious and mandatory
agreement (“Family Law: Dinei Hefsed Ketubah,” n.d.). Even the basis of the marriage
contract based on God who treats humans as His bride. And the commitment between man
as a people, and as a bride is established in the Torah. The Torah is a sacred marriage
commitment between God as husband and people as wives. Marriage contract in Jewish
marriage is not narrow in terms of the "protection of property" agreement, but involves a
commitment of fidelity. The basis of this bond is from the Bible, the relationship between
God and His people (Raimulan, Nanang, & Murlianti, 2021) (Sri Murlianti, 2021a). It is in
Deuteronomy chapter 30 that this is the basis of the teaching written by Rabbi Saul who
also places himself as a "matchmaker” שַׁדּ ְ כָן - SHAD'KHAN:
* 2 Corinthians 11:2b
KJV, for I have espoused you to one husband, that I may present you as a chaste
virgin to Christ.
TR, ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ ·
Interlinear transliteration, êrmosamên {I have betrothed} gar {because of} humas
{you} heni {(with) one} andri {husband} parthenon {(as) a virgin} agnên {pure}
parastêsai {to present} tô Khristô {to Christ}
Haberit Hakadashah,
Eduvest – Journal of Universal Studies
Volume 2 Number 2, February 2022
425 http://eduvest.greenvest.co.id
כִּי קִדַּשְׁתִּי אֶתְכֶם ל ְאִ
ישׁ א ֶ ח ָ ד ל ְ ה ַ ﬠ ֲ מ ִ י ד בּ ְ תוּ ל ָ ה ט ְ ה וֹ ר ָ ה ל ִ פ ְ נ ֵ י ה ַ מּ ָשׁ ִ י ח ַ ׃
Interlinear transliteration, KI {because of} QIDASH'TI {I have betrothed}
'ET'KHEM {to you} LE'ISH {to a Husband} 'EKHAD {one} LEHA'EMID {to
stand/ to prepared} TRUE {a virgin} TEHORAH {pure} LIF'NEY {to present}
HAMASHIAKH {Christ}
In Deuteronomy, 30:10 there is the word הַכְּתוּבָה - HAKETUVAH. The contents
of the contract of Fidelity commitment below in full in Deut. 30:1-20. In ancient Israeli
culture, at the wedding ceremony, a marriage contract was signed כְּתוּבָּה( - KETUBAH) by
two Witnesses (reff: The Law of Dual Witness, Mitsvot No. 247), before a Jewish Rabbi
(Wulandari, 2020, p. 645). This marriage blessing takes references from the Bible (Gen.
24:60; Ruth 4:11-12).
The Marriage Contract (KETUBAH) was read aloud under a special canopy known
as חוּפּ ָ ה - "KHUPAH" (which symbolizes the house that the bride and groom will share) in
the ceremony before family, relatives, and friends and these invitees also become legal
witnesses in the wedding ceremony. Then this KETUBAH is given to the bride and groom
to be kept.
Rabbi Saul's writings are of interest “...For I have betrothed you to one man to
bring you as a holy virgin to Christ.” (2 Cor. 11:2b). It turns out that the verse is not the
origin of Rabbi Saul, there is a basis in the Torah, which at that time Moses was preparing
the Children of Israel to enter the promised land without him (Moses position here as
"matchmaker," Hebrew: שַׁד ְ כָן - SHAD'KHAN).
In Deuteronomy chapter 30, Moses made a letter of agreement that stated God's
faithfulness (as the bridegroom) and the faithfulness that His people had to fulfill (as the
bride). In Deuteronomy 30:10 there is the כְּתוּבּ ָ ה word - KETUBAH that became the
contract of the agreement. This principle of fidelity was then absorbed in the Jewish
wedding tradition. The basis of this Biblical philosophy is good to be absorbed in the holy
marriage of the Christian Church.
Then, that becomes the marriage contract (Heb. כְּתוּבָּה - KETUBAH) between
Christ and His church is His own blood on הַבְּר ִית הַחֲדָשָׁה – HABERIT HAKHADASHAH :
* Matthew 26:28
KJV, for this is my blood of the new testament, which is shed for many for the
remission of sins.
TR, τοῦτο γάρ ἐστιν τὸ αἷμά μου τὸ τῆς καινῆς διαθήκης τὸ περὶ πολλῶν
ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν
Interlinear transliteration, touto {this is} gar {because of} estin {is} to haima
{blood} mou {-ku} to tês kainês {the new one} diathêkês {covenant} to fairy {that
which is for} pollôn {many (people)} ekkhunomenon {being poured out} eis {for}
aphesin {forgiveness} hamartiôn {sins}
Haberit Hakhadashah,
Wahyoe Rita Wulandari
Ancient Hebrew Wedding Culture Concept and Its Typology with Second Coming 426
כִּ
י ז ֶה הוּא דּ ָמ ִי דּ ַם־ה ַבּ ְר ִית ה ַח ֲד ָשָׁה ה ַנּ ִשׁ ְפּ ָB בּ ְﬠ ַד ר ַבּ ִי ם ל ִס ְל ִ יח ַת
חֲ טָא ִים׃
Interlinear transliteration, KI {because of} ZEH {this is} HU {he} DAMI {my
blood} DAM- {blood of} HABERIT {covenant} HAKHADASHAH {new}
HANISH'PAKH {the spilled} BE'AD {to} RABIM {many (people)}
LIS'LIKHAT {for forgiveness of} KHATA'IM {sins}
* Luke 22:20
KJV, Likewise also the cup after supper, saying, This cup is the new testament in
my blood, which is shed for you.
TR, ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι λέγων Τοῦτο τὸ ποτήριον ἡ καινὴ
διαθήκη ἐν τῷ αἵματί μου τὸ ὑπὲρ ὑμῶν ἐκχυνόμενον
Interlinear transliteration, hôsautôs {likewise} kai {and} to potêrion {(taking) the
cup} meta {after} to deipnêsai {having supped} legôn {He said} touto {this is} to
potêrion {the cup} hê clothê {new} diathêkê {covenant} en {in} tô haimati
{blood} mou {my} to huper {for} humôn {you} ekkhunomenon {is being poured
out}
Haberit Hakhadashah,
וְכֵן גַּם־אֶת־הַכּוֹס אַחַר הַסְּעוּדָה לֵאמֹר זוֹ הַכּוֹס הִיא
הַבְּר ִית הַחֲדָשׁ ָה
בְּדָמִי הַנִּשְׁפָּB בַּﬠַדְכֶם׃
Interlinear transliteration, VEKHEN {and thus} GAM- {also} 'ET- {on} HAKOS
{the cup} 'AKHAR {after} HASUDAH {the supper} LEMOR {says} ZO {this is}
HAKOS {the cup} HI {is } HABERIT {covenant} HAKHADASHAH {the new}
BEDAMI {in my blood} HANISH'PAKH {is being poured out} BA'AD'KHEM
{for you}
5. THE TROUBLE OF AGREEMENT
If the marriage contract (Heb. כְּתוּבָּה - KETUBAH) is approved by the bride, then
both parties, namely the groom and the bride confirm the contents of the KETUBAH by
drinking the cup of the Ketubah covenant (cf. Matt. 26:28, Luk. 22:20). In the Jewish
tradition, as written in (“Mishnah Kiddushin 2.2,” n.d.). A man is betrothed to a woman,
and the woman is devoted to the Bridegroom (Heb. מְקֻדֶשֶׁת - MEQUDESHET). The groom
said: הִתְקַדְּשִׁי לִ י בְכוֹס זֶה שֶׁל יַיִן - HITQAD'SHI LI BEKUSH ZEH SHEL YAYIN-
consecrate/set apart for me in the cup of wine of this covenant. This is what our Lord Jesus
Christ said. Rabbi Saul views it as a holy covenant, for between Christ and His church are
bound in fellowship with the Blood of Christ:
* 1 Corinthians 10:16
KJV, The cup of blessing which we bless, is it not the communion of the blood of
Christ? The bread which we break, is it not the communion of the body of Christ?
TR, τὸ ποτήριον τῆς εὐλογίας ὃ εὐλογοῦμεν οὐχὶ κοινωνία τοῦ αἵματος τοῦ
Χριστοῦ ἐστιν τὸν ἄρτον ὃν κλῶμεν οὐχὶ κοινωνία τοῦ σώματος τοῦ Χριστοῦ ἐστιν
Interlinear transliteration, to potêrion {(contents of) the cup} tês eulogias {the
ordained/ (with) thanksgiving} ho {the/ (on) his} eulogoumen {we ordain/ we give
thanks} oukhi {isn't it} koinônia {sign of communion/ participation} tou haimatos
Eduvest – Journal of Universal Studies
Volume 2 Number 2, February 2022
427 http://eduvest.greenvest.co.id
{(with) blood} tou khristou {christ} estin {(it) is} ton arton {bread} hon {yang}
klômen {we split up} oukhi {isn't it} koinônia {sign of fellowship/participation}
tou sômatos {(with) body} tou khristou {Christ} estin {(it) is}
If the virgin is betrothed, she is in a consecrated state (Heb. מְקֻד ֶשֶׁת -
MEQUDESHET). The virgin shall not continue to sin, for the divine seed is in him:
* 1 John 3:9
KJV, Whosoever is born of God doth not commit sin; for his seed remaineth in
him: and he cannot sin, because he is born of God.
TR, Πᾶς ὁ γεγεννημένος ἐκ τοῦ θεοῦ ἁμαρτίαν οὐ ποιεῖ ὅτι σπέρμα αὐτοῦ ἐν αὐτῷ
μένει καὶ οὐ δύναται ἁμαρτάνειν ὅτι ἐκ τοῦ θεοῦ γεγέννηται
Interlinear transliteration, pas {every} ho {(person) who} gegennêmenos {having
been born} ek {from} tou theou {God} hamartian {sin} ou {not} poiei
{(continuously) he does} hoti {because} sperm {seed} autou {His} en {in} autô
{his} meni {he lives} kai {and} ou {no} dunatai {he gets} hamartanein { to
continue sinning} hoti {that} ek {from} tou theou {Allah} gegennêtai {he has been
born}
Haberit Hakhadashah,
כָּל־הַ נּוֹלָד מֵאֱSהִים לֹא יֶחֱ
טָא כִּ י זַר ְעוֹ בּוֹ י ִשָּׁאֵר ו ְלֹא יוּכַל לַחֲטֹא כִּי
מֵאֱSהִים נוֹלַד׃
Interlinear Transliteration, KOL- {everyone} HANOLAD {having been born}
ME'ELOHIM {from God} LO {not} YEKHETA {continue to sin} KI {sebab}
ZAR'O {His Seed} BO' {in him} YISHA'ER {he keep it} VELO {shall not}
YUKHAL {he ables} LAKHATO {to continue sinning} KI {because}
ME'ELOHIM {from God} NOLAD {he has been born}
The second verb “to sin” is written - αμαρτανειν - hamartanein, i.e. the word -
αμαρτανω - hamartanô, "to sin" in the present active infinitive, which indicates an ongoing
action. John emphasizes that people who are truly born again of God cannot possibly have
a sinful way of life because God's life cannot be present in those who continue sinning.
6.a. _ GIVING OF LOVE - TORAH
Like Rebecca had received a sum of gifts (Genesis 24:53). Likewise God gave the
Law to "the bride," according to Rashi's interpretation in Exod. 31:18 (Rashi Commentary
2.2 ).
* Exodus 31:18
KJV, And he gave unto Moses, when he had made an end of communing with him
upon mount Sinai, two tables of testimony, tables of stone, written with the finger
of God.
Masorah Manuscript,
אֶל־מֹשֶׁה כְּכַ_ת ֹ ו לְדַבֵּר אִתּ ֹ ו בְּהַר סִינַי שְׁ
נֵי לֻחֹת הָﬠֵדֻת לֻחֹת אֶבֶן
כְּתֻבִים בְּא ֶצְבַּע אֱSהִים׃
Wahyoe Rita Wulandari
Ancient Hebrew Wedding Culture Concept and Its Typology with Second Coming 430
Interlinear transliteration, VAYITEN {and He gave} 'EL-MOSHEH {to moses}
KEKHALOTO {after He finished} LEDABER {speaking} 'ITO {to him} BEHAR
{on the mountain} SINAY {sinai} SHENEY {two of} LUKHOT {loh} HA'EDUT
{testimony} LUKHOT {loh} 'EVEN {on the rock} KETUVIM {it is written}
BE'ETSBA {with fingers} 'ELOHIM {Allah}
6.b. _ GIVING OF LOVE - THE GIFT OF THE HOLY SPIRIT
Like Rebecca had received a sum of gifts (Genesis 24:53). Likewise, the
bridegroom gives the gift of His love, the Holy Spirit.
* John 14:16-17
14:16 KJV, And I will pray the Father, and he shall give you another Comforter,
that he may abide with you for ever;
TR, καὶ ἐγὼ ἐρωτήσω τὸν πατέρα καὶ ἄλλον παράκλητον δώσει ὑμῖν ἵνα μένῃ
μεθ᾽ ὑμῶν εἰς τὸν αἰῶνα
Translit Interlinear, kai {and} egô {Aku} erôtêsô {will ask} ton patera {the Father}
kai {and} allon {another} paraklêton {helper} dôsei {He will give} humin {to you}
hina {that} menê {He may stay} meth {with} humôn {you} eis ton aiôna {forever}
14:17 KJV, Even the Spirit of truth; whom the world cannot receive, because it
seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and
shall be in you.
TR, , τὸ πνεῦμα τῆς ἀληθείας ὃ ὁ κόσμος οὐ δύναται λαβεῖν ὅτι οὐ θεωρεῖ αὐτὸ
οὐδὲ γινώσκει· αὐτό ὑμεῖς δὲ γινώσκετε αὐτὸ, ὅτι παρ᾽ ὑμῖν μένει καὶ ἐν ὑμῖν ἔσται
Transliter Interlinear, to pneuma {Spirit} tês alêtheias {Truth} ho {the} ho kosmos
{world} ou {not} dunatai {can} labein {receive} hoti {cause} ou {not} theôrei {he
sees} auto {- His} oude {neither} ginôskei {knows} auto {His} humeis {you} de
ginôskete {knows} auto {He} hoti {because of} par {with} humin {you} menei
{He will stay} kai {and} en humin estai {in you}
* John 20:22
KJV, And when he had said this, he breathed on them, and saith unto them, Receive
ye the Holy Ghost:
TR, καὶ εἶπεν αὐτοῖς Πορευθέντες εἰς τὸν κόσμον ἅπαντα κηρύξατε τὸ εὐαγγέλιον
πάσῃ τῇ κτίσει ·
Transliter Interlinear, kai {then} touto {this} eipôn {after saying} enephusêsen
{He exhales} kai {dan} legei {says} autois {to them} labete {receive} pneuma
{Spirit} hagion {Holy}
7. MIKVEH IMMERSION
Before entering the wedding day, the bride is required to perform a mikvah (Heb.
- מִקְוָה - MIQ'VAH, baptism) (Washofsky, 1992). This is a cleansing/purification ritual to
signify that he has left his old life to enter a new life with the Bridegroom (“Kitzur Shulchan
Aruch 161:1.,” n.d.).
Eduvest – Journal of Universal Studies
Volume 2 Number 2, February 2022
429 http://eduvest.greenvest.co.id
In Judaism, there is a ritual washing by means of full immersion of the whole body,
from the feet to the head into an immersion/baptism pool (Heb. מִקְוֶה - MIQVEH) (Cicurel,
2000).
Christian baptism is a sign for those who profess to believe, which symbolizes the
cleansing of sins. By going into the water, the person being baptized is symbolized as
having died. When he comes up again from the water, it is described as his resurrection.
* Mark 16:15 ,16
16:15 KJV, And he said unto them, Go ye into all the world, and preach the gospel
to every creature.
TR, καὶ εἶπεν αὐτοῖς Πορευθέντες εἰς τὸν κόσμον ἅπαντα κηρύξατε τὸ εὐαγγέλιον
πάσῃ τῇ κτίσει
Transliter Interlinear, kai {then} eipen { He says} autois {to them} poreuthentes
{go} eis {to} ton of cosmon {world} apanta {all} kêruxate {preach} to euaggelion
{the gospel} pasê {to all} tê ktisei {creatures}
16:16 KJV, He that believeth and is baptized shall be saved; but he that believeth
not shall be damned.
TR, ὁ πιστεύσας καὶ βαπτισθεὶς σωθήσεται ὁ δὲ ἀπιστήσας κατακριθήσεται
Interlinear transliteration, ho pisteusas {the believers} kai {and} baptistheis
{baptized} sôthêsetai {willl be saved} ho de {but} apistêsas {the unbelievers}
katakrithêsetai {will be condemned}
8. WEDDING CANOPY "KHUPPAH" PREPARATION
In ancient Israeli tradition, the bridegroom goes to prepare the Chuppah (Heb. חֻפָּ ה -
KHUPAH - Wedding Canopy) (“Bava Batra 91a:11,” n.d.) (Diamant, 1985). The Lord
Jesus went to the Father's House and prepared the "Khupah" for the bride.
* John 14:2
KJV, In my Father's house are many mansions: if it were not so I would have told
you. I go to prepare a place for you.
TR, · ἐν τῇ οἰκίᾳ τοῦ πατρός μου μοναὶ πολλαί εἰσιν· εἰ δὲ μή εἶπον ἂν ὑμῖν
πορεύομαι ἑτοιμάσαι τόπον ὑμῖν
Interlinear transliteration, en {in} tê oikia {the house} tou patros {of Father} mou
{-my} monai {places of residence} pollai {many} eisin {any} ei de {if not} mê
{I} eipon an {say} humin {to you} poreuomai {I am going} etoimasai {to provide}
topon {a place} humin {for you}
9. WAITING TIME - MARANATA
When the Bridegroom went to prepare Chuppah (“Mishnah Ketubot 5.2,” n.d.)
says the bride must wait - 12 months - שְׁנֵים ﬠָשָׂר חֹדֶשׁ - SHENEYM 'ASAR KHODESH until
the time she enters the wedding feast and lives with her husband (Band. Pirkey Avot 5.21)
(“Mishnah Ketubot 5.2,” n.d.).
In Christianity, at this time, the bride must be ready, always on guard, because she
does not know when the time for the Bridegroom will come back to pick her up.
Wahyoe Rita Wulandari
Ancient Hebrew Wedding Culture Concept and Its Typology with Second Coming 430
*Luke 18:8
KJV, Nevertheless when the son of man cometh, shall he find faith on the earth?
TR, ὁ υἱὸς
Interlinear transliteration, plên {however} ho huios {the Son} tou anthrôpou {of
Man} elthôn {He comes} ara {really} eurêsei {He will find} tên pistin {faith} epi {in} tês
gês {the earth}
* 1 Corinthians 1:8
KJV, Who shall also confirm you unto the end, that ye may be blameless in the day
of our Lord Jesus Christ.
TR, ὃς καὶ βεβαιώσει ὑμᾶς ἕως τέλους ἀνεγκλήτους ἐν τῇ ἡμέρᾳ τοῦ κυρίου ἡμῶν
Ἰησοῦ Χριστοῦ
Transliter interlinear, hos {yang} kai {also } bebaiôsei {He will confirm} humas
{you} heôs {to} telous {end} anegklêtous {the blameless} en {on} tê hêmera {the
day} tou kuriou {of the LORD} hêmôn {us} iêsou {Jesus} khristou {Christ}
* 1 Corinthians 16:22.
KJV, If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.
TR, εἴ τις οὐ φιλεῖ τὸν κύριον Ἰησοῦν Χριστόν, ἤτω ἀνάθεμα Μαρὰν ἀθα,
Interlinear transliteration, ei {if} tis {anyone} ou {not} philei {loves} ton kurion
{to the Lord} iêsoun {Jesus} khriston {Christ} tô {he will } anathema {anathema}
maran {our God} atha {please come}
The phrase "Maranata" is the hope and longing of the heart that is born in prayer
which is recorded in the book of Didache 10:6 based on 1 Cor. 11:26 and in Rev.
22:20 ( Dalman , 2018).
* Revelation 22:20
KJV, He which testifieth these things saith, Surely I come quickly. Amen. Even so, come,
Lord Jesus.
TR, Λέγει ὁ μαρτυρῶν ταῦτα, Ναί ἔρχομαι ταχύ. Ἀμήν, ναί, ἔρχου, κύριε Ἰησοῦ
Interlinear transliteration, legei {said} ho { He who} marturôn {testifying} tauta {about
these (things)} nai {really} erkhomai {I come} takhu {soon} amên {amen} nai {yes}
erkhou { come} kurie {God} iêsou {Jesus}
The presence of the phrase "Maranata" in 1 Cor. 16:22 comes from the idea of judgment,
which is closely related to the idea of the Lord's second coming (compare the Old Latin
manuscripts and the New Testament in Ethiopian, which translates "Maranata" with "at the
Lord's coming").
B. THE WEDDING - נִשּׂוּאִין – NISUIN
10. THE BRIDE'S RETURN
After the waiting period, enter on the wedding day (Heb. נִשּׂוּאִין – NISUIN) (Pollack ,
1986). The bride and groom are united by a sacred bond. According to Israeli tradition, the
wedding day is determined by the parents of the bride and groom (Blady, 2000, p. 36).
This is
what the Lord Jesus said:
* Mark 13:32
KJV, But of that day and that hour knoweth no man, no, not the angels which are in
heaven, neither the son, but the Father.
TR, Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ τῆς ὥρας οὐδεὶς οἶδεν οὐδὲ οἱ ἄγγελοι οἱ ἐν
οὐρανῷ οὐδὲ ὁ υἱός εἰ μὴ ὁ πατήρ
Eduvest – Journal of Universal Studies
Volume 2 Number 2, February 2022
429 http://eduvest.greenvest.co.id
Interlinear transliteration, peri {about} de {but} tês hêmeras {the day} ekeinês {it} kai
{and} tês hôras {hour} oudeis {none} oiden {know} oude {nor is it} hoi aggeloi {the
angels} hoi {which} en {in} ouranô {heaven} oude {nor is it} ho huios {son} ei mê
{except} ho patêr {Father}
At His coming the bride of Christ enters into Chuppah and The marriage supper of the
Lamb are held (Rev. 19:7). The book of Revelation says there is “marriage,” but of course this
is not “sexual sexual marriage” as humans in the world marry and produce children (compare
with Matt. 22:30). What is meant by "Marriage" in Rev. 19:7. It must be remembered that the
book of Revelation is a book full of symbols and figures of speech. The word "Lamb" in Rev.
19:7 shows that Christ took away the sins of mankind, who shed His blood for sinners (compare
with John 1:29; Matt. 26:26-28 etc.).
The bride for the Lamb is the church (Ephesians 5:25-32), but this is only an allusion,
declaring Christ and the saints to love and unite one another. These verses should not be taken
literally, that all the saints become women and are then married to the Lamb. If taken literally,
we will be faced with another great difficulty, here the "Lamb" is an animal, which was slain
(Revelation 5:6), how did he marry the saints? so, obviously this can only be explained by its
figurative meaning (Zimmermann, 2003). In the OT Bible, God refers to Himself as "husband"
to Israel (Isa. 54:5), as well as this verse:
* Hosea 2:18-19
KJV, And I will betroth thee unto me for ever; yea, I will betroth thee unto me in
righteousness, and in judgment, and in lovingkindness, and in mercies.
Masorah Manuscript,
וְאֵרַשְׂתִּי› לִי לְעֹולָם וְאֵרַשְׂתִּי› לִי בְּצֶדֶק וּבְמִשְׁפָּט וּבְחֶסֶד
וּֽבְרַחֲמִֽים
Interlinear transliteration, VE'ERAS'TIKH {and I will betroth you} LE'OLAM
{forever} VE'ERAS'TIKH {and I will betroth you} LI {for me} BETSEDEQ {in
justice} UVEMISH'PAT {and righteousness} UVEKHESED {and in faithfulness}
UVERAKHAMIM {and in mercy}
KJV, I will even betroth thee unto me in faithfulness: and thou shalt know the LORD.
Masorah Manuscript,
וְאֵרַשְׂתִּי› לִי בֶּאֱמוּנָה וְיָדַﬠַתְּ אֶת־י ְהו ָ ֽה׃
Interlinear transliteration, VE'ERAS'TIKH {and I will betroth you} LI {for me}
BE'EMUNAH {in faithfulness} VEYADA'AT {so that you may know} 'ET- {on}
JEHOVAH (read: Adonay , LORD)
This shows the seriousness of God's love for Israel. And of course not literally. Jesus
Christ Himself used parables describing Himself as the “bridegroom” to show His relationship
with the believers (Mark 2:19, Matt. 25:1, John 3:29). Who has the bride is the bridegroom; but
the friend of the bridegroom, who stood by him and listened to him, rejoiced greatly at the voice
of the bridegroom. That was my joy, and now my joy is full.
The Marriage Supper in the Book of Revelation is a metaphor that shows mutual joy, which
is described by the presence of a banquet of food and drink (Syafa & Murlianti, 2020). This statement
“Marriage Supper of the Lamb” needs to be recorded and explained in a spiritual sense, and not
literally or grammatically (Sri Murlianti, 2021b). This message includes Christ's love for His church
His sacrifice and redemption, as well as a testimony of the perfect union in the Spirit which is
described by the term "Marriage of the Lamb" which is the "Great Supper from God" (the Haberit
Hakhadashah Text translates it as an altar ) great altar).
Wahyoe Rita Wulandari
Ancient Hebrew Wedding Culture Concept and Its Typology with Second Coming 430
CONCLUSION
The bride of Christ is the Church of Christ, those who believe in Him, who have been born
again. Jesus Christ is seen as the “bridegroom” of the Christian Church consecrated to Him on this
earth, and united in its fulfillment “Marriage of the Lamb” - Greek: γάμος - ho gamos tou arniou
(Heb. חֲ תֻנּ ַ ת הַשׂ ֶה - KHATUNAT HASEH or - נִשׂוּאִין הַשׂ ֶה - NISUIN HASEH) (Rev. 19:7). The Lord
Jesus Christ used parables that described Himself as the “bridegroom” to show His relationship with
believers (John 3:29). This analogy emphasizes both his leadership and his loving concern for the
congregation. He gave his own life for the sake of his bride, and He continues to spiritually feed this
bride and love her.
The ancient Hebrew ordinances of marriage are closely related to the analogies used in the
Bible that involve two stages of marriage. That is, the stage קִדּוּשִׁין – QIDDUSHIN, and the
confirmation of marriage - - נִשּׂוּאִין - NISUIN, which is described in ten steps of the bride's
preparation typology for her bridegroom.
REFERENCES
Bava Batra 91a:11. (n.d.).
Cicurel, Inbal E. (2000). The Rabbinate versus Israeli (Jewish) Women: The Mikvah as a Contested Domain.
Nashim: A Journal of Jewish Women’s Studies & Gender Issues, (3), 164–190.
Family Law: Dinei Hefsed Ketubah. (n.d.).
Friedman, Mordechai A. (1976). The Minimum Mohar Payment as Reflected in the Geniza Documents:
Marriage Gift or Endowment Pledge? The American Academy for Jewish Research Research, 43, 15–
47.
Hyman, Paula E. (2003). Reviewed Work: Jewish Marriage and Divorce in Imperial Russia by ChaeRan Y.
Freeze. The Journal of Modern History, 75(4), 1009–1011.
Introductions to the Babylonian Talmud, Ketubot, Introduction to Ketubot 2. (n.d.).
Kitzur Shulchan Aruch 161:1. (n.d.).
Mishnah Ketubot 5.2. (n.d.).
Mishnah Kiddushin 2.2. (n.d.).
Mishnah Kiddushin 3.12. (n.d.).
Mishneh Torah, Marriage 10:1. (n.d.).
Murlianti, Sri. (2014). Cycles of Beauty Culture: Ethnography of Beauty Clinics Commodification.
KOMUNITAS: International Journal of Indonesian Society and Culture, 6(2), 327–335.
Murlianti, Sri, & Samsudiani, Dwi. (2022). Body Appearance Disciplinary Mechanisms and Procedures in
Order to Build Beauty-Based Compliance for Sales Promotion Girls (SPG) at HP Cellular Sales
Centers in Samarinda. Budapest International Research and Critics Institute (BIRCI-Journal):
Humanities and Social Sciences, 5(1), 2742–2750.
Priambodo, Nalendro, Murlianti, Sri, & Nanang, Martinus. (2020). Changes in Production Modes and
Intellectual Relations in Managing the Behavior of Oil and Gas Labors in Muara Badak District.
Progress In Social Development, 1(1), 31–39.
Raimulan, Alif, Nanang, Martinus, & Murlianti, Sri. (2021). Stopping the habit of killing rivers, the Struggle
of the Karang Mumus River Lovers Community to Build River Friendly Cultural Practices in
Samarinda, East Kalimantan Province, Indonesia. NTSSCONF (3rd International Conference on New
Trends in Social Sciences).
Sri Murlianti, Sri Murlianti. (2021a). Masyarakat Bugis Diaspora Di Bontang Abad XX. Kepel Press.
Sri Murlianti, Sri Murlianti. (2021b). Sejarah Perkembangan Pelabuhan Tanjung Laut Di Bontang
Kalimantan Timur. Kepel Press.
Sri Murlianti, Sri Murlianti, & Nanang, Martinus. (2021). Social Hermeneutic Analysis of Village Lockdown
to Prevent the Transmission of the Covid-19 Pandemic in Bontang Kuala Village, Bontang, East
Kalimantan, Indonesia.
Syafa, Muhammad Fachmi, & Murlianti, Sri. (2020). Reggae Music Community Practice in The City of
Bontang (Descriptive Study of Bontang Reggae Community). Progress In Social Development, 1(2),
23–31.
Washofsky, Mark. (1992). Reviewed Work: John Selden on Jewish Marriage Law: The Uxor Hebraica by
Jonathan R. Ziskind. Shofar, 11(1), 148–150.
Westreich, Avishalom. (2015). Reviewed Work: Tradition and Equality in Jewish Marriage: Beyond the
Sanctification of Subordination by Melanie Landau. Feminist Interpretations of the Talmud. Published
by: Indiana University Press. Nashim: A Journal of Jewish Women’s Studies & Gender Issues, (28),
147–151.
Zimmermann, Ruben. (2003). Nuptial Imagery in the Revelation of John. Biblica, 84(2), 153–183.
Wahyoe Rita Wulandari
Ancient Hebrew Wedding Culture Concept and Its Typology with Second Coming 430
