Introduction and overview:
 
It’s important to note that the origin of the four horses and their riders is found in the scroll of Zechariah chapters 1 through 6: where four horses are sent out to carry judgement to the four corners of the earth (against the pagan nations) and God is called upon (by an angelic messenger) to dismantle the tranquillity of the nations and restore the peace of Jerusalem, Zion and Israel (ethnic descendants of Jacob).
 
Therefore, the horses and riders of Revelation 6 are representations of the spiritual forces that act as instruments of God’s avenging judgement against those on the earth who continue to resist Him. In the context of Zechariah’s prophecy this means all nations except Israel, God’s chosen people.
 
While we observe that the horses and riders stand for four destructive forces that have appeared in the prophetic literature of Israel in the past and reappear in the present with a view to appear again at some point in the future, we must not neglect the fact that these same events were also taking place in Yochanan’s present (70 – 90 C.E/A.D) and as a result much of our understanding of them must combine the historical context of the late first century C.E/A.D alongside the ancient context of Israel’s dispersion (522 B.C.E/B.C), and in keeping with the perspective of the Hebrew consciousness of the recorder of these visions (Yochanan).
 
The scroll of Zechariah, is a foundational meta-contextual concern in relationship to the present passage (Rev. 6) in that the chronology of events is similar. It acts as a prophetic vision of both the physical rebuilding of the Temple and the future coming of the Messiah. By saying that the nations are at peace (Zech. 1:11), the returned riders of Zechariah’s vision are observing a stark contrast to Israel’s suffering and homelessness. This can be compared to the suffering of Israel (the Jewish people) following the destruction of the Temple in Jerusalem in 70 C.E/A.D and the suffering of Jewish and Gentile followers of Messiah during the reign of the Roman Emperor Domitian between 81 and 96 C.E/A.D (Yochanan is thought to have written the Revelation at some point during Domitian’s reign).
 
Just as Zechariah’s prophecy goes on to describe the raising up of the Branch (Messiah), the crowning of Yehoshua (Joshua, Yeshua, Jesus) the Priest and the restoration of Israel and Jerusalem (Zech. 6); so too the goal of the opening of the scroll of Revelation 6 is to see the very same thing happen for the final time in all of temporal history: that is, the final restoration of Israel (ethnic descendants of Jacob) to God through Yeshua the Messiah and the restoration of Jerusalem in the manifestation of the New Jerusalem, the heavenly city, that will be the habitation of the righteous ones, both Jew and Gentile, who have been redeemed through the Lamb, Yeshua, our High Priest and King.
 
It's important to note that the renewal of all things is a convergent event that transforms the present creation, which will be born from above, in a similar sense to Rav Shaul’s (Paul’s) iconic phrase, “Death is swallowed up by victory” (1 Cor. 15:54).
 
Six of the seven seals are opened in chapter 6, however the scroll itself is not opened until Revelation 8:1 after the breaking of the seventh seal.
 
Verses 1-8 of Revelation 6 echo the following Scriptures from the TaNaKh (OT): Ezekiel 14:12-20; Jeremiah 15:3, 24:10, 29:17; Ezekiel 5:17, 14:21, and are contextually related to the service of the Temple altar as described in Leviticus 16:14-26.
 
Revelation 6 text:
 
1 Then I watched when the Lamb broke one of the seven seals, and I heard one of the four living creatures saying as with a voice of thunder, “Come!”
 
The irregular feminine form of the Greek, μίαν mian meaning, “a one” or “one of” conveys a similar meaning to the use of the Hebrew equivalent, אחד echad of Genesis 1:5, meaning “complex unity, a one” best translated, “And there was evening and there was morning, one day.” Therefore one of the seals, like one day of creation, is opened at an undetermined point in time and begins a subsequent ordinal listing of numbered seal openings. This reflects the Hebrew way of counting days of the week, יוֹם רִאשׁוֹן Yom Rishon being the “head (beginning) day” of the week (Sunday) and the subsequent days being counted ordinally as second day, third day and so on. We are therefore unable to tell which of the seven seals is opened first.
 
Given the aforementioned explanation we are also unable to determine which of the four living creatures is speaking with a voice of thunder. The living creature is calling, “Come!” to the white horse and its rider, who will soon appear. It seems that the breaking of the seal is a catalyst for the calling out of the horsemen, however the scroll itself remains closed, still sealed by the remaining six seals.
 
The voice of thunder symbolizes the fact that the living creature’s call can be heard throughout the earth even as it resonates in the heavens.
 
2 I looked, and behold, a white horse, and he who sat on it had a bow; and a crown was given to him, and he went out conquering and to conquer.
 
The four horsemen bring judgement against the earth and are called out to perform their tasks. They correspond to the vision of Zechariah 1:8-17 & 6:1-8. It’s important to note that the first four judgements bring subjugation, bloodshed by war, famine, plague, and death at the hands of wild animals. These all precede the outcry of the righteous slain and their request for vengeance, which correspond to the report of the horsemen and the messenger’s plea regarding Israel (ethnic descendants of Jacob) in Zechariah 1:11-12. The four riders symbolize the fact that their judgement of subjugation, sword (civil war), famine, plague, and bloodshed, will reach to the four corners of the earth.
 
The same instruments of destruction are recorded Ezekiel 14:12-20:
 
“12 The Word of YHVH came to me: 13 ‘Son of man, if a country sins against me by being unfaithful and I stretch out my hand against it to cut off its food supply and send famine upon it and kill its people and their animals, 14 even if these three men—Noah, Daniel and Job—were in it, they could save only themselves by their righteousness,’ declares the Sovereign YHVH. 15 ‘Or if I send wild beasts through that country and they leave it childless and it becomes desolate so that no one can pass through it because of the beasts,16 as surely as I live, declares the Sovereign YHVH, even if these three men were in it, they could not save their own sons or daughters. They alone would be saved, but the land would be desolate. 17 Or if I bring a sword against that country and say, “Let the sword pass throughout the land,” and I kill its people and their animals, 18 as surely as I live, declares the Sovereign YHVH, even if these three men were in it, they could not save their own sons or daughters. They alone would be saved. 19 Or if I send a plague into that land and pour out my wrath on it through bloodshed, killing its people and their animals, 20 as surely as I live, declares the Sovereign YHVH, even if Noah, Daniel and Job were in it, they could save neither son nor daughter. They would save only themselves by their righteousness.’”
 
–Yetzkiel/Ezekiel 14:12-20 [Author’s translation]
 
“A white horse, and he who sat on it had a bow; and a crown was given to him,” The horse and bow represent judgement by conquest. The crown placed on the rider’s head represents his God given authority to carry out a particular judgement, and the bow is a symbol of war reflecting the Hebraism, “My arm can bend a bow of bronze.” (Psa. 18:34; 2 Sam. 22:35) The rider, like his three companions, represents a spiritual force. The horse, like its three companions, is a symbol of the vehicle for the related judgement.
 
It's noteworthy that of the four horsemen of the present vision only the first rider, the conqueror, is given a crown. In one sense the first rider is given authority over the remaining three.
 
When Roman generals returned in triumph from a conquest they would ride into Rome in chariots drawn by white horses (symbolizing successful conquest) with their armies and captives trailing behind them.
 
The rider of the white horse has a bow in his hand, which is first and foremost a Hebraic symbol of strength in battle, as seen throughout the TaNaKh. When Babylon suffers her final defeat her soldiers are taken and their bows (A sign of military strength) are destroyed (Jeremiah 51:56). The prophet Hosea writes that, “God will break the bow of Israel in the valley of Jezreel” (Hosea 1:5).
 
“He (God) makes wars cease to the four corners of the earth.
He breaks the bow and shatters the spear; He burns the shields with fire.”
 
–Tehillim/Psalm 46:9
 
Therefore, the bow represents military power.
 
There is one final image that both the Romans and all those who lived in Asia at the time of the writing of Revelation would recognize, the one enemy that Rome feared most, the Parthians. The Parthians dwelt in the Far East of the Roman Empire and were of great concern to Rome. The Parthians rode on white horses and were renowned for their skill with the bow. These bowmen were feared throughout the known world and were conquerors of the seemingly unconquerable and widespread Roman Empire.
 
The white horse and its bow wielding rider stand for strong military conquest.
 
Given the many contextual concerns in this vision of the rider and horse, it seems unlikely, at least in this specific instance, that the colour/shade of the horse represents purity. On the other hand, the judgement of God, Who sends the horse, is of course pure, and the white horse and its rider have authority over the remaining three.
 
The colour order of the horses could be interpreted as a סוֹד sod (mystery) denoting a pattern of redemption:

1. White [Crown] (Righteousness) – God & the Messiah in Holiness, purity, right action
2. Red [Sword] (Atonement) – Messiah’s atoning work
3. Black [Scales] (Judgement) – Sin
4. Grey [Death] (Consequence) – Death & Hades

 
We note that this order seems reversed but in fact teaches that God provides the solution before the problem exists, “The Lamb slain before the foundation of the world.” (1 Peter 1:19-20; Rev. 13:8)
 
3 When He broke the second seal, I heard the second living creature saying, “Come.” 4 And another, a red horse, went out; and to him who sat on it, it was granted to take peace from the earth, so that human beings would slay one another; and a great sword was given to him.
 
The second seal, having found its reference point in the one previous seal opened, now begins a chronology of events.
 
The red horse and rider denote bloodshed and civil war, that is, the horse and its rider cause the nations to fight among themselves as houses that are divided and as a result will not stand.
 
This rider, like his counterpart in Zechariah 1, will take away the tranquillity that the pagan nations have enjoyed at Israel’s expense. He holds a great sword because the damage that he facilitates will consume all the earth (pagan nations). He is a true peace maker because he is sent to take away false peace from the enemies of God.
 
The complete dissolution of human relationships is one of the key elements of the Jewish understanding of the last days. Brother will fight against brother, neighbour against neighbour, city against city and nation will rise against nation (Isaiah 19:2).
 
“On that day people will be stricken by YHVH with great panic. They will seize each other by the hand and attack one another.”
 
–Zechariah 14:13 [Author’s translation]
 
5 When He (The Lamb) broke the third seal, I heard the third living creature saying, “Come.” I looked, and behold, a black horse; and he who sat on it had a pair of scales in his hand. 6 And I heard something like a voice in the centre of the four living creatures saying, “A quart of wheat for a denarius, and three quarts of barley for a denarius; and do not harm the oil and the wine.”
 
We continue to see the Lamb opening the seals. It’s important to note that as the Lion-Lamb, Yeshua is the One Who is releasing wrath against the earth (v16).
 
We are foolishly fond of saying, “Yeshua (Jesus) doesn’t judge, He doesn’t bring wrath, He’s a pacifist, simply a sacrificial and non-violent lover of humanity.” The popular descriptor “Gentle Jesus meek and mild,” describes a myopic counterfeit of the true Messiah. The Scripture says otherwise, illuminating all His attributes rather than posing a foolish false choice that demands we choose between Peace Maker (Isaiah 9:6-7; Romans 5:1; John 14:27) and Warrior (Isaiah 63:1–6; Revelation 19:11–16). The pseudo-Christian false doctrine of pacifism is refuted outright by the nature of the unchanging God of creation Who is the same yesterday and today and forever. The God described in Scripture is either a pacifist and a hypocrite or He is not a pacifist.
 
It’s helpful to remember that the events Yochanan is recording are not the events of the end itself but are signs that precede the end. The goal, even of these events, is Messiah and the manifest presence of God dwelling with redeemed humanity.
 
The black horse symbolizes famine and economic distress, its rider holds scales which represent both judgement and the measuring out of essential food supplies. This is qualified by the description of the market place and the distinction made between staple food products and refined sacramental liquids.
 
The, “something like a voice in the midst of the four living creatures,” is the voice of the Lamb, His Ruach (Spirit) speaking from His position in the midst of God’s throne.
 
“A quart of wheat for a denarius, and three quarts of barley for a denarius,” is understood to be the equivalent of paying a single person a day’s wage which would purchase enough wheat for one person to eat a single meal. Wheat was the food of the rich and the second crop harvested in Israel. Here it’s compared to the barley grain favoured by the poor, which, for the same price will feed an entire family. This is a description of economic upheaval. A situation that will level the playing field so to speak, between the rich and the poor throughout the world (pagan nations).
 
The primary crops of first century Israel were grain (Barley & Wheat), grapes and olives. The TaNaKh’s frequent mentioning of these fruits makes them a familiar symbol to the Jewish reader and brings to mind Israel’s complete reliance on God for the provision of them (Deut. 7:13, 11:14, 28:51; Hosea 2:8, 22).
 
Rav Yechiel Lichtenstein (1825-1908) of Hungary, the only Rabbi (Messianic or otherwise) historically speaking to have written a complete commentary of the New Testament in Hebrew, wrote:
 
“Weighing the bread is a sign of curse, according to Vayikra (Leviticus) 26:26, ‘They shall dole out your bread by weight; you will eat but you will not be satisfied.’”
 
–Rav Lichtenstein’s commentary of the New Testament
 
God warns Israel through the prophet Ezekiel:
 
“In addition, He (God) spoke to me saying, ‘Son of man, behold, now, pay attention, I am going to break the staff of bread in Jerusalem, and they will eat bread by weight and with anxiety, and drink water by measure and in terror,’”
 
–Yetzkiel/Ezekiel 4:16 [Author’s translation]
 
“And do not harm the oil and the wine.” Agriculturally speaking it’s more than possible to have a season where there is an abundant grape and olive harvest despite a poor grain harvest. This is because both grape vines and olive trees are more deeply rooted and often produce better fruit under harsh conditions. A Biblical example of this can be found in Genesis 43:11, where Jacob sends, “the best fruit of the land,” down to Joseph in Egypt during a time of drought in Canaan.
 
When Yochanan was recording the scroll of Revelation during the reign of the Emperor Domitian, there was a serious shortage of grain throughout the Roman Empire. Interestingly, at the same time in history there was an abundance of wine available. Domitian issued a decree commanding that half the grape vines in the Empire be uprooted and replaced with grain crops. Due to this edict the people of the province of Asia came very near to all out rebellion against Rome because their vineyards were their primary source of income.  As a result Domitian rescinded the edict.
 
Notice the differences between the two types of grain and the water and wine. The former are in their raw state, whereas the latter are refined and set apart for sacred purpose. Also, the text says, “do not harm the oil and the wine,” which is understood to mean, “Do not compromise it or pollute it.” The language hints at an allegorical meaning.
 
The oil, which represents the Ruach Ha-Kodesh (Holy Spirit) and the wine, which represents the cup of redemption in the blood of Messiah; are clearly symbols associated with those who have been redeemed through Messiah Yeshua and are filled with the Ruach Ha-Kodesh.
 
Therefore the voice (which is Messiah the Lamb) is instructing the horseman not to harm His people. The result is the Divine protection of the people of God (Both Jews and Gentiles) in the midst of the turmoil that the pagan nations (of the earth) will suffer. This affirms the promise that Yeshua made to the assembly of Philadelphia (Rev 3:10).
 
7 When the Lamb broke the fourth seal, I heard the voice of the fourth living creature saying, “Come.” 8 I looked, and behold, an ashen horse; and he who sat on it had the name Death (Θάνατος Thanatos)  (the result of sin, the physical event); and Sheol (the holding place of the dead, separated into Gehenna—temporal punishment—and the bosom of Abraham—temporal paradise) was following with him. Authority was given to them over a fourth of the earth, to kill with sword and with famine and with pestilence (θανάτῳ Thanato) and by the wild beasts of the earth.
 
At this juncture it’s important to remember that the vision is beholding events that occur throughout time and are referenced against the resurrection of the Lamb Who is worthy to open the scroll. This means that these events have been happening, are happening and will happen at every point in time and are released by the Lamb of God Who was slain before the foundation of the world (Rev. 13:8). God the Son Who is all existing (John 1).
 
These are events that had taken place prior to Yochanan’s writing them down, they were also taking place in Yochanan’s present and would continue to take place at any given point in the future within time and space as we perceive it. Therefore, when the text says, “a fourth of the earth,” it means a fourth of all pagan (non-Jewish) humanity from time immemorial until the future time of the culmination of the events pictured in Yochanan’s (John) vision. This fourth die in four specific ways: sword, famine, pestilence, and wild animals. This doesn’t negate other types of fatalities. All die and await judgement (Hebrews 9:27).
 
Once again, these are signs which precede the end. They’re not descriptions of the end itself.
 
The Greek words, Θάνατος Thanatos and θανάτῳ thanato share a root, making both death and pestilence symptoms of sin. Therefore, concerning the rider of the grey horse we could render the text as, “He who sat on it had the name pestilence.”
 
We are reminded again of the fourscore judgement of HaShem: the sword, the famine, the pestilence, and the wild beasts, as recorded in Ezekiel 14:21.
 
HaShem speaks a similar warning to Israel in Leviticus:

“21 And if ye walk contrary unto me, and will not hearken unto me; I will bring seven times more plagues upon you according to your sins. 22 I will also send wild beasts among you, which shall rob you of your children, and destroy your cattle, and make you few in number; and your high ways shall be desolate. 23 And if ye will not be reformed by me by these things, but will walk contrary unto me; 24 Then will I also walk contrary unto you, and will punish you yet seven times for your sins. 25 And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. 26 And when I have broken the staff of your bread, ten women shall bake your bread in one oven, and they shall deliver you your bread again by weight: and ye shall eat, and not be satisfied.”

–Leviticus 26:21-26 (KJV)
 
These words of the Torah once spoken to Israel are now in principle levelled against all nations. A good father disciplines his own children first and then the children of others.
 
No human being and no nation can escape the consequences of sin forever.
 
“An ashen horse; and he who sat on it had the name Death and Sheol was following with him.” Death is the result of sin, the catalyst for the physical event of dying. Sheol is the holding place of the dead (departed), separated into Gehenna—temporal punishment—and  גן עדן Gan Eden, the Bosom of Abraham—temporal paradise. The rider and the follower are representations of spiritual forces that are beyond our full comprehension. I have called the distinct compartments of Sheol “temporal” because Biblical Judaism understands Sheol to be a spiritual abode which is metaphorically beneath and within time awaiting the judgement and the world to come. Ultimately paradise will continue as it converges with the world to come (which many Christians mistakenly call Heaven) following the judgement while Death, Sheol & Gehenna will be thrown into the lake of perpetual fire and torment. Paradise will live, but Gehenna, Death and Sheol will die the second and everlasting death.
 
The future Kingdom of God that is fully filled and revealed to His servants post judgement provides eternal life, whereas the future lake of fire described in Rev 20:11-15, is the eternal punishment awaiting Satan, fallen angels, Death (the result of sin), Hades (specifically Gehenna) and all those who have rejected Messiah’s offer of redemption (whose names are not written in ספר החיים Sefer Hachaim the book of living).
 
Confusion over the terms describing various aspects of the afterlife has left many a believer under the delusion that there is only temporary punishment after death. This is a lie that contradicts Scripture and impugns the character of God. There can be no doubt that when the word “eternal” is used in Scripture as a qualifier to the aforementioned states of being, it’s to be understood to reflect life and death forever outside of time and space. Hence, when Revelation speaks of the punishment following judgement it says, “The Second Death” (Rev 20:11-15). Scripture allows no room for the abhorrent satanic lies of Annihilationism and Universalism.
 
9 When the Lamb broke the fifth seal, I saw beneath the altar the souls of those who had been slain because of the Word of God (Messiah), and because of the testimony (of the Messiah) which they had maintained; 10 and they cried out with a loud voice, saying, “How long, Master (Δεσπότης Despotes), holy and true, will You refrain from judging and avenging our blood on those who dwell on the earth?”
 
The heavenly altar, which is the basis for the shadow of the earthly one (Exodus 25:9, 40; Numbers 8:4; Hebrews 8:5; 9:23), features throughout the scroll of Revelation (Rev 8:5; 14:18).
 
For the Biblical Jew, the most sacred part of any sacrifice is the blood. “The life is in the blood,” life which comes forth from and belongs to God and to no other (Leviticus 17:11-14).
 
“7 And the priest shall put some of the blood upon the horns of the altar of sweet incense before the Lord, which is in the tabernacle of the congregation; and shall pour all the blood of the bullock at the bottom of the altar of the burnt offering, which is at the door of the tabernacle of the congregation.”
 
–Leviticus 4:7 (KJV)
 
The life blood of these martyrs has been poured out onto the earth at the base of the altar and cries out to the Master (Δεσπότης Despotes) of all things for justice in the same way the blood of Abel cries out to God for justice (Genesis 4:10).
 
The Greek Δεσπότης Despotes Master, is different from κύριος Kurios Lord. Δεσπότης Despotes Master has a complimentary relationship to the Greek δοῦλος doulos slave and denotes absolute ownership and uncontrolled power, whereas κύριος Kurios Lord has a broader application, and as previously discussed in my commentary, is the word that translates the Holy Name YHVH. It’s important to note that in both 2 Peter 2:1 and Jude 1:4 Δεσπότης Despotes Master describes Yeshua. While it’s true that the same Greek word is used to describe YHVH on occasion, it’s nonetheless valid to interpret the present text to refer to Yeshua within the Godhead.
 
As referenced by David Stern in his commentary on the New Testament, there are a number of observations from the Jewish sages regarding the heavenly altar and its function:
 
“From this you may infer that Moses wished to die the same death as Aaron. At that hour [when Moses was to die], He said to the angel of death, ‘Go and bring Me the soul of Moses’....The angel of death went and stood before him and said, ‘Moses, deliver your soul to me’....The Holy One, blessed be He, took the soul of Moses and stored it under the Throne of Glory, as it is stated, The soul of my lord shall be bound in the bundle of life with the Lord thy God ....Not only the soul of Moses is stored under the Throne of Glory but the souls of the righteous are also stored there, as it is stated, The soul of my lord shall be bound in the bundle of life with the Lord...Again said He to the angel of death, ‘Go and bring Me the soul of Moses.’ He went and searched for him in his usual place but could not find him.”
 
- Avot DeRabbi Natan 12:5 (Sefaria)
 
“the land of Israel is as though he were buried beneath the altar, because all the land of Israel is fit [to be the site of] the altar; and whoever is buried beneath the altar is as though he were buried...beneath the Throne of Glory; as it is stated, The throne of glory, on high from the beginning, is the place of our sanctuary . 4 The breaking of an oath is a more serious matter than the breaking of a...Presence which manifests its greatest concentration and brilliance in the Throne of Glory which is directly above the altar in Jerusalem....The degrees in ascending scale which lead to the Divine Glory are: other lands, Babylon, the land of Israel, Jerusalem , the altar, and the Throne of Glory. Cf. Kel....GRA substitutes ‘in Jerusalem’ for ‘beneath the altar’. Cf. Keth. 111a . 9 Jer. 17, 12. E.V., Thou throne … thou place of our sanctuary.”
 
- Avot DeRabbi Natan 26:2 (Sefaria)
 
“Rabbi Eliezer says: The souls of the righteous are stored beneath the Throne of Glory, as it is stated: “And the soul of my lord shall be bound in the bundle of life” (I Samuel 25:29).”
 
-Shabbat 152b .7
 
When we read that the souls of the צדיקים tzadikim (righteous ones) are beneath the altar, we must understand that the heavenly altar facilitates the covering (Kaparot) of redeemed humanity and is the altar at which Yeshua our High Priest ministers on our behalf. In this way it bridges the distance between the heavens and the earth and beneath it is the paradise of God, גן עדן Gan Eden the Bosom of Abraham, in which the righteous departed dwell. This is also how Yeshua is manifest both in Paradise and in the heavens at the same time (being that in His resurrected body He is outside of the confines of time and space, able to operate within and without). The resurrected Messiah is trans-locational, past, present and future, eternally present.
 
These righteous souls are those who have been slain due to their having upheld the Word of Messiah’s Gospel and the testimony of Messiah. This includes the Jewish prophets of old, who having been visited by The Word, and gave of their lives in His service. Their blood cries out from the earth like the righteous blood of Abel and Zechariah and all those in between (Gen. 4:10; Matt. 23:25).
 
The Jewish concept of martyrdom is known as, על קידוש השם Al Kiddush HaShem (Upon Sanctifying the Name).
 
“How long, Master, holy and true, will You refrain from judging and avenging our blood on those who dwell on the earth?” Many misunderstand the Scriptures relating to vengeance:
 
“Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: ‘It is mine to avenge; I will repay,’ says HaShem.”
 
–Romans 12:19 (Deut. 32:35; Hebrews 10:30)
 
God does not say that we should not ask Him to avenge us, rather He says, “Don’t take vengeance into your own hands.” Why? Because He knows that we may in some cases mistake the facts and fall into sin by avenging ourselves upon the innocent. Therefore it’s right to ask God to avenge us against the enemies of God upon the earth. Here, “those who dwell on the earth,” refers to those who are not sealed by Yeshua, those who oppose both the God of Israel and His chosen people Israel, the Jewish people.
 
This verse also reflects the plea of the messenger of Zechariah’s vision concerning Israel:
 
“And they reported to the messenger of HaShem who was standing among the myrtle trees, ‘We have gone throughout the earth and found the whole world at rest and in peace.’ Then the messenger of HaShem said, ‘Adonai Tzevaot (YHVH of Heavens armies), how long will you withhold mercy from Jerusalem and from the towns of Judah, which you have been angry with these seventy years?’”
 
–Zechariah 1:11-12
 
Add to this the voice of the psalmist:
 
“Why should the goyim (nations) say,
    ‘Where is their God?’
Before our eyes, make known among the goyim (nations)
    that you avenge the outpoured blood of your servants.”
 
–Tehillim/Psalm 79:10
 
And finally the voice of the true Judge Yeshua (Given authority to judge by HaShem):
 
“7And will not Elohim bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off? 8 I tell you, He will see that they get justice, and quickly. However, when the Son of Man comes, will he find faith on the earth?”
 
–Luke 18:7-8
 
11 And there was given to each of them a white robe; and they were told that they should rest for a little while longer, until the number of their fellow servants (of all ethnicities) and their brothers and sisters (Messianic Jewish, ethnic descendants of Jacob) who were to be killed even as they had been, would be fulfilled also.
 
The idea that the martyrs should rest until their number is complete is a Jewish one. Judaism teaches that the drama of history must be completed in full before the end can come. Jewish apocryphal works remind us that, “God will not stir until the measure appointed has been fulfilled” (4 Ezra 4:36), and that an offering of the complete number of the righteous must be made before the end can come (1 Enoch 47:4).
 
The white robe is a symbol of purity purchased by Messiah Yeshua’s blood and of the righteous acts of these צדיקים tzadikim (righteous ones). It’s interesting to note that up until the present day Judaism employs the white robe in the performance of sacred rites. The Rabbis and devotees of many branches of Judaism today, don a full length white robe called a קיטל kittel during the High Holy Days in the seventh month תִּשְׁרֵי Tishrei in order to acknowledge Israel’s need for purification and redemption at the hand of God. These High Holy days include יוֹם תְּרוּעָה Yom Teruah Day of Soundings (רֹאשׁ הַשָּׁנָה‎ Rosh Hashanah), ימים נוראים Yamim Noraim The Days of awe (10 Days between רֹאשׁ הַשָּׁנָה‎  Rosh Hashanah and יוֹם כִּפּוּר Yom Kippur, a.k.a עשרת ימי תשובה Aseret Yemei Teshuvah), יוֹם כִּפּוּר Yom Kippur (Day of Covering/Day of Judgement) and סכות Sukkot (Feast of Shelters/Tabernacles).
 
In Revelation we are watching the High Holy days unfold, or rather, be unveiled to us by Yeshua. At the beginning of the scroll of Revelation we hear the trumpet of יוֹם תְּרוּעָה Yom Teruah (Day of Soundings) calling to us to prepare ourselves for the visitation of Messiah. As we progress we journey through ימים נוראים Yamim Noraim the days of awe and repentance upon the earth as the seals are opened and the judgements of God begin. At the opening of the books we see יוֹם כִּפּוּר Yom Kippur and the Judgement of God over all creation, and finally as the scroll of Revelation concludes we witness the descending city of the New Jerusalem and God and His Messiah dwelling with us in the great fulfilment of the Feast of סכות Sukkot (Shelters). I call this final joy, “Camping with Abba.”
 
The time of persecution of the followers of Messiah has a limit set upon it and will come to an end, at which point there will no longer be opportunity for returning to God. At that time the Gentile nations will lose any further chance to repent and the whole remnant of Israel (ethnic descendants of Jacob) will be saved (Romans 11:26).
 
Intro to Revelation 6:12-14:
 
What follows is a vivid picture of the key elements described in the Jewish Scriptures regarding the last days. The TaNaKh (OT) and other Jewish writings detail these events as follows:
 
1.)    Earthquake: At the coming of the Lord the earth will tremble (Amos 8:8); there will be a great shaking of the land of Israel (Ezekiel 38:19); the earth will quake and the heavens will tremble (Joel 2:10); God will shake the heavens and the earth and the sea and dry land (Haggai 2:6).
 
2.)    The Darkening of the sun and moon: The sun will set at midday and the moon will grow dark in the clear daylight (Amos 8:8); the stars will not shine; the sun will be darkened in its going forth, and the moon will not cause its light to shine (Isaiah 13:13); God will clothe the heavens with blackness and make sackcloth their covering (Isaiah 50:3); the sun will be turned into darkness and the moon into blood (Joel 2:31); The sun will be darkened and the moon will not give her light (Matt. 24:29; Mark 13:24; Luke 23:45).
 
3.)    Falling of the stars: From a Jewish perspective the heavens in array are the unchangeable assurance of the created order and the fidelity of God. If the reliability of the heavens is taken away, then all things will fall into chaos, a state of darkness.
 
“Enoch saw the chambers of the sun and moon, how they go out and come in, how they never leave their orbit, and add nothing to it and take nothing from it.”
 
– 1 Enoch 41:5
 
From a Jewish perspective the disintegration of the heavens is the last word in chaos.
 
However, Isaiah speaks of this very thing:
 
“And all the host of heaven will wear away,
And the sky will be rolled up like a scroll;
All their hosts will also wither away
As a leaf withers from the vine,
Or as one withers from the fig tree.”
 
–Yeshayahu/Isaiah 34:4 (Matthew 24:29)
 
4.)    The folding of the heavens: The picture of this in Revelation 6 is that of an open scroll being torn down the middle and then the two halves recoiling and being rolled up onto each of their respective pillars. The heavens will be rolled together as a scroll (Isaiah 34:4); they will be changed like a garment and folded up (Psalm 102:25-26).
 
5.)    The moving of the mountains and the islands of the sea: The mountains will tremble and the hills will be removed (Jeremiah 4:24); the mountains will quake and the hills will melt (Nahum 1:5).
 
All of the events pictured in Yochanan’s vision are familiar to Israel, they have been prophesied from ancient days and are now communicated afresh at this pivotal time in history (between 70 and 90 C.E/A.D).
 
12 I looked when He (The Lamb) broke the sixth seal, and there was a great earthquake; and the sun became black as sackcloth made of hair, and the whole moon became like blood;
 
This description of the breaking of the sixth seal alludes to a number of similar TaNaKh passages which describe the end of days: Isaiah 2:10-12, 19, 13:10, 34:4, 50:3; Jeremiah 4:23-29; Joel 2:31, 3:15; Nahum 1:5-6; Haggai 2:6. New Testament comparisons can be found in Matthew 24:29 and Luke 23:30.
 
“10Go into the rocks, hide in the ground from the fearful presence of YHVH and the splendour of His majesty! 11 The eyes of the arrogant will be humbled and human pride brought low; YHVH alone will be exalted in that day. 12 YHVH Tzevaot (LORD of heavens armies) has a day in store for all the proud and lofty, for all that is exalted (and they will be humbled),”
 
–Yeshayahu/Isaiah 2:10-12 [Author’s translation]
 
One of the first things we note is that this is a singular event. Much of the foolish conjecture of recent times regarding the so called “Blood Moons” (plural) neglects this very important fact. The sun becoming like sackcloth is a reference to a specific eclipse of the sun at a specific time in the future which is unknown to us but is known to God (Duet. 29:29). The metaphorical use of the word, “sackcloth” is an allusion to the great tragedy and mourning that will befall the earth (specifically the pagan nations) and the blood colour of the moon is a symbol of bloody judgement meted out against the earth (pagan nations).
 
It’s important to note that from ancient times pagan nations have worshipped the sun, moon and stars as deities. Therefore by removing them God is showing that not even the loftiest gods of humanity are a match for His wrath. This is prophetically foretold in the historical account of Joseph (a type for Messiah) and the bowing down of the sun and the moon and the eleven stars (Genesis 37:9-11).
 
13 and the stars of the sky fell to the earth, as a fig tree casts its unripe figs when shaken by a great wind.
 
The stars falling can be seen to include stars, asteroids and imploding of planets. Symbolically speaking they may also represent fallen angelic beings (falling from within space, not from the third heaven which they were cast out of long ago).
 
The comparison of the stars to the unripe fruit of the fig tree is a poignant Hebraic symbol. The fig tree is the ancient place of Jewish teaching, when the teachers of Israel taught the Word of God the fruit was ripe and benefited Israel, however, when the teachers of Israel taught the rules of men, the fruit fell from the tree out of season and rotted on the ground. The wind is the רוח הקודש Ruach Ha-Kodesh (Holy Spirit), Who shakes the tree and removes the unripe fruit, that is the fruit of false teaching.

“13 And seeing a fig tree far off in full leaf, he came, hopeful that he might find fruit on it: and when he came to it, he found nothing but leaves; for the time for harvesting figs had not yet come. 14 And Yeshua spoke, saying to the fig tree, ‘No man will eat fruit from you from now on and forever.’ And his talmidim (disciples) heard it… 20 And in the morning, as they passed by, they saw the fig tree withered up from the roots. 21 And K’fa (Peter) calling to remembrance said to Yeshua, ‘Rabbi, behold, the fig tree which You cursed is withered away. 22 And Yeshua answered, speaking to the talmidim (disciples), ‘Have faith in God.’”
 
-Mark 11:13-14 & 20-22 [Author’s translation]

14 The heavens tore apart and recoiled like a scroll rolled up, and every mountain and island were moved out of their places.
 
This is a description of the heavens imploding rather than exploding. The scroll rolling up is torn in the centre and pulls the heavens apart. This is a vivid image of catastrophic astronomical events, followed by perhaps the greatest tectonic shift ever to affect the earth.
 
The rolling up of the scroll of the sky is a metaphor for the conclusion of those things that have come before and acts in juxtaposition to the soon to unrolled scroll of God.
 
When the present sin affected created order is split in two and rolled back it will reveal the new heavens and new earth which have awaited the goal of the temporal things. Thus the kingdom of God will be fully manifest to humanity as the eternal present, the ultimate reality.
 
15 Then the kings of the earth and the great men and the commanders and the rich and the strong and every slave and free man hid themselves in the caves and among the rocks of the mountains; 16 and they said to the mountains and to the rocks, “Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb;17 for the great day of their wrath has come, and who is able to stand?”
 
The kings of the earth are the leaders of those who have rejected Messiah. The list goes on to include every walk of life, all of whom have rejected Yeshua and the God of Israel (ethnic descendants of Jacob). Their response is noteworthy because although they acknowledge that no one can hide from God’s wrath and the wrath of the Lamb, they do not repent. In fact it seems that they invite death rather than choosing to repent. Such is their hatred of God.
 
This is consistent with ancient Hebrew thought, which boasts numerous examples of prophetic statements regarding the universal terror that will befall humanity in the last days.
 
“6 Wail, for the day of YHVH is near!
It will come as destruction from Shaddai (the Almighty).
7 Therefore all hands will fall limp,
And every human beings core being (heart) will melt.
8 They will be terrified, pains and anguish will take hold of them;
They will writhe like a woman in labour,
They will look at one another in astonishment,
Their faces aflame.”
 
–Yeshayahu/Isaiah 13:6-8
 
“At that time even the mighty man will cry bitterly.”
 
–Zephaniah 1:14
 
“The inhabitants of the land shall tremble.”
 
–Joel 2:1
 
“The day of YHVH is indeed great and very awesome,
And who can endure it?”
 
–Joel 2:11
 
“Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb; for the great day of their wrath has come, and who is able to stand?” This text reflects the writings of the TaNaKh (OT) which describes the Day of the Lord (Judgement Day) in similar terms (Zeph. 1:14-18; Nahum 1:6; Malachi 3:2).
 
We note that the wrath of God proceeds from both the Father and the Lamb. It’s a tragic mistake of modern hyper-grace Christianity to have failed to speak of both the love and the wrath of Yeshua the King Messiah.
 
“Then they will say to the mountains,
‘Cover us!’ And to the hills, ‘Fall on us!’”
 
–Hosea 10:8 (Luke 23:30)
 
“That day will be a day of wrath--
    a day of distress and anguish,
        a day of trouble and ruin,
    a day of darkness and gloom,
        a day of clouds and blackness.”
 
–Zephaniah 1:15
 
Those who refuse to allow God to address the sin that reigns in their lives become accustomed to the darkness. When the Holy God pours out His wrath, which is born of love and light, the one who hates God flees because the darkness in him seeks to hide from the light.  This reminds us of humanity’s first response to God after our very first act of sin. Adam and Eve sought to hide themselves from God (Genesis 3:8). But God made a way for repentance, having made a sacrifice, He clothed Adam and Eve with atonement (Genesis 3:21).
 
“The wrath of the Lamb;” According to John 5:22, Acts 17:31, Romans 2:16 and 2 Corinthians 5:10, God has entrusted judgement to His Son the Lion-Lamb. This judgement is said to take place on:
 
1.)    The Great Day of The Lord (Rev. 1:10; 2 Thessalonians 2:2; 2 Peter 3:10)
 
2.)    The Day of The Lord Yeshua our Messiah (1 Corinthians 1:18)
 
3.)    The Day of our Lord Yeshua (2 Corinthians 1:14)
 
4.)    The Day of The Messiah (Philippians 1:10)
 
5.)    The Great Day of Adonai Tzevaot (Rev. 16:14; Isaiah 2:12; Jeremiah 46:10)
 
6.)    The Day of Judgement (Matthew 10:15; 2 Peter 2:9; 1 John 4:17)
 
As משיח בן דוד Mashiach Ben David The Warrior Messiah, the Lamb will reveal His wrath:
 
“Coming out of his mouth is a sharp sword with which to strike down the nations. ‘He will rule them with an iron sceptre.’ He treads the winepress of the fury of the wrath of Adonai Tzevaot (God Who goes warring).”
 
–Revelation 19:15
 
“1Why do the nations conspire and the peoples plot in vain? 2 The kings of the earth rise up and the rulers band together against YHVH and against his anointed, saying, 3 “Let us break their chains and throw off their shackles.” 4 The One enthroned in heaven laughs; YHVH scoffs at them. 5 He rebukes them in his anger and terrifies them in his wrath, saying, 6 “I have installed my king on Zion, my holy mountain.” 7 I will proclaim YHVH’s decree He said to me, “You are my son; today I have become your father. 8 Ask me, and I will make the nations your inheritance, the ends of the earth your possession. 9 You will break them with a rod of iron; you will dash them to pieces like pottery.” 10 Therefore, you kings, be wise; be warned, you rulers of the earth. 11 Serve YHVH with fear and celebrate his rule with trembling. 12 Kiss his son, or he will be angry and your way will lead to your destruction, for his wrath can flare up in a moment. Blessed are all who take refuge in him.”
 
–Tehillim/Psalm 2
 
It is the great day of, “Their wrath,” both the Father and the Son will visit just retribution against the enemies of God and His people Israel and the believing Gentiles who have been grafted into the Commonwealth of Israel (Romans 11:17-24; Ephesians 2:12).
 
Copyright 2026 Yaakov Ben Yehoshua

Introduction:
 
As we continue we need to keep in mind that we’re reading about the Heavenly Mishkan מִשׁכָּן/Ohel Moeid אוהל מועד (Sanctuary/Tent of Meeting/Temple/Tabernacle: Exodus 25, 26, 27) upon which its shadow the earthly Mishkan/Temple is based. We’re then able to compare the symbols we read about with their earthly counterparts and deduce their unveiled meaning.
 
In order to navigate this well we must focus on the Sanctuary of God in terms of its initial manifestation as the Ohel Moeid אוהל מועד, Tent of Appointed Meeting. This is important because the New Jerusalem will have no Temple (Rev. 21:22) but will metaphorically speaking represent the Tent of Appointed Meeting, where God Himself and the Lamb will reign in all existing manifest Light.
 
This is why Isaiah, prophesying approximately 200 years after the inauguration of Solomon’s Temple, nonetheless speaks of the future Sanctuary of God in terms of it being like a tent:
 
“Look upon Zion, city of our moadim (appointed times/festivals).
Your eyes will see Jerusalem as a quiet dwelling,
    an ohel (tent) that will never be taken down (will never wander),
        Nor will its stakes ever be pulled up,
        and in perpetuity its cords will never be torn.”
 
-Yeshayahu/Isaiah 33:20 [Author’s translation]
 
The Text of Revelation 5:
 
1 I saw laying upon the open right hand of Him who sat on the throne, a scroll with writing on both sides, sealed up with seven seals.
 
“I saw upon the right hand” The Greek ἐπὶ epi, rendered, “in” by most English translations is better translated in this context as, “upon.” Therefore the sense of the opening phrase is, “I saw laying upon the open right hand.” This is important because it means that the right hand of HaShem is open rather than gripping the scroll βιβλίον biblion (Book, tablet). It is being offered and not withheld.
 
Notice that the comparative vision of Ezekiel also shows the hand, “stretched out,” rather than closed:
 
“Then I looked, and I saw a hand stretched out to me. Upon it was a scroll, which was unrolled before me. On both sides of it were written words of lament and mourning and woe.”
 
–Yetzkiel/Ezekiel 2:9-10
 
“A scroll with writing on both sides,” The Greek βιβλίον biblion, from which we receive the English word, “Bible,” meaning a collection of books, can depending on context and form be understood to mean, “Book, Scroll, Tablet, Writing, Bill.” Each of these meanings has some significance here.
 
The scroll in this vision is a book in the sense that it’s a volume containing a record of things to come. It’s also a scroll like the one spoken of in Ezekiel’s vision (Ezekiel 2:9-10). It’s a tablet which identifies itself with the tablets of Sinai (Which were written on both front and back: Exodus 32:15). It’s a collection of writings which contains the mysteries of God, like those of the prophets of Israel, and it’s a bill of notice which unveils the consequences of the failure to pay a debt.
 
The most efficient single English word in this context is, “scroll” because it unites all of the aforementioned meanings:
 
a.)    A collection of scrolls can be formed into a book
b.)    The Torah was transferred onto a scroll following Sinai and the Prophets and Writings are also written on scrolls (Megillot), as were the books of the New Testament
c.)     The tablets containing the Instruction of God, including the Ten Words a.k.a Ten Commandments, became part of the record of the Torah, which was written on scrolls
d.)    A Greco-Roman bill of debt was written on a small scroll among other methods
 
The most significant elements of the Scroll’s description are the fact that it’s written on both front and back and that it has seven seals. I’ll address the symbolic and literal nature of the writing itself first.
 
Writing on Front and Back:
 
Just as the eyes of the living creatures cover them front and back and represent their ability to see future and past events, so too the scroll in God’s right hand details revealed past events and concealed future events.
 
“The secret things belong to YHVH HaShem (Kurios [G]) our Elohim (Theos[G]), but the things unveiled belong to us and to our children forever, that we may observe all the words of this Torah.”
 
–Devarim/Deuteronomy 29:29
 
1.)    The Stone Tablets of Sinai
 
While the scroll of Ezekiel’s vision is written on front and back, like the scroll of Yochanan’s vision, it’s slightly different in the fact that its description focuses specifically on the mourning and affliction of the plagues of the Torah and denotes Israel’s journey out of slavery. Therefore both scrolls (which are in fact one in the same, and part of a larger volume of writing) find their foundation in the first writings imparted to humanity by the hand of God, the stone tablets (sapphire: according to the Targum of Yonatan) of Sinai which contained the Torah (Instruction) of HaShem and were inscribed on both sides, front and back.
 
“Moses turned and went down the mountain with the two tablets of the covenant Instruction in his hands. They were inscribed on both sides, front and back.”
 
–Shemot/Exodus 32:15
 
This is not to say that the scroll of Yochanan’s vision only represents the Torah. We must remember that the tablets are a representation of God’s perfect Instruction on earth, Yochanan on the other hand, is looking at the fullness of that same Word of Instruction within the framework of the heavenly Sanctuary (Mishkan/Temple).
 
If we agree that each element of the reflected earthly Sanctuary is represented in some way, then we must also agree that within the Ark of the Covenant, beneath the mercy seat, the Tablets of God’s Instruction were stored. In Yochanan’s vision God Himself sits on the mercy seat and offers forth the tablets in their full form as the writings of holiness, love and justice, compassion and judgement, which contain the plagues that will punish the earth and the message of redemption that will set His people free. The earth then is seen here represented by the metaphor of Egyptian bondage and what is about to take place is illuminated in what has gone before, through the historical pre-figuring seen in Israel’s escape from slavery to the double distress of Egyptian idolatry.
 
2.)    Ezekiel’s scroll
 
“Then I looked, and I saw a hand stretched out to me. In it was a scroll, which was unrolled before me. On both sides of it were written words of lament and mourning and woe.”
 
–Yetzkiel/Ezekiel 2:9-10
 
This scroll, like the scroll of Yochanan’s vision, is full of lament and woe because Israel has turned her back on HaShem. The same is true of the nations of the earth, therefore the scroll of Revelation will pronounce judgements upon the people of the earth. However, judgement and justice can’t commence until someone worthy is found to open the scroll. In order for that One to qualify He must have lived as those He is to judge have lived and yet He must also have remained without sin so as not to judge in hypocrisy. Additionally, due to the holiness, justice and mercy of God, the One worthy to open the scroll must also have acted to atone for the repentant among those over whom He will sit as Judge.
 
In summation, the scroll of Yochanan’s vision is a book of God’s decrees with respect to all of creation from beginning to end. It’s a scroll that exists outside of time and space in the heavenly Sanctuary, and its words invade time and space in order to reconcile all things to God.
 
וּפְרַס יָתָהּ קֳדָמַי וְהָא כְתִיבָא מֵאַפָּהָא וּמֵאֲחוֹרָהָא מַה דַהֲוָה מִן שְׁרוּיָא וּמַה דְעָתִיד לְמֶהֱוֵי בְּסוֹפָא וּכְתִיב בָּהּ דְאִם יֶעְבְּרוּן בֵּית יִשְׂרָאֵל עַל אוֹרַיְתָא יִשְׁלְטוּן בְהוֹן עַמְמַיָא וְאִם יַעַבְדוּן יַת אוֹרַיְתָא יְסוּף מִנְהוֹן אִלְיָא וּדְוָנָא וְתֵינַחְתָּא:
 
 
“And he spread it before me, and behold, it was written on the front and on the back, what had been from the beginning and what would be at the end, and it was written in it that if the house of Israel transgress the Torah, the nations shall rule over them, and if they keep the Torah, the lamentation and sorrow and sighing shall cease from them.”
 
-Targum on Yetzkiel/Ezekiel 2:10
 
Notice that the Targum describes the writing front and back to be symbolic of all that has occurred from the beginning and all that is to come in the end/goal. This scroll God offers “in the palm of his right hand,” as the measure of His holiness against which all things must be proved. He is constantly fully filling the outworking of these things. The scroll being written on within and without seems to indicate a complete record, perfected and being perfected in the Father through the Son by the Spirit.
 
“Sealed up with seven seals” During this period in history it was probably standard practice to use either one or at most two seals when securing an important scroll, however the seal itself represents the witness and mark of the one who makes it, meaning that in some rare cases a council of witnesses might approve a document and seal it, each with their own seal. Here that council of witnesses consists of One sevenfold Witness, that is God Himself and will be opened by the One Who is the faithful witness, Yeshua the Messiah (Rev 1:5).
 
The fact that there are seven seals is of symbolic significance in that the number seven continues to represent the fullness of the complete work of God with regard to all things. It’s also significant that seven messengers attest to the seven events that come about after the opening of each seal. The scroll itself has been sealed by the sevenfold Spirit of God and as a result only One Who has sevenfold authority over the created order will be allowed to open it.
 
This is the scroll of which the Lord had said:
 
“But you, Daniel, roll up and seal the words of the scroll until the time of the end. Many will go here and there to increase knowledge.”
 
–Daniel 12:4
 
This means that many will increase their own form of worldly knowledge but will remain ignorant to the hidden knowledge of God, which is being unveiled to His servants (Deut. 29:29). Those who perpetually refuse the Gospel have blinded themselves to true knowledge.
 
2 And I saw a mighty messenger proclaiming with a loud voice, “Who is worthy to open the scroll and to break its seals?” 3 And no one in the heavens or on the earth or under the earth was able to open the scroll or to look into it.
 
“Mighty messenger” In Hebrew the equivalent phrase easily translates as, גבריאל Gabriel whose name means “Mighty one of God.” Gabriel is one of four Arch Angels in Hebrew thought, two of which, Gabriel and Michael are featured in the Biblical text. It would be equally valid to translate the Hebrew word כרוב Cheruv meaning, Mighty, Approacher, Bringing Blessing.
 
“Proclaiming with a loud voice” Means that his voice could be heard in the heavens, on the earth and under the earth, in other words, his voice was heard throughout all creation, and both beyond and throughout time and space.
 
“Who is worthy to open the scroll and to break its seals?” The messenger asks:
 
“Who is deserving? Who can, with a clear conscience, dare to break open seals put in place by God? Who has, by thought and deed, shown himself to be the One and only deserving being in all creation?”
 
This is both a question and an invitation to the whole of creation. It is a statement that defies the Accuser and longs for the Redeemer.
 
The Mishnah reminds us that the High Priest made this same call to the priesthood when summoning them to participate in Temple service. The הכהן הגדול Cohen Ha-Gadol of the Temple would call to the division of the priests under him, to attend to the several parts of service assigned them, saying unto them, מִי שֶׁזָּכָה בַמַּחְתָּה miy shezachah vamachtah ‘He who won the right to the ashes with the coal-pan,” meaning, the one who has the right to apply atonement (Bartenura on Mishnah Tamid 5:5).
 
“And no one in the heavens or on the earth or under the earth was able to open the scroll or to look into it.” Although the aforementioned phrase was used to challenge the earthly Priesthood, no one of the earthly Priesthood is considered worthy to apply atonement and open the fullness of both judgement and mercy.
 
“No one,” means no created being or thing. Not in the third heaven outside of time and space, not in or on the earth, not under the earth in Sheol (the holding place of the dead). No Power or spirit or force or thing was worthy to either open the scroll or look into it. However, there is an exception, that is the all existing “first born” from the dead.
 
4 Then I burst into tears and continued weeping greatly because no one was found worthy to open the scroll or to look into it;
 
The sense is that Yochanan is weeping for both the dire condition of creation, being that no one is worthy and the fact that the scroll, which contains the events that will bring about the final judgement, the end of the age and the העולם הבא Olam Haba (World to Come) remains sealed.
 
5 and one of the elders said to me, “Stop weeping; behold, the Lion that is from the tribe of Judah, the Root of David, has overcome so as to open the scroll and its seven seals.”
 
One of the elders/priests (bearded ones) of the Heavenly order encourages Yochanan with the words:
 
“Stop weeping; behold, the Lion that is from the tribe of Judah, the Root of David, has overcome so as to open the scroll and its seven seals.”
 
This is a Messianic title gleaned from the Torah:
 
“Judah is a lion’s cub;
From the prey, my son, you have gone up.
He kneels, he lies down as a lion (in its prime),
And as a lion (Mature), who dares rouse him up?
The sceptre shall not depart from Judah,
Nor the ruler’s staff from between his feet,
Until Shiloh (Peace Personified, Tranquillity) comes,
And to him shall be the obedience of the tribes.”
 
–Bereshit/Genesis 49:9-10 [Author’s translation]
 
The Targums and ancient Jewish writings agree that this passage of Genesis is speaking of the Messiah (Zohar in Gen. fol. 32. 4. & in Exod. fol. 4. 1. & in Numb. fol. 101. 2. Bereshit Rabba, fol. 98. sect. 85. 3. Yarchi & Baal Hatturim, in loc. Nachmanidis Disputat. cum Paulo, p. 53. Abarbinel. Mashmiah Yesbuah, fol. 10. 1. R. Abraham Seba, Tzeror Hammor, fol. 36. 4. & 62. 2. T. Bab. Sanhedrin, fol. 98. 2.)
 
“Of Messiah, the son of David, who comes forth from Judah, it is said, Gen 49:9, ‘Judah is a lion's whelp;’”
 
–Raya Mehimna in Zohar in Exod. fol. 49. 3, 4.
 
“Messiah, the son of David, who is אריה, ‘a lion (of YHVH),’ shall be on his right hand, and Messiah, the son of Joseph, who is an ox, on his left hand”
 
–Targum in Hos. v. 14. & xi. 10. & xiii. 7. (2nd to 4th Century C.E.)
 
“The Root of David” This is yet another Messianic title, one gleaned from Isaiah, where Messiah is called both The Root and the Branch of Jesse, that is, “The א Aleph and the ת Tav, the Beginning and the Goal.”
 
“Then a shoot will spring from the stem of Jesse (I possess),
And a branch from his roots will bear fruit.”
 
–Yeshayahu/Isaiah 11:1
 
Isaiah also details the rule of the root of Jesse saying:
 
“Then in that day
The nations will resort to the root of Jesse (I possess),
Who will stand as a sign for the tribes;
And His resting place will be glorious.”
 
–Yeshayahu/Isaiah 11:10
 
Then Isaiah speaks of a second return from exile for the tribes of Israel. Notice that the two returns inferred are from the four corners of the earth, which excludes all the dispersions prior to the return that resulted in the modern state of Israel being formed in 1948. Therefore, there remains a future return for the ethnic people of Israel who are still living among the nations.
 
“Then it will happen on that day that the Lord
Will again for the second time, with His hand
Recover the remnant of His people, who will remain,
From Assyria, Egypt, Pathros, Cush, Elam, Shinar, Hamath,
And from the islands of the sea.
And He will lift up a standard for the nations
And assemble the banished ones of Israel,
And will gather the dispersed of Judah
From the four corners of the earth.”
 
-–Yeshayahu/Isaiah 11:11-12
 
By referring to the text of Isaiah 11, Yochanan affirms the fact that God has not finished with the corporate ethnic people of Israel (descendants of Jacob), to the contrary He will keep His promises and return Israel to her land to reign with her Messiah Yeshua.
 
“But as regards election, they (Israel) are beloved for the sake of their forefathers. For the gifts and the calling of God are irrevocable.”
 
–Romans 11:28-29
 
“And again Isaiah says,
 
‘The root of Jesse will come, even He who arises to rule the nations;
in Him will the nations hope.’”
 
–Romans 15:12
 
“Has overcome so as to open the scroll and its seven seals.” What has He overcome? He has overcome death and is the One Who was dead and is now alive and holds the keys to death and Sheol (Rev 1:18). He has overcome the reign of sin in the earth through His incarnation, blameless life and sacrificial death and resurrection, and has redeemed a people for God. Who is that people? They are Jews (including the entire remnant of the Jewish people according to Romans 11:25-27), and Gentiles who have accepted Messiah Yeshua.
 
6 And I saw in the midst of the throne (with the four living creatures) and the elders (Priests), a Lamb standing, and it appeared as if He had been slain, having seven horns and seven eyes, which are the sevenfold Spirit of God, sent out into all the earth.
 
“I saw in the midst of the throne” The Lamb stood in the midst, just as He had stood in the midst of the Menorot (Seven branched candle stands) of the assemblies. He stands as High Priest (Hebrews 5) among the priests (24 Elders) and is witnessed by the four living creatures (Cheruvim).
 
He stood in the midst of the throne, being that He is God with us and is therefore in the midst of the manifest representation of God.
 
“A Lamb standing, and it appeared as if He had been slain” Yochanan uses a different Greek word (Ἀρνίον arnion) here to refer to the lamb than the one (Ἀμνὸς amnos) used throughout his Gospel, why is that?
 
When Yochanan records, “Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29) He uses the word Ἀμνὸς amnos which is a general noun used to describe a lamb. However throughout the book of Revelation he uses Ἀρνίον arnion which is a more endearing term like the English colloquial terms lamby or lambkin. The reason for this is simple, the noun Ἀμνὸς amnos denotes the yet to be sacrificed lamb, whereas the term, Ἀρνίον arnion refers to the once slain now resurrected Lamb.
 
Notice that the Lamb is standing. He bears the marks of having been slain but is now alive. Yochanan is witnessing the metaphorical Lamb that Isaiah spoke of:
 
“7 He was oppressed and afflicted,
    yet He did not open His mouth;
He was led like a lamb to the slaughter,
    and as a sheep before its shearers is silent,
    so He did not open His mouth.
8 By oppression and judgment He was taken away.
    Yet who of His generation protested?
For He was cut off from the land of the living;
    for the transgression of my people He was punished.”
 
–Yeshayahu/Isaiah 53:7-8
 
The fierce Lion of Judah is now seen as the vulnerable Lamb of God. This juxtaposition challenged the rabbis of early post Temple rabbinical Judaism (2nd to 4th century C.E.), who, not wanting to accept Yeshua as having fulfilled both roles, invented the concept of multiple Messiahs: the suffering Messiah, Mashiach ben Yosef and the victorious Messiah, Mashiach ben David. Yeshua is in fact the unity of these two, He has both suffered and conquered and will come again as the Lion of the tribe of Judah (6:16-17), to execute judgement and rule over all the earth, instituting a reign of peace from the city called, “Rain of Peace,” that is, “Jerusalem.”
 
“Having seven horns” In the TaNaKh (Old Testament) horns symbolize power and strength (Deut 33:17; 1Sa 2:10; 1Ki 22:11; Psa 112:9; Dan 7:7, Dan 7:20.), salvation (2 Sam 22:3; Psalm 18:2) and sacrifice (Lev 4; Lev 8:15; Lev 9:9). The horns of the altar also symbolized the effectiveness of godly sacrifice and its ability to reach to the four corners of the earth.
 
Seven continues to represent completeness and perfection, deity and fulfilment. Therefore Yeshua is the complete perfection of rule, power, strength, sacrifice and salvation.
 
“Seven eyes” The seven eyes denote Messiah’s ability to see all things and judge them with perfect judgement (2 Chron 16:9). The seven eyes of the Lamb also recall for the Jewish reader the promise that HaShem had made to the high priest Yehoshua (Yeshua/Jesus) in Zechariah 3:8-10. This high priest is a type for Messiah and is promised הָאֶבֶן ha-even the stone (jewel) engraved with seven eyes (Which represents the Messiah).
 
“8 Now listen, Yehoshua (Joshua) the high priest, you and your associates (fellow priests) who are sitting in front of you—indeed they are men who are a symbol, for behold, I am going to bring in My servant the Branch (Messiah). 9 For behold, the stone (הָאֶבֶן ha-even: jewel/stone) that I have set before Yehoshua (Joshua); engraved into one stone (אֶבֶן even: jewel/stone) are seven eyes. Behold, I will engrave an inscription on it,’ declares the Lord of hosts, ‘and I will remove the iniquity of that land in one day.’ 10 ‘In that day,’ declares the Lord of hosts, ‘every one of you will invite his neighbour to sit under his vine and under his fig tree.’”
 
–Zechariah 3:8-10
 
First, the high priest (a type for Yeshua) has priests (associates) sitting in front of him. These are said to be, “men who are a symbol,” why? Perhaps because there are 24 of them and they are a symbol of the elders in the future heavenly vision of Yochanan.
 
HaShem refers to the Messiah as the branch and then says that He has placed a stone/jewel (אֶבֶן even) before the high priest. This stone is a symbol of the Messiah. Here the Hebrew word אֶבֶן even can be understood to refer to a precious stone (Gen 2:12; Ezekiel 28:13). It is upon this stone which is set before the high priest that HaShem engraves seven eyes. As a result of the provision of the seven eyed stone (Messiah), all iniquity will be removed from the land in one day. This is speaking of the sacrificial death of the Messiah Yeshua.
 
It's a worthwhile exercise to read the entire portion of Zechariah 3 in order to glean the greater context of the text and observe the continuity of the Messianic story as it unfolds through the words of Zechariah.
 
“Which are the sevenfold Spirit of God, sent out into all the earth.” The horns and the eyes are אחד echad (one) with the רוח הקודש Ruach Ha-Kodesh (Holy Spirit) of God and are sent out into all the earth. The Spirit of God moves in every part of the universe because all things are created and have their being in God. The Spirit issues forth from the throne from the Father and the Son (John 15:26; Romans 8:9; Galatians 4:6), bringing perfect strength, vision and judgement to all of creation.
 
7 And He came and received the scroll out of the right hand of Him Who sat on the throne.
 
It’s important to note that the resurrected Messiah is trans-locational (Gen. 32:22-32; Matt. 18:20; 1 Pet. 1:19-20; Heb. 11:24-26; Rev. 13:8), and is described as positioned at the right hand of the throne of God (Psalm 110:1; Matt 22:44; Acts 2:34-35, 7:56; Hebrews 1:3), while also appearing in multiple other locations throughout the Revelation.
 
We are reminded that the hand of HaShem was open, offering the scroll to the One Who would be shown to be worthy. Therefore, the Lamb takes the scroll from the Father’s hand like a graduate receiving a degree from the hand of a tutor (Who in this case is the graduate’s father). This is not to say that the Messiah is in any way less God, He has simply come as the only One worthy to break the seven seals and release the final judgements of the scroll. The Godhead is distinct and One.
 
8 When He had received the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each one holding a harp and golden bowls full of incense, which are the prayers of the set apart holy ones (ἁγίων hagion holy ones[G] Saints/ קדושים kedoshim, Righteous ones/ צדיקים Tzadikim).
 
The worship of the four creatures and the 24 elders is yet another affirmation of the deity of Messiah Yeshua (the Lamb). Israel is commanded to worship God alone, based on the present text of Scripture we can only conclude that Yeshua is God the Son.
 
“Each one holding a harp” This phrase relates to the elders (priests). We know this because of the words of the new song that follows which speak of the redemption of humanity (The living creatures are angelic beings).
 
The harp in question is a smaller instrument than the modern orchestral harp, it’s shaped more like a lute or a small guitar and is the kind of instrument used by David and his priests (Psalm 33:2) in worship of HaShem. It’s therefore fitting that it is a harp that each of the priests uses to bring praise to God and His Messiah. The imagery combines individual intimacy with corporate intimacy in worship.
 
“Golden bowls full of incense, which are the prayers of the set apart holy ones.” These bowls represent the censors filled with incense and the incense offered on the altar of incense in the Mishkan/Temple by the priests, as detailed in Exodus chapters 30 through 40, and Leviticus 2 through 6.
 
The Psalmist says:
 
“Let my prayer be set forth before You as incense; and the lifting up of my hands as the evening sacrifice.”
 
–Tehillim/Psalm 141:2
 
The Zohar says:
 
“Prayer (they say) ascends with those spices which are mentioned in Song of Songs 4:14; and at the time that prayer ascends it is perfumed with myrrh and frankincense, and of this the holy blessed God asks, ‘who is this that comes up,’ ref. Song of Songs 3:6;”
 
–Raya Mehimna in Zohar in Exod. fol. 48. 3
 
The sage rights:
 
“And they say, prayer is greater than all offerings”
 
–Yalkut Simeoni, par. 2. fol. 40. 3
 
(Compare Revelation 8:3)
 
The prayers of  the set apart ones/holy ones/righteous ones (ἁγίων hagion holy ones[G] saints/ קדושים kedoshim, Righteous ones/ צדיקים Tzadikim) are the prayers of all time, from the prayers of Adam through to the prayers of the set apart ones in the final days, and every righteous prayer in between. Every prayer we utter in response to HaShem rises metaphorically speaking from the altar of incense, having been carried there in the golden bowls of the heavenly priesthood (24 elders).
 
9 And they sang a new song, saying, “Worthy are You to take the scroll and to break its seals; for You were slain, and with Your blood have redeemed for God human beings (ἐκ ek begotten ones) from every tribe (φυλῆς phylēs, שֶׁבֶט shevet: tribes of Israel specifically) and tongue (γλώσσης glōssēs language) and people (λαοῦ laou עַם am: a collection of tribes) and nation (ἔθνους ethnous, גוֹי goy: nationality).
 
New songs are the domain of God’s victorious prophets, messengers and heroes. Throughout the TaNaKh a new song would be composed in order to celebrated an act of God’s deliverance of Israel. From Moses (Exodus 15) to Miriam the mother of Yeshua (Luke 1:46-55) and in full circle back to Moses (Revelation 15:3) new songs have celebrated God through the ages (Isa 42:10; Psa 33:3; Psa 40:3, etc.).
 
The Lamb is worthy because He was slain, and has redeemed for God with His blood, people from every tribe and tongue and ethnicity and nationality.
 
Note that the salvation begins with ethnic Israel and then spreads to every language, people and nation. The Greek word φυλῆς phylēs, literally tribe, is almost exclusively used of ethnic Israel and is intended to be understood in the same sense here. The progression then follows the revelation of the Gospel (Romans 1:16) and reaffirms the earthly lineage of the Messiah.
 
10 You have made them to be a kingdom and priests to our God; and they will reign upon the earth.”
 
“Made them to be a kingdom and priests to our God,” The priests who are singing are the heavenly divisions of the priesthood who unite the priesthood of Israel with the High Priesthood of Messiah and therefore sing of the wonderful reconciliation to God of both Israel and the nations.
 
This language finds its inspiration in Exodus 19:6 and Isaiah 61:6. When we compare 1 Peter 2:9 (Written firstly to Messianic Jews and offering principles of faith practice by extension to Messianic Gentiles) we understand that while this promise is in principle true of all Messiah followers, it is always and firstly contextually true of the chosen ethnic people of Israel.
 
“They will reign upon the earth.”
 
“Then the sovereignty, the dominion and the greatness of all the kingdoms under the whole heaven will be given to the people who are holy set apart to the Most High; His kingdom will be an everlasting kingdom, and all the dominions will serve and obey Him.”
 
–Daniel 7:27
 
This text from the prophet Daniel refers specifically to the set apart righteous chosen people of Israel (ethnic descendants of Jacob). However, once again, the d’rash can indicate a remez (hint) of the metaphorical use of these terms to refer to the righteous among the nations. This does not however cancel out the plain meaning p’shat (contextual plain meaning).
 
The text uses the future tense, “will” meaning that this will take place at a later date. Some suggest that this reign is a metaphorical reign and that in Messiah believers already reign in His now and not yet fully revealed Kingdom. From a Hebrew perspective it is nonsensical to separate the unity of physical and spiritual kingdom with respect to this verse. Therefore the most plausible interpretation seems to be that of the future reign/rule of believers which is also alluded to in Rev 20:4. As an Ecclesia (body of faith) it must be clear to anyone with eyes to see that we are not presently reigning on the earth.
 
Notice that the text says, “Reign upon the earth.” We do not lord our reign over others, the scripture does not say, “Reign over the earth’s peoples.” To the contrary, we will reign in the sense that Adam, the first man, reigned on earth prior to the fall, as caretakers of a new creation, a new heaven and a new earth.
 
We are being returned to HaShem and will become stewards of a new Eden. Let’s put aside all our Greco-Roman notions of oppressive rule and control, that have been perpetuated by a false Church hierarchy, and instead admit that there is One Who reigns and that we are His children. Let’s not adopt a false premise based on an unsubstantiated rule, rather let’s look forward to a time when in Messiah we will be made caretakers, reigning together under His Authority.
 
11 Then I looked, and I heard the voice of many messengers around the throne and the living creatures and the elders; and the number of them was myriads of myriads, and thousands of thousands, 12 saying with a loud voice, “Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour and glory and blessing.”
 
The number of angelic messengers is meant to be understood as conveying the presence of the entire heavenly host. We note the Hebraic poetic form of repetition denoting a firmly established thing. Here that thing is the complete ensemble of the heavenly host.
 
We now see all present unified in praise and acknowledging the power and authority that HaShem has given to the Lamb. We see that God, Who has held these attributes from time immemorial acknowledges them in His Son Yeshua. There are seven in all:
 
1.) Power
2.) Riches
3.) Wisdom
4.) Strength
5.) Honour
6.) Glory
7.) Blessing.

These seven convey the perfect nature of the Lamb and His unity with The Father and the Spirit.
 
13 And every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, I heard saying, “To Him who sits on the throne, and to the Lamb, be blessing and honour and glory and dominion forever and ever.”
 
Just as the call for a worthy One went out to all of creation, so now all of creation responds in praise and worship to God the Father Who sits on the throne and to the Lamb, the worthy One. In this case the text infers that all creation (including the enemies of Messiah) are confessing, “To Him who sits on the throne, and to the Lamb, be blessing and honour and glory and dominion forever and ever.”
 
“9 For this reason also, God highly exalted Him, and bestowed on Him the Name (YHVH) which is above every name, 10 so that at the Name of Yeshua (Jesus) every knee will bow (Isaiah 45:23), of those who are in heaven and on earth and under the earth, 11 and that every tongue will confess that Yeshua Mashiach (Jesus Christ) is Lord (Kurios[G]/YHVH), to the glory of God the Father.”
 
–Philippians 2:9-11
 
Every creature will acknowledge Him (Philippians 2:9-20; Colossians 1:20) but the enemies of Messiah will not enjoy the benefits of His reign (Revelation 20:11-15; James 2:19).
 
We are reminded yet again that the New Testament uses the Greek Kurios almost exclusively to describe Yeshua and that the Septuagint uses Kurios to translate the Holy Name YHVH approximately 6,000 times. Yeshua and the Father are One!
 
14 And the four living creatures kept saying, “Amen (In Yeshua [the Amen] We trust, Agree, Have faith).” And the elders fell down and worshiped.
 
Now that all creation has been represented, the four living creatures, the Cheruvim of the Holy of Holies, guardians of the ark of the covenant, these four created beings who have witnessed Messiah Yeshua as God from the foundations of the earth, now give their agreement and acknowledge His eternal nature and unity with the Father before all creation.
 
As previously stated in my commentary on Revelation 3, the Hebrew word, אמן Amen/Aman (Faith, agreement, belief, trust) shares the same Hebrew root that informs the feminine form אֱמוּנָה emunah (faith) and is also connected with the word אֶמֶת emet meaning “truth” because it is sometimes understood to bear the quality of truth and therefore in certain passages is translated into English as “truth.” The meaning it expresses is of established trust, acceptance, and agreement. Many translate it, “So be it” or, “So say we all.”
 
אמן Amen/Aman is found in a number of different contexts in the Hebrew Bible (Numbers 5: 22; Deuteronomy 27: 15; 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26; I Kings I: 36; Isaiah 65: 16; Jeremiah II: 5; 28: 6; I Chronicles 16: 36; Nehemiah 5: 13; 8: 6; Psalms 41: 14; 72: 19; 89: 52; 106: 48).
 
A late second-century teacher in the Talmud takes the initial letters of amen as an acronym representing  אל מלך נאמן “El Melekh Neman”, (God, Faithful King). This reflects Yeshua’s descriptions of Himself in Revelation 1:5, 3:7.
 
A later Jewish commentator of the siddur (prayer book) interprets the initial letters homiletically as, אני מוסר נאפשי ani moser nafshi, literally: I surrender my soul (I offer up myself as a sacrifice). A clearer description of the life of Yeshua we could not find.
 
“Because he who is blessed in the earth
Will be blessed by the God of אָמֵן Amein (truth);
And he who swears in the earth
Will swear by the God of  אָמֵן Amein (truth);
Because the former troubles are forgotten,
And because they are hidden from My sight!
 
–Yeshayahu (Isaiah) 65:16
 
Yeshua is the faithful אֱמוּנָה (emunah) witness to the truth אֶמֶת (emet), the agreement אמן (Amein/Aman) with HaShem (Rev. 1:5-6)
 
Yeshua defines faith as the אמן Aman (Agreement, Trust, Faith).
 
The first use of the Hebrew root אמן Aman is recorded in Genesis 15:6:
 
וְהֶאֱמִ֖ן בַּֽיהוָ֑ה וַיַּחְשְׁבֶ֥הָ לּ֖וֹ צְדָקָֽה
 
“Abraham אֱמִן emin trusted God and it was accounted to him as righteousness.”
 
Therefore, Yeshua is the אמן Faith within Abraham to which Abraham responds in אמן Faith and in Whom Abraham receives an accounting of righteousness. In short, Abraham’s saving faith is in Yeshua the King Messiah, Who is the Word essence of God and the Lamb Slain before the foundation of the world (Rev. 13:8).
 
In conclusion to this wonderful event the elders who represent the heavenly priesthood, fall down at the feet of the One Who is on the throne and His Son, the Great High Priest, and worship.
 
Copyright 2026 Yaakov Ben Yehoshua