By nature Biblical Hebrew prophecy seems counterintuitive to the time trapped mind. The natural human need to predict outcomes is evidence of the sin nature (yetzer hara) attempting to be in control. Human control is a counterfeit to godly order. To seek security in control is evidence of a lack of self-control. Introduction:
What we’ve learned so far (Please read the previous article of introduction):
We now begin our study of the book of Revelation by tossing aside our eschatological baggage, those presuppositions that cloud our judgement and turn us into Sooth Sayers. We do this with the knowledge that Biblical Hebrew prophecy is a vehicle by which God speaks into time and space through the respective prophet, that which is already established from God's perspective. Many Biblical prophecies have multiple fulfilments toward a final fulfilment. Biblical Prophetic literature is therefore not a predictive mechanism but an established eternally present reality, spoken into time and space. By nature Biblical Hebrew prophecy seems counterintuitive to the time trapped mind. The natural human need to predict outcomes is evidence of the sin nature (yetzer hara) attempting to be in control. Human control is a counterfeit to godly order. To seek security in control is evidence of a lack of self-control. It only reinforces the delusion of self-deification. The only destiny that is manifest is that which is manifest by God, the Creator of all things. “6When therefore, they had come together they asked Yeshua, saying, ‘Lord, will you restore the kingdom of Israel again at this time?’ 7And Yeshua responded to them saying, ‘It’s not for you to know the times or the seasons which the Father has established in His own power! 8But you will receive power after the Ruach Ha-Kodesh (Holy Spirit) has come upon you, and you will be witnesses of Me in Jerusalem and in all of Judea and Samaria and to the farthest outer parts of the earth.’” -Acts 1:6-8 [Author’s translation] Messiah says, "It is not for you to know the times or the seasons, which the Father has established in His own power." (Acts 1:7) Yeshua spoke these words to his disciples to emphasize that only God determines the timing of future events, specifically regarding the restoration of the kingdom. A subject that is a primary theme of the book of Revelation. Therefore, those who set out to predict future events using the book of Revelation as a Biblical excuse for doing so, are acting in direct opposition to the teaching of Messiah, proving themselves to be at best disobedient children of God, and at worst purveyors of an intellectual faith that cannot save. In the context of the aforementioned scripture (Acts 1:7), the disciples had asked if Yeshua was restoring the kingdom to Israel at that time (Acts 1:6). Yeshua directs them away from speculating on prophetic timelines, noting that such knowledge is under the Father's sovereign authority alone. Instead of knowing the "when," Yeshua instructs His disciples to receive power from the Holy Spirit and act as witnesses of Him. (Acts 1:8) This repeats an established Biblical principle, “Yeshua is the Goal” Whose Gospel we witness to. Neither the goal nor the command is predicated on predicting outcomes or demanding to know the future. Thus, Yeshua instructs believers to focus on Him for the purpose of testifying to the Good News of Salvation, and not to focus on predicting the future, which by nature of misfocus, is an act of Idolatry. This aligns with Matthew 24:36, where Yeshua states that not even the angels or the Son know the day or hour of His return, only the Father. (At the time this was said Yeshua had, by choice, submitted Himself to the Human restrictions of time and space. However, following His ascending to the right hand of the Father He now shares the knowledge of His return in the Father, because He and the Father are echad [one]). With these things in mind we approach the text with humble awe, asking the Holy Spirit to reveal the things of Yeshua to us in God the Father. 1 The Revelation (Lifting of the veil, manifestation, giving of sight and knowledge) of Yeshua Mashiach (Jesus Christ, God is my Salvation and the anointed One), which God gave Him (Yeshua) to give sight to His servants, the things which must soon take place; and He (Yeshua) sent His מַלְאָך malakh (messenger, angel) to His servant Yochanan (John: HaShem is gracious). The lifting of the veil is an act of bridal preparation performed by Yeshua, He has gone away according to ancient Jewish betrothal custom and has revealed His future return to John through His messenger/angel by lifting the bridal veil. In doing so Yeshua has revealed Himself to His bride the Ecclesia (community of believers), and she in turn will be revealed to Him as a pure bride clothed in white, washed in His blood (the bride price). Yeshua is manifestly present in this theophany (a tangible encounter between a physical representation of God and a human being) and is giving sight חָזוֹן Chazon and knowledge ידע yada to His servant Yochanan (YHVH is gracious) and to His bride, the Ecclesia, body of believers (Servants). The writer, Yochanan uses his own name. This reflects the style of the prophets of Israel who are identified in the Nevi’im (Prophets) by their names. Yochanan’s position as the only TaNaKh (OT) style prophet of the New Testament (his writing sharing many similarities with the writings of prophetic revelation given to the prophets of Israel) makes this text unique among the writings of the New Testament. The book of Revelation adheres to Hebrews 1:1-2, because Yochanan’s prophetic role is informed by the Word Who came to the prophets of Israel. Yeshua, the Word, has come to Yochanan (John) in like manner. Yochanan writes in his own time, looking at the past sacrifice of Yeshua in order to offer present hope for the future fulfilment of God’s reconciliatory plan for Israel and the nations. These prophetic words record past events, describe present events and will reveal things that will soon take place, firstly from humanity’s perspective and secondly from God’s perspective outside of time and space. Therefore, the term, “soon” is somewhat subjective, which explains why we are still awaiting the ultimate fulfillment of sizable portions of this book. Therefore, it’s foolish to presuppose that all of the Revelation has come to pass, and equally foolish to presuppose that all of the Revelation is yet future. Hebrew prophecy is cyclical and often has many fulfillments unto one final fulfillment. Knowing this we choose to put down our presuppositions and humble ourselves to receive this Revelation as illuminated by the Ruach Ha-Kodesh (Holy Spirit), Who teaches us the things of Yeshua (John 14:26). Why does Yeshua send His messenger/angel? What is meant by ἀγγέλου Angelou, מַלְאָך malakh (messenger/angel)? The first century Pharisaic Jewish belief that every person has a guardian angel/messenger is evidenced in the book of Acts: “13 When he knocked at the door of the gate, a servant-girl named Rhoda came to answer. 14 When she recognized Kefa’s (Peter) voice, because of her joy she didn’t open the gate, but ran in and announced that Kefa was standing outside the gate. 15 They said to her, “You are meshuga (out of your mind!)” But she kept insisting that it was so. They kept saying, “It is his angel/messenger.”’ –Acts 12:13-15 [Author’s Translation] The guardian angel/messenger of an individual human being is said to resemble that person in appearance. This is the case with the messenger/angel of Yeshua who has been sent to Yochanan. This is yet another indication of the unity of God. The Father sends His Malakh (Angel of the presence), so too Yeshua the Son sends His Malakh. “I and the Father are a unity!” (John 10:30) 2 who (John) testified to the Word (Davar [John 1]) of God and to the testimony (public witness) of Yeshua Mashiach, even to all that he (John) saw. The Word (Davar) is Yeshua. Therefore, we could read: “John testified as to the Word Essence Yeshua, of God the Father and to the testimony of that same Word, Yeshua the Messiah, even to all that John saw.” The, “Testimony of Yeshua Messiah” is the Gospel of Yeshua for which His servants were being murdered (Revelation 6:9). The Hebrew equivalent for the Greek μαρτυρίαν martiriyan translated, “testimony” is, עדות eidot, which means, “Public witness” as in a court of law, evidenced testimony made before a minyan (10) of community leaders. It’s worth noting the connection between the testimony (μαρτυρίαν martiriyan) of Yeshua and the English word martyr, which is derived from the same Greek word. Yochanan is the nearest aforementioned subject of this text and it is Yochanan who is now relaying what Yeshua’s angel/messenger is revealing to him. 3 Blessed (by God) is the person who reads and those who hear the words of the prophecy, and take to heart the things which are written in it; for the time is near. How are we blessed by reading, hearing and taking these words to heart (core being)? We are blessed in the secure knowledge that for all our struggles to fully understand this prophecy, we are part of the bride to whom it has been revealed. We are the ones to whom this is being unveiled. We are the ones being offered the opportunity to look upon Him with unveiled face. This is cause for great rejoicing. It's important to remember that Yeshua’s Revelation to Yochanan is a word of prophecy in the TaNaKh sense. After all, “The testimony of Yeshua is the Spirit of Prophecy” (Rev. 19:10). Yochanan is not exercising the New Testament gift of prophecy but is speaking the revelation of Yeshua as a prophet. In order to place the prophetic word of Revelation in context we must understand some of the key differences between the role of the TaNaKh prophet and the spiritual gift of prophecy described in the New Testament. A Concise Comparison of Prophetic Distinctions: Authority: TaNaKh Prophet Infallible, Absolute (Deut; Nevi’im/Prophets; 1 Kings) N.T. Prophetic Gift Must be tested by both the community of faith (1 Thess. 5:19-22) and others with the prophetic gifting (1 Cor. 14:29) Substance: TaNaKh Prophet The perfect inspired Word of God fully revealed (Deut; Nevi’im/Prophets; 1 Kings) N.T. Prophetic Gift Prophesied in part (1 Cor. 13:9) Accessibility: TaNaKh Prophet Generally limited to specific prophets (Deut; Nevi’im/Prophets; 1 Kings) N.T. Prophetic Gift Available to believers in all Messiah following communities of faith Main Role: TaNaKh Prophet Direct, Instruct, Foretell, Bring Judgement (Deut; Nevi’im/Prophets; 1 Kings) N.T. Prophetic Gift Encourage, Comfort, Edify (Acts 15:32; 1 Cor. 14:3) Form: TaNaKh Prophet Spoken, declared, Written, Codified (Deut; Nevi’im/Prophets; 1 Kings) N.T. Prophetic Gift Spoken, declared, Not Codified (with the exception of the Revelation, which is established as a unique stand-alone prophetic work, and the prophetic word of the prophets in the book of Acts, who spoke prior to the writing of the book to the Hebrews, there is no authoritative written record of New Testament prophecies made by members of the Ecclesia gifted with the Messianic prophetic gifting of the Holy Spirit.) “The time is near,” makes an important distinction between itself and the earlier use of the Greek term, τάχει tachei meaning, “brief, in haste, speedily, soon” (v.1). The Greek term translated “near” in the present verse is, ἐγγύς engys meaning, “near, nigh, ready.” Whereas the former term used in verse 1, gives the sense of immediacy and refers to certain parts of the prophecy that will happen in Yochanan’s immediate future, whereas the use of the term, ἐγγύς engys “near” in this verse indicates that there are events recorded in this prophecy that have been made ready and are nigh, near, but not immediate. This helps us better understand why there has been a delay in reaching the complete fulfilment of the some of the latter events of this prophecy. 4 Yochanan, to the seven communities of believers that are in the Roman province of Asia: Grace and Shalom (peace, wholeness, soundness, completeness), from Him Who is and Who was and Who is to come (HaShem the Father), and from the sevenfold (qualitative) spirits (Sevenfold, Seven Messengers or Seven aspects of the Ruach), before His throne, We note that Yochanan greets the communities with peace in the unity of the God-head (1:4-5). The theological title used here to describe God the Father’s all existing eternal nature, “Him Who is and Who was and Who is to come,” is later specifically used to describe the Eternal nature of God the Son, Yeshua (Rev. 1:8). God the Father has given Yeshua the Revelation, and Yeshua in turn reveals it to Yochanan by the Spirit (v.1). The Shaliach (Apostle) Paul (Shaul) opens a number of his letters using a similar formula: “Grace to you and shalom from God our Father, and the Lord Yeshua the Messiah!” -1 Corinthians 1:3 The tri-unity of God is completed in the following verse with the phrase, “and from Yeshua Mashiach (Jesus Christ).” Therefore, the God-head is described as a unity in the following order:
The reason that this order doesn’t follow the usual order of, “The Father, and the Son, and the Holy Spirit,” is because the Son is relaying the Revelation to Yochanan, and describing the God-head in relation to Himself through Yochanan. The number seven is seen as a Hebrew symbol of complete perfection and wholeness (Genesis 2:1-3; Exodus 20:8-10), it speaks of the created order and has a close relationship to Deity because it’s used in relating key attributes of God (Isa. 11:2) and representing His present glory in the manifestation of the שכינה Shekinah (Feminine light presence of God unveiled, represented in the sevenfold Menorah of the Temple), this glory is known in Biblical Hebrew as כבוד ה" Kevod Adonai. The number of kehilot, believing communities (congregations) of the Roman province of Asia represents both the independent communities themselves and the Ecclesia (body of faith) as a whole. Each of the subsequent letters spoken to the Kehilot (congregations) are therefore both directed at specific faith communities and also address the issues facing the Ecclesia as a whole (made up of seven parts representing a full new creation). The theme of seven continues throughout the book of Revelation: a) Seven Messianic communities (v.4) b) Sevenfold Spirit (v.4) c) Seven Menorot (Menorah/Lampstand) (v.12) d) Seven stars (v.16) e) Seven flaming torches (4:5) f) Seven seals (5:1) g) A Lamb with seven horns and seven eyes (5:6) h) Seven angels/messengers with seven shofars [Rams horns] (8:2) i) Seven thunders (10:3) j) A dragon with seven crowns on his seven heads (12:3) k) The Empire of the Beast is also represented as seven hills and seven kings (17:9-10) l) Seven angels/messengers with the seven last plagues in seven bowls (15:1, 7) m) Seven blessings are pronounced throughout the book of Revelation beginning with the blessing of Rev. 1:3 This verse is much discussed, mostly due to the difficulty arising from the Greek phrase translated either, “seven spirits” or, “sevenfold spirit”: both translations are valid but the latter is more likely because the context denotes a description of the tri-unity of the God-head. Therefore, I suggest that the sevenfold Spirit mentioned here is the Ruach Ha-Kodesh, the Holy Spirit described in terms of His attributes (Isa. 11:2). By the revelation of Yeshua, Yochanan opposes angel worship (19:10; 22:8-9) and is therefore unlikely to place a reference to angelic spirits in unity with a wider description of the God-head. In addition to this the TaNaKh describes a relationship between the Ruach (Spirit) of God and His sevenfold (qualitative) character, which rest upon and within the King Messiah, as prophesied in the scroll of Isaiah the prophet: “And rest (1) will come on him via the Ruach (Spirit) of Adonai (YHVH), The spirit of wisdom (2) and understanding (3), The spirit of counsel (4) and strength (5), The spirit of knowledge (6) and the Awe (7) of Adonai (YHVH).” –Yeshayahu (Isaiah) 11:2 [Author’s translation] “2He said to me, “What do you see?” And I said, “I see, and behold, a Menorah (sevenfold lampstand of the Temple) all of gold with its bowl on the top of it, and its seven lamps on it with seven spouts belonging to each of the lamps which are on the top of it;3 also two olive trees by it, one on the right side of the bowl and the other on its left side.” 4 Then I said to the angel/messenger who was speaking with me saying, “What are these, my lord?” 5 So the angel/messenger who was speaking with me answered and said to me, “Do you not know what these are?” And I said, “No, my lord.”6 Then he said to me, “This is the word of the Lord to Zerubbabel (Sown in confusion) saying, ‘Not by might nor by power, but by My Ruach (Spirit),’ says HaShem Tzevaot (of heavens armies).” …Then you will know that HaShem Tzevaot (of heavens armies) has sent me to you. 10 For who has despised the day of small things? But these seven will be glad when they see the plumb line in the hand of Zerubbabel (Sown in confusion)—these are the eyes of HaShem which range to and fro throughout the land.” –Zechariah 4:2-6, 7-10 selected portions [Author’s translation] 5 and from Yeshua Mashiach (Jesus Christ), the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To Him (Yeshua) who loves us and released us from our sins by His (Yeshua) blood—6 and He (The High Priest [Heb.4:14-16]) has made us to be a kingdom, priests to His God and Father (HaShem)—to Him be the glory and the dominion forever and ever. Amen (Agreed: אמן agreement, trust, faith). The phrase, “faithful witness” recalls the phrase, “and the testimony of Yeshua Mashiach” in verse 2. In verses 5-6 we are given a wonderful character description of our Messiah Yeshua: 1. Faithful Witness (Rev. 2:13; John 1:18; Isaiah 55:3-4( 2. The Firstborn [from temporal death unto eternal life] (Rom. 6:5; 1 Cor. 15:20, 23) 3. King of kings, Ruler of the kings of the earth (Rev 17:14; 19:16; 1 Cor. 15:24-25) 4. He loves us (John 3:16-18, 15:9; Rom. 8:38-39) 5. He has freed us from our sins at the cost of His blood (Rom. 3:24) 6. He has caused us to be a kingdom of priests, a community who are subject to Him (Rev. 6) Cohanim/Priests (From His position as High Priest) serving under the Great High Priest Yeshua to the glory of God His Father (Rev. 1:6, 5:10, 20:6). This is the priesthood of all believers both Jew and Gentile, and is not to be confused with the specific priesthood of Israel referred to in 1 Peter 2:9 7 “Behold, He is coming with the clouds, and every eye will see Him, even those who pierced Him; and all the tribes of the land (of Israel) will mourn over Him.” [Zechariah 12:10-14; Daniel 7:13-14] So it is to be. Amen (Agreed, Yeshua Himself is the אמן Amen 3:14). “I kept looking in the night visions, And behold, with the clouds of heaven One like a Son of Man was coming, And He came up to the Ancient of Days (HaShem) And was presented before Him. –Daniel 7:13 “10“I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me Whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn.11 In that day there will be great mourning in Jerusalem, like the mourning of Hadad-rimmon in the plain of Megiddo. 12 The land will mourn, every family by itself; the family of the house of David by itself and their wives by themselves; the family of the house of Nathan by itself and their wives by themselves; 13 the family of the house of Levi by itself and their wives by themselves; the family of Shimei by itself and their wives by themselves; 14 all the families that remain, every family by itself and their wives by themselves.” –Zechariah 12:10-14 The quotation in Revelation 1:7 employees a combination of Scriptures from the TaNaKh used by Yeshua in Matthew 24:30 “And then the sign of the Son of Man will appear in the sky, and then all the tribes of the land (Eretz Israel) will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory.” –Mattitiyahu (Matthew) 24:30 It’s important to note that the quotation refers to, “the tribes of the land of Israel” and not to all of humanity. This is because what is taking place corresponds to the reconciliation of the remnant of Israel described by Paul in his letter to the Romans (11:25-27). The mourning here is not unto condemnation but unto repentance and salvation. This occurs prior to the final judgement after the fullness of those who would come to Messiah from among the nations have been made complete. “25 Therefore, Ami (my people, fellow Jews), brothers & sisters, I want you to understand this truth (mystery) which God formerly concealed but has now revealed, so that you won’t imagine you know more than you actually do. It is that a type of petrified stasis/callousness, to some degree, has come upon Israel (empirical, ethnic, spiritual), until the full number from among the nations comes in; 26 and then all Israel (that is both those Jews who have individually accepted Messiah prior to the nations coming in, and the entire remnant of the blood descendants of Jacob: empirical, ethnic) will be saved. As the TaNaKh says: “Out of Tziyon will come the Redeemer; He will turn away ungodliness from Yaakov 27 and this will be my covenant with them, . . . when I take away their sins.” (Isaiah 59:20–21, 27:9)” -Romans 11:25-27 [Author’s Translation] 8 “I am the Aleph and the Tav,” says the Lord (Κύριος kyrios), “Who is and Who was and Who is to come (All Existing), the Shaddai (Almighty, All Sufficient).” Here, it’s Yeshua the Son Who is naming Himself in well-known Hebraic terms. We know this is Yeshua speaking because He is the nearest subject of the preceding text. The one “coming in the clouds.” Yeshua is The First and Last letters of every alphabet, the All-Existing Word Who informs all language, meaning He is the Beginning and the Goal of all things (John 1; Romans 10:4). Additionally, He is outside of time and space, all things existing in Him. He is and was and is to come (A common Hebrew theological title that describes the eternal nature of God the Father). He is The Almighty (Shaddai), The God above all gods (El elyon). The Greek Κύριος kyrios, translated “Lord,” is used by the New Testament writers to describe both God the Father as YHVH, and Yeshua the Messiah. It’s the Greek equivalent to YHVH and also means master, lord etc. It’s employed here and elsewhere to denote אדוני Adonai, the Hebrew word used in place of the Holy Name YHVH. Therefore, Yeshua is stating that which is made clear throughout the works of Yochanan, that He is YHVH, God with us. Thus, by the Spirit Yochanan establishes the unity of the Father and the Son by using the theological title previously used to describe the Father (v.4), to describe the Son. The Father and the Son being One. As I’ve stated in the introduction to this book, Yochanan makes the Deity of Messiah Yeshua a primary theme in all his writings. He does so by the inspiration of the Holy Spirit. 9 I, Yochanan, your brother and fellow partaker in the present sufferings and the kingdom and perseverance, which are in Yeshua, was on the island of Patmos because of the Word of God (The Messiah, the Gospel: Revelation 6:9) and the testimony of Yeshua (Faithful Witness). Yochanan now introduces the prophecy by explaining his part in its writing and the physical location of this transcendent experience, his manifest encounter with the angel/messenger of the living Messiah. He acknowledges the present suffering of all believers, the need to persevere in the work of the Kingdom and the hope that believers have in Messiah Yeshua. This rhythm is present throughout the book. It’s worth noting that “the present sufferings and the kingdom and perseverance,” are “in Yeshua.” This paints the Kingdom of God in much broader strokes than the limited definition placed upon it by many modern Bible teachers. A King is king over all that is under his authority. In the case of the Creator God, that means everything. Therefore, the Kingdom of God includes the present sin affected world, which is giving way to the fullness of the world to come. The Island of Patmos is thought to have been a Roman prison colony and is situated off the coast of modern Turkey. Yochanan had been imprisoned there because of his active spreading of the Gospel and his having passed on the Testimony of Messiah. We must remember that God is in control of all things and therefore had ordered Yochanan’s journey and his imprisonment so that Yochanan would be on Patmos at this specific time in history in order to receive Yeshua’s Revelation, and witness His face unveiled as a gift to the expectant Bride, the body of faith. 10 I was in the Spirit (Of God) in the day of the LORD (the great and fearful future day), and I heard behind me a loud voice like the sound of a shofar (Rams horn), The translation, “In the Spirit on the LORD’s day,” is difficult because it infers that the day is one that specially belongs to the LORD. From a Hebrew perspective this is nonsense due to the fact that all days belong to HaShem and that the day that sets Israel apart unto HaShem has a name, “Shabbat,” the Greek equivalent σάββατον Sabbaton having been used throughout the New Testament to describe the Sabbath. Therefore, we must look at the literal meaning of the text and view it through the Hebraic lens of the writer. The day in question is not the Sabbath, if it were, the author would have used the Greek σάββατον Sabbaton, a transliteration for the Hebrew Shabbat, just as he had throughout his Gospel. The day in question is not Sunday (Yom Rishon), or the author would have used the equivalent Greek terminology to indicate the specific day. He would have written, “I was in the Spirit on the first day of the week.” Describing the day of the week in the same way he does in his Gospel (Ref. Mark 16:2; Luke 24:1; John 20:1). The only contextual, cultural and Biblically relevant interpretation is the day every Jew is profoundly familiar with, “The Day of The LORD,” that is, The great and terrible final day or time period (A day is as a thousand years) known to be a day of judgement, wrath, redemption and reconciliation. Yochanan has been transported in the Spirit to the “Day of The LORD” (Isaiah 13:6-13; Ezekiel 13:5; Ezekiel 30:3; Joel 1:5; 2:1-31; 3:14; Amos 5:18-20; Obadiah 1:15; Zephaniah 1:7-18; 2:2-3 etc.) In other words, all that follows describes a period of time considered to be the “Day of the LORD.” In one sense it is an eternally present way of framing his experience within the temporal world. Therefore, a right interpretation silences the many predictive eschatological voices that seek to make absolute determinations and promote numerous conspiracies using the book of Revelation as a platform for their sooth saying nonsense! What follows in the remainder of the book is a mixture of chronology and symbolism that gives a clear outcome but no definitive means with which to predict it. A sound interpretation likewise silences the foolish debate between evangelical Christians and Hebrew Roots proponents fighting over whether “the day of the LORD” is the Sabbath or (Resurrection) Sunday. It’s neither. The “voice like the sound of the shofar” is reminiscent of the final shofar call but is qualified by the fact that it is a description of Yeshua’s voice and not in fact a shofar blast, hence the verb, “like.” We note that the Hebrew blessing over the shofar translates: “All blessing comes from You YHVH our God/Judge, Who sanctifies us by Your right actions/commandments and instructs us to listen to, hear, understand, receive and practice the voice of the Ram’s horn.” The ram’s horn finds its origin in the Binding of Isaac (Gen. 21:1-19), and is therefore a symbol of the strength and voice of the Ram of God, Yeshua our Redeemer, Who is prefigured in the ram who takes Isaac’s place on the altar and thus redeems Jacob, who is at that time in the loins of Isaac. 11 saying, “Write in a scroll what you see, and send it to the seven faith communities: to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.” Yeshua commands Yochanan to write what he, “sees,” that is, what is being unveiled, revealed, made manifest and made known. This fits the collective meanings of the Greek, Hebrew and Aramaic words translated as Revelation. The seven communities form a circular pattern on the coast of modern Turkey and are seen as a symbol of the Ecclesia body of believers as a whole. In each community Yeshua identifies different struggles and successes, thus conveying a warning and an encouragement to both the individual historic communities and to the wider body of believers throughout the history of the Church to this day. We need not make the false choice between seeing these believing congregations as either historic or figurative. They are both. 12 Then I turned to see the קול kol (voice) that was speaking with me. And having turned I saw seven golden Menorot (Seven branched Temple Menorah); 13 and in the middle of the Menorot I saw one like a son of man [Daniel 7:13], clothed in a robe reaching to the feet, and girded across His chest with a golden sash (the transcendent High Priest’s clothing). Notice that the קול kol (voice) of Yeshua is speaking “with,” Yochanan. As previously stated, we bless the shofar with the words, “Who has commanded us to listen to the voice (קול kol) of the ram’s horn (The Messiah’s strength).” Yochanan sees the voice, whereas typically, we hear a voice. However, Yochanan both hears the voice (of Messiah) and sees the voice (Who is Himself, Messiah). The Greek word translated “candle stick,” or “candle stand” in many English versions of the New Testament, is used in the ancient Greek manuscript of the TaNaKh called the Septuagint to describe the Menorah (seven branched candelabra) which God commands Israel to make for use in the Tent of meeting (Exodus 25:31-40) [the Greek plural λυχνίας lychnias is used in Rev. 1:12 to describe multiples of λυχνία luchnia]. Therefore, Menorot (the plural of Menorah) is the better translation. The seven branched candle stand known as the Menorah, is the lampstand of both the Tent of Meeting and the Temple of Adonai (YHVH). Its sevenfold lights/flames represent the present Shekinah (feminine presence) of HaShem, the light presence of God, also known by the Biblical Hebrew Kevod Adonai. The oil used to fuel this light is a symbol of the Ruach Ha-Kodesh, the Holy Spirit. Therefore, the seven Menorot (plural) represent the corporate revelation and presence of the Ruach Ha-Kodesh among the seven communities of believers. The present Messiah, Who stands among them, is Ruler over them. He guides them by the Spirit, Who moves to unify the wider body of believers. He is described using the title which He often used of Himself (Matthew 8:20), “Son of Man,” a prophetic title for the Messiah gleaned from the prophet Daniel (7:13). It's important to note that this text was revealed and written following the destruction of the Temple in Jerusalem in 70 C.E (A.D) and the carrying away of the sacred Menorah by the Roman invaders. Therefore, the Menorot which represent the seven faith communities also represent the Light Presence of God in the midst of those communities and infer that each community is a mini-Temple reflecting the heavenly glory of God. This is consistent with the teaching of Rav Shaul (Paul): “Do you not know that you all (the Ecclesia at Corinth) are God’s temple, and that God’s Spirit is dwelling in you (collectively and individually)?” -1 Corinthians 3:16 [Author’s translation] The long robe and golden sash are part of the garments of the High Priest (Exodus 28; 39). Yeshua is the Great and transcendent High Priest (Hebrews 2:17-3:6; 4:14-5:10; 6:20-10:21) who, having absorbed the priesthood of Aaron, has now formed all believers into a nation of priests. Both Jew and Gentile. It’s important to note that the gold sash Yeshua wears here is devoid of the blue, purple and scarlet strands which were combined with the gold to create the sash for the Aaronic Priestly garment. This is because Messiah’s Kingship and Priesthood are being symbolized as having dominion over all things. Gold being the symbol of royal reign. The additional colours of blue (heavens, waters, cleansing), purple (earthly royalty), and scarlet (blood atonement) are no longer necessary because Messiah returns from the heavens having cleansed all things (blue). In His heavenly authority He reigns over all the kingdoms of humanity (purple). He has paid the price of atonement once for all (scarlet). Therefore, given His completed work, only His reign (gold) and Priesthood (robe) need be symbolized. 14 His head and His hair were white like white wool, like snow; and His eyes were like flames of fire. 15 His feet were like glowing bronze in a furnace, and His voice was like the sound of a large volume of rushing water. This description of Yeshua mirrors the description of HaShem (The Ancient of Days) from the prophet Daniel (Daniel 7:9-10). This is one of many occasions throughout Revelation where Yeshua is identified as God with us. Sharing the attributes and character of God the Father. The Deity of Yeshua is a common theme in all of Yochanan’s writings.
I recall a trip in the Canadian Rockies where we made camp beside a wide river. On a hike we discovered a sizable waterfall. The sound of that massive rushing body of water was terrifying and yet somehow comforting at the same time. Listening to it I was in awe of God’s power and the rhythm of His all-encompassing fidelity. His abiding peace. I was utterly undone and completely secure. This is what it means to hear the voice of Yeshua, “like the sound of many waters.” The voice of the Father God is described in the same way in Ezekiel 43:2. 16 In His right hand He held seven stars, and out of His mouth came a sharp two-edged sword; and His face was like the sun shining in its strength (unbearable to the human eye). The right hand of Messiah symbolizes strength, authority, action and righteousness. It’s within this strength that He holds the stars (Which are the messengers to the seven communities). Out of His mouth issues the Word of God, the Word of Truth, the sword of the Spirit, a sharp double-edged sword that cuts surgically to discern between bone and marrow (2 Corinthians 6:7; Ephesians 6:17). The Greek ῥομφαία rhomphaia, translated “sword” is a double-edged broad sword, a long Thracian sword, designed for cutting and piercing. It’s said to have been an imposing weapon. The same word is employed throughout Revelation and is used in Luke’s Gospel to describe the metaphorical sword that will pierce Miriam’s (Mary the mother of Yeshua) heart in both grief and revelation: “34 And Simeon blessed them and said to Miriam (Mary) His (Yeshua’s) mother, “Behold, now, pay attention, this One is destined to cause the fall and rise of many in Israel, and to be a sign that is spoken against, 35 so that the thoughts of many hearts may be revealed (this word shares its root with Apokalypsis [Revelation]. (And even for you, a sword [ῥομφαία rhomphaia] will pierce through your soul.)” -Luke 2:34-35 [Author’s translation] Therefore, the sword that comes from Yeshua’s mouth is an imposing weapon that gets to the heart of things, piercing deeply, with an edge for discipline and an edge for wrath. Yeshua is the Word from Whom the large sword proceeds. The writer of the book to the Hebrews uses a different Greek word when he describes the Word of God. “For the Word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart.” –Hebrews 4:12 The Greek word μάχαιραν machairan, a short sword or dagger mainly used for stabbing. I believe the reason for the difference between the sword of Revelation 1:16 and Hebrews 4:12 is that the sword of Hebrews 4:12 addresses the thoughts and intentions of the individual, and is therefore a short sword, whereas the sword of Revelation 1:16, a long imposing weapon, is wielded over communities and nations. Each performs the same work in their respective contexts. Yochanan was only able to look upon and describe the radiance of Yeshua’s face because he was in the Spirit observing things beyond the physical limitations of human vision. Yochanan had witnessed Yeshua’s face in this radiant state before, the Gospel of Matthew records the transfiguration this way: “And He was transfigured before them; and His face shone like the sun, and His garments became as white as light.” –Mattitiyahu/Matthew 17:2 The prophet Habakkuk describes HaShem in a similar way: “3God comes from Teman, And the Holy One from Mount Paran. Selah. His splendor covers the heavens, And the earth is full of His praise. 4 His radiance is like the sunlight; He has rays flashing from His hand,” – Habakkuk 3:3-4 17 When I saw Him (Yeshua/Yeshua’s Angel), I fell at His feet like a dead man (fainted). And He placed His right hand on me, saying, “Do not be afraid; I am the first and the last, The prophets of the TaNaKh shared similar experiences (Isaiah 6:5; Daniel 7:15). “Woe to me!” I cried. “I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, HaShem Shaddai.” –Yeshayahu (Isaiah) 6:5 “Do not be afraid” This phrase of comfort is used many times throughout the Scriptures. From ancient days the fearful interactions between God and human beings have terrified the servants of HaShem through the unfathomable knowledge of God’s holiness. The Divine response to our fearful awe is to comfort us with the words, “Do not be afraid.” “I am the first and the last” This statement echoes the words, “I am the Aleph and the Tav.” There is no doubt that Yeshua is claiming to be God (with us). 18 and the living One; and I was dead, and behold, I am alive forevermore, and I hold the keys of Death (The result of sin, temporal division) and Hades/Sheol (holding place of the departed, both the righteous and the unrighteous, divided into Gehenna [torment] and Avraham’s bosom [Paradise]). In this statement we see the risen, victorious Messiah Who has overcome death and torment on our behalf and has control over the keys to both Death (the result of sin) and Sheol (The holding place of the yet to be judged dead, which is divided into sections for the righteous and the unrighteous, Gehenna [torment] and Avraham’s bosom [Paradise]). Messiah has swallowed up death in victory (1 Cor. 15:54). Messiah holds the keys to death because He has overcome death and reigns over it. He will one day (in our future) cast death into the second death based on His authority over it. Likewise, He holds the keys to the place of the departed and rules over it. He will one day (in our future) make the holding place of Sheol (Hades) redundant and will cast Gehenna (one part of Sheol) into the lake of perpetual fire in eternity, while elevating Paradise (another section of Sheol) and causing it to converge with the Olam Haba (World to come). The holding of keys signifies the ability to both open and shut doors. This is affirmed by Revelation 3:8, concerning an open door set before the members of the Ecclesia of Philadelphia. 19 Therefore write the things which you have seen (past), and the things which are (present), and the things which will take place (Future) after these things. A great deal of confusion and many of the foolish interpretations of Revelation, could be avoided simply by understanding this verse. It’s not for nothing that these words are recorded at the outset, they are intended to give parameters for the interpretation of events described in this book. These events are divided into past, present and future as those terms relate to Yochanan in the latter part of the first century C.E./A.D. (81-96). Note that Yochanan is not simply writing down something he has heard, but is tasked with recording what he has seen, past, present and future. Having met with and talked to a person, having seen him and gotten to know him, one cannot be convinced by another at a later date that the person in question never existed. This is the nature of our relationship in Messiah. 20 As for the sod (mystery) of the seven stars which you saw in My right hand, and the seven Menorot: the seven stars are the malakhim (messengers/angels) of the seven communities of faith, and the seven Menorot are the seven communities of faith. Revelation is not intended to be an unsolvable mystery, though, as with all Scripture there are some things, we will not be certain of until they are revealed to us face to face by HaShem (Deut. 29:29). To the contrary, Yeshua is making clear the meaning of these symbols which might be misinterpreted otherwise. Therefore, Yeshua explains that the seven stars are the messengers of the seven communities and that the menorot (temple style lampstands) are the seven communities in which the presence of God’s glory resides by the Holy Spirit. The Hebrew מלאך malakh equivalent to the Greek ἄγγελος angelos, can refer to a human-like messenger, an angelic manifestation or even a human being. The messengers could either be angelic guardian angels of each community or human messengers who will deliver Yeshua’s letters, given to Yochanan, to the communities of faith. In saying that the communities of faith are represented by the menorot, Yeshua is saying that the glory of the Father and the Son resides with them (the Temple Menorah being the origin of the symbolism). Therefore, they must reflect His character, hence the need for the disciplinary letters and the later threat of removal of the menorah from the midst of the Ephesian community in the message to the believers at Ephesus (2:5). In reading this text we are blessed to behold the character of our God and Messiah. We see the work of His Spirit and the loving impartation of His mighty ones, those messengers that guard us and bring His word to us. We are armed with the confidence of having been given a glimpse of our future unveiling as the bride of Messiah. We are able to see God at work, past, present and future, which reminds us of our Shabbat candles, the candles of Observance and remembrance. In Him we observe His holy convocation/gathering, and we remember what He has done, what He is doing and what He has promised to do in the future. This knowledge secures us in His safe and loving arms. The rushing waters of His voice inspire us to be in awe and at the same time they comfort us with deep peace. Copyright 2026 Yaakov Ben Yehoshua
0 Comments
Leave a Reply. |
AuthorYaakov (Brown) Ben Yehoshua, founder and spiritual leader of the Beth Melekh International Messiah Following Jewish Community, presents a series of in depth studies of books of the Bible. Yaakov approaches the text from a Messianic Jewish perspective, revealing seldom considered translational alternatives and unique insights into the timeless nature of the Word of God as it applies to the redemptive work of the King Messiah Yeshua. ArchivesCategories
All
|
RSS Feed