The book of Revelation adheres to Hebrews 1, while also reinstating the ancient prophetic role via Yeshua and to Yochanan/John.
An examination of Revelation 1.
Introduction:
If we want to examine The Revelation of Yeshua to Yochanan, we must first put aside all the apocalyptic baggage we have absorbed from Christian sooth Sayers, western media and theological fairy tales. The Hebrew view will shift the western consciousness and play havoc with our predictive paradigm. Therefore it’s best to allow our minds and hearts to prepare a fresh, unsoiled page upon which to allow G-d to write the Word given to Yochanan (John).
Author:
Church tradition names Yochanan/John the Apostle, disciple of Yeshua and author of the Gospel and letters of John, as the author of Revelation. Many modern scholars argue that this is not possible because the text of Revelation uses a rougher, more colloquial style of Greek than the aforementioned writings. However, this argument neglects the commonly understood method of sacred writings in the Hebrew culture and Biblical history. A Biblical author is most often seen as one who dictates the revelation of HaShem to a scribe. This is true of many of the books of both the Tanakh and the New Testament alike. In the case of John’s Gospel and his letters the scribal influence is self-evident, and the text is therefore conveyed in a more literary style and cadence. The Revelation is different in style, not because John didn’t author it but because he wrote it himself without the use of a scribe. Why? Because the Prophet of Prophets Yeshua Himself is the Author and John is His scribe.
Furthermore, the Church father Justin Martyr, from the second century AD testifies to the fact that this book and the letters it contains were written by John the disciple of Jesus. The Church fathers of the second century were people who either knew John personally or knew those who had received his letters. This within forty years of the writing of the scroll of Revelation.
Text style in itself is a poor basis for accessing authorship because throughout history and even today, authors have used varying styles of writing to approach different subjects and communicate to different audiences. As writers ourselves we understand that we use different language and phrasing depending on who we are writing to. This is also the case with the authorship of Revelation. No one who reads the text of this book and experiences the many emotional, spiritual, theological and yes, even textual similarities it shares with John’s Gospel, could ever deny the present truth of his authorship.
Therefore the traditional view regarding John the beloved of Messiah as author of Revelation is valid.
Context:
Yochanan has been exiled to the Island of Patmos, probably a Roman penal colony, at a time in history when the Ecclesia (community of believers) is clearly under wide spread persecution (2:10; 2:13; 3:10; 6:9).
If we choose to accept an alternate authorship, we rob ourselves of the intimate connections between John’s Gospel and Yeshua’s Revelation, and miss the importance of this wonderful reunion between John the beloved disciple and his Messiah Yeshua, friends who are now back together in a divine metaphorical preface to the wedding of the Lamb.
Time of writing:
The Revelation of Yeshua was probably written after the destruction of the Temple in 70 AD following the death of Nero and during the reign of Domitian (81-96 AD). It was a time when Emperor Worship was being enforced, meaning that both Jews and members of the Jewish sect, “The Way” (Christians) were prime targets for persecution.
Languages:
The Revelation is recorded in Greek, Aramaic and Hebrew; each of these ancient languages illuminate the meaning of the English word Revelation, and none of them should be favoured over the other. The unity of meaning offered by these languages gives us a firm foundation of understanding regarding the book of the prophet Yochanan.
Revelation:
Apokalypsis (Greek): Unveil, reveal, disclose: - appearing, coming, illumination, manifestation.
Chizyon: (Hebrew): Sight; from the root concepts:
a) Galah (Verb: to uncover, reveal), is used on occasion to denote divine revelation (Gen. 35:7; I Sam. 2:27; 3:21).
b) Raʿah (Verb: to see),
c) Yadaʿ ("to know"),
d) Nirʿah, he let himself be seen, showed himself; originally refers originally to a visionary manifestation of God in a holy place (Genesis 12:6–7; Judg. 9:37).
Gelyana (Aramaic): Manifestation
The combining of these meanings gives us a wider platform with which to build our understanding of this extraordinary work of prophecy and communication.
Revelation as a unity:
Unveil (As a bride’s veil is lifted), an appearing (Messiah), a manifestation (The Angel of Messiah), illumination (The light of Messiah), to see (A personal encounter with Messiah), to know (And to be known by Messiah).
Unveil:
It’s traditional within Haradi Hassidism (A sect of Hassidism), for the groom to veil his bride at the beginning of the marriage ceremony, after which he moves away from her for a time to convey the ancient practise of betrothal, which allowed for a year’s absence between betrothal and marriage. The groom then returns to the bride and lifts her veil, revealing her expectant face and from her perspective, illuminating the face of the groom. The face of the groom is illuminated by the two men who accompany him, each holding a multi-wicked candle (Commonly used for Havdalah, the ceremony of separation between the Shabbat and the work week).
This simple modern practise, reflecting the ancient tradition, gives us some understanding of the events that take place throughout the book of Revelation.
Appearing:
G-d appears to the Patriarchs and Prophets of Israel in order to reveal His purpose for Israel. Abraham (Gen. 12:6–7; 17:1–2), Isaac (Gen. 26:24), Jacob (Gen. 35:9–10; 48:3–4; cf. Ex. 6:3), Moses (Ex. 3:2 , 16–17), Manoah (Judg. 13:21–22), and Solomon (I Kings 3:5; 9:2).
G-d also reveals Himself to the whole of the people of Israel at the Tent of Meeting (Lev. 9:4, 6, 23; Deut. 31:15; cf. 31:11), which infers a perpetual promise attached to the revelation of the Torah on Mount Sinai.
The people of Israel see the kavod, the "Presence of HaShem" (Lev. 9:6, 23), or the ʿammud he-ʿanan, the "pillar of cloud" (Deut. 31:15). This indicates HaShem's Presence, but, at the same time, veils Him from sight. The kavod, (I Sam. 4:21; I Kings 8:11; Ps. 24:7–10), signifies a veiled appearance of G-d, an appearance in which no precise form can be discerned. It denotes a manifestation by fire, light, and smoke, connected to the revelation of Sinai.
Manifestation & Knowing:
The word nodaʿ, "he made himself known," is used in a number of texts to convey the idea of intimate knowledge of HaShem in a personal context (Exodus 6:3, Exodus 6:2–8, in turn, is obviously the inspiration of Ezekiel 20:5–9, Ezekiel 35:11–12, 38:23, and 39:7).
The pronouncing of the holy name YHWH is usually followed by the statement that “HaShem is the G-d Who brought Israel out of Egypt,” and Who guides them through history. The G-d of Israel reveals Himself as participating in history. The Bible is a history of G-d's revelation, both individual and corporate. This gives us an insight into the reason for the Revelation being given to the individual Yochanan in the form of letters intended for the corporate community of the Asian (Roman province) Ecclesia (communities of believers).
Both Knowing and Manifestation are present in the intimate interaction between the Angel of HaShem and Jacob (Genesis 32:22-32). Jacob is known by G-d and thus becomes known to himself. He is also embraced by G-d in manifest humanoid form and clings to Him in humility, acknowledging that revelation comes from G-d. Subsequently Jacob receives the name Israel which means, “He overcomes in G-d”. This event stands out as the inception of Israel’s knowing through being known. We can glean much from this concept and utilize this intimate learning in our interpretation of the book of Revelation.
Illumination and sight:
In Jacob’s wrestling with G-d (Yeshua, Emanuel), he sees G-d. This is a terrifying concept in ancient Judaism. The Torah says, “But He said, ‘You cannot see My face, for no man can see Me and live!’” –Shemot/Exodus 33:20
Jacob’s understanding of G-d is changed through Messiah, the Messenger/Angel of HaShem. Through Messiah Jacob receives the unveiled revelation of G-d, illuminated by Messiah and purchased through the sacrificial death of Messiah which has already taken place outside of time before the foundation of the world. Therefore, when Yeshua appears to Yochanan and sends His Messenger to the Ecclessia, He is participating in the continuing history of G-d’s people. This formula echoes that of G-d’s appearances to Israel throughout the ages and should be understood to be an extension of those appearances. As the Son of Man, Yeshua appeared to both Ezekiel and Daniel the prophets of HaShem.
Yochanan/John is notably the singular Prophet of the New Testament in that his function is that of the former prophets of the Tanakh. No other New Testament book, in its entirety, is said to be a prophecy.
The Revelation of G-d in Talmudic Literature:
Both the Talmud and Mishnah, call the manifestation of G-d to man, gillui Shekhinah (unveiling the feminine {not female} presence of HaShem).
In addition, the Talmud calls G-d's revelation of His word to man, “devar Adonai” (Word of HaShem). For those of us who follow Yeshua this terminology is familiar. Yochanan/John’s Gospel calls Yeshua, Ha-D’var (The Word). This understanding is consistent with the book of Revelation and shows yet another strong link to Yochanan the apostle’s authorship.
The following, is an exert taken from an excellent article written by Walter S. Wurzburger
“The Torah is identified with the wisdom which had existed before the creation of the world (Sif. Ekev 37; Gen. R. 1:4) and is regarded as the instrument with which the world was created (Sif. Devarim 48; Avot 3:14). The concept of Torah is thus broadened to include not only God's commandments, the admonitions to observe the commandments, and stories of the forefathers, but also the admonition of all the other prophets and the ethical maxims of the other books of the Bible. Thus there occurs the notion that all the prophecies of all the prophets were included in the revelation on Sinai – they were formulated and publicized by later prophets when the need arose (Ex. R. 29, 6; Tanḥ. Yitro 11).
The notion of the sanctity of the Torah as being the word of God is, therefore, the core of the talmudic teaching regarding revelation, and forms the theme of several passages which are specially important as representing the sources for the doctrines concerning revelation which came to be formulated in medieval Jewish philosophy.
One such passage is the Mishnah (Sanh. 10 (11):1) which tells that among the Israelites who have no portion in the world to come are those who deny that the Torah is from Heaven (Torah min ha-Shamayim). An expansion of this is afforded by the Sifrei (Shelaḥ, ed. Horowitz, p. 121) which says that also he who admits that the Torah is the word of God but maintains that one particular matter was said by Moses of his own accord is to be regarded as "a despiser of the word of God" (Num. 15:31). The baraita parallel to this is quoted in the talmudic discussion as an explanation of the Mishnah in Sanhedrin 99a and differs from the Sifrei only in emphasizing in more detail that even he who says a particular verse, a particular point, a particular a fortiori argument, or a particular inference by analogy was said by Moses of his own accord is to be regarded as a despiser of the word of God. Thus the concept of Torah min ha-Shamayim is associated primarily with the notion that every syllable of the Bible has the verity and authorship of the word of God. The contents of the sacred books are to be regarded throughout as conscientious and homogeneous, with not only no contradiction in them, but also no real differences (G.F. Moore).”
by Walter S. Wurzburger
Source: Encyclopaedia Judaica. © 2008 The Gale Grou
What this tells us is that both the Talmud and the Gospel of John share a similar view of the D’var Emet (Torah), the Word of Truth, the Word of G-d, The Torah. We understand that the living Torah and revelation of G-d, is Yeshua our Mashiyach.
With all this in mind we can now begin to examine the text of The Revelation of Yeshua given to Yochanan the Prophet (Beloved of Yeshua).
The book of Revelation begins in Yochanan’s Gospel, with the parting words of the Groom (Yeshua) as He goes to prepare a place for His bride:
“Kefa, turning around, saw the talmid (disciple) whom Yeshua loved (Yochanan/John) following them; the one who also had leaned back on His bosom at the supper and said, “Master, who is the one who betrays You?” 21 So Kefa seeing him said to Yeshua, “Master, and what about this man?” 22 Yeshua responded, “If I want him to remain until I come, what is that to you? You follow Me!” 23 Therefore this saying went out among the brethren that that talmid (disciple) would not die; yet Yeshua did not say to him that he would not die, but only, “If I want him to remain until I come, what is that to you?”
24 This is the talmid (disciple) who is testifying to these things and wrote these things, and we know that his testimony is true. (The phrase, “we” refers to Yochanan’s scribe and those in fellowship with him.) –Yochanan/John 21:20-24
In fact, Yeshua did come to Yochanan/John. His later manifest meeting with Yochanan is recorded in the following unveiling, The Revelation of Yeshua given to His servant Yochanan the Talmid (disciple).
Revelation 1: The Text
1:1 The Revelation (Lifting of the veil, manifestation, giving of sight and knowledge) of Yeshua Mashiyach (Jesus Christ, G-d is my Salvation and the anointed One), which G-d gave Him (Yeshua) to give sight to His servants (Plural), the things which must soon (Human perspective/G-d’s perspective) take place;
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 is revealed to Him as a pure bride clothed in white, washed in His blood (the bridal price). Yeshua is manifestly present in this theophany (Tangible encounter between a physical representation of G-d and a human being) and is giving sight Chizyon and knowledge “yada” to His servant (Singular) Yochanan (YHVH is gracious) and to His bride, the Ecclesia of believers (Servants).
The writer, Yochanan uses his own name, which 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 prophet of the New Testament whose writing is likened to the prophetic revelation of the prophets of Israel, makes this text unique among the writings of the New Testament. The book of Revelation adheres to Hebrews 1, while also reinstating the ancient prophetic role via Yeshua and to Yochanan/John.
Other Jewish Apocalyptic authors write in the present from a past viewpoint predicting future events that have already taken place. They are works that convey a pessimistic view of both the past and the present. On the other hand, Yochanan is unique in that he writes in his own time, looking at the past sacrifice of Yeshua in order to offer present hope for the future fulfilment of G-d’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 G-d’s perspective outside of time. Therefore, the term, “soon” is somewhat subjective, which explains why we are still awaiting the ultimate fulfilling of the latter chapters of this book.
and He (Yeshua) sent His malakh (messenger, angel) to His servant Yochanan (John, HaShem is gracious)
Why does Yeshua send His messenger/angel? What is meant by malakh (messenger/angel)? The first century Pharisaic Jewish belief that every person has a guardian angel/messenger is evidenced in the book of Acts:
‘When he knocked at the door of the gate, a servant-girl named Rhoda came to answer. 14 When she recognized Kefa’s 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 messhuga (out of your mind!)” But she kept insisting that it was so. They kept saying, “It is his angel/messenger.”’ –Acts 12:13-15
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. Yeshua Himself remains a humanoid, transformed human being seated at the right hand of HaShem awaiting the fulfilment of His words to Yochanan and His imminent return for His bride.
2 who testified to the word (D’var/ sword/Gospel) of G-d and to the testimony (public witness) of Yeshua Mashiyach, even to all that he (John) saw.
The, “Word of G-d” is the Gospel of Yeshua for which His servants were/are slain (Revelation 6:9). The Hebrew equivalent for the Greek word translated, “testimony” is, “eydah,” which means, “Public witness” as applied to a court of law and evidenced testimony made before a minyan (10) of community leaders.
Yochanan is the nearest aforementioned subject of this text and it is Yochanan who is now relaying what Yeshua’s angel/messenger has passed on to him.
3 Blessed (by G-d) 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 (Hebrew lev = core being, not the seat of emotion)? 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 being unveiled by Him. We are the ones being offered the opportunity to look upon Him with unveiled face. This is cause for simcha (great rejoicing).
Note that these words are words of prophecy (In the Tanakh sense), making Yochanan the singular prophet of the New Testament.
“The time is near”, makes an important distinction between itself and the earlier use of the Greek term, “Takhos” meaning, “brief, in haste, speedily, soon”. The Greek term translated “near” is, “Engoos” meaning, “near, nigh, ready. 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, “Engoos” in this verse indicates that there are events recorded in this prophecy that have been made ready and are nigh, near, not immediate. This helps us better understand the delay to the complete fulfilment of the latter events of this prophecy.
4 Yochanan, to the seven communities of believers that are in the Roman province of Asia: Grace (chesed) and Shalom (peace, wholeness, soundness, completeness),
The number seven is seen as a Hebrew symbol of complete perfection and wholeness (Genesis 2:1-3; Exodus 20:8-10), it has a close relationship to Deity because it is used in relating key attributes of G-d and representing His present kavod (Glory) in the manifestation of the Shekinah (Feminine light presence of G-d, represented in the sevenfold Menorah of the Temple).
The number of congregations represents both the communities themselves and the Ecclesia as a whole. Each of the subsequent letters then are both directed at specific faith communities and address the issues facing the Ecclesia as a whole body: in this case, made up of seven parts.
The theme of seven continues throughout the book:
a) Seven Messianic communities
b) Sevenfold Spirit
c) Seven Menorot (Menorah/Lampstand) (v12)
d) Seven stars (v16)
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 (8:2)
i) Seven thunders (10:3)
j) A dragon with seven crowns on his seven heads (12:3)
k) The above 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 verse 3.
From Him who is and who was and who is to come (HaShem), and from the sevenfold (qualitative) Spirit (Sevenfold, Seven Messengers or Seven aspects of the Ruach), who are before His throne, 5 and from Yeshua Mashiyach (Jesus Christ), the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth.
This collection of verses 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 G-d-head. Therefore I suggest that the sevenfold Spirit mentioned here is the Ruach Ha-Kodesh, the Holy Spirit.
Yochanan opposes angel worship (19:10; 22:8-9) and is therefore unlikely to place a reference to angelic beings within a wider description of the G-d-head. In addition to this the Tanakh describes a relationship between the Ruach of G-d and His sevenfold (qualitative) character:
“And rest (1) will come on him via the Ruach (Spirit) of HaShem,
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 HaShem.” –Yishaiyahu/Isaiah 11:2
’He 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 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—these are the eyes of HaShem which range to and fro throughout the earth.” –Zechariah 4:2-10 exerts
Hence, the G-d-head is described as a unity in the following order:
1) The Father: “Him who is and who was and who is to come”
2) The Spirit: “The sevenfold (qualitative) Spirit”
3) The Son: “Yeshua Mashiyach (Jesus Christ), the faithful witness”
The reason this order doesn’t follow the usual order of, “Father, Son and Holy Spirit” is because the Son is relaying His revelation to Yochanan and describing the G-d-head in relation to Himself.
The phrase, “faithful witness” recalls the phrase, “and the testimony of Yeshua Mashiyach” in verse 2.
To Him (Yeshua) who loves us and released us from our sins by His (Yeshua) blood— 6 and He (The High Priest) has made us to be a kingdom, priests to His G-d and Father (HaShem)—to Him be the kavod (glory) and the dominion forever and ever. Amen (Agreed).
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) Romans 6:5; 1 Corinthians 15:20, 23
3. King of kings, Ruler of the Kings of the Earth: Rev 17:14; 19:16; 1 Corinthians 15:24-25
4. He loves us
5. He has freed us from our sins at the cost of His blood: Romans 3:24
6. He has caused us to be a kingdom, a community who are subject to Him
7. He has caused us to become Kohanim/Priests (From His position as High Priest) for G-d His Father: 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 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
“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 Hadadrimmon 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 the Shimeites 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
This quotation 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 is 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. The mourning here is not unto condemnation but unto repentance and salvation. This occurs prior to the final judgement after those who would come to Messiah from among the nations have been made complete.
“For I do not want you, brother, to be uninformed of this mystery—so that you will not be wise in your own estimation—that a partial hardening has happened to Israel until the fullness of the nations has come in; 26 and so all Israel will be saved; just as it is written,‘The Deliverer will come from Tziyon (Synonymous with Judah and Israel),
He will remove ungodliness from Jacob (Israel).’
27 “This is My covenant (Purchased in Yeshua’s blood) with them,
When I take away their sins.” –Romans 11:25-27
8 “I am the Aleph and the tav,” says HaShem (Merciful, Knowing) Elohim (Judge), “who is and who was and who is to come (Eternal past, present and future), the Shaddai (Almighty).”
Here it is G-d the Father Who is naming Himself in well-known Hebraic terms. He is The First and Last letters of every alphabet, meaning He is the Beginning and the End/Completion of all things. Additionally He is outside of time, He was and is and is to come (A common Hebrew idiom for describing the eternal nature of G-d). He is The Almighty (Shaddai), The G-d above all gods.
This identifying of the Father is important because it lays the foundation for the illumination and identification of the person of The Son Yeshua The Messiah in the latter verses.
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 G-d (Gospel: Revelation 6:9) and the testimony of Yeshua (subjective: Faithful Witness).
Yochanan now introduces the prophecy by explaining his part in its writing and the physical location of his experience and encounter with 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.
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, for the G-dly purpose of receiving Yeshua’s revelation, to witness His face, unveiled.
10 I was in the Spirit (Of G-d) in the day of the L-rd (the great and fearful future day), and I heard behind me a loud voice like the sound of a shofar (Ram’s horn),
The translation, “In the spirit on the L-rd’s day”, is difficult because it infers that the day is one that specially belongs to the L-rd. 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” which is widely used by the New Testament authors to describe the Sabbath. Therefore we must look at the literal meaning of the text and view it through a Hebraic mind.
The day in question is not the Sabbath, if it were the author would have used the Greek transliteration for the Hebrew Shabbat.
The day in question is not Sunday/Yom Rishon, or the author would have used the equivalent Greek terminology to indicate the specific day.
The only contextual, cultural and Biblically relevant interpretation is the day every Jew is profoundly familiar with, “The Day of The L-rd”, that is, The great and terrible final day (A day is as a thousand years). Yochanan has been transported in the Spirit to the “Day of The L-rd” (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).
The a 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 term, “like”.
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 into the overall meaning of the Greek, Hebrew and Aramaic terms for Revelation.
The seven communities form a circular pattern on the coast of modern Turkey and are seen as a symbol of the Ecclesia as a whole, each identifying different struggles and successes among the wider body of believers.
12 Then I turned to see the kol (voice) that was speaking with me.
Notice that the kol (voice) of Yeshua is speaking “with,” Yochanan. We bless the Shofar with the words, “Who has commanded us to listen to the voice (Kol) of the ram’s horn (The Messiah’s strength)”. In addition, Yochanan sees the voice: typically, we hear a voice, however Yochanan both hears the voice (of Messiah) and sees the voice (Who is Himself, Messiah).
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 (High Priests clothing).
The seven branched candle stand known as the Menorah, is the lampstand of the Temple of HaSHem. Its sevenfold lights/flames represent the present Shekinah (feminine presence) of HaShem, the light presence of G-d. The oil used to fuel this light is a symbol of the Ruach Ha-Kodesh, the Holy Spirit. Therefore the seven Menorot represent the corporate revelation and presence of the Ruach Ha-Kodesh among the seven communities of believers and the presence of Messiah, Who stands among them shows His rule and the subsequent guiding of the Spirit and the unifying of the wider body of believers. He is described using the title by which He often used of Himself (Matthew 8:20), “Son of Man” a prophetic title gleaned from the prophet Daniel (7:13).
The long robe and golden sash are part of the garments of the High Priest (Exodus 28). Yeshua is the High Priest (Hebrews 2:17-3:6; 4:14-5:10; 6:20-10:21) who has formed us into a nation of priests.
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 G-d with us.
The white hair symbolizes wisdom, purity and truth, His eyes like flames of fire symbolize refining judgement, sacrifice, fore vision, penetrating vision and a unity with the Shekinah. His feet glowing like bronze in a furnace symbolize the refining strength of the spreading Gospel, feet firmly planted on earth but intrinsically connected to the wisdom and purity of the heavens through the One Messiah King. (Daniel 10:6)
I recall a trip in the Canadian Rockies where we made camp beside a wide voluminous river. The sound of that massive rushing body of water was both terrifying and utterly peaceful all at the same time. Listening to it I was in awe of G-d’s power and the rhythm of His all-encompassing fidelity. I was utterly undone and completely secure. This is what it means to hear the voice of Yeshua, “like the sound of many waters”.
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 of the seven communities). Out of His mouth issues the Word of G-d, the word of truth, and 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).
“For the word of G-d 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
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:
“G-d 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).
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.” –Yishaiyahu/Isaiah 6:5
And He placed His right hand on me, saying, “Do not be afraid;
This phrase of comfort is used many times throughout the Scriptures, from ancient days the fearful interactions between G-d and human beings have terrified the servants of HaShem through the unfathomable knowledge of G-d’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 of The Father, Who said, “I am the Aleph and the Tav”. There is no doubt that Yeshua is claiming to be G-d (with us).
18 and the living One; and I was dead, and behold, I am alive forevermore, and I hold the keys of sheol (holding place of both the righteous and the unrighteous, divided into Gehenah {torment} and Avraham’s bosom {Paradise}) and death (The result of sin, temporal separation).
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 sheol (The holding place of the yet to be judged dead, which is divided into sections for the righteous and the unrighteous, Gehenah {torment} and Avraham’s bosom {Paradise}), and death itself, the result of sin.
Messiah has swallowed up death in victory.
The holding of keys signifies the ability to both open and shut doors. This is affirmed by Rev 3:8, concerning an open door set before the members of the Ecclesia of Philidelphia.
Yeshua will open the doors of Sheol and death at the appropriate time.
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 by a simple understanding of these verses. 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 AD.
Note that Yochanan is not simply writing down something he has heard, but is tasked with recording what he has seen.
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. On the contrary, Yeshua is making clear the meaning of those symbols which are likely to confuse Yochanan. Therefore Yeshua explains that the seven stars are the messengers of the seven communities.
The Hebrew malakh can refer to a humanoid messenger, an angelic manifestation or a human being. The messengers could either be angelic guardian angels or human messengers who will deliver Yeshua’s letters to the communities of faith, or, they could be both.
In saying that the communities of faith are represented by the Menorot, Yeshua is saying that they are His glory. 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 in the letter to Ephesus (2:5).
In reading this text we are blessed to behold the character of our G-d 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 G-d 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 comfort us with deep peace.
© Alastair Brown 2015
Introduction:
If we want to examine The Revelation of Yeshua to Yochanan, we must first put aside all the apocalyptic baggage we have absorbed from Christian sooth Sayers, western media and theological fairy tales. The Hebrew view will shift the western consciousness and play havoc with our predictive paradigm. Therefore it’s best to allow our minds and hearts to prepare a fresh, unsoiled page upon which to allow G-d to write the Word given to Yochanan (John).
Author:
Church tradition names Yochanan/John the Apostle, disciple of Yeshua and author of the Gospel and letters of John, as the author of Revelation. Many modern scholars argue that this is not possible because the text of Revelation uses a rougher, more colloquial style of Greek than the aforementioned writings. However, this argument neglects the commonly understood method of sacred writings in the Hebrew culture and Biblical history. A Biblical author is most often seen as one who dictates the revelation of HaShem to a scribe. This is true of many of the books of both the Tanakh and the New Testament alike. In the case of John’s Gospel and his letters the scribal influence is self-evident, and the text is therefore conveyed in a more literary style and cadence. The Revelation is different in style, not because John didn’t author it but because he wrote it himself without the use of a scribe. Why? Because the Prophet of Prophets Yeshua Himself is the Author and John is His scribe.
Furthermore, the Church father Justin Martyr, from the second century AD testifies to the fact that this book and the letters it contains were written by John the disciple of Jesus. The Church fathers of the second century were people who either knew John personally or knew those who had received his letters. This within forty years of the writing of the scroll of Revelation.
Text style in itself is a poor basis for accessing authorship because throughout history and even today, authors have used varying styles of writing to approach different subjects and communicate to different audiences. As writers ourselves we understand that we use different language and phrasing depending on who we are writing to. This is also the case with the authorship of Revelation. No one who reads the text of this book and experiences the many emotional, spiritual, theological and yes, even textual similarities it shares with John’s Gospel, could ever deny the present truth of his authorship.
Therefore the traditional view regarding John the beloved of Messiah as author of Revelation is valid.
Context:
Yochanan has been exiled to the Island of Patmos, probably a Roman penal colony, at a time in history when the Ecclesia (community of believers) is clearly under wide spread persecution (2:10; 2:13; 3:10; 6:9).
If we choose to accept an alternate authorship, we rob ourselves of the intimate connections between John’s Gospel and Yeshua’s Revelation, and miss the importance of this wonderful reunion between John the beloved disciple and his Messiah Yeshua, friends who are now back together in a divine metaphorical preface to the wedding of the Lamb.
Time of writing:
The Revelation of Yeshua was probably written after the destruction of the Temple in 70 AD following the death of Nero and during the reign of Domitian (81-96 AD). It was a time when Emperor Worship was being enforced, meaning that both Jews and members of the Jewish sect, “The Way” (Christians) were prime targets for persecution.
Languages:
The Revelation is recorded in Greek, Aramaic and Hebrew; each of these ancient languages illuminate the meaning of the English word Revelation, and none of them should be favoured over the other. The unity of meaning offered by these languages gives us a firm foundation of understanding regarding the book of the prophet Yochanan.
Revelation:
Apokalypsis (Greek): Unveil, reveal, disclose: - appearing, coming, illumination, manifestation.
Chizyon: (Hebrew): Sight; from the root concepts:
a) Galah (Verb: to uncover, reveal), is used on occasion to denote divine revelation (Gen. 35:7; I Sam. 2:27; 3:21).
b) Raʿah (Verb: to see),
c) Yadaʿ ("to know"),
d) Nirʿah, he let himself be seen, showed himself; originally refers originally to a visionary manifestation of God in a holy place (Genesis 12:6–7; Judg. 9:37).
Gelyana (Aramaic): Manifestation
The combining of these meanings gives us a wider platform with which to build our understanding of this extraordinary work of prophecy and communication.
Revelation as a unity:
Unveil (As a bride’s veil is lifted), an appearing (Messiah), a manifestation (The Angel of Messiah), illumination (The light of Messiah), to see (A personal encounter with Messiah), to know (And to be known by Messiah).
Unveil:
It’s traditional within Haradi Hassidism (A sect of Hassidism), for the groom to veil his bride at the beginning of the marriage ceremony, after which he moves away from her for a time to convey the ancient practise of betrothal, which allowed for a year’s absence between betrothal and marriage. The groom then returns to the bride and lifts her veil, revealing her expectant face and from her perspective, illuminating the face of the groom. The face of the groom is illuminated by the two men who accompany him, each holding a multi-wicked candle (Commonly used for Havdalah, the ceremony of separation between the Shabbat and the work week).
This simple modern practise, reflecting the ancient tradition, gives us some understanding of the events that take place throughout the book of Revelation.
Appearing:
G-d appears to the Patriarchs and Prophets of Israel in order to reveal His purpose for Israel. Abraham (Gen. 12:6–7; 17:1–2), Isaac (Gen. 26:24), Jacob (Gen. 35:9–10; 48:3–4; cf. Ex. 6:3), Moses (Ex. 3:2 , 16–17), Manoah (Judg. 13:21–22), and Solomon (I Kings 3:5; 9:2).
G-d also reveals Himself to the whole of the people of Israel at the Tent of Meeting (Lev. 9:4, 6, 23; Deut. 31:15; cf. 31:11), which infers a perpetual promise attached to the revelation of the Torah on Mount Sinai.
The people of Israel see the kavod, the "Presence of HaShem" (Lev. 9:6, 23), or the ʿammud he-ʿanan, the "pillar of cloud" (Deut. 31:15). This indicates HaShem's Presence, but, at the same time, veils Him from sight. The kavod, (I Sam. 4:21; I Kings 8:11; Ps. 24:7–10), signifies a veiled appearance of G-d, an appearance in which no precise form can be discerned. It denotes a manifestation by fire, light, and smoke, connected to the revelation of Sinai.
Manifestation & Knowing:
The word nodaʿ, "he made himself known," is used in a number of texts to convey the idea of intimate knowledge of HaShem in a personal context (Exodus 6:3, Exodus 6:2–8, in turn, is obviously the inspiration of Ezekiel 20:5–9, Ezekiel 35:11–12, 38:23, and 39:7).
The pronouncing of the holy name YHWH is usually followed by the statement that “HaShem is the G-d Who brought Israel out of Egypt,” and Who guides them through history. The G-d of Israel reveals Himself as participating in history. The Bible is a history of G-d's revelation, both individual and corporate. This gives us an insight into the reason for the Revelation being given to the individual Yochanan in the form of letters intended for the corporate community of the Asian (Roman province) Ecclesia (communities of believers).
Both Knowing and Manifestation are present in the intimate interaction between the Angel of HaShem and Jacob (Genesis 32:22-32). Jacob is known by G-d and thus becomes known to himself. He is also embraced by G-d in manifest humanoid form and clings to Him in humility, acknowledging that revelation comes from G-d. Subsequently Jacob receives the name Israel which means, “He overcomes in G-d”. This event stands out as the inception of Israel’s knowing through being known. We can glean much from this concept and utilize this intimate learning in our interpretation of the book of Revelation.
Illumination and sight:
In Jacob’s wrestling with G-d (Yeshua, Emanuel), he sees G-d. This is a terrifying concept in ancient Judaism. The Torah says, “But He said, ‘You cannot see My face, for no man can see Me and live!’” –Shemot/Exodus 33:20
Jacob’s understanding of G-d is changed through Messiah, the Messenger/Angel of HaShem. Through Messiah Jacob receives the unveiled revelation of G-d, illuminated by Messiah and purchased through the sacrificial death of Messiah which has already taken place outside of time before the foundation of the world. Therefore, when Yeshua appears to Yochanan and sends His Messenger to the Ecclessia, He is participating in the continuing history of G-d’s people. This formula echoes that of G-d’s appearances to Israel throughout the ages and should be understood to be an extension of those appearances. As the Son of Man, Yeshua appeared to both Ezekiel and Daniel the prophets of HaShem.
Yochanan/John is notably the singular Prophet of the New Testament in that his function is that of the former prophets of the Tanakh. No other New Testament book, in its entirety, is said to be a prophecy.
The Revelation of G-d in Talmudic Literature:
Both the Talmud and Mishnah, call the manifestation of G-d to man, gillui Shekhinah (unveiling the feminine {not female} presence of HaShem).
In addition, the Talmud calls G-d's revelation of His word to man, “devar Adonai” (Word of HaShem). For those of us who follow Yeshua this terminology is familiar. Yochanan/John’s Gospel calls Yeshua, Ha-D’var (The Word). This understanding is consistent with the book of Revelation and shows yet another strong link to Yochanan the apostle’s authorship.
The following, is an exert taken from an excellent article written by Walter S. Wurzburger
“The Torah is identified with the wisdom which had existed before the creation of the world (Sif. Ekev 37; Gen. R. 1:4) and is regarded as the instrument with which the world was created (Sif. Devarim 48; Avot 3:14). The concept of Torah is thus broadened to include not only God's commandments, the admonitions to observe the commandments, and stories of the forefathers, but also the admonition of all the other prophets and the ethical maxims of the other books of the Bible. Thus there occurs the notion that all the prophecies of all the prophets were included in the revelation on Sinai – they were formulated and publicized by later prophets when the need arose (Ex. R. 29, 6; Tanḥ. Yitro 11).
The notion of the sanctity of the Torah as being the word of God is, therefore, the core of the talmudic teaching regarding revelation, and forms the theme of several passages which are specially important as representing the sources for the doctrines concerning revelation which came to be formulated in medieval Jewish philosophy.
One such passage is the Mishnah (Sanh. 10 (11):1) which tells that among the Israelites who have no portion in the world to come are those who deny that the Torah is from Heaven (Torah min ha-Shamayim). An expansion of this is afforded by the Sifrei (Shelaḥ, ed. Horowitz, p. 121) which says that also he who admits that the Torah is the word of God but maintains that one particular matter was said by Moses of his own accord is to be regarded as "a despiser of the word of God" (Num. 15:31). The baraita parallel to this is quoted in the talmudic discussion as an explanation of the Mishnah in Sanhedrin 99a and differs from the Sifrei only in emphasizing in more detail that even he who says a particular verse, a particular point, a particular a fortiori argument, or a particular inference by analogy was said by Moses of his own accord is to be regarded as a despiser of the word of God. Thus the concept of Torah min ha-Shamayim is associated primarily with the notion that every syllable of the Bible has the verity and authorship of the word of God. The contents of the sacred books are to be regarded throughout as conscientious and homogeneous, with not only no contradiction in them, but also no real differences (G.F. Moore).”
by Walter S. Wurzburger
Source: Encyclopaedia Judaica. © 2008 The Gale Grou
What this tells us is that both the Talmud and the Gospel of John share a similar view of the D’var Emet (Torah), the Word of Truth, the Word of G-d, The Torah. We understand that the living Torah and revelation of G-d, is Yeshua our Mashiyach.
With all this in mind we can now begin to examine the text of The Revelation of Yeshua given to Yochanan the Prophet (Beloved of Yeshua).
The book of Revelation begins in Yochanan’s Gospel, with the parting words of the Groom (Yeshua) as He goes to prepare a place for His bride:
“Kefa, turning around, saw the talmid (disciple) whom Yeshua loved (Yochanan/John) following them; the one who also had leaned back on His bosom at the supper and said, “Master, who is the one who betrays You?” 21 So Kefa seeing him said to Yeshua, “Master, and what about this man?” 22 Yeshua responded, “If I want him to remain until I come, what is that to you? You follow Me!” 23 Therefore this saying went out among the brethren that that talmid (disciple) would not die; yet Yeshua did not say to him that he would not die, but only, “If I want him to remain until I come, what is that to you?”
24 This is the talmid (disciple) who is testifying to these things and wrote these things, and we know that his testimony is true. (The phrase, “we” refers to Yochanan’s scribe and those in fellowship with him.) –Yochanan/John 21:20-24
In fact, Yeshua did come to Yochanan/John. His later manifest meeting with Yochanan is recorded in the following unveiling, The Revelation of Yeshua given to His servant Yochanan the Talmid (disciple).
Revelation 1: The Text
1:1 The Revelation (Lifting of the veil, manifestation, giving of sight and knowledge) of Yeshua Mashiyach (Jesus Christ, G-d is my Salvation and the anointed One), which G-d gave Him (Yeshua) to give sight to His servants (Plural), the things which must soon (Human perspective/G-d’s perspective) take place;
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 is revealed to Him as a pure bride clothed in white, washed in His blood (the bridal price). Yeshua is manifestly present in this theophany (Tangible encounter between a physical representation of G-d and a human being) and is giving sight Chizyon and knowledge “yada” to His servant (Singular) Yochanan (YHVH is gracious) and to His bride, the Ecclesia of believers (Servants).
The writer, Yochanan uses his own name, which 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 prophet of the New Testament whose writing is likened to the prophetic revelation of the prophets of Israel, makes this text unique among the writings of the New Testament. The book of Revelation adheres to Hebrews 1, while also reinstating the ancient prophetic role via Yeshua and to Yochanan/John.
Other Jewish Apocalyptic authors write in the present from a past viewpoint predicting future events that have already taken place. They are works that convey a pessimistic view of both the past and the present. On the other hand, Yochanan is unique in that he writes in his own time, looking at the past sacrifice of Yeshua in order to offer present hope for the future fulfilment of G-d’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 G-d’s perspective outside of time. Therefore, the term, “soon” is somewhat subjective, which explains why we are still awaiting the ultimate fulfilling of the latter chapters of this book.
and He (Yeshua) sent His malakh (messenger, angel) to His servant Yochanan (John, HaShem is gracious)
Why does Yeshua send His messenger/angel? What is meant by malakh (messenger/angel)? The first century Pharisaic Jewish belief that every person has a guardian angel/messenger is evidenced in the book of Acts:
‘When he knocked at the door of the gate, a servant-girl named Rhoda came to answer. 14 When she recognized Kefa’s 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 messhuga (out of your mind!)” But she kept insisting that it was so. They kept saying, “It is his angel/messenger.”’ –Acts 12:13-15
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. Yeshua Himself remains a humanoid, transformed human being seated at the right hand of HaShem awaiting the fulfilment of His words to Yochanan and His imminent return for His bride.
2 who testified to the word (D’var/ sword/Gospel) of G-d and to the testimony (public witness) of Yeshua Mashiyach, even to all that he (John) saw.
The, “Word of G-d” is the Gospel of Yeshua for which His servants were/are slain (Revelation 6:9). The Hebrew equivalent for the Greek word translated, “testimony” is, “eydah,” which means, “Public witness” as applied to a court of law and evidenced testimony made before a minyan (10) of community leaders.
Yochanan is the nearest aforementioned subject of this text and it is Yochanan who is now relaying what Yeshua’s angel/messenger has passed on to him.
3 Blessed (by G-d) 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 (Hebrew lev = core being, not the seat of emotion)? 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 being unveiled by Him. We are the ones being offered the opportunity to look upon Him with unveiled face. This is cause for simcha (great rejoicing).
Note that these words are words of prophecy (In the Tanakh sense), making Yochanan the singular prophet of the New Testament.
“The time is near”, makes an important distinction between itself and the earlier use of the Greek term, “Takhos” meaning, “brief, in haste, speedily, soon”. The Greek term translated “near” is, “Engoos” meaning, “near, nigh, ready. 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, “Engoos” in this verse indicates that there are events recorded in this prophecy that have been made ready and are nigh, near, not immediate. This helps us better understand the delay to the complete fulfilment of the latter events of this prophecy.
4 Yochanan, to the seven communities of believers that are in the Roman province of Asia: Grace (chesed) and Shalom (peace, wholeness, soundness, completeness),
The number seven is seen as a Hebrew symbol of complete perfection and wholeness (Genesis 2:1-3; Exodus 20:8-10), it has a close relationship to Deity because it is used in relating key attributes of G-d and representing His present kavod (Glory) in the manifestation of the Shekinah (Feminine light presence of G-d, represented in the sevenfold Menorah of the Temple).
The number of congregations represents both the communities themselves and the Ecclesia as a whole. Each of the subsequent letters then are both directed at specific faith communities and address the issues facing the Ecclesia as a whole body: in this case, made up of seven parts.
The theme of seven continues throughout the book:
a) Seven Messianic communities
b) Sevenfold Spirit
c) Seven Menorot (Menorah/Lampstand) (v12)
d) Seven stars (v16)
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 (8:2)
i) Seven thunders (10:3)
j) A dragon with seven crowns on his seven heads (12:3)
k) The above 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 verse 3.
From Him who is and who was and who is to come (HaShem), and from the sevenfold (qualitative) Spirit (Sevenfold, Seven Messengers or Seven aspects of the Ruach), who are before His throne, 5 and from Yeshua Mashiyach (Jesus Christ), the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth.
This collection of verses 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 G-d-head. Therefore I suggest that the sevenfold Spirit mentioned here is the Ruach Ha-Kodesh, the Holy Spirit.
Yochanan opposes angel worship (19:10; 22:8-9) and is therefore unlikely to place a reference to angelic beings within a wider description of the G-d-head. In addition to this the Tanakh describes a relationship between the Ruach of G-d and His sevenfold (qualitative) character:
“And rest (1) will come on him via the Ruach (Spirit) of HaShem,
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 HaShem.” –Yishaiyahu/Isaiah 11:2
’He 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 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—these are the eyes of HaShem which range to and fro throughout the earth.” –Zechariah 4:2-10 exerts
Hence, the G-d-head is described as a unity in the following order:
1) The Father: “Him who is and who was and who is to come”
2) The Spirit: “The sevenfold (qualitative) Spirit”
3) The Son: “Yeshua Mashiyach (Jesus Christ), the faithful witness”
The reason this order doesn’t follow the usual order of, “Father, Son and Holy Spirit” is because the Son is relaying His revelation to Yochanan and describing the G-d-head in relation to Himself.
The phrase, “faithful witness” recalls the phrase, “and the testimony of Yeshua Mashiyach” in verse 2.
To Him (Yeshua) who loves us and released us from our sins by His (Yeshua) blood— 6 and He (The High Priest) has made us to be a kingdom, priests to His G-d and Father (HaShem)—to Him be the kavod (glory) and the dominion forever and ever. Amen (Agreed).
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) Romans 6:5; 1 Corinthians 15:20, 23
3. King of kings, Ruler of the Kings of the Earth: Rev 17:14; 19:16; 1 Corinthians 15:24-25
4. He loves us
5. He has freed us from our sins at the cost of His blood: Romans 3:24
6. He has caused us to be a kingdom, a community who are subject to Him
7. He has caused us to become Kohanim/Priests (From His position as High Priest) for G-d His Father: 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 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
“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 Hadadrimmon 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 the Shimeites 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
This quotation 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 is 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. The mourning here is not unto condemnation but unto repentance and salvation. This occurs prior to the final judgement after those who would come to Messiah from among the nations have been made complete.
“For I do not want you, brother, to be uninformed of this mystery—so that you will not be wise in your own estimation—that a partial hardening has happened to Israel until the fullness of the nations has come in; 26 and so all Israel will be saved; just as it is written,‘The Deliverer will come from Tziyon (Synonymous with Judah and Israel),
He will remove ungodliness from Jacob (Israel).’
27 “This is My covenant (Purchased in Yeshua’s blood) with them,
When I take away their sins.” –Romans 11:25-27
8 “I am the Aleph and the tav,” says HaShem (Merciful, Knowing) Elohim (Judge), “who is and who was and who is to come (Eternal past, present and future), the Shaddai (Almighty).”
Here it is G-d the Father Who is naming Himself in well-known Hebraic terms. He is The First and Last letters of every alphabet, meaning He is the Beginning and the End/Completion of all things. Additionally He is outside of time, He was and is and is to come (A common Hebrew idiom for describing the eternal nature of G-d). He is The Almighty (Shaddai), The G-d above all gods.
This identifying of the Father is important because it lays the foundation for the illumination and identification of the person of The Son Yeshua The Messiah in the latter verses.
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 G-d (Gospel: Revelation 6:9) and the testimony of Yeshua (subjective: Faithful Witness).
Yochanan now introduces the prophecy by explaining his part in its writing and the physical location of his experience and encounter with 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.
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, for the G-dly purpose of receiving Yeshua’s revelation, to witness His face, unveiled.
10 I was in the Spirit (Of G-d) in the day of the L-rd (the great and fearful future day), and I heard behind me a loud voice like the sound of a shofar (Ram’s horn),
The translation, “In the spirit on the L-rd’s day”, is difficult because it infers that the day is one that specially belongs to the L-rd. 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” which is widely used by the New Testament authors to describe the Sabbath. Therefore we must look at the literal meaning of the text and view it through a Hebraic mind.
The day in question is not the Sabbath, if it were the author would have used the Greek transliteration for the Hebrew Shabbat.
The day in question is not Sunday/Yom Rishon, or the author would have used the equivalent Greek terminology to indicate the specific day.
The only contextual, cultural and Biblically relevant interpretation is the day every Jew is profoundly familiar with, “The Day of The L-rd”, that is, The great and terrible final day (A day is as a thousand years). Yochanan has been transported in the Spirit to the “Day of The L-rd” (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).
The a 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 term, “like”.
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 into the overall meaning of the Greek, Hebrew and Aramaic terms for Revelation.
The seven communities form a circular pattern on the coast of modern Turkey and are seen as a symbol of the Ecclesia as a whole, each identifying different struggles and successes among the wider body of believers.
12 Then I turned to see the kol (voice) that was speaking with me.
Notice that the kol (voice) of Yeshua is speaking “with,” Yochanan. We bless the Shofar with the words, “Who has commanded us to listen to the voice (Kol) of the ram’s horn (The Messiah’s strength)”. In addition, Yochanan sees the voice: typically, we hear a voice, however Yochanan both hears the voice (of Messiah) and sees the voice (Who is Himself, Messiah).
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 (High Priests clothing).
The seven branched candle stand known as the Menorah, is the lampstand of the Temple of HaSHem. Its sevenfold lights/flames represent the present Shekinah (feminine presence) of HaShem, the light presence of G-d. The oil used to fuel this light is a symbol of the Ruach Ha-Kodesh, the Holy Spirit. Therefore the seven Menorot represent the corporate revelation and presence of the Ruach Ha-Kodesh among the seven communities of believers and the presence of Messiah, Who stands among them shows His rule and the subsequent guiding of the Spirit and the unifying of the wider body of believers. He is described using the title by which He often used of Himself (Matthew 8:20), “Son of Man” a prophetic title gleaned from the prophet Daniel (7:13).
The long robe and golden sash are part of the garments of the High Priest (Exodus 28). Yeshua is the High Priest (Hebrews 2:17-3:6; 4:14-5:10; 6:20-10:21) who has formed us into a nation of priests.
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 G-d with us.
The white hair symbolizes wisdom, purity and truth, His eyes like flames of fire symbolize refining judgement, sacrifice, fore vision, penetrating vision and a unity with the Shekinah. His feet glowing like bronze in a furnace symbolize the refining strength of the spreading Gospel, feet firmly planted on earth but intrinsically connected to the wisdom and purity of the heavens through the One Messiah King. (Daniel 10:6)
I recall a trip in the Canadian Rockies where we made camp beside a wide voluminous river. The sound of that massive rushing body of water was both terrifying and utterly peaceful all at the same time. Listening to it I was in awe of G-d’s power and the rhythm of His all-encompassing fidelity. I was utterly undone and completely secure. This is what it means to hear the voice of Yeshua, “like the sound of many waters”.
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 of the seven communities). Out of His mouth issues the Word of G-d, the word of truth, and 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).
“For the word of G-d 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
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:
“G-d 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).
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.” –Yishaiyahu/Isaiah 6:5
And He placed His right hand on me, saying, “Do not be afraid;
This phrase of comfort is used many times throughout the Scriptures, from ancient days the fearful interactions between G-d and human beings have terrified the servants of HaShem through the unfathomable knowledge of G-d’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 of The Father, Who said, “I am the Aleph and the Tav”. There is no doubt that Yeshua is claiming to be G-d (with us).
18 and the living One; and I was dead, and behold, I am alive forevermore, and I hold the keys of sheol (holding place of both the righteous and the unrighteous, divided into Gehenah {torment} and Avraham’s bosom {Paradise}) and death (The result of sin, temporal separation).
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 sheol (The holding place of the yet to be judged dead, which is divided into sections for the righteous and the unrighteous, Gehenah {torment} and Avraham’s bosom {Paradise}), and death itself, the result of sin.
Messiah has swallowed up death in victory.
The holding of keys signifies the ability to both open and shut doors. This is affirmed by Rev 3:8, concerning an open door set before the members of the Ecclesia of Philidelphia.
Yeshua will open the doors of Sheol and death at the appropriate time.
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 by a simple understanding of these verses. 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 AD.
Note that Yochanan is not simply writing down something he has heard, but is tasked with recording what he has seen.
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. On the contrary, Yeshua is making clear the meaning of those symbols which are likely to confuse Yochanan. Therefore Yeshua explains that the seven stars are the messengers of the seven communities.
The Hebrew malakh can refer to a humanoid messenger, an angelic manifestation or a human being. The messengers could either be angelic guardian angels or human messengers who will deliver Yeshua’s letters to the communities of faith, or, they could be both.
In saying that the communities of faith are represented by the Menorot, Yeshua is saying that they are His glory. 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 in the letter to Ephesus (2:5).
In reading this text we are blessed to behold the character of our G-d 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 G-d 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 comfort us with deep peace.
© Alastair Brown 2015
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