Much confusion and many needless eschatological debates have been caused by the negligent mistranslation of the Hebrew text of certain parts of this chapter of Isaiah. Introduction:
Isaiah’s plea for the redemption of his people on behalf of the righteous remnant is now responded to by HaShem. Throughout this chapter Adonay makes a distinction between the faithful and the unfaithful among Israel and between Israel, who He refers to using the Hebrew “am” tribe, people, and the nations, who He refers to using the Hebrew “goy” nation. Quite contrary to the Christian Successionism (evolved replacement theology) nonsense that is pervasive in our time, the prophet is not speaking of God’s rejecting of His chosen, ethnic, religious people (tribe) Israel. In fact, Rav Shaul (Paul) ha-shaliach (the sent one) explains this well when he says that the blindness of Israel (ethnic, religious) is partial and for the sake of the redemption of the goyim (nations), then, something miraculous, all the remnant of Israel ethnic, religious, the chosen tribe of God, will be saved (Romans 11:25-26). In the current chapter with regard to Israel, God accuses the unfaithful among her of the worst forms of syncretism and idolatry and the faithful He calls His righteous servants and promises a time of deliverance, redemption, salvation and freedom in a land devoid of oppression, an eternal land yet future. This is of course an allusion to the Olam Haba (World to come), a place beyond the shackles of time and space which many Christians mistakenly call Heaven. Much confusion and many needless eschatological debates have been caused by the negligent mistranslation of the Hebrew text of certain parts of this chapter of Isaiah. From verse 17 onward one must very carefully render the Hebrew text in such a way as to avoid unnecessary frustration and confusion to the English reader. Almost every popular Christian English translation (including the TLV and D. H. Stern translations) makes translational choices that force the text into a contradictory spiral, and all for lack of due consideration for the Hebrew text and Hebrew thought. My translation attempts to convey the Hebrew text as accurately as possible, and although at times this makes for awkward reading, it none the less avoids the foolish theological conundrums inspired by other English translations. Isa 65:1 Nidrashtiy lelo sha’alu I am sought by those who don’t ask; nimtzeitiy lelo vikshuniy I am found by those who don’t seek Me. Amartiy I said, “Hineiniy Behold, now, here I am, ready and willing, hineiniy Behold, now, here I am, ready and willing,” el-goy to a nation lo kora vishmiy not called in (by) My Name. The speaker is HaShem via the prophet. The key to understanding the identity of the “goy” nation being spoken of, is the phrase “Not called by My Name”. Israel (Yisra: overcome, El: in God) is called by God’s Name. This is one of the primary reasons that God will never forsake Israel (ethnic, religious, chosen). Thus, the present verse is seen to refer to those that are not ethnically or religiously Israel, nor will they ever be called by the ethnic, religious title “Israel” (as many Christian theologians foolishly [Satanically) suggest). To the contrary, this verse is simply expounding the fact that Salvation Himself will make Himself available to the nations even though they have neither been called nor named for the God of Israel. “I am sought by those who don’t ask; I am found by those who don’t seek Me.” Essentially this statement conveys the idea that although the nations were devoid of knowledge of God and His Torah, and were subsequently not afforded the language required to ask, and the cognition to seek, none the less they have seen God revealed in His creation, and have also seen the light of the Servant King Messiah shining from Israel (ethnic, religious, chosen), and have sought Him using what they did know and could say. This in stark contrast to the unfaithful among Israel at the time, who though they had the knowledge of God and His Torah, did not seek Him in a right way but instead turned to idolatry and debauchery. Therefore: “when Gentiles, who do not have the Torah, do by nature the things of the Torah, they are a law to themselves even though they do not have the Torah. 15 They show that the work of the Torah is written in their hearts, their conscience bearing witness and their thoughts switching between accusing or defending them 16 on the day when God judges the secrets of men according to my Good News through Messiah Yeshua.” -Romans 2:14-16 (TLV) Speaking of the Messiah Isaiah 55:5 reflects this same understanding: “Behold, you will summon a nation you do not know, and a nation that did not know you will run to you, because of Adonai your God and the Holy One of Israel, for He has glorified you.” -Isaiah 55:5 (TLV) “I said, ‘Behold, now, here I am, ready and willing, Behold, now, here I am, ready and willing,’ to a nation not called in (by) My Name.” With the exception of Rabbi Moses Hakkohen, the majority of Jewish commentators are wrong in concluding that this verse refers to Israel using the Hebrew “goy”. This is simply impossible: although on rare occasions Israel is called a “goy”, she is more often labelled “am” a tribe (people) and not a “goy” nation. This is because God is making a clear distinction in the Tanakh (OT) between the people of Israel who bear His Name and the peoples of the nations who do not. Additionally, the phrase “a nation not called by My Name” disqualifies Israel, who have and will continue to be called by God’s Name. Rav Shaul (Paul) explains the meaning of Isaiah 65:1-2 in clear terms, making a distinction between Isaiah 65:1 and Isaiah 65:2 when he quotes the prophet’s words in reference to the salvation of the gentiles: “And Isaiah is so bold as to say, ‘I was found by those who did not seek Me; I became visible to those who did not ask for Me.’ 21 But about Israel He says, ‘All day long I stretched forth My hands to a disobedient and contrary people.’” -Romans 10:20-21 (TLV) It is important to remind ourselves at this juncture, of the way that Isaiah uses the terms “am, amiym” tribe, tribes and “goy, goyim” nation, nations, in his scroll. With the exception of qualified singular use, “The nation, My nation, a nation in a day” etc. (Isa.1:4; 9:3; 10:6; 26:2,15 49:7; 58:2; 60:22; 66:8) Isaiah exclusively uses “am, amiym” tribe, tribes to refer to Israel, and “goy, goyim” nation, nations, to refer to nations other than Israel. While there are a number of exceptions they’re easily identified due to contextual variances and qualifying language. In the present text no such variance or qualifying language exists except when referring to the “am” tribe (Israel): therefore, we can conclude that the prophet is using the terms “goy” and “am” to in counter-distinction to distinguish between the two groups within the text of Isaiah 65. “In that day the root of Jesse, who shall stand as a signal for the amiym (tribes of Israel)—of Him shall the goyim (nations) inquire, and His dwelling place shall be glorious. -Isaiah 11:10 “For I am not ashamed of the gospel of Messiah, for it is the power of God unto salvation for all who believe, always first for the Jew and also always for the Greek (non-Jew).” -Romans 1:16 (YBYT) Isa 65:2 Perastiy I spread out, broke in pieces yaday My hands kol-hayom all the day el-am to a people sorier rebellious, haholechiym whose walkings ha’derech are the way lo-tov that is not good, achar following machshevoteiyhem their own thoughts, devices, inventions, purposes; “I have sent my prophets every day unto a rebellious people, which walk in a way which was not good, after their own thoughts;” -Targum Yonatan (2nd Century CE) “But about Israel He says, ‘All day long I stretched forth My hands to a disobedient and contrary people.’” -Romans 10:21 (TLV) “I spread out, broke in pieces My hands all the day to a people rebellious” Having spoken of a nation that has not known Him, HaShem now speaks to the people (am: tribe) who do know Him. The language infers suffering, and specifically damage to the hands. There is a strong correlation here with the type of death suffered by the Servant King Messiah. The expression “All day long” conveys a sense of God’s limitless patience, while also reading as an indictment against unfaithful Israel’s stubbornness. Thus, they had remained a rebellious people, rebellion being both the cause and fruit of idolatry. “whose walkings ha’derech are the way lo-tov that is not good” In Hebrew “ha-derech” the way, often carries a figurative spiritual sense, like the term “halakhah” meaning, the way we walk. The same is intended here. The Hebrew “lo-tov” not good, is far more than a colloquial expression. In this context “not good” (lo-tov) means “evil” (ra). This is in direct contradiction to the words of the psalmist “Lead me in Your Way everlasting”. The way that is “not good” is the way to death. This reference to choosing not to do good correlates to the tree of the knowledge of good and evil (Gen.2:9) and finds its counterpoint in verse 22 where “ha-eiytz” the tree (a reference to the Tree of Life/Living known as Eiytz Chayim) is mentioned. “following their own thoughts, devices, inventions, purposes” This verse exposes the foundation for unfaithful Israel’s sin and the reason for the pursuant affliction. This verse also foreshadows the following verse and the burning of incense on man-made bricks. Isa 65:3 Ha’am The tribe hamachiysiym who provoke (anger) otiy Me al-panay to My face tamiyd continually, zovechiym sacrificing (slaughtering) baganot in gardens umekateriym and burning incense (offerings of smoke) al-haleveiniym on bricks; “A people that provoke my Word to anger continually to my face; that sacrifice in gardens to idols, and offer aromatic spices upon bricks;” -Targum Yonatan (2nd Century CE) “Ha’am The tribe hamachiysiym who provoke (anger) otiy Me al-panay to My face tamiyd continually” The provocation of Israel is ever before the face of God because He is always concerned for Israel’s well-being. Unqualified, the Hebrew “Ha’am” always refers to Israel, the tribe of God. “sacrificing (slaughtering) baganot in gardens umekateriym and burning incense (offerings of smoke) al-haleveiniym on bricks;” Altars of brick are in direct contradiction to the prescribed altar of HaShem which was to be made of uncut stones, meaning that human manufacture had nothing to do with the altar of Hashem whereas the altars to foreign deities were often erected using man-made bricks and cut stone (Exodus 20:25; Joshua 8:31). “Bricks” may also be rendered “tiles”, which is consistent with the words of the prophet Jeremiah: “The houses of Jerusalem and the houses of the kings of Judah—all the houses on whose roofs offerings have been offered to all the host of heaven, and drink offerings have been poured out to other gods—shall be defiled like the place of Topheth.” -Jeremiah 19:13 (ESV) Isa 65:4 Hayosheviym who sit bakevariym in tombs, uvanetzuriym and keep watch yaliynu overnight; ha’ocheliym who eat besar flesh hachaziyr of pigs, umerak and broth piguliym of tainted meat (foul refuse) kleiyhem is in their vessels, implements, utensils; "who dwell in houses built of the dust of graves, and lodge with the corpse of the children of men;'' -Targum Yonatan (2nd Century CE) “who sit in tombs, and keep watch overnight” This reflects a Canaanite occult practice and is related to necromancy, speaking to the dead, which is explicitly forbidden in Scripture (Deut.18:11; 1 Sam.28:3). If the last clause refers to the vessels of the Temple service, then this is an horrific indictment against the worst kind of syncretism. The meat of unclean animals caused ritual uncleanness (Lev.11:7; Deut.14:8), but its figurative application here concerns a far more heinous spiritual condition (Isaiah 66:17). Isa 65:5 Haomeriym Who say, “Kerav eileicha al-tigash-biy Keep to yourself, do not come near me, kiy kedashtiycha for I am too holy for you.” Eileh These ashan are a smoke beapiy in My nostrils, eish yokedet kol-hayom a fire that burns all the day. Such was the syncretistic hypocrisy of the unfaithful in Israel at that time that they considered their mixture of Jewish and pagan rites as a mechanism that actually purified them and set them apart as holy. “Smoke in My nostrils” is an expression of irritation spoken as a counterpoint to the offering of incense in verse 3. We note that in counter distinction to God holding out His hands all day long (v.2), unfaithful Israel provokes Him with her sin all day long. Isa 65:6 Hineih Behold, now, pay attention, chetuvah it is written (ketubah) lefanay before My face: “Lo echeseh kiy I will not keep silent, im-shilamtiy not concerning My contract of peace; veshilamtiy and My contract of peace al-cheiykam is upon her breast (bosom) “Chetuvah”, literally “it is written”, is also the name for the marriage contract (agreement) written by the Jewish groom as a promise of provision, honour, shelter, fidelity etc. to the bride. It is worth noting that in ancient Jewish betrothal tradition (still practiced by many today), it is the groom alone who writes this promissory contract and gives it to the bride: the bride writes no such document but must simply accept the proposed agreement, written by the groom as an assurance for her wellbeing in the covenant of marriage. This document is usually framed and mounted on the wall of the couple’s home in a prominent location. “I will not keep silent, not concerning My contract of peace; and My contract of peace is upon her breast (bosom)” The contract of peace which is of God (the Groom) is a reference to the chetuvah (marriage contract/agreement) in the previous clause. Thus, HaShem is saying that He has made a written agreement of fidelity, protection and provision which Israel His bride (wife) had accepted (at Sinai), and He will not keep silent about it. He will ensure that His commitment to her is honoured even if Israel (His bride/wife) has forsaken Him and committed spiritual adultery. Isa 65:7 Avonoteiychem Your depravity va’avonot and your fathers' avonoteiychem depravity yachdav together, amar says HaShem (YHVH: Mercy); asher those who kiteru burned incense (smoke offerings) al-hehariym on the mountains ve’al-hagevaot and on the hills cheirefuniy blasphemed (taunted, defied) Me, umadotiy I will measure out feulatam payments rishonah for their former deeds el-cheiykam against them.” This is not the sins of the fathers being meted out against the sons, rather it is the combined sins of both the fathers and the sons being recompensed with the justice of God. The mountains and the hills were the high places where various deities were being worshipped in direct opposition to the God of Israel. Worse still, there were those who were combining Jewish worship practice with pagan worship practice on these high places and were thus blaspheming YHVH by associating His holy Name with the names of false gods and created things. Isa 65:8 Koh Thus amar says HaShem (YHVH: Mercy): “ka’asher As yimatzei hatiyrosh the new wine is found baeshkol in the cluster, ve’amar and it is said, ‘Al-tashchiyteihu Do not destroy it, kiy for verachah blessing bo is in it,’ kiy so e’eseh I will act lema’an on behalf avaday of My servants', leviltiy hashchiyt hakol and not destroy the whole. This analogy reflects the practice of the vinedresser when finding a missed cluster of grapes after the harvested fruit of the vineyard has been pressed into new wine. This cluster is added to the already pressed fruit rather than being left to go to waste. In the same way God has His eye on the holy remnant (faithful Israelites: ethnic, religious, chosen), and will ensure their inclusion in His redemptive purposes. This idea of a holy remnant among the ethnic, religious, chosen people of Israel is conveyed throughout the scroll of Isaiah (1:9; 10-20-23; 11:11-16). We note that in this chapter the faithful Jewish remnant are called out from the whole community of “My servants”, and set apart as good “servants”, teaching us that service and faithfulness are brothers and that relationship in God gives birth to them both. “Do not destroy it, for blessing is in it” There is both symbolic and practical blessing in the discovery of a last bunch of grapes found late in the harvest. Practically speaking it is these grapes that are used to create the sweet Kiddush wine used in the ceremonial blessings of Shabbat and the moeidim (feasts), and spiritually speaking the Lord always saves the best for last (John 2:10-11). Isa 65:9 Vehotzeitiy And I will bring forth miyakov from Jacob (Follower) zera offspring (seed), umiyhudah and from Judah (Praise) yoreish an inheritor hariy of My mountains; viyreishuah vechiyray and My chosen One shall possess it, va’avaday and my servants yishkenu-shamah shall dwell there. “And I will bring forth miyakov from Jacob (Follower) zera offspring (seed)” The language here is very specific and puts an end to the lies of the successionist (replacement) theology proponents. Jacob is ethnic, religious, chosen Israel, and NOT the Church (Body of believers). Further, while “seed” here can be understood to refer to the righteous remnant that will be saved in Messiah by grace through faith alone, the following phrase regarding Judah refers to an individual. “and from Judah (Praise) yoreish an inheritor hariy of My mountains” This statement refers to an individual Who will inherit authority over all God’s mountains. This can be no other than the King Messiah, the greater son of David Who is promised to rule over Israel and the nations. We also note that all the mountains will belong to God, meaning that all idolatry associated with the high places will be removed. “and My chosen One shall possess it, va’avaday and my servants yishkenu-shamah shall dwell there.” The chosen One is the Inheritor of the previous verse and the servants of Hashem are the righteous remnant of Israel, Jews, who will inhabit the new land forever under the rule of Israel’s One true King. Isa 65:10 Vehayah And it will come to pass Hasharon the Sharon (a plain) tzon will be a pasture for flocks, ve’eimek and the Valley of Achor (trouble) lereivetz bakar a place for herds to lie down, leamiy for My tribe asher who derashuniy have sought (enquired of) Me with care. The Sharon plain is the fertile valley stretching from the Carmel mountains in the north of Israel all the way down to Yafo (Tel Aviv) in the south, and the Achor valley runs from the lower regions of the river Jordan to the plains of Jericho in the south. Therefore, the meaning is that the redeemed children of Israel (ethnic, religious, chosen) will inhabit all of the land promised by God to Abraham. Israel had a shepherding history in Sharon: “Over the herds that pastured in Sharon was Shitrai the Sharonite; over the herds in the valleys was Shaphat the son of Adlai.” -1 Chronicles 27:29 (ESV) Achor was named for Achan who was stoned for withholding spoils of war from God, and because of the trouble he gave to Israel (Joshua 7:26). Therefore, there is a redemptive quality to this allusion. We note that through the prophet, HaShem calls ethnic, religious Israel (the Jewish people) “amiy” My tribe, as being distinct from all other tribes of the earth, and more specifically He speaks of those who are of the tribe of Israel who have sought Him with care (the righteous remnant). Isa 65:11 Ve’atem And you (plural) ozeveiy who forsake HaShem (YHVH: Mercy), hashecheichiym who forget et-har kadshiy My holy mountain, ha’orechiym who set lagad for Gad (Fortune, invader) shulchan a table, veham’maliym lamniy mimesach and fill cups for Meniy (god of destiny [fate] of the Babylonians) as drink offerings, Having spoken of the righteous remnant HaShem now speaks to the wicked majority. Where the righteous had “sought” Him the wicked have “forsaken” Him. They had turned their back on the prescribed worship of the Torah and the Temple (Holy Mountain, Zion, Jerusalem) cult and had instead worshipped foreign gods and in some cases syncretised both practices. “who set lagad for Gad (Fortune, invader) shulchan a table” Gad was a Semitic god of fortune who the unfaithful among Israel were worshipping and relying on to tell them their future. The setting of tables can refer to both food offerings and fortune telling practices which were the precursors to modern day tarot card reading etc. It is interesting to note that the Hebrew meaning of Gad is “invader”. “and fill cups for Meniy (god of destiny [fate] of the Babylonians) as drink offerings” Meniy was the Babylonian deity of destiny or fate. And the pouring of drink offerings was probably associated with actions like reading coffee grounds or tea leaves, and or their equivalent. Thus, both deities, one from the Canaanites and one from the far off land of Babylon, were being sought after for divining the future. The tragedy is that given the other textual evidence, it is likely that cups that were intended for use in the worship of Hashem were being used instead in the worship of this false deity. The Greeks and Romans had similar deities in Jupiter and Venus. Isa 65:12 Umaniytiy And I will destine (fate) etchem you (plural) lacherev to the sword, vechulechem and all of you latevach will go to slaughter tichra’u bowing down, ya’an because, karatiy I called, ve’lo aniytem and you did not answer; dibartiy I spoke, ve’lo shematem and you did not listen, va’ta’asu ha-ra but you did the evil be’eiynay in My eyes uva’asher lo-chafatztiy bechartem and chose what I did not delight in.” “Umaniytiy And I will destine (fate) etchem you (plural) lacherev to the sword,” “Maniytiy” meaning “I will destine you” is a play on words concerning Meniy the Babylonian deity of fate or destiny whose name is based on the same Hebrew root. Therefore, God is saying, “So you want to know your destiny, so be it, the destiny of the wicked is the sword (death)”. “I called, and you did not answer; I spoke, and you did not listen, but you did the evil in My eyes and chose what I did not delight in.” Put simply, “You were given ample opportunity to receive My grace and mercy, and instead you refused My love, My constant calling (all day long) and chose, not an evil but the evil (lo-tov, not good), that is, to reject the redeeming love of God in favour of idolatry, lust, debauchery and self-deification.” Isa 65:13 Lachein Therefore koh thus amar says Adonay HaShem (YHVH: Mercy): “Hineih Behold, now, pay attention, avaday My servants yocheilu shall eat, ve’atem but you (plural) tiranu will go hungry; hineih behold, now, pay attention, avaday My servants yoshtu shall drink, ve’atem but you (plural) titzmau will go thirsty; hineih behold, now, pay attention, avaday My servants yismachu shall rejoice, ve’atem but you teivoshu will be put to shame; Here the Lord makes a clear distinction between the righteous remnant of Israel and the wicked. This distinction is reflected in the practicalities of life: the righteous will have food, drink and joy but the wicked will have none of those things. In fact, this is an analogy concerning the death of the wicked and is a precursor to the eternal death of the wicked. Isa 65:14 Hineih Behold, now, pay attention, avaday My servants yaronu shall sing mituv from goodness leiv of heart (core being), ve’atem but you (plural) titzaku will cry out mike’eiv from pain leiv of heart (core being) umisheiver and from ruin ruach of spirit teyeililu you will wail. “My servants yaronu shall sing mituv from goodness leiv of heart (core being)” The Hebrew is careful to say that the servants of God will sing “from goodness of heart”, meaning that their joy and singing is the fruit of God, Who alone is good, dwelling within them. “but you (plural) will cry out from pain of heart (core being) and from ruin of spirit you will wail.” In stark contrast to the righteous the wicked will cry out from the pain of having rejected God and the ruining of spirit that results. Isa 65:15 Ve’hinachtem shimchem And you (plural) shall leave your (plural) name lishvuah as a curse, livchiyray for My Chosen One vehemitecha will slay you, Adonay HaShem (YHVH: Mercy), vela’avadayv but His servants yikra He will call sheim acheir by another name, Speaking of Israel in her sinful state Jeremiah reflects the same sentiment: “I will make them a horror to all the kingdoms of the earth, to be a reproach, a byword, a taunt, and a curse in all the places where I shall drive them.” -Jeremiah 24:9 (ESV) “And you (plural) shall leave your (plural) name as a curse, for My Chosen One will slay you,” This refers to the unfaithful among Israel. It does not refer to all Israel (ethnic, religious, chosen). “but His servants He will call by another name,” Primarily, at least in a national sense “Name” is associated with reputation, therefore, the name of ill repute due to wickedness will be transformed by God through Messiah so that Israel is given a new name (reputation) of honour. Ultimately redeemed Israel will be called by the Name of HaShem’s King Messiah Yeshua. It is not an indication that Israel will no longer be called Israel but rather, in the same way Jacob (follower) became Israel (One who overcomes in God) [Gen.32:28], Israel will have a transforming experience of the same Man that Jacob once wrestled with, only they will wrestle with the Man and be saved as an entire nation (Romans 11:25-26). This Man is of course Yeshua the King Messiah. Therefore, the new name of ethnic, religious, chosen and redeemed Israel is in the King Messiah, and they will retain their unique identity in Him. Isa 65:16 Asher Because hamitbareich he who blesses ba’aretz in the land yitbareich shall bless beiloheiy in the God amein of truth (agreeing), ve’hanishba and he who takes an oath ba’aretz in the land yishava shall swear beiloheiy in the God amein of truth (agreeing); Kiy because nishkechu forgotten, (withered) hatzarot are the troubles harishonot of the first things ve’kiy and because nisteru they’re concealed mei’einay from My eyes. The new name given to the redeemed remnant of Israel through Messiah will direct people to God and all of redeemed Israel in the promised land of Israel will know that they have come to the land through God’s redemptive work both spiritual and physical. Therefore, they will say yes and amen in agreement with the manifestation of God’s redemption, and will constantly bless and acknowledge the God of Truth. “because forgotten, (withered) are the troubles of the first things and because they’re concealed from My eyes.” This final clause is a transition to the next verse which declares the new creation. Notice that the Hebrew literally says “first things” and not “former things” (as most English translations). This is important. Former things can be any number of things prior to the present but first things refers specifically to the creation of the heavens and the earth, the first universe and its order, the entry of sin and death etc. Isa 65:17 “Kiy For hiniy behold, I vorei create shamayim heavens chadashiym new (ones) ve’aretz and the land chadashah new, ve’lo and not to be tizarcharnah recalled (remembered) are harishonot the first things ve’lo and nor ta’aleiyna will they ascend al-leiv upon My inner being (heart, core being). At this point, given the clear explanation of the new creation and the putting away entirely of the first things, that is the first creation which became sin affected: we must understand that what follows is a description (albeit in part poetic) of the Olam Haba (World to come), the new heavens and the new earth which is later alluded to in the Revelation of Yeshua to Yochanan. Therefore, any seemingly temporal language is subject to the everlasting nature of the new creation, and cannot, as some foolishly suggest, refer to some sort of dispensational, so called, millennial reign period, as if life and death might continue for the redeemed of the Lord. There is no death in the world to come (Rev.21:4). “Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more. 2 I also saw the holy city—the New Jerusalem—coming down out of heaven from God, prepared as a bride adorned for her husband. 3 I also heard a loud voice from the throne, saying, “Behold, the dwelling of God is among men, and He shall tabernacle among them. They shall be His people, and God Himself shall be among them and be their God. 4 He shall wipe away every tear from their eyes, and death shall be no more. Nor shall there be mourning or crying or pain any longer, for the former things have passed away.” 5 And the One seated upon the throne said, “Behold, I am making all things new!” -Revelation 21:1-5a (TLV) Isa 65:18 Kiy im-siysu But be glad vegiylu and rejoice adeiy-ad until perpetuity (forever) ahser in that which Aniy I vorei create; Kiy for hiniy behold, I vorei create et-Yerushalayim (The Jerusalem: A flood of Peace) giylah to be a joy, ve’amah and her tribe masos from exultation. This is not as some suggest describing a temporal renewal prior to eternity, it cannot be, for it states clearly “Be glad and rejoice FOREVER in that which I create…” By using the determiner “et” prior to “Yerushalayim” the Hebrew text infers a Jerusalem that is outside of time and space, thus “The Jerusalem” perpetual. This is prophetic allusion to the New Jerusalem later described in Yeshua’s Revelation to Yochanan. Isa 65:19 Ve’galtiy I will rejoice viyrushalayim in Jerusalem ve’sastiy and I will exult ve’amiy in My tribe; ve’lo-yishama bah od and no more perpetually shall be heard kol a voice bechiy of weeping ve’kol and a voice ze’akah of distressed crying. Although there will be people from all nations in the new Jerusalem, that is not the meaning here. Redeemed Israel is specifically alluded to as “My tribe”. As a people we have endured His rebuke, now we will receive His redemption and the reward that accompanies it. Isa 65:20 Lo-yihyeh It shall not come about misham from this place od perpetually ul an infant yamiym who lives but a few days, ve’zakein and an old person asher who lo-yemalei does not complete his days, et-yamayn the days kiy for ha’na’ar the young man will be as ben-meiah a son of a hundred shanah years; yamot it will come about that dead ve’hachote will be the sinner (who remains in guilt, unclean, continues to miss the mark) meiah a hundred shanah years yekulal accursed. “Et-yamayn” the days, like “Et-Yerushalayim” the Jerusalem (v.18), is an allusion to those days not subject to time and space, and therefore, any allusion to length is figurative, given that eternity has no beginning or end. Likewise “ha’na’ar” the young man is a singular typology referring to the nature of the renewed (resurrected) human being, as different from “na’ar” a young man of the present sin affected creation (age). Notice that the counterpoint to this is “ha’chote” the sinner, which uses the determiner “ha” as denoting the sin affected human being who has remained in his condition by refusing the grace of God. In both the case of the redeemed young man and the sinner, one hundred years is used as a figure for eternity, being the multiplication of the Hebrew number 10 (which represents fullness) by itself (10 x 10 = 100). We know this because verses 17 through 19 speak in terms of “perpetuity, eternity, going round forever”. Therefore, the language concerning the living and the dead is figurative and indicates the nature of both the renewed resurrected human in Messiah and the human resurrected unto eternal punishment through rejection of the King Messiah. Isa 65:21 U’vanu And they shall build vatiym houses veyashavu and inhabit them; ve’nate’u and they shall plant cheramiym vineyards ve’achelu and eat their piryam fruit. “They” are the righteous of the former verse, after all, the (perpetually) dead cannot plant and reap, nor can they drink. Those who say there will be no eating or drinking in the Olam Haba (world to come) have obviously never read the words of the King Messiah Who says, “I tell you, I will not drink from this fruit of the vine from now on until that day when I drink it new with you in my Father's kingdom." -Matthew 26:29 (NIV) Isa 65:22 Lo yivnu They shall not build ve’acheir and another yei’sheiv inhabit; lo yite’u they shall not plant ve’acheir yocheil and another eat; kiy-chiymeiy for like the days Ha-eitz of the tree yemeiy shall the days amiy of My tribe be, uma’aseih and yedeiyhem of their hands yevalu they will enjoy vechiyray My chosen. It is tragic that so many English versions of the Bible mistranslate “ha-eiytz” the tree, as “a tree”. What foolish misdirection this is. The Hebrew says “ha-eiytz” for a reason, that reason being that the days of human beings in the Olam Haba (world to come) are being likened to the days of Eiytz Chayim the tree of life (living) which is perpetual, everlasting. Isa 65:23 Lo yigeu They shall not labour lariyk in vain ve’lo yeledu or bear children labehalah for calamity, kiy for they are zera a seed berucheiy blessed by HaShem (YHVH: Mercy) heimah Whom ve’tze’etza’eiyhem their offspring are near to. Labouring in vain is the fruit of the fallen creation, it will not be possible in the Olam Haba (world to come). They will not bear children for calamity because there will no longer be procreation of the human species (Mark 12:25; Matt. 22:30) and there will no longer be sin or death and therefore no calamity. “for they are a seed blessed by HaShem (YHVH: Mercy) Whom their offspring are near to.” The first clause refers to Israel and the second clause refers to all born to Israel prior to the return of Messiah who receive Messiah and are reconciled to God. It does not, as some suggest, refer to offspring born in a millennial transitional period prior to the fullness of the Olam Haba (World to come). Isa 65:24 Ve’hayah And it will come about that terem-yikrau Before they call va’aniy e’eneh I will answer; od hem while they are yet medaberiym speaking eshma I will hear. This is the counterpoint to the rejection of God’s call by the wicked (v.2, 11). Whereas the wicked refused to hear (though Hashem held out His hands all day long), the righteous living in intimate relationship with God in the Olam Haba (world to come) will have such a beautiful intrinsic form of communication with Him that His loving answer will precede their request and both the speaking and the hearing of metaphysical conversation will be made one (echad), a complex and perpetual unity. Isa 65:25 Ze’eiv A wolf ve’taleh and a lamb yiru will feed che’echad together; ve’aryeih and a lion kabakar like a bullock, yochal will eat teven straw, venachash and the snake’s afar lachmo food will be the dust. Lo yarei’u They shall not do evil velo-yashchiytu or corrupt bechol-har kadshiy in all my holy mountain,” amar says HaShem (YHVH: Mercy). The wolf and lamb feeding together is a poetic figure which denotes the cessation of death (those animals once carnivorous will no longer be carnivorous). The imagery is of course cemented by the proceeding clause concerning the vegan lion. However, just because the language is figurative doesn’t mean it is not also literal. The idea of a new earth without animals (an idea that many are adamant about), is ludicrous in light of the nature of the first creation and the consistent message of Scripture concerning the renewal of all things. Or else, why does “all creation (which includes animals) eagerly await the revealing of the sons of God”? (Romans 8:19) Therefore, with the exception of the serpent (perhaps), it seems very likely that the new earth will be populated by animals of the new creation. “The snake’s food will be the dust” is a figure denoting the eternal punishment of ha-Satan (the Devil). In counter distinction to the first creation where the snake (Satan) entered the story at the beginning and seeded death, at the inception of the new creation the snake (Satan) will be exited from creation unto death everlasting. “They shall not do evil or corrupt in all my holy mountain,” This phrasing refers to all the enemies of God and His people both spiritual and physical. That is, those who have fallen prey to the sin and death seeded by the Serpent (Satan), who have now been cast along with the Serpent (Satan) into the lake of fire which is the second and everlasting death (Revelation 20:14-15). “They will not hurt or destroy in all My holy mountain, for the land will be full of the knowledge of HaShem (YHVH: Mercy), as the waters will cover the sea.” -Isaiah 11:9 Copyright 2019 Yaakov Brown Babylon falls so that Israel can rise Introduction:
Following destruction of Babylon, God will show mercy to His chosen people ethno-religious Israel and return her to her land, prospering her in peace and subduing her oppressors so that Israel will rule over those who had taken her captive. This chapter contains prophecies of the restoration of the Jews, of the fall of the king of Babylon, and the destruction of the Assyrian empire, and the ruin of the Pilishtiym (immigrants). Proselytes will join the dispersed Jews and even aid their return to the land of Israel. Subsequently those who join themselves to Israel will serve her in the land and in many cases they will be the descendants of her oppressors. Thus Israel will rule over her captors. Israel will find rest in God and freedom from the fear and suffering she experienced under bondage. As a result of her redemption and security in God, Israel will take up a song, share a parable, make a proclamation; concerning the fall of the king of Babylon. Israel’s song will echo throughout the nations and others will rejoice at hearing it. For the tyrant that once oppressed Israel and the nations will be brought down to Sheol, the holding place of the departed. Following the parable spoken against the king of Babylon, prophecies of destruction are issued against Assyria and the Pilishtiym (immigrants) who have come against the people of Israel and their land. It is as if, with the seat of confusion (Babylon) destroyed, the progeny of her wickedness (Assyria and Philistia) are without sustenance from the root of confusion and therefore, perish. Finally, those who ask how all this has come about are given the answer, “HaShem (YHVH: Mercy) has founded Tziyon (Zion: parched land), and the humble of His people will seek refuge in it.” Text: Isa 14:1 For yeracheim mercy born of love HaShem (YHVH: Mercy) will show to Yaakov (Follower), u-vachar and will decide for, elect, choose od (perpetually going round) be’Yisrael on Israel (Overcomes in God), ve-hiniycham and rest them upon their own ad’matah soil: and join to them ha-geir (foreigners in Israel) the sojourners, and they shall cleave (attach themselves) to the house of Yaakov (Follower). Mercy will show loving mercy to the follower and will choose him perpetually, living in the one who overcomes through God: the follower will rest securely in his own land and people from other tribes will join themselves to his tribe because of what Mercy has done. The Holy Name denotes mercy. Therefore, it is Mercy Himself Who shows mercy to Yaakov the follower. The text doesn’t just say that God will “choose Yaakov” but that He will “perpetually choose Yaakov”. Rather than replace or supersede Yaakov, God will continually choose him throughout time and if other nations wish to be delivered by being chosen, they must attach themselves to Yaakov. It is attachment to and not replacement of Israel, that is the essence of the writings of Rav Shaul in his letter to the Roman believers of the first century CE. Numerous English translations render the Hebrew “od” as “again”, which conveys only a derivative attribute of the word. In fact the Hebrew “od” literally means to go round continually. In short, it is best represented in English by the word “perpetually”. Therefore, while it is true that God chooses Israel again, the greater illumination of that truth is that He consistently and perpetually chooses her. The Hebrew “geir” refers specifically to resident aliens. Meaning those who choose to live peacefully in the land among the community of Israel. Many of the instructions of the Torah make allowances for those who are not ethnically Jewish but live among the Jewish people. There is an important distinction to be made here between those who favour Israel from afar and those who live in the land as aliens who love and support her. The present text is referring to the latter. Jewish commentators such as Kimchi and Ben Melech apply these verses to the times of the Messiah; and Yarchi to the Olam Haba (world to come), when Israel is to be redeemed with a perfect redemption. Isa 14:2 And the amiym peoples shall take hold of them, ve-heviyum and enter together to mekomam their place: and the house of Yisrael (Overcomes in God) will possess them in adamat the land of HaShem (YHVH: Mercy) for servants and handmaids: and it comes to pass that the captives will capture their captors; and they shall rule over their oppressors. In this verse Isaiah further illuminates his former prophecy regarding the Messianic age when people from the nations will flock to the mountain of the Lord in order to learn to walk in His ways (Isa. 2:2-4). Note that it is “amiym” rather than “goyim” that take hold of Yaakov and help him return to enter into the land of Israel and go up to “mekomam” their place. It is tribal groups from within the nations rather than the nation, who will cleave to Yaakov. More specifically, given the present context of the prophecy, these peoples are residents of Babylon who will help Jews escape and return to the land of Israel. A comparative edict from Cyrus of Persia was later made in fulfilment of what Jeremiah had spoken: “And whosoever remains in any place where he sojourns, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that is in Jerusalem.” -Ezra 1:4 “Mekomam” their place, is a reference to the Temple mount “Makoom”. This aspect of the prophecy has never been fully realized politically speaking. However, it is intrinsically linked to the Messianic theme of Isaiah and the other prophets of the Tanakh (Isa. 2:2-4; 52:10; 54:2-5; 55:5; Mic. 4:1-4; Zech. 8:2-23). In the present chapter we see a concise revelation of what is prophesied in chapters 46-66. That is, “Babylon falls, that Israel may rise!” -Delitzsch Isa 14:3 And it comes to pass beyom in that day, ha-niyach the rest (comfort) of HaShem (YHVH: Mercy) lecha will come to you meiatz’becha from your sorrow (pain, idol), and from ha-avdah your labour and hard bondage under which you were made to work. The hard bondage of the Babylonian exile is likened to that of the bondage Israel suffered in Egypt. Once again the deliverance and rest of Israel rests on Hashem. Notice that the comfort of Hashem will come to Israel both in compensation for and as a result of her bondage and suffering. The text says that the rest and mercy of Hashem will come to Israel “From” her suffering. “…we also glory in tribulations, knowing that tribulation produces perseverance; 4 and perseverance, character; and character, hope.” -Romans 5:3 Our rest is born of Messiah’s suffering. Isa 14:4 And all of you will nasa take up, carry, bear ha-mashal the parable, proverb, poem against the king of Bavel (Babylon: confusion), and say, “How has the oppressor ceased? Ceasing Madheivah his boisterous rage! The Hebrew “nasa” carry or take up, is related to “neis” banner, miraculous sign. Thus, Israel is to take up and publically display this parable (mashal) of God’s goodness and redemption in His destruction of Babylon (figuratively, the seat of Satan’s power). Though the text may refer to a specific Babylonian king (possibly Belshazzar), it none the less speaks against any and all satanic rulers of empire in history past, present and future. It is the seat of satanic power that is ultimately being spoken against. We note that in a remez (hint) concerning the name of Bavel, that we read “And all of Israel will take up and proclaim this parable against the king of confusion.” The rhetorical question, “How has the oppressor ceased?” is answered in the power and majesty of God Himself. Isa 14:5 HaShem (YHVH: Mercy) has broken in pieces mateih the staff, branch, tribe of the wicked ones, and sheivet the root, sceptre, tribe, rod of the rulers. God will break the staff of the wicked and their oppressive rule (Specifically Babylon), the branch of their direct progeny and the entire tribe associated to them. He will also remove kingly authority from the seat of Satan’s power, never to allow rulers to come forth from it again. Isa 14:6 He who struck the amiym peoples (tribes) in wrath with a continual striking, he that ruled the goyim nations in anger, is persecuted, and no one prevents it. This verse describes the wicked actions of the king of Babylon and his open hatred for all the tribes (peoples) of the earth. He struck down tribes within nations and continued to strike nations in his unfounded anger. He persecuted many and few had the courage to stop him, nor were the courageous able to. This, though specific to the king of Babylon, is a description of every evil tyrant the world has or will know. It is ultimately a figure for Satan. Isa 14:7 Nachah restful (comforting) shaktah tranquillity (quietness) is over all ha-aretz the land/earth: he breaks out with a ringing cry. “Ha-aretz” can be translated either “Land” or “earth” here.” Land is acceptable because in the context of Israel’s parable against the king of Babylon it makes sense that they are thoughtful of their own land. On the other hand, tribes and nations are mentioned and the reign of the Babylonian Empire engulfed the entire middle east, therefore, it might just as well be translated “earth”. Ultimately, the rest, peace, comfort, tranquillity and quietness over the earth, is the direct result of God’s destruction of the king of Babylon and his empire, both literally and figuratively. “And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.” -revelation 19:20 Thus, the land/earth breaks out in song. This personification denotes the redemption and reconciliation of all things. “For the earnest expectation of the creation eagerly waits for the revealing of the sons of God.” -Romans 8:19 Isa 14:8 Also , the fir trees rejoice at you, the cedars of Le’vanon (witness) saying, “Since you are asleep (have been laid down), no one has ascended to cut us down to the ground.” Since the destruction of Babylon and its allies, no armies have entered the land of Israel to besiege its cities. Therefore, the trees of Lebanon to the north have not been cut down for use as siege towers and battering rams etc. Figuratively the towering trees unfelled represent abundance and health in the land. They prosper in times of peace and in personified form they rejoice at the coming redemption of all things. Isaiah is very fond of personifying trees and seems to have had a special love for creation (Isa. 1:29, 30; 2:13; 6:13; 9:10; 10:18; 17:7; 32:15; 41:19; 55:13). The euphemism “laid down” refers to temporal death. Yeshua used this same euphemism to refer to death of the body. “Our friend Lazarus sleeps, but I go that I may wake him up.” -Yochanan (John) 11:11 Isa 14:9 Sheol (Holding place of the departed) from beneath quakes for you to meet you as you enter: it stirs up for you the raphaiym spirits, all the he goats (chief ones) of the aretz earth; it has raised up from their thrones all the kings of the goyim nations. Isa 14:10 All of them will speak and say to you, “Have you also become as weak as we are? Have you become like us? The next three verses are an excellent example for distinguishing between the holding place of the departed and the grave, which in Hebrew are two entirely different things. Sheol, the holding place of the departed is far beneath, and is a spiritual place that is cut off from all ties to this world. Ha-kever, the grave, on the other hand is the physical resting place of the body, devoid of but intrinsically linked to, the spirit/soul. Ancient Jews, and in fact many Jewish communities still to this day, inter the bodies of their dead in above ground mausoleums and or box like stone or concrete coverings. There are many examples of this in Scripture, including the interment of Avraham in the cave of Machpelah (Gen. 50:13) and the interment of the bones of Elisha (2 Kings 13:21). In ancient times kings were met by the royalty of the cities they entered, usually with celebration of alliance in the case of allies and with humility and subservience in the case of the conquered. Here however, the king of Babylon will be met in Sheol by the spirits of departed kings who he once ruled over as a tyrant. They will greet him with taunting and mock his mortal frailty. The phrase “He goats” is a metaphor for a chief or tribal ruler, in the sense that the strongest male is usually head of the flock. “Raphayim”, means “feeble ones” or “spirits” as in departed spirits who are no longer inhabiting their earthly bodies. These spirits are bound to the realm of Sheol. Thus, “raised up” is written in the context of Sheol. They are raised up within Sheol from their fallen thrones. Isa 14:11 Descending to Sheol (not the grave [Kever] but the place of the dead) is your majesty, the noise of your nevaleycha skin bag, pitcher, instrument: beneath you is a bed of maggots, and covering you are scarlet female worms. “For when he dies he shall carry nothing away; His glory shall not descend after him.” -Tehillim (Psalm) 49:17 Isa 14:12 How have you fallen from the heavens, heiyleil Shinning one, self-praising one, ben shachar son of the dawn? Cut down la’aretz to the ground, earth, land: choleish prostrated in weakness al-goyim upon the nations! In a literary sense this verse refers to the king of Babylon. The text is figurative and alludes to his pompous pride and arrogant claims. The Babylonians worshipped numerous gods, chief among them being in the heavens. The morning star, that is the brightest star in the morning sky (Venus) was an enviable position for the king of Babylon and in his pride he likened himself to it. However, in the figurative language of the text he is said to be brought down from his high horse and laid prostrate in weakness before the nations he had once ruled over. There are some who see a remez (hint) in this text and make a comparison to Satan being like an angel of light. While this is not the p’shat (plain meaning), it does have some weight to it. Yeshua may be alluding to this text when He says: “I saw Satan fall like lightning from heaven.” -Luke 10:18 Isa 14:13 For you have said vile’vavecha in your inner being, heart, “Into the heavens I will ascend, I will exalt my throne above the stars of El (God: Judge): I will sit also upon the mount of the moeid appointed place (place of convocation and gathering), in the sides of the north: Once again with dramatic hyperbole the proud ranting of the king of Babylon sees him exalting himself even above the stars (symbolic of angels) of the Supreme God El-Elyon, the God of all things. The Har-moeid mount of appointed gatherings, is a reference to the Temple mount in Jerusalem. Thus the king of Babylon boasts with the vilest of blasphemes, that he is greater than the God of Israel, Creator of the heavens and the earth. Pride is the fruit of self-deification. Idolatry is the root of all sin. The boast of the king of Babylon is a satanic one. It is the very definition of anti-Messiah. Thus, figuratively speaking this text is alluding to the man of perdition, the anti-Messiah who will come in the latter days. “Let no man deceive you by any means: for except there comes a falling away first, and that man of sin be revealed, the son of perdition. Who opposes and exalts himself above all that is called God, or that is worshipped; so that he as God sits in the temple of God, shewing himself that he is God.” – 2 Thessalonians 2:5 In the Targum of Yonatan the last part of the verse reads: "over the people of God I will put the throne of my kingdom;'' Isa 14:14 I will ascend upon the high place of the av dark clouds; I will be like le’Elyon the most High. “I will ascend above all people… I will be higher than them all.” -Targum Yonatan Isa 14:15 Surely to Sheol you will descend, to the extremity of the pit. The plain meaning again refers to the king of Babylon and his literal death. The figure continues to show the demise of satanic power. In which case Sheol becomes a precursor to the second death. “Then the beast was captured, and with him the false prophet who worked signs in his presence, by which he deceived those who received the mark of the beast and those who worshiped his image. These two were cast alive into the lake of fire burning with brimstone.” -Revelation 19:20 “The devil, who deceived them, was cast into the lake of fire and brimstone where the beast and the false prophet are. And they will be tormented day and night forever and ever.” -Revelation 20:10 Isa 14:16 They that see you will gaze sharply at you, and with discernment say, “Is this ha-iysh the man that made ha-aretz the land, earth to tremble, that shook kingdoms? The man is literally the king of Babylon and figuratively the anti-Messiah (man of perdition). Isa 14:17 Who made the world as a wilderness, and destroyed the cities within; refusing to open the house of his prisoners?” This describes the horrific nature of the destruction that the king of Babylon brought to the cities of the earth. Those he imprisoned suffered a fate worse than death, never to see the light of day again. Isa 14:18 All the kings of the goyim nations, all of them together, lie in glory, each one in his own house. This means that the kings of these nations remained interred in their original burial places within their homelands awaiting the resurrection. “Glory” refers to their memory and their graves being honoured. Isa 14:19 But you are cast out of your kever grave like a weed, and like the clothing of the slain, thrust through with a sword, that go down to the stones of the pit; as a carcase trodden under feet. We notice that the king of Babylon is cast out of his grave (kever), not out of Sheol (Holding place of the departed). This means that his enemies will dig up his grave and desecrate his remains, treading him under foot. This is the ultimate act of desecration over the dead. Isa 14:20 You will not be teichad joined with them in burial, because you have destroyed your land, slain your people: do not recite the seed of evildoers. The king of Babylon will not join the kings of the earth in honourable burial because unlike them he did not honour his own people. Thus his subjects took part in desecrating his body. One is reminded of modern history and the mockery and torture of Gadhafi when he was captured and subsequently killed and his body desecrated, all caught on film for the world to see. The phrase, “Do not recite the seed of the evildoers” means, “Don’t recount the lineage of the wicked”. Isa 14:21 Firmly established is the children’s matbeiach slaughtering place because of the iniquity of their fathers; they will not rise, nor possess the land, nor fill the face of the world with cities. This is an instruction to the Medes and Persians to prepare themselves for the slaughter of the whole royal family, Belshazzar and all his children. In a figurative sense it means the slaughter of all wickedness born of the seat of Satan’s temporal earthly power. Isa 14:22 “For I will rise up against them”, says HaShem (YHVH: Mercy) Tzevaot (Who goes to war, of hosts), “and cut off from Bavel (Babylon: confusion) the name, and remnant, and offspring, and posterity”, says HaShem (YHVH: Mercy). Isa 14:23 “I will also appoint it a possession for the porcupine, ve-agmei mayim and troubled pools of water: and I will sweep it with the broom of destruction”, says HaShem (YHVH: Mercy) Tzevaot (Who goes to war, of hosts). Here it is not the Medes who rise against Babylon but God Himself. This strengthens the figurative message that HaShem Tzevaot will go to war against evil and annihilate it, removing it forever from the eternal world of the righteous. Isa 14:24 HaShem (YHVH: Mercy) Tzevaot (Who goes to war, of hosts) has sworn, saying, “Surely as I have thought, so shall it come to pass; and as I have purposed, so shall it stand”: What God has firmly established cannot be thwarted. Isa 14:25 “I will break Ashur (a step) the Assyrian in be’artziy My land, and upon My mountains tread him under foot: then shall his yoke depart from off them, and his burden depart from off their shoulders”. Now, having destroyed the root, Hashem turns to the fruit of the seat of evil, the other nations who have come against Israel and her God. The Assyrians who have invaded Israel and sought her destruction will be stamped out on the very mountains they presumed to occupy and as a result the burden of oppression suffered by the Jewish people will be removed. The “yoke” can also refer to false teaching or the yoke of the teaching of foreign religions and spirituality. Thus, false gods and beliefs will be removed from Israel when Assyria is destroyed. Isa 14:26 This is the purpose that is purposed upon col-ha-aretz the whole earth: and this is the hand that is stretched out upon all ha-goyim the nations. All nations who act as Assyria has against Israel and against God will perish in like manner. Isa 14:27 For HaShem (YHVH: Mercy) Tzevaot (Who goes to war, of hosts) has purposed, and who shall frustrate it? and His hand is stretched out, and who shall turn it back? HaShem has perpetually purposed the redemption of Israel and the destruction of her enemies. No one can prevent what He has firmly established outside of time and space. Isa 14:28 In the year that king Achaz (He has grasped) died was ha-masa this burden. Achaz died approximately 715 BCE. The burden is the word against Philistia (immigrants) who dwell in the land of Israel. Isa 14:29 Do not rejoice, you whole Peleshet (Land of immigrants), because the rod of him that struck you is broken: for out of the root of the nachash serpent shall come forth tzepa an adder, and his fruit saraph a fiery flying serpent. The Pilishtiym, according to Genesis 10:14 (1 Chronicles 1:12) were a Hamitic people. Sometime during the second millennium BCE they came into Canaan from Caphtor (Crete) and settled along the southwestern coast of Israel below the territory of Judah. Both historically and because this follows directly after the prophecy against Assyria, it is possible that the “rod of him that struck you” refers to the Assyrians. Another possibility is that it refers to Babylon, which makes more sense in light of the figurative language used regarding the serpent. Whomever the enemy of the Pilishtiym may have been, the point is that from the remnant of that enemy an even deadlier foe will come against them and finally the deadliest of foes, as the progression of snake types shows. Isa 14:30 And the firstborn of the poor will feed, and the needy will lie down in safety: and I will kill your root with famine, and he will slay your remnant. The poor among the Jews who Philistia persecuted will receive food and Israel will lie down in peace while HaShem brings famine on the Pilishtiym and will wipe them out through the fiery serpent of the previous verse. Isa 14:31 Heiliyliy Howl, O gate; cry, O city; you, whole Peleshet (Land of immigrants), dissolved: for there will come from the north a smoke, and there will be no straggler in his appointed times. The confederacy of Philistia was made up of Ekron, Gath, Ashdod, Ashkelon and Gaza. Thus “the whole of Philistia” will be dissolved. The enemy coming from the north is unknown, but the description is similar to that of the Assyrian army as it approached to invade Israel (Isa. 5:26-27). The Pilishtiym are mentioned for the last time by Zechariah (9:6). Thus Isaiah’s prophecy of their disappearance from history without a trace became a reality. Isa 14:32 What answer will be given to malachiy-goy the messengers of the nation? That HaShem (YHVH: Mercy) has founded Tziyon (Zion: parched land), and the humble of His people will seek refuge in it. Nations will seek answers for the miraculous deliverance and prosperity of Israel. One answer will be given: “HaShem (YHVH: Mercy) has yesad founded Tziyon (Zion: parched land), and the humble of His people will seek refuge in it.” The Hebrew “yesad” is from the root “yasad”, meaning founded, fixed, established, foundation. It is used in numerous scriptures in reference to the establishing/founding of the earth itself (Psalm 78:69; 119:90; Proverbs 3:19; Isaiah 45:18; Jeremiah 10:12; 51:15). “The Lord by wisdom founded the earth; By understanding He established the heavens;” -Proverbs 3:19 The founding of Zion (The Holy mountain, Land and people of Israel) rests in YHVH the LORD. The answer is, that the least of peoples (Israel) have been established and find refuge due to the pre-ordained and sacred choice of God. We are who we are because He has loved us with an everlasting love. The answer is that we always have a place of shelter and refuge to return to, He is the Rock of our refuge, the fierce warrior of our protection, the humble King of sacrifice and the resurrection of the dead. But be warned, only “the humble among his people seek refuge in mount Zion”. Without humility, no one can come to God. Copyright 2018 Yaakov Brown Those united in hatred seek only the death of their enemies. In them the lesser lusts of the material world submit to the goal of their hatred, death. Once sated, all that remains is for them to consider their own fragile mortality and turn on one another. Introduction: This section of Isaiah from chapter 13 through 23, is a series of divine judgements against the nations: punishments for the sin they have committed against God and the nation of Israel. These judgements are called “Burdens” and deal with Israel’s neighbors. There are a similar group of judgements in Jeremiah (Chapters 46-51), and in Ezekiel (Chapters 25-32). A careful reading of the Hebrew text suggests that Jeremiah was acquainted with Isaiah 13. The first to be judged (keeping in mind that God has already judged Israel through the prophet’s previous proclamations) is Bavel, that is Babylon, the capital of the Chaldean Empire, situated in modern day Iraq. Babylon is used symbolically throughout Scripture as the center of the proud God defying pagan world. It is a figure denoting the seat of Satan’s power on earth and is seen as being part of an empire that resists both God and His chosen people ethno-religious Israel, the Jews. This prophecy against Babylon, was fulfilled approximately 240 years after it was recorded. The Medes and Persians under Cyrus the Great (Isa. 45:8) of Persia conquered the Babylonian empire in 539 BCE. Cyrus was of Median descent and thus he was the perfect candidate for leading the combined armies of the Medes and Persians. As is the case with all Hebrew prophecy, the cyclical nature of the prophecy allows for multiple fulfillments. Therefore, given that the literal location of Babylon (85km south of Baghdad) is now the subject of modern restoration projects, one must conclude that in order for this prophecy to made perfect it must be fully filled at the end of days. Thus, the prophecy of Revelation, as it pertains to Babylon and the Serpent (Satan) is intrinsically linked to the present text. “And a mighty messenger took up a stone, it was a great millstone, and cast it into the sea, saying, ‘Thus with a mighty fall shall Babylon, the great city, be cast down, and shall be found no more at all.” -Revelation 18:21 Text: Isa 13:1 Masa Burden of Bavel (Babylon: Confusion), which chazah is perceived, seen, foreseen, by Yeshayahu (Isaiah: The Salvation of YHVH [Mercy] is his) the son of Amotz (Strong). A burden of confusion foreseen by the one for whom Salvation is from Mercy, he is a son born of strength. The Targum Yonatan (1 Century BCE) reads: "the burden of the cup of cursing to give Babylon to drink:'' It’s important to note that the entire chapter is qualified by the fact that this is a prophecy concerning Babylon, which is, from the prophet’s perspective, in far off Chaldea. Therefore, the locations, the land (ha-aretz) etc. are all geographically linked to that eastern region and do not relate to the land of Israel. This is one of the exceptions to the use of ha-aretz as it is explained in my previous commentary on Isaiah. The Hebrew “Masa” translated “Burden”, is derived from the root nasah, which means “to lift up, carry, bear”. In the present text it denotes the fact that the prophet is lifting up his voice against the enemies of Israel and is unable to keep silent because the weight of the prophecy given to him is too much to contain. “And the rage of HaShem (YHVH: Mercy) fills me, I am weary, impatient, grieved and offended, I cannot contain the measure of it.” -Yermiyahu (Jeremiah) 6:11 Given the use of the Hebrew “chazah”, it is possible that Isaiah saw these things in a vision. Isa 13:2 Upon a mountain swept bare, seu lift up, carry, take neis a sign, miracle, banner, lift up your kol voice to them: they waved a hand and they enter into the doorways, openings, gates of nediyviym nobles, generous, princes, willing hearted. The phrasing here is typical of Isaiah’s imagery throughout the scroll, and makes the arguments of those who say this was written by someone else and or redacted, untenable (5:26; 11:10; 18:3). A cleared hill or mountain top was typically used to summon tribes and armies from distant places to gather for war. As warriors approached hand gestures were used and they would be called to from the hill top, “Enter into the gates of the nobles!” This mountain or hill top is situated in the region of the Chaldean empire in modern day Iraq. Some claim that there was actually a gate to Babylon called “The Gate of the Nobles”. “Vitringa thinks there may be an allusion to the mountain Zagrius, which divides Media and Persia from Assyria, mentioned by Strabo.” - Geograph. l. 11. p. 359 Babylon itself is spoken of as a mountain in the book of Jeremiah: “Behold, I am against you, O destroying mountain, says Hashem (YHVH), which destroys all the earth; and I will stretch out my hand upon you, and roll you down from the rocks, and will make you a burnt mountain.” -Yermiyahu (Jeremiah 51:25 The Hebrew “Neis”, meaning sign, miraculous sign, banner etc. is used in Talmudic literature to refer to a proclamation of war: "to gather against the mountain that is quiet, and trusts in its tranquillity, lift up a banner to the nations.''-Yarchi We need not choose between the various meanings given for neis: it denotes something miraculous that God is doing as well as being a practical sign for the accumulation of the armed forces who are to fight against Babylon. “Lift up your kol voice to them” refers to those being called to war against the city of Babylon, that is the Medes (13:17). Isa 13:3 Ani I have tziveitiy given My orders lim’kudashay to My consecrated, sanctified, set apart ones, also, I have called My mighty men for my flaring nostril (anger), even My proudly exulting ones. It is difficult for the modern reader to understand why HaShem would call otherwise pagan nations “My consecrated” and “My mighty men”, and “My proudly exulting ones”. This is where an understanding of the Hebrew concept of holiness kadosh is necessary. “Lim’kudashay”, translates as “My consecrated ones” but is best understood as “My set apart ones”, meaning that the pagan nations of Mede and Persia have been set apart for a divine task. This does not mean that they are worshippers of the God of Israel, it simply means that God is in control of all things and calls nations to do His will for the sake of the redemption of Israel and the nations. Isa 13:4 A kol voice, sound, noise of a multitude behariym in the mountains, in the likeness of a great am people! A kol voice, sound, noise of sheon a din, crash, uproar, tumult of the kingdoms of goyim nations gathered together! HaShem (YHVH: Mercy) Tzevaot (Who goes forth to war, of heavens armies) is mustering tzeva those who go forth to battle. The poetry, word play and turn of phrase in the Hebrew text is delightful. Tzevaot the God “Who goes out to war” is mustering tzeva those “who go out to battle”. The noise of this great army was probably heard in the mountains of Media or on the mountains that bordered Chaldea, as the troops gathered to do battle against Babylon under the leadership of Cyrus the Great. We know from Jeremiah that the army of Cyrus consisted not only of Medians and Persians but also of a number of smaller nations from the region. “Set up a standard in the land, blow the horn among the nations, prepare the nations against her, call together against her the kingdoms of Ararat, Minni, and Ashkenaz; appoint a marshal against her; cause the horses to come up as the rough canker- worm.” -Yermiyahu (Jeremiah) 51:28 Isa 13:5 They come from meieretz a land in a distant place, from the extremity of the heavens, HaShem (YHVH: Mercy), and the weapons of his indignation, to destroy all Ha-aretz the land. The phrase Ha-aretz usually refers to the land of Israel. However, in the context of the present judgement it is qualified by the fact that the entire portion of Isaiah 13 refers to God’s wrath against Babylon and the empire of the Chaldeans. Therefore, ha-aretz here refers to the Land of what is now known as modern Iraq. “They” refers to the Medes, Persians, and the kingdoms of Ararat, Minni, and Ashkenaz. Isa 13:6 Heiylilu Wail, howl, because near is yom a day of HaShem (YHVH: Mercy); keshod violence, havoc, destruction, devastation and ruin miShaday from the Almighty shall it come. The Babylonians are instructed to howl in terror at the coming wrath of God. “Keshod meShaddai” destruction from the One Who is the All Sufficient Protector. Isa 13:7 Upon, therefore col yadayim all hands a disheartening, and every levav inner being (heart) of a person will yimas dissolve, melt: Complete and utter hopelessness will descend upon the people of Babylon and Chaldea, both civilian and soldier alike. Not only will their physical strength grow weak with hands hanging down but also their inner being and spiritual assurance will be dissolved like worthless chaff dissolved in sulphur pools. Isa 13:8 and they will be terrified, hurried, dismayed; tziyriym envoys (pangs) vachavaliym and attached companies (sorrows) will grasp, seize, possess and take hold of them; they will be in pain as a woman in the travail of labour: they will look to one another in amazement; peneiy their faces lehaviym like flaming blade faces. “The king of Babylon has heard the fame of them, and his hands wax feeble; anguish has taken hold of him, and pain, as of a woman in travail.” -Yermiyahu (Jeremiah) 50:43 The Hebrew phrase “Peneiy lehaviym peneiyhem”, their faces like flaming blade faces, denotes both red faced terror and the act of turning and striking a companion. Thus, in their terror at the wrath coming against them the Babylonians turned on each other. God has used similar circumstances to save Israel on other occasions. “HaShem confused the enemy camp, so that the Ammonite and Moabite troops attacked and completely destroyed those from Edom. Then they turned against each other and fought until the entire camp was wiped out!” -2 Chronicles 20:22-23 “When the three hundred trumpets sounded, HaShem caused the men throughout the camp to turn on each other with their swords.” -Judges 7:22 Isa 13:9 Hinei, Now, behold, yom a day of HaShem (YHVH: Mercy) is coming, cruel, with an outpouring of wrath, fury, and fierce nostril flaring anger; to appoint Ha-aretz the land a desolation, and to destroy the sinners removing them from it. Here the Hebrew text speaks of “a day of the Lord” rather than “the day of the Lord”. However, verse 13 speaks of “the day of His anger”. It seems that wrath will be poured out upon Babylon on a specific day during a figurative day, which can be understood to be the day of the Lord (A figurative day spanning many literal days). Isa 13:10 For the stars (fig. brothers) of ha-shamayim the heavens and the constellations will not yaheilu give (fig. boast of) their oram light; choshakh darkened will be ha-shemesh the sun in its going forth, and the moon will not shine his (its) light. This portion of the text employees personification as a figurative example of the all-encompassing distress that will be poured out upon Babylon and her empire. The distress of the constellations and luminaries is of special significance to the Babylonians because they worshipped various deities associated to the heavenly host. Their gods would be in as much distress as they would. Thus, the complete devastation of the physical and spiritual nature of Babylon and the Chaldean empire and all that it represents. That is, the seat of Satan’s work on earth. Isa 13:11 Upakad’tiy And I will punish, number, reckon al-tevel upon the world ra’ah evil, distress, misery and upon the wicked for their avonam perversity, iniquity: and I will put an end to the prideful presumption, and the haughty ones will be laid low with awful terror. The phrase “upon the world” refers specifically to the world of Babylon. After all, the Medes and Persians who were to attack her were not at that time suffering punishment. Isa 13:12 Esteemed of great value will be enosh a human being like fine gold, veadam and humanity will be like gold from Ophiyr (Reduced to ashes). This is a figurative way of saying that there will be few Babylonians left to tell the tale. It is ironic that the gold of Ophiyr is referenced, as Ophiyr literally means “Reduced to ashes”. Interestingly, the Targum Yonatan ( 1st Century BCE) gives figurative paraphrase of this verse and suggests that the survivors mentioned are actually righteous Israelites who lived within Babylon when she was overthrown: "I will love them that fear me more than gold, of which men glory; and those that keep the law more than the fine gold of Ophir;'' -Targum Yonatan Isa 13:13 Accordingly therefore, shamayim heavens will tremble and shaken will be Ha-aretz the land from its place, in the wrath of HaShem (YHVH: Mercy) Tzevaot (Who goes forth to war, of heavens armies), uveyom and in the day of his nostril flaring anger. This can be taken both literally and figuratively relative to the worship of the celestial bodies. The land referred to is the region including and surrounding modern day Iraq. This language is also reminiscent of the description of wrath following the seventh bowl of Revelation: “And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great.” – Revelation 16:17 Isa 13:14 Vehayah And it comes to pass, that as kitzviy the roebuck (beauty) mudakh is driven away, and as sheep that no man gathers, they will turn every man amo to his own people, and will flee every man artzo to his own land. It comes to pass that like beauty driven away and sheep without anyone to gather them, each one will turn to his own people, each one fleeing to his own land. Literally this verse describes those living in Babylon who have originated from other nations either by choice or by conquest. They will flee in terror to the nations and tribes of their birth. Figuratively, the beauty of Babylon is driven away. “Cut off the sower from Babylon, and him that handles the sickle in the time of harvest: for fear of the oppressing sword they shall turn everyone to his people, and they shall flee everyone to his own land.” – Yermiyahu (Jeremiah) 50:16 Isa 13:15 All that is found will be pierced through; and all who are hanispeh caught up, swept away, taken, shall fall by the sword. Isa 13:16 Their infants will be dashed to pieces before their eyes; their houses will be looted, and their wives raped. Simply put, everyone who is found in the city when it is taken will be put to death in callus ways. “And I heard another voice from heaven, saying, Come out of her, my people, that you be not partakers of her sins, and that ye receive not of her plagues.” -Revelation 18:4 Isa 13:17 Hineniy Now, behold, I am ready, I will incite upon them the Maday (Medes: middle land), who will not regard silver, and as for gold, they will not delight in it. The Medes and Persians suffered under the Chaldean empire and its capital Babylon. Thus, they came against her with vengeance in mind rather than for the purpose of gaining wealth. Therefore, they had no intention of showing mercy in battle. Those united in hatred seek only the death of their enemies. In them the lesser lusts of the material world submit to the goal of their hatred, death. Once sated, all that remains is for them to consider their own fragile mortality and turn on one another. Isa 13:18 And bows will dash the young men to pieces; and they shall have no pity on the fruit of the womb; their eye shall not spare children. The Medes were renowned for their prowess with the bow. The historian Xenophon suggests that Cyrus came to Babylon with a great number of archers and slingers (Cyropaedia, l. 2. sect. 1.). The national vengeance of the Medes and Persians would be such that they would wantonly slay even mothers and babies. The Medes were notorious for their cruelty, which eventually resulted in the ruin of their empire (Ammian. Marcellin. l. 23. c. 6. Diodor. Sicul. l. 13. p. 342.). Isa 13:19 And it comes to pass that Bavel (Babylon: confusion, mixing), the beauty of kingdoms, the splendour and majesty of the Kasdiym (Chaldeans' clod breakers) their pride, will be destroyed by Elohiym (God: Judge) like Sedom (Sodom: Burning) and Amorah (Gomorrah: submersion). The first and most ancient of kingdoms was Bavel, confusion, Babylon the Great (Gen. 10:10). In the dream of Nebuchadnezzar recorded in Daniel Babylon is represented as the head of gold (Daniel 2:31), she is also later called “lady of kingdoms” by Isaiah (Isa. 47:5). Babylon is the ultimate symbol of human pride, it first divided the peoples when at the tower of Bavel (Gen. 11) the nations unified under her banner sought to be gods. Later Nebuchadnezzar would make a proud claim: “The king spoke, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty?” (Daniel 4:30). Like the very symbols of prideful and ancient debauchery Sodom and Gomorrah, Babylon would not be allowed to continue indefinitely. Isa 13:20 Never to be inhabited in perpetuity, neither will it be dwelt in from generation to generation: neither will the Araviy (Arabian: mixed) pitch tent there; neither will shepherds allow their flocks to lie down there. Babylon was destroyed and left desolate in 539 BCE, however, as the centuries have gone on restoration projects have been working toward its rebuilding. Thus, the first fulfilment of the prophecy is only partly qualified by the present text. Therefore, we await the perfection of this prophecy in the future. The Revelation affirms this by describing the ultimate and lasting destruction of Babylon, which is a figure for Satan’s seat of power on earth. Isa 13:21 But wild beasts of the desert will lie there; and their houses will be full of howling animals; and benot yaanah a daughter bird (ostriches) will dwell there, usheiyriym and hairy demonic goats shall dance there. There are a number of folk allusions in this verse. “Daughter of a bird” is literal but is also seen as a figurative description of sirens or bird women, which were demonic beings in ancient folk lore. The Hairy goats are seen by ancient commentators (Targum etc.) as demonic goats, satyrs (man goat hybrids) possessed goats (like the pigs Yeshua allowed a legion of demons to go into [Matt. 8:31-33; Mark 5:11-13; Luke 8:31-33]). “And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.” -Revelation 18:2 Isa 13:22 Veanah And testifying, answering, howling will be the jackals in the widow houses (deserted structures), vetaniym and the serpent beheiychleiy in the temples of delight: and near to come is her time, and her days shall not be prolonged. We notice here the intrinsic connection to the final destruction of the satanic agenda and the seat of Satan’s power on earth. The Serpent may well have his temple of delight, but one day soon it will be left eternally desolate. “He seized the dragon, that ancient serpent, who is the devil, or Satan, and bound him for a thousand years.” -Revelation 20:2 Copyright Yaakov Brown 2018 “The holy blessed G-d will renew His world a thousand years, and in the seventh millennium there will be new heavens and a new earth.” –Zohar in Gen. fol. 35. 3 An examination of Revelation 21. 21:1 Then I saw new heavens and a new earth; for the first heavens and the first earth passed away, and there is no longer sea. This chapter begins with waters, the waters of the sky. The Hebrew, “Shamayim Chadashah (waters of the sky that are new)”, translates as, “heavens”. This is significant in the sense that it shows the origin of the life giving waters offered to all that are thirsty. At the time of Yochanan’s recording of the Revelation of Yeshua, the Jewish people had been awaiting new heavens and a new earth for hundreds of years. In approximately 740 BCE, the prophet Isaiah recorded these words of HaShem: “Behold, I create new heavens and a new earth; and the former shall not be remembered nor come into mind.” –Yishaiyahu/Isaiah 65:17 This ancient Hebrew prophecy also promises the redemption of ethnic Israel and her perpetual standing before G-d. “’For just as the new heavens and the new earth which I make will endure before Me,’ declares HaShem, ‘So your offspring and your name will endure.’” –Yishaiyahu/Isaiah 66:22 The apostle Shimon-Kefa/Peter, reminds us of the ancient hope of the Jewish people when he writes: “But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells.” –2 Peter 3:13 The Greek kaheenos, “new”, means new in kind as opposed to just another heaven and earth. “And there is no longer sea” The Greek thalassah can be translated sea or lake (body of water), however the English reader must remember that the gospels frequently use this same Greek word to name the Sea of Galilee (Lake Keneret). While most English translations insert the word, “any” so that the text reads, “there is no longer any sea”, this is not an accurate reading of the Greek text. Therefore, what may seem to infer that the new earth has no oceans whatsoever must be more closely examined. Yochanan, a Jew and a prophet with a strong connection to the land of Israel, may well be writing “sea” in relation to the land of Israel, meaning that the sea or seas (although the Greek is not plural) in question refer to the lake waters of Israel. In particular, the largest body of water, that being the Dead Sea (Also a lake, and the only salt water lake in Israel). Given its salt content, the Dead Sea is a good match for the Greek thalassah, which is a prolonged form of the primary Greek word, “halce (salt)”. This in turn lends itself well to the metaphorical use of the noun, “sea” as representing death and sheol. The sea then is seen as both literally missing from the new land of Israel and at the same time it is used as a metaphor for the fact that death no longer exists. As explained in previous chapters, the sea is a Biblical metaphor for sheol and death, both of which no longer exist. Hence, “there is no longer sea.” In my opinion the text is not saying that there will be no oceans on the new earth but rather that there will be no lake or lakes in the new land of Israel, and that metaphorically speaking, there will be no death on the new earth, as affirmed later in this same chapter of Revelation. 2 And I saw the holy city, New Jerusalem, coming down out of the heavens from G-d, made ready as a bride adorned for her husband. The New Jerusalem (City flooded with peace) has been the Jewish hope from ancient days. It is noteworthy that the city is seen coming down from the heavens. This is not said of the temple which Yochanan is commanded to measure in Revelation 11:1. The differences are important because the former measurement took place on earth and uses a measure to record accurate literal dimensions, whereas the present city will be measured by an angelic messenger (not Yochanan) who will communicate the measurements in human terms, as metaphorical representations of the heavenly perfection of the New Jerusalem. The earthly Jerusalem and its temple (Rev.11) are the work of human hands but the heavenly New Jerusalem is the work of G-d alone. This is the city that Avraham looked forward to in faith: “By faith he (Avraham) lived as an alien in the land of promise, as in a foreign land, dwelling in tents with Isaac and Jacob, fellow heirs of the same promise; for he was looking for the city which has foundations, whose architect and builder is G-d.” –Hebrews 11:9-10 The prophet Isaiah speaks of the New Jerusalem saying: “Afflicted city, tossed in the storm and not comforted, I will set your stones in antimony (brittle silvery-white semimetal) your foundations will be laid in Lapis lazuli I will make your battlements of rubies, your gates of sparkling jewels, and all your walls of precious stones.” –Yishaiyahu/Isaiah 54:11-12 The prophet Ezekiel dreams of the rebuilt Jerusalem describing it as having twelve gates named for the tribes of Israel (Ezekiel 48:30-35). The observant Jew recites 19 benedictions each day called Shemoneh Esreh (eighteen). These statements of faith remain central to Judaism and act as essential tenants of Jewish belief. The 14th of these tephillot (prayers) reads as follows: “Return in compassion and mercy to Jerusalem Your city and dwell therein as You have promised; speedily establish therein the throne of David Your servant, and rebuild it, speedily in our days, as an everlasting edifice. Blessed are You HaShem, who rebuilds Jerusalem…” The Zohar says that the third rebuilding of Jerusalem will happen, “in the days of the King Messiah” (Zohar in Gen. fol. 126. 4) The Jewish writers of Brit Ha-Chadashah (NT) continued in this hope: “This is allegorically speaking, for these women are two covenants: one proceeding from Mount Sinai bearing children who are to be slaves; she is Hagar. Now this Hagar is Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children. But the Jerusalem above is free; she is our mother.” –Galatians 4:24-26 “But you have come to Mount Zion and to the city of the living G-d, the heavenly Jerusalem, and to myriads of angels,” –Hebrews 12:22 “For here we do not have a lasting city, but we are seeking the city which is to come.”—Hebrews 13:14 The bride imagery here is an allusion to the fact that the bride of Messiah, both Jew and Gentile, will dwell within the walls of the New Jerusalem. A city is the sum of its inhabitants. 3 And I heard a loud voice from the throne, saying, “Behold, the Mishkhan (Tent of Meeting, dwelling: from shakhan, to dwell) of G-d is among humanity, and He will (shakhan) dwell among them, and they shall be His people, and G-d Himself will be among them and be their G-d, This is the last of twenty occasions where Yochanan hears a loud voice speaking, in this case as in several others the voice is coming from the throne itself and is therefore the voice of G-d’s Spirit, proclaiming the wonderful consummation of G-d’s promise to dwell with redeemed humanity. The voice is loud because its sound waves reach every corner of creation. The text says, “G-d Himself” because while in the past both Yeshua and the Ruach (Holy Spirit) have been among the people of G-d and G-d the Father has been seen to temporarily manifest His K’vod (glory) among His people, now He is causing His K’vod (glory) to shakhan (dwell) with redeemed humanity permanently, hence, “G-d (the father) Himself”. This is a picture of a renewed Eden, a place where the footsteps of G-d will once again be heard (Genesis 3:8). This verse is best understood by making a connection to its foreshadowing in Numbers 2, where the tribes of Israel are encamped around the dwelling place of G-d’s presence, His K’vod, glory; that is the tent of meeting or Mishkhan. The Hebrew word Mishkhan comes from the root shakhan, meaning, “to dwell”. Hence the majority English translation, “Behold, the dwelling place of G-d is among men.” The text follows a Hebrew literary formula, making a play on words by Using the noun Mishkhan followed by the root shakhan. We can read, “The dwelling tent of G-d is among humanity, and He will dwell among them.” This entire verse is essentially a requoted composite of numerous passages from the Tanakh (OT) which reiterate one of the most frequent promises of G-d to His covenant people ethnic Israel. G-d’s promise to dwell with us and be our G-d, is first stated in Genesis 17:7 and is a common theme throughout the Biblical narrative (Exodus 6:7, 29:45; Leviticus 26:11-12; Numbers 15:41; Deuteronomy 29:13; 2 Samuel 7:24; Jeremiah 7:23, 11:4, 24:7, 30:22, 31:34, 32:38; Ezekiel 11:20, 34:24, 36:28, 37:23, 27: Zechariah 8:8). “I will dwell among the children of Israel, and will be their Elohim (G-d).” –Exodus 29:45 “And I set my Mishkhan (dwelling place) among you: and my soul shall not abhor you. And I will walk among you, and will be your Elohim (G-d), and you shall be my people.” –Leviticus 26:11-12 The Jewish New Testament writer of Hebrews records the following: “For this is the covenant that I will make with the house of Israel after those days, says HaShem; I will put my instructions into their mind, and write them in their hearts: and I will be to them a Elohim (G-d), and they shall be to me a people:” –Hebrews 8:10 Due to variation in Greek manuscripts there has been an argument over whether the text should read, “They shall be His people” or, “they shall be His peoples”. I see no reason to argue. Both are correct. Redeemed ethnic Israel is intended according to the Tanakh texts, therefore, “His people”, and the redeemed of the nations are also intended, that is, they have become part of the commonwealth of Israel (Ephesians 2:12), hence, “His peoples”. This is our first taste of a new Eden. Chapter 22 will expound upon this idea but it is seeded here as a redemption of that which was lost to humanity. G-d walked (dwelled) in the first Eden in the person of the reincarnate Yeshua the Word/Voice/Sound: “They heard the voice (Kol) of HaShem Elohim walking in the garden.” –Genesis 3:8 In the centre of earth’s history Yeshua (G-d with us) was born into the world of the womb of a woman and walked the earth for 33 years. G-d was with us as the Word again. Finally, at the end of the age and following the renewing of all things, G-d will dwell with us, Father, Son and Spirit and we will once more hear the footsteps of the Messiah Yeshua in the new Garden of Eden. “For I know my redeemer lives, and at the latter day He will stand upon the earth:” –Job 19:25 4 and He will wipe away every tear from their eyes; and there will no longer be any death; there will no longer be any mourning, or crying, or pain; the first things have passed away.” G-d is the wonderful counsellor and consoler of His people. With sin, death and sheol banished to eternal fire, He now illuminates the new reality of an eternal dwelling devoid of the by-products of sin. All mourning, sorrow and pain are stripped away. The phrasing, “wipe away every tear… no more… crying” is a metaphor for the elimination of all sorrow. If our transformed bodies have the capacity to weep we will only weep tears of joy. Rabbinical Judaism says: "There is no death in the Olam Habah (world to come); good is laid up for the righteous in the world to come, and with them is no death.” –Maimon. Teshuva, c. 8. sect. 1. “After the resurrection the body is perfect, and shall never after taste the taste of death.” –Midrash Hanneelam in Zohar in Gen. fol. 70. 1. 5 And He who sits on the throne said, “Behold, I am making all things new.” And He said, “Write, for these words are faithful and true.” He Who sits on the throne is the Father G-d. This is one of the few times in Revelation where G-d is said to speak (1:8 7 possibly 16:1, 17). Usually it is a messenger or an unnamed voice who speaks on G-d’s behalf. We should take special note of the importance of the subsequent verses. This is further emphasized by the familiar phrase, “Write, for these words are faithful and true.” “Remember ye not the former things, neither consider the things of old. Behold, I will do a new thing;” –Yishaiyahu/Isaiah 43:18-19 “For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.” –Yishaiyahu/Isaiah 65:17 “Therefore if any person be in Messiah, that person is a new creation: old things are passed away; behold, all things are become new.” –2 Corinthians 5:17 Rabbinical tradition teaches: “The holy blessed G-d will make ten things new in the Olam Habah (world to come); the first is, He will enlighten the world; (See Rev 21:11) the second is, He will bring living water out of Jerusalem; (see Rev. 21:6) the third is, He will make trees to bring forth their fruit every month; (see Rev 22:2) and the fourth is, all the waste places shall be built, even Sodom and Gomorrah; the fifth is, Jerusalem shall be built with sapphire stone; (see Rev 21:19) the sixth is, the cow and the bear shall feed; the seventh is, a covenant shall be made between Israel, and the beasts, fowls, and creeping things; the eighth is, there shall be no more weeping and howling in the world (See Rev 21:4); the ninth is, there shall be no more death in the world(See Rev 21:4); the tenth is, there shall no more be sighing, and groaning, and sorrow in the world; (see Rev 21:4).” –Shemot Rabba, sect. 15. fol. 101. 3. 6 Then He said to me, “It is done. I am the Aleph and the Tav, the source and the goal. I will give water without cost to the one who thirsts, from the spring of the water of life (Mayim Chayim). The phrase, “It is done” is plural in the Greek, “They are done”: in other words all the events that were to lead up to this consummation have been completed. The Greek text reads, “I am the Alpha and the Omega” the first and last letters of the Greek Alphabet. This is an allusion to the Word of G-d Yeshua, Who, as the D’var/logos of the universe, holds all things together. This metaphor is explained in most English translations by the phrase, “the beginning and the end”. However, G-d has no beginning or end, He is the uncreated Creator, therefore the Greek text affords us a better translation, “the source and the goal”. “Water without cost” is a familiar Hebrew idiom. We began the chapter with the revelation of the source of this living water, the heavens, “Shamayim” and are now show that the source has come to earth and is offered to the thirsty as, “Mayim Chayim” (waters of life eternal). Our present Jewish Shabbat practise reminds us of our spiritual thirst, when we chant on the eve of Shabbat: “Ushavtem mayim b'sason mimainei ha-yeshua” “Joyfully shall you draw water from the fountains of salvation” This water we sing about is of course HaShem’s, “Mayim chayim” water of life eternal. We draw it as a result of yeshua (salvation). We drink without cost, not because the water has no value but because we are unable to afford the price necessary to purchase it. Instead G-d has purchased this living water on our behalf through the sacrifice of His Son Yeshua (Salvation). We note that only those who thirst for this water will drink of it. This is an expression of humility, we recognize our need and humbly acknowledge our spiritual thirst. In return G-d invites us to drink from His abundant supply of living water. It is through the Lamb (Yeshua: Salvation) that our names have been sealed in the Sefer Chayim (Scroll of Life eternal) and it is also through Yeshua that we are able to drink the Mayim Chayim (Waters of life eternal). “For with You (G-d) is the Mayim Chayim (fountain of life): in Your light shall we see light.” –Psalm 36:9 “The fear of HaShem is a Mayim Chayim (fountain of life), enabling us to depart from the snares of death.” –Proverbs 14:27 7 He who conquers will inherit all things, and I will be his G-d and he will be My son. The phrase, “He who conquers” occurs seven times in Chapters 2-3. It refers to every individual who, in Messiah, overcomes sin, death and Satan. “They defeated him (the dragon) because of the blood of the Lamb and because of their testimony (the testimony of Yeshua) and witness (of Yeshua).” –Revelation 12:11 8 But for the cowardly and unbelieving and detestable and murderers and sexually immoral persons and sorcerers and idolaters and all liars, their part will be in the lake that burns with fire and sulphur, which is the second death.” We must be careful here to properly understand the terms used. I’ve often heard believers foolishly misuse these terms, the result being condemnation and defeat. “Cowardly”, doesn’t (as some English translations foolishly state) mean, fearful. Nor does it apply to those who are frozen with fear in any given situation pertaining to faith. A soldier who hides in a trench, too afraid to climb the trench wall under a barrage of cannon fire is not a coward, he is a man with a G-d given sense of danger that ignites a G-dly resistance to death. To the contrary, a coward is a man who gets into a car and intentionally drives into civilians in order to murder them. A coward is a woman who hides a knife in her handbag waiting for an opportunity to stab an unarmed civilian in order to murder them. Cowardice is seeded by evil intention, fear is a response to perceived danger. The fear of G-d delivers us from cowardice. “Unbelieving”, is the choice not to believe. “Detestable”, is the choice to continually commit vile acts without any remorse or repentance. “Murderers”, are not those who kill but rather those who kill unjustly. “Sexual immoral persons”, are those who continually commit sexual sin without any remorse or repentance. “Sorcerers”, are those who practise witchcraft in rebellion toward G-d, without remorse or repentance. “Idolaters”, are those who perpetually worship anyone or thing other than G-d without remorse or repentance. “Liars”, are not people who lie, or it would include you and I, rather, liars are those who intentionally and perpetually live a lifestyle of lying without remorse or repentance. All of these titles reflect individuals who have chosen to allow their consciousness to be seared and have perpetually resisted G-d’s offer of loving redemption. If you are a follower of Messiah, you may sin in these areas but the Spirit of G-d in you will convict you of that sin and return you to G-d in Messiah so that while you may have lied, you do not become a liar, though you may have committed sexual sin, you do not become a serial sexual sinner etc. As seen in the previous chapter, those who in resisting G-d have become the epitome of evil, will suffer eternal death and torment. Rabbinical Judaism once held the belief that there are several distinct places in Gehinom, each reserved for specific sorts of sinners, in particular, for Sabbath breakers, adulterers, and liars. –Raya Mehimna in Zohar in Lev. fol. 7. 2. “When the wicked man is condemned he shall take his part in Gehinom.” –T. Bab. Chagiga, fol. 15. 1. 9 Then one of the seven messengers (angels) who had the seven bowls full of the seven last plagues came and spoke with me, saying, “Come here, I will show you the bride, the wife of the Lamb.” The opening phrase is identical to that of Revelation 17:1. It seems that the same angel is intended here and that a comparison is being made between the fallen city, the whore Babylon and the New Jerusalem, the bride of Messiah. This same angel (whose title is unknown), once an angel of judgement, is now ministering as an angel of revelation. His former role was to expose the harlot Babylon, his present role is to direct Yochanan to view the pure bride and wife of the Lamb. 10 And he carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from G-d,11 having the k’vod (glory) of G-d. Yochanan is carried away in the Spirit (not physically). He shares this experience with the prophet Ezekiel: “In the visions of G-d he brought me into the land of Israel, and set me upon a very high mountain.”—Ezekiel 40:2 Jerusalem is seen coming down from the heavens, an affirmation of the origin of the New Jerusalem, which has already been described in verse 2. This description is repeated in order to make clear the distinction between the New Jerusalem whose architect and builder is G-d alone and the present Jerusalem built by human hands. The city is said to have the, “K’vod” rather than the “Shekhinah” of G-d. Both Hebrew words convey the feminine presence of G-d’s glory but the former is a Biblical word whereas the latter is a rabbinical word derived from the root Shakhan (to dwell). While both are technically correct, the former reflects the ancient glory, whereas the latter conveys a developed understanding that is more difficult to connect to the Tanakh. One rarely hears the Shekhinah spoken of in traditional Jewish circles or in synagogue services, in fact it is more widely used by Christian scholars than it is by rabbis and Jewish scholars. The more familiar term for the Jew is, “K’vod”, glory. Having said this, K’vod and Shekhinah are synonymous terms. Her brilliance was like a very costly stone, as a stone of crystal-clear jasper (red). 12 It had a great and high wall, with twelve gates, and at the gates twelve messengers (angels); and names were written on them, which are the names of the twelve tribes of the sons of Israel. The description of the city’s brilliance is a reflection of the light of G-d and the clear jasper (red) is an allusion to the price of its purity. The wall, while usually a symbol of protection as in Revelation 11, is to be understood here as conveying a sense of the secure nature of the city. There is no longer a need for defensive walls because all the enemies of G-d and His people have been defeated. The twelve gates symbolize the placement of the twelve tribes of Israel as they surround the Mishkhan (Tent of Meeting), which was a foreshadowing of the New Jerusalem. The city itself has become the holy of holies, the dwelling place (Mishkhan) of G-d’s presence. Over each gate is a messenger with the name of the appropriate tribe written (katuv, engraved) upon him. It may be that each of these messengers has been a guardian of a specific tribe of ethnic Israel from time immemorial. Rabbinical Judaism speaks of princes being appointed over the gates of heaven, east, west, north, and south, with the keys in their hands. –Raziel, fol. 35. 2. The Zohar describes the New Jerusalem this way: "which has twelve gates, according to the computation of the tribes of Israel; on one gate is written Reuben, on another is written Simeon; and so all the tribes of Israel are written on those gates; in the time they go up to appear before the Lord of the world, whoever goes up to this gate, (on which the tribe of Reuben is written,) if he is of the tribe of Reuben they open to him, (and receive him,) if not they cast him without; and so of all whom they do not receive; they open to none but to him who is of that tribe, or whose name is written on the gate.'' –Zohar in Numb. fol. 70. 4. 13 There were three gates on the east and three gates on the north and three gates on the south and three gates on the west. 14 And the wall of the city had twelve foundation stones, and on them were the twelve names of the twelve apostles of the Lamb. We notice the unusual order of the gate description, “East, North, West and South” (Ezekiel 48:31-34). While we can only conjecture as to the meaning, if we acknowledge the encampment of Israel around the city as seen in the foundation stones named with the Shiliachim (Apostles of the Lamb); we’re able to make a correlation with the breastplate of the high priest where the tribes at the east side make up the top row of stones, the tribes from the north make up the bottom row of stones and the tribes from the south and west make up the centre rows, top and bottom respectively. The twelve Shiliachim (Apostles) are representatives of the twelve tribes, in the same way that the seventy sent out by Yeshua during His earthly ministry were representatives of Israel, acting in the calling of a redeemed Sanhedrin. We note that the names of the twelve Apostles of the Lamb are on the foundations, meaning that the foundations themselves are the tribes of Israel redeemed through the witness of the Apostles. Thus they are the firm root of the city through Messiah. 15 The one who spoke with me (one of the seven messengers who had the seven bowls full of the seven last plagues) had a gold measuring rod to measure the city, and its gates and its wall. 16 The city is laid out as a square, and its length is as great as the width; and he measured the city with the rod, 12,000 stadia (2415 kilometres); its length and width and height are equal. 17 And he measured its wall, 144 cubits (66 meters), according to human measurements, which are measurements the messenger (angel) used. While Yochanan was given the job of measuring the earthly temple in Revelation 11, the heavenly city is to be measured by an angelic messenger. This shows the origin of each subject. The temple made by human hands was measured by a human being whereas the heavenly city of Jerusalem whose architect and builder are G-d, is measured by a heavenly being. This is also an indication of the fact that the measurements of Revelation 11 are essentially literal whereas the measurements of the New Jerusalem are intended to be understood as metaphor. The city is in the shape of a cube. This is a common Biblical shape that relates directly to Holiness: the altar of burnt offering, the altar of incense (Exodus 27:1; 30:2; 28:16) and the Holy of Holies of Solomon’s temple (1 Kings 6:20) were all cubes. Ezekiel’s vision of the New Jerusalem repeatedly refers to cubes (Ezekiel 41:21; 43:16; 45:2; 48:20). The symbolism could not be clearer: the correlation between the Holy of Holies (Solomon’s temple) and the New Jerusalem is affirmed by the manifest presence of G-d dwelling in the city. The 12,000 stadia speaks of the complete redemption of the 12 tribes of Israel (12 x 1000) and the 144 cubits speak of the 12 tribes multiplied by the ministry of the twelve Apostles. The phrase, “Human measurements” is used to remind the reader that these are metaphorical numbers, written in human measurements to convey a heavenly measurement beyond the reader’s understanding. Therefore the measurements are to be understood as metaphor. Rabbinical Judaism says of Jerusalem, “In the Olam Habah (world to come) it (Jerusalem) shall be so enlarged, as to reach to the gates of Damascus, yea, to the throne of glory.” --Shirhashirim Rabba, fol. 24. 1. 18 The material of the wall was jasper (red); and the city was pure gold, like clear glass. 19 The foundation stones of the city wall were adorned with every kind of precious stone. The first foundation stone was jasper (purple: Gad); the second, sapphire (blue: Simeon); the third, Carnelian (translucent multi-coloured: Reuben); the fourth, emerald (deep green: Zebulun); 20 the fifth, sardonyx (red laced black: Issachar); the sixth, sardius (red: Judah); the seventh, chrysolite (yellow: Dan); the eighth, beryl (light green multi-coloured: Asher); the ninth, topaz (greyish blue: Naphtali); the tenth, chrysoprase (greenish yellow: Ephraim); the eleventh, jacinth (deep blue: Manasseh); the twelfth, amethyst (violet: Benjamin). Each of the jewels listed here represent the jewels embedded on the High Priests breastplate. They each represent a tribe of Israel but are listed in an unusual way. The traditional birth order of the tribes of Israel is: Reuben, Simeon, Judah, Issachar, Zebulun, Benjamin, Dan, Naphtali, Gad, Asher,Ephraim and Manasseh. The order of the tribes as they appear on the priestly breastplate is: Judah, Issachar, Zebulun, Reuben, Simeon, Gad, Ephraim, Manasseh, Benjamin, Dan, Asher, Naphtali. We’re told that the foundation stones have the names of the twelve apostles of the Lamb on them. In other words the foundations of the apostolic ministry, the tribes of Israel, have the apostles’ names written on them in the same way that the messengers of the twelve gates have the names of the twelve tribes written on them. The purpose of these patterns is to illuminate the meaning of G-d’s dwelling with humanity based on the premise that He gave a pattern of foreshadowing in the encampment of Israel during her desert wandering. Shiliyachim (Apostles) Shevetim (Tribes)
So why are the jewels representing the tribes listed contrary to the birth order? The answer is in the connection between the priesthood (breastplate), the encampment (tribes/jewels) and the Mishkan, dwelling of G-d with His people (Rev. 21:3). The order of the jewels corresponds to the order of the tribes as per their encampment around the Mishkan (Tent of meeting) in the desert, beginning with Gad at the south west corner of the camp, followed by the remaining tribes in an anti-clockwise direction, circling the tent of meeting and ending with Benjamin alongside Gad on the opposite side of the south west corner. All of this is a beautiful and elaborate way of connecting G-d’s temporal dwelling with Israel in the desert to His eternal dwelling (New Jerusalem, new heavens and new earth) with humanity in the Olam Habah (world to come). The names of the apostles combine with the tribes of Israel to unite the people of G-d in an eternal priesthood born of the redemptive work of G-d through His Son, our Messiah Yeshua.
21 And the twelve gates were twelve pearls; each one of the gates was a single pearl. And the street of the city was pure gold, like transparent glass. 22 I saw no Sanctuary in it, for HaShem (Merciful) G-d (Judge) the Almighty (Shaddai) and the Lamb are its temple. The Rabbis agree with Yochanan’s vision of a New Jerusalem with gates made from pearls: “The Holy One, Blessed is He, will in the Olam Habah (World to come), bring prescious stones and pearls which are 30 cubits by 30 cubits and will cut out from them openings which are 10 cubits by 20 cubits, and will set them up in the gates of Jerusalem.” –Baba Bathra 75a The transparent gold/glass streets emphasize the flawless state of the city. The reason for there being no Sanctuary (holy place) in the city is that the city itself is the Holy of Holies (cube, foreshadowed by the Holy of Holies of Solomon’s temple). G-d Himself and the Lamb are its temple, and the redeemed are the bricks of the temple: “Don’t you realize that all of you together are G-d’s temple and that the Spirit of G-d lives in you (both corporately and individually)?” –1 Corinthians 3:16 The trifold title of G-d, “HaShem (Merciful) G-d (Judge) the Almighty (Shaddai)” emphasizes His primary attributes: He is merciful, just and all powerful. 23 And the city has no need of the sun or of the moon to shine on it, for the k’vod (glory) of G-d has illuminated it, and its light is the Lamb. The city has no need of other light sources (keeping in mind that the sun and moon have G-d as their source). The fact that the city has no need of the light of the sun, moon or stars, doesn’t mean that those entities will not exist (Isaiah 60:20), it simply means that G-d’s light is all in all. The glory of G-d and the illumination of His Son the Lamb is all sufficient. This is yet another great hope of the Jewish people, a cry from ancient times. The present passage recalls the words of the prophet Isaiah: “Arise, Jerusalem! Let your light shine for all to see. For the glory of HaShem rises to shine on you. 2 Darkness as black as night covers all the nations of the earth, but the glory of Hashem rises and appears over you. 3 All nations will come to your light; mighty kings will come to see your radiance. 4 “Look and see, for everyone is coming home! Your sons are coming from distant lands; your little daughters will be carried home. 5 Your eyes will shine, and your heart will thrill with joy,” –Isaiah 60:1-5 The Rabbinical writings regarding the Maor (Great lights) of the heavens in the Olam Habah (world to come) is very similar to that of Revelation: “The orb of the sun is in this world; and the gloss adds, but not in the Olam Habah (world to come), for the lights shall be renewed.” –T. Bab. Sanhedrin, fol. 101. 1. "In the Olam Habah (world to come), Israel will have no need of the light of the sun, nor of the light of the moon, neither by day nor by night,'' --Raziel, fol. 17. 2. "Thy days shall cease, but thy light shall not cease; for thou shall have no need for ever of the light of the sun, nor of the light of the moon, and of the stars.'' –Petirat Moseh, fol. 23. 2. 24 The nations will walk by its light, and the kings of the earth will bring their riches and honour into it. All who inhabit the new earth are redeemed. This section of the text tells us that whole nations, redeemed and prosperous will inhabit the wider earth and will bring up to Jerusalem the prosperity, honour, wealth and glory that G-d has given to them. This means that in the Olam habah there will be positions of honour (Kings) for those who have built on the foundation of salvation with right action, service, faithfulness and devotion. “Your eyes will shine, and your heart will thrill with joy, for merchants from around the world will come to you. They will bring you the wealth of many lands… 16 Powerful kings and mighty nations will satisfy your every need, as though you were a child nursing at the breast of a queen. You will know at last that I, HaShem, am your Saviour and your Redeemer, the Mighty One of Israel… 19 “No longer will you need the sun to shine by day, nor the moon to give its light by night, for HaShem your G-d will be your everlasting light, and your G-d will be your k’vod (glory). 20 Your sun will never set; your moon will not go down. For Hashem will be your everlasting light. Your days of mourning will come to an end.” –Isaiah 60:5, 16, 19-20 25 In the daytime (for there will be no night there) its gates will never be closed; This is a literary device denoting eternal light. Darkness, which is often seen as a metaphor for evil, will no longer exist. The Rabbis teach that: “Jerusalem, in the Olam Habah (world to come), will be made a lamp to the nations of the world, and they shall walk in its light." --Yalkut Simeoni, par. 2. fol. 56. 3. 26 and they will bring the glory and the honour of the nations into it; 27 and nothing unclean, and no one who practices abomination and lying, shall ever come into it, but only those whose names are written in the Lamb’s (sefer chayim) book of life. The redeemed among the nations will return to HaShem the glory and honour He has given to them. The motivations and practices of sin that had resulted from rebellion and idolatry in the first heavens and earth will never come in to the New Jerusalem because they have already met their eternal fate and are no longer present. The New creation is devoid of all evil. Those whose names have been secured by the Lambs blood in the Lamb’s Sefer Chayim (Scroll of life eternal) may come and go as they please because all of the new creation has been made known to them. In Messiah they have become eternal sons and daughters of life in G-d. The Rabbis understood that only those who are prepared and appointed for it may go up into the New Jerusalem in the Olam Habah (world to come): "the Jerusalem of the Olam Habah (world to come) is not as the Jerusalem of this world; In the case of the Jerusalem of this world, whoever would go up to it (or enter into it) might; but in the case of the Olam Habah (world to come), none may go up to it (or enter into it) but those who are prepared and appointed for it.'' This chapter began with, “Shamayim” (sky waters) and progressed to “Mayim Chayim” (Waters of Life eternal), finishing with “Sefer Chayim” (Scroll of life eternal). From the heavens, Messiah came to give us life eternal, life which has been recorded in His book of life since before the foundation of the world. “Our Father who is in the sky waters, May Your name be kept holy. ‘Your kingdom come. Your will be done, On earth as it is in the sky waters.” –Matthew 6:9-10 “Whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life.” –John 4:13 “Written in the book of life from the foundation of the world.” –Revelation 13:8; 17:18 © 2015 Yaakov Brown “Happy are those left alive at the end of the sixth millennium to enter into the Shabbat.” –Zohar 1:119a An examination of Revelation 20. Introduction: While there are a number of Christian theological views on this chapter, my interest is in conveying a Messianic Jewish view based on the Hebrew Scriptures (The Bible) and positive Jewish Tradition (Teachings of the Rabbis conducive to Yeshua’s Gospel). One of the first things we notice about the last three chapters of the Revelation is the way they reflect the subject matter and themes of the first three chapters of Genesis. It seems clear that the G-d Who inspired the writer of Genesis (Moshe: Drawn Forth) also inspired the writer of the Revelation (Yochanan: HaShem is Gracious). In the beginning G-d created all things, drawing them forth (Moshe) from that which did not exist, and in the end G-d gifted Grace (Yochanan) through His Son Yeshua in order to redeem humanity and birth a new creation. The first two chapters of Genesis describe G-d’s creation. The creation is described in its sinless state and the conditions of Eden are incomparably beautiful. At the beginning of chapter three of Genesis the ancient serpent entices Eve and Adam into sin and as a result of Satan’s act and the actions of Adam and Eve, both humanity and creation itself are defiled by sin (Romans 8:19-22). However, G-d’s plan of salvation was already at work to remedy the damage that had been done (Rev. 13:8). Through the death and resurrection of Yeshua, the Lamb Who was slain (Rev. 5:6, 9; Ephesians 1:4-7; John 1:29) all creation would one day be cleansed of sin and a new creation would be established. “The heavens and the earth will pass away but my words will never end.” –Yeshua (Matthew 24:35; Mark 13:31; Luke 21:33) In reverse order to that of Genesis 1-3, which begins with creation and ends in sin and death, the final chapters of Revelation count down to a new creation and eternal life. Here in the third to last chapter of Revelation, sin is judged and both Satan (v10) and wicked humanity (v15) are cast into the lake of fire (eternal punishment). The last two chapters of Revelation deal mainly with the new creation and the sinless state of what will be a type of new Eden, the new Jerusalem and Olam Habah. G-d says, “I AM the Aleph (A) and the Beit (Z), the beginning and the end” (Rev. 21:6). In the beginning, following creation, Satan seeded Eve’s mind with a lie and she conceived and gave birth to sin, a pattern that the first man Adam adopted willingly in his role as the head of humanity, their combined sin resulted in death; while at the end, G-d the Father seeded Myriam with righteousness Himself, the second Adam, Yeshua, Who, in His role as head of humanity, brought Salvation to all of creation; and as a result of Yeshua’s willingness to sacrifice himself, death has been swallowed up in victory. The outcome being Life eternal (1 Corinthians 15:45-49; Romans 5:12-21). Genesis 1-3:
20:1 Then I saw a messenger coming down from heaven, holding the key of the abyss and a great chain upon his hand. The Messenger and the key: This messenger is holding the key he was given in Revelation 9:1. What is clear is that the star-messenger of Revelation 9:1 and this messenger are one in the same. He has no independent authority, he receives his authority from G-d. The key he holds opens the lock to the shaft of the great abyss in Revelation 9 but here it’s used to lock Satan in the Abyss for a temporary period (the deep Gen 1:2, 6, 7; 7:11; Proverbs 8:28). This abyss is thought to have a narrow shaft-like opening that widens in to a great bottomless chasm beneath both the earth and Sheol. The abyss (deep unfathomable prison) is often confusing to the reader and even more regularly misunderstood due to its similarity to Gehenom (the temporal place of torment in Sheol, set apart for the enemies of G-d). The Abyss is not Sheol: It’s important to note that the abyss is the intermediate place of punishment for fallen angels, demons, the beast, the false prophet and Satan (Rev. 9:1, 2, 11; 11:7; 20:1, 3). The place of final punishment, is the lake of fire mentioned in Revelation 20:10, 14, and 15. “And Yeshua (Jesus) asked him, “What is your name?” And the demon said, “I am Legion”; for many demons had entered the man. The demons were imploring Yeshua (Him) not to command them to go away into the abyss.” –Luke 8:30-31 The apocryphal writings of Enoch support the idea that the abyss of Hebrew eschatology is seen as an entirely separate holding place set apart for the fallen angels and demonic beings (Enoch 18:12-16; 21:1-10). The Chain: The chain is a symbol of bondage. Satan is bound as a counterpoint to his binding of others. This also accentuates the fact that he has been made temporarily and completely powerless, being both imprisoned and chained. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a thousand years; 3 and he threw him into the abyss, and shut it and sealed it over him, so that he would not deceive the nations any longer, until the thousand years were completed; after these things he must be released for a short time. The Dragon, Serpent, Devil, Satan: This is a good opportunity to reiterate the details regarding Satan and his role in creation. Before he is anything at all, he is created. This means he is subject to the Creator whether he likes it or not. Revelation 12:9 uses the same terms to describe Satan, each of these names describing an aspect of the perfect evil that makes up his being. REV 12:9 And the great Dragon (Taniym, tormentor) was thrown down, the serpent (Nachash/tempter, deceiver) of old (Genesis 3) who is called the Devil (Slanderer) and Satan (Accuser), who deceives (Tempter) the whole earth; he was thrown down to the earth, and his angels were thrown down with him. This verse describes the Dragon from beginning to end, the various names used convey aspects of the Devil’s character, and each attribute is reflected in the evil actions of the Adversary of G-d’s people.
The Greek is correctly translated, “earth” here because the context denotes a counterpoint to the heavens. Yeshua reflects on this event (and perhaps the original casting out of Satan) in Luke 10:18. On earth Satan continues his temporary role as devourer, deceiver, accuser, tempter and adversary: “Be of sober spirit, be on the alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour.” –1 Peter 5:8 Bound and sealed for a thousand years: The messenger with the key and chain binds Satan (Making this messenger more powerful than Satan) and seals him in the abyss for a thousand years. The seal is similar to that used to seal Yeshua’s tomb. However, while Yeshua had the power to lay down His life and take it up again (John 10:17), thus breaking the seal of His tomb and bringing resurrected life and salvation to humanity, Satan is unable to break free, in fact, in the end he is freed by G-d and then only for a short time. There is much unnecessary debate over the thousand years. Whether we take it literally or figuratively, the thousand years is representative of a long period of time as we measure it within time and space but remains just a brief part of eternity. What is important in the present verse, is the reason for Satan’s imprisonment: “So that he would not deceive the nations any longer, until the thousand years were completed;” G-d has intended a time of reprieve for the nations while His Son Yeshua reigns with His elect ones. 4 Then I saw thrones, and those who sat on them, and judgment was given to them. “I kept looking Until thrones were set up, And the Ancient of Days took His seat;” –Daniel 7:9 “And Yeshua (Jesus) said to them, ‘Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel.’” –Matthew 19:28 Here Yeshua is simply stating an accepted rabbinical teaching. "In the Olam Habah, (world to come,) the holy blessed G-d will sit, and kings will place thrones for the great men of Israel, and they shall sit and judge the nations of the world with the holy blessed G-d:'' –Yalkut Simconi, par. 2. fol. 41. 4. Rav Shaul/Paul the apostle also understood and passed on this teaching, applying it not only to Jewish believers but to all believers. “Do you not know that the set apart ones shall judge the world? And if the world shall be judged by you (plural), are you (plural) unworthy to judge the smallest matters? Do you (plural) not know that we shall judge angels (messengers)? How much more things that pertain to this life? –1 Corinthians 6:2-3 This judgement is one that acknowledges those who have aided the Jewish people and the set apart ones of G-d who are Messiah followers. This is not a judgement that decides salvation. “Whoever receives you receives me, and whoever receives me receives him who sent me. The one who receives a prophet because he is a navi (prophet) will receive a prophet's reward, and the one who receives a tzadik (righteous person) because he is a righteous person will receive a righteous person's reward. And whoever gives one of these little ones even a cup of cold water because he is a disciple, truly, I say to you, he will by no means lose his reward.” –Matthew 10:40-42 We can conclude that those seated on the thrones will be:
“But each person must be careful how he builds on it (The Salvation of Yeshua). For no one can lay a foundation other than the one which is laid, which is Yeshua ha-Mashiyach. Now if any person builds on the foundation with gold, silver, precious stones, wood, hay, straw, each person’s work will become evident; for the day (Judgement) will show it because it is to be revealed with fire (refining judgement), and the fire itself will test the quality of each person’s work. If any one’s work which has been built on the foundation remains, that person will receive a reward. If any one’s work is burned up, that person will suffer loss; but the same person will be saved, as one escaping the flames.” –1 Corinthians 3:10-15 We should note that part of the purpose of this judgement is to reward the believer. Those who have only the foundation (Salvation in Yeshua) to stand on after being judged will be saved but will not have reward added to their salvation during the millennial reign. And I saw the souls (nefesh: inclusive of spirit and body) of those who had been beheaded because of the testimony of Yeshua and because of the word of G-d, and those who had not worshiped the beast or his image, and had not received the mark on their forehead and on their hand; and they came to life and reigned with Messiah for a thousand years. We know that the millennial reign is yet future because the text presumes an end to all who will be beheaded for the sake of Yeshua’s testimony. Both the martyrs of Yeshua and the adherents of His Gospel are resurrected here. Those who have not worshipped the beast or received its mark are those from every generation who have refused the consciousness (Mark on the forehead) and the sinful actions (Mark on the hand) of the enemy and the empires (beast) that have perpetuated evil; instead they have allowed their souls to be governed (Mark on the forehead) and their actions (Mark on the hand) to be ruled by Yeshua, rather than the evil one (beast consciousness of Satan). Reigned with Messiah for a thousand years: These thousand years, be they literal or figurative, are powerfully symbolic to the Jewish reader. We should also note that the predominant Jewish view is that of a literal earthly Messianic reign. In fact, some Christian scholars view the Jewish belief in a literal Messianic reign as one of the primary reasons to reject a literal millennial rule (utter folly). So what do the rabbis teach concerning the reign of the Messiah? The Babylonian Talmud’s tractate Sanhedrin says: “Rav Katina said, ‘The world will exist for six thousand years, then for one thousand years it will lie desolate…’” –Sanhedrin 97a The Zohar expounds upon this idea: “Happy are those left alive at the end of the sixth millennium to enter into the Shabbat.” –Zohar 1:119a (We find a similar idea in Hebrews 4:1-11). The idea of a day being as a thousand years and a thousand years as a day to G-d (2 Peter 3:8), is also a rabbinical one. The rabbis say that the day of Genesis 2:17 is, “the day of the blessed G-d”, meaning that it’s a thousand year day. They say therefore, that Adam didn’t fill his day because he lived 130 years, 870 years short of 1000 years (a day of the L-rd). Ref. Bemidbar Rabba, sect. 5. fol. 185. 4. vid. Jacchiad. in Dan. vii. 25. From a Messianic Jewish perspective this is an acknowledgement of the failure of the first Adam and the need for the second Adam, Yeshua the Messiah (1 Corinthians 15:45). One rabbinical teaching explains that the reign of the Messiah will be a thousand years. Midrash Tillim, fol. 4. 2. The Babylonian Talmud expounds upon this by saying that during these thousand years G-d will renew His creation, and that then, “the righteous will be raised, and no more return to dust”. T. Bab. Sanhedrin, fol. 93. 1, 2. & Gloss. in ib. Yalkut Simeoni, par. 2. fol. 42. 1. & 49. 3. Tzeror Hammor, fol. 150. 2. The believers who reign with Messiah during this thousand year earthly reign will never see death again, they’ve been transformed into their eternal bodies as part of the first resurrection. In other words, while the remainder of humanity continues to suffer death, those who have accepted Messiah’s reign prior to the coming of His kingdom, will encamp around the city and go up for the feast of Sukkot. Also, those who remain among the nations who had fought against Jerusalem and the Messiah will be given an opportunity to honour the kingdom of the Messiah by going up to the feast of sukkot. Those that do not go up will suffer drought and death: “Then it will come about that any who are left of all the nations that went against Jerusalem will go up from year to year to worship the King, HaShem of heavens armies, and to celebrate the Feast of Sukkot (Booths). And it will be that whichever of the families of the earth does not go up to Jerusalem to worship the King, HaShem of heavens armies, there will be no rain on them. If the family of Egypt does not go up or enter, then no rain will fall on them; it will be the plague with which HaShem smites the nations who do not go up to celebrate the Feast of Sukkot (Booths). This will be the sin (missing the mark) of Egypt, and the sin of all the nations who do not go up to celebrate the Feast of Sukkot (Booths).” –Zechariah 14:16-19 5 The rest of the dead did not come to life until the thousand years were completed. This is the first resurrection. 6 Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of G-d and of Messiah and will reign with Him for a thousand years. The fact that the remaining dead (unredeemed humanity) don’t come to life until the thousand years are complete shows a period that is distinct from the second resurrection which will then be followed by, “a new heaven and a new earth” (Rev. 21-22). A similar distinction is made in Ezekiel 36-48. There are times when traditional Judaism also makes a distinction between the days of the Messiah and the Olam Haba (World to come). “Rabbi Chiyya ben Abba said in Rabbi Yochanan’s name: ‘All the prophets prophesied only for the days of the Messiah; but as for the Olam Haba, “No eye but Yours, G-d, has seen what He has prepared for the one who waits for Him” (Yishaiyahu 64:4).’” –Sanhedrin 99a (Brakhot 34b) The second death has no power over the believer. Those who belong to Messiah, both Jew (Exodus 19:6; Isaiah 61:6) and Gentile (1 Peter 2:9) will reign alongside Him as a kingdom of Cohanim (priests), a holy nation. 7 When the thousand years are completed, Satan will be released from his prison, 8 and will come out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together for the war; the number of them is like the sand of the sea. 9 And they came up on the breadth of the land (Eretz Israel) and surrounded the encampment of the set apart ones and the beloved city, and fire came down from heaven and devoured them. The set apart ones are redeemed ethnic Israel and those redeemed from among the nations. The beloved city is without doubt Jerusalem (Flood of Peace). The titles, “Gog and Magog” alert us to the relevance of Ezekiel 36-48. Ezekiel 36-37 speaks of ethnic Israel’s salvation and the greater Son of David’s (Yeshua) rule over ethnic Israel and the land: this corresponds to Rev. 20:1-6. In Chapters 38-39 of Ezekiel, Gog, the king from Magog seeks to disrupt this rule with an eschatological battle, in which the nations of the earth come against Israel and Jerusalem: this is fulfilled in Rev. 20:7-10. Finally, Ezekiel 40-48 with the rebuilt temple and a renewed Jerusalem, sees its ultimate fulfilment in Revelation 21-22. In both Ezekiel and Revelation a temporary kingdom is followed by an eternal kingdom after a gathering of the nations for war. Ezekiel explains that the king Gog from the land of Magog, the chief prince of Meshekh and Tuval, will amass armies from numerous other places to come against the Jewish people who have regathered in the land of Israel. These same nations are spoken of in Ezekiel 27 in the lament against the king of Tyre who is a type for Satan (Ezekiel 28:11-19). As time and Jewish history progressed, the rabbis came to understand the titles Gog and Magog as being synonymous terms for all that sets itself up against G-d. One rabbinical source describes a conversation between the Messiah and Gog and Magog. The Messiah asks them why they have come and they respond, “We have come against HaShem and against His Messiah”. Ref. Barclay’s commentary on Revelation The Jewish Virtual Library records details of the numerous rabbinical writings that allude to this final battle (that is, an attempted battle only because fire comes from heaven to destroy the enemies of G-d and His people. In fact those gathered against G-d, Israel, Messiah followers from the nations and Jerusalem, don’t get a chance to fight): “In the aggadah, the names Gog and Magog were reserved for the enemy of Israel in the end of days.” –Jewish Virtual Library http://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0007_0_07466.html It’s unlikely that this gathering for war is the same gathering of armies in the previous chapter because the armies of the previous chapter were defeated and their bodies eaten by the birds (meaning that a battle was fought) whereas these verses describe defeat without a battle. The armies of the earth who are metaphorically named Gog and Magog, approach the encampment of G-d’s people who inhabit the holy city Jerusalem, but before they’re able to fight they’re devoured by fire from heaven (Ezekiel 28:11-19). 10 And the devil who deceived them was thrown into the lake of fire and sulphur, where the beast and the false prophet are also; and they will be tormented day and night forever and ever. This is the end of Satan. From this point on chronologically speaking, Satan is assigned to eternal punishment. This happens prior to the judgement of Humanity. The demise of Satan has been prophesied from the very beginning: “And I will put enmity between you (Serpent) and the woman (Eve), And between your seed (Ephesians 6:10-13; Romans 1:32) and her seed (Both humanity and the Messiah, Galatians 3:16). He (singular: denoting the Messiah) shall crush your head (Satan’s rule), And you shall bruise them (plural: humanity) on the heel.” –Genesis 3:15 The defeat of Satan happens in two stages. First Messiah defeats Satan on the cross: “Now is the time for this world to be judged and the prince of this world will be expelled.” (John 12:31). This is explained in detail in the sign of Revelation 12. Second, at the end of days Satan is defeated in his last desperate attempt to usurp the Messiah and is thrown into the lake of fire (eternal punishment). The word order, “day and night” denotes a rhythm of death, anti-creation, whereas the word order, “evening and morning” (Genesis 1) denotes the rhythm of creation and life. 11 Then I saw a great white throne and Him who sat upon it, from before His face earth and heaven fled away, and no place was found for them. “But the day of HaShem will come like a thief, in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up.” –2 Peter 3:10 “The heavens and the earth will pass away but my words will never end.” –Yeshua (Matthew 24:35; Mark 13:31; Luke 21:33) This is the beginning of the renewing of all things. At the revelation of the great white throne of G-d and upon beholding His face, all that was temporary and sinful, even the earth and the heavens, flee from before Him (Romans 8:19-22). G-d’s purity, symbolized in the white throne banishes all that is impure because His holiness will not abide that which is corrupted by sin (Matthew 9:20). This will be remedied by, “a new heaven and a new earth, for the old heaven and the old earth have passed away.” Revelation 21:1. We’re not told if the One seated on the throne personifies G-d the Father or Yeshua. Elsewhere in the Revelation it is the Father Who is seated on the throne (5:1, 7, 13), however, HaShem, Who is Himself the Merciful Elohim (Judge) has entrusted judgement to Yeshua (John 5:22, 27-29) and in Revelation 3:21 Yeshua explains that the Father shares His throne with the Son. In fact Messiah is to be the judge of all (Matthew 25:31-46). On the other hand, Rav Shaul/Paul speaks of both the judgement seat of Messiah (2 Corinthians 5:10) and the judgement seat of G-d the Father (Romans 14:10). Therefore G-d the Father is the merciful Judge Who has entrusted judgement to the Son Yeshua. Suffice to say, “HaShem Elohaynu, HaShem echad”, G-d is One. 12 And I saw the dead, the great and the small, standing before the throne, and scrolls were opened; “The dead,” are distinguished from the great and the small because all will stand before the judgement seat of G-d/Yeshua. “The dead” is a designation for those who were not part of the first resurrection, “The Living”. “For we will all stand before the judgment seat of G-d.” –Romans 14:10 “For we must all appear before the judgment seat of Messiah, so that each one may be recompensed for the actions performed in the body, according to what each one has done, whether good or bad.” –2 Corinthians “On the day when, according to my gospel, G-d will judge the secrets of human beings through Messiah Yeshua.” –Romans 2:16 By the books opened here (Daniel7:9-10), G-d judges the deeds of human beings (Romans 2:6) both public and secret. For the redeemed this judgement determines reward (1 Corinthians 3:8-15). This judgement determines justice according to the scrolls that are opened, reward and punishment are the result. Therefore, all humanity both believers and non-believers will be judged with equity. However, salvation is a separate issue, recorded in a separate scroll. In fact, the fate of those recorded in the scroll of life that follows has already been alluded to in verse 5. and another scroll was opened, which is the sefer chayim (scroll of life); and the dead were judged from the things which were written in the scrolls, according to their deeds. The phrase sefer chayim (scroll of life-eternal: plural), appears in the Tanakh only in Psalm 69: “Add iniquity to their iniquity, and may they not come into Your righteousness. May they be blotted out of the sefer chayim (scroll of life) and may they not be written with the righteous.” –Psalm 69:27-28 However, it is first referred to in the Tanakh in Exodus 33: “But now, if You will, forgive their sin—and if not, please blot me out from Your sefer (scroll) which You have written!” HaShem said to Moses, ‘Whoever has sinned against Me, I will blot him out of My sefer (scroll).” –Exodus 32:32-33 The Rav Shaul/Paul says something similar in his letter to the Roman ecclesia: “For I would be willing to allow myself to be accursed, separated from Messiah for the sake of my brothers and sisters, my kinsmen according to the flesh, who are Israelites, to whom belongs the adoption as sons and daughters, and the glory and the covenants and the giving of the Torah and the temple service and the promises,” –Romans 9:3-4 Both these men are echoing the heart of the Messiah Yeshua, Who forsaking is very life, died and rose again for our sake. In the New Testament the phrase, “Book of life” appears at Philippians 4:3; Hebrews 12:23 and six times in the Revelation. It is also alluded to by Yeshua at Luke 10:20: “Nevertheless do not rejoice in this, that the spirits are subject to you, but rejoice that your names are recorded in heaven.” The book of life always denotes redemption and eternal salvation. We notice that in the Tanakh passages quoted above, names are blotted out rather than written into the sefer chayim. From these Scriptures (Psalm 69:27-28; Exodus 32:32-33) traditional Judaism gleans the understanding that prior to birth the names of every human being is recorded in the sefer chayim and cannot be blotted out from conception until the age of understanding (which in reality varies with the individual), 12 years of age for girls and 13 years of age for boys traditionally. At the age of understanding, when boys become men in the community of Israel and when girls become women in the community of Israel, it is incumbent upon each one to act in accordance with the Torah, seeking the goal of the Torah in order to remain written in the sefer chayim. From a Messianic perspective this means that once a human being gains understanding each one must accept the goal of the Torah Himself (Romans 10:4), Yeshua the Messiah and His sacrificial death on our behalf in order to remain in the sefer chayim. Hence, not blotted out. Once we have accepted Messiah’s death and resurrection on our behalf our names are immovably written in the sefer chayim for life eternal. Some ask, “What is the purpose of this judgement?” We should notice that the phrase, “the dead were judged from the things which were written in the scrolls, according to their deeds.” refers specifically to those who are not part of the first resurrection. They’re judged according to the deeds written in the scrolls, whereas those who are in Messiah will be acquitted according to the fact that their names have not been blotted out of the sefer chayim (Book of life). 13 And the sea gave up the dead which were in it, and death and sheol (Hades) gave up the dead which were in them; and they were judged, every one of them according to their deeds. This verse explains that all of the dead are resurrected, all will face judgement (Hebrews 9:27). There were superstitions in Yochanan’s time regarding the spirits of those who died at sea or were left unburied, that might have lead his readers to misunderstand this text. Therefore all aspects of death and burial are covered by the listing of the sea, death and sheol. 14 Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. 15 And if anyone was not found written in the sefer Chayim, scroll of life, that person was thrown into the lake of fire. This passage reflects the parable of the sheep and the goats (Matthew 25:31-46). Regardless of whether the lake of fire is meant literally or figuratively the reality is that it is a place of eternal (not temporary) torment. There is no longer a need for sheol, the holding place for those who will face judgement, because judgement has come, likewise there is no longer any need for death, the punishment for sin, because sin is now being removed from the universe forever. They are cast into eternal punishment in the lake of fire where they will add their torment to that of Satan, the beast and the false prophet and those whose names are not found written or have been blotted out of the sefer chayim. The sea isn’t thrown into the lake of fire because the sea is a metaphor for death and sheol rather than being the entities themselves. Those whose names are not found in the sefer chayim are those who by their own sinful actions and their refusal of G-d’s offer of mercy and redemption through His Son Yeshua have rejected G-d’s mercy. Therefore it is not G-d Who sends a person to eternal punishment, rather by refusing G-d’s help the rebellious choose their own fate. “’Therefore I will judge you, O house of Israel, each according to his conduct,’ declares HaShem (Merciful) Elohim (Judge). ‘Repent and turn away from all your transgressions, so that iniquity may not become a stumbling block to you. Cast away from you all your transgressions which you have committed and make yourselves a new heart and a new spirit! For why should you die, O house of Israel? For I have no pleasure in the death of anyone who dies,’ declares HaShem (Merciful) Elohim (Judge). ‘Therefore, repent and live.’” –Ezekiel 18:30-32 “For G-d so loved the world that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. For G-d did not send the Son into the world to judge the world, but that the world might be saved through Him. The one who believes in Him is not judged; the one who does not believe has been judged already, because he has not believed in the name of the only begotten Son of G-d.” –Yochanan 3:16-18 © Alastair Brown 2015 Righteous actions are not the means by which the wife has prepared herself, rather they are the fruit of her having been justified by the shed blood of the Lamb. In other words, her preparation was given to her and she acted accordingly in anticipation of her wedding. This is how we are to live as Messiah followers clothed in His right action and gifted with the strength to act rightly. How do we prepare ourselves? By allowing Him to prepare us. An examination of Revelation 19.
Introduction: Revelation 19 begins with a universal rejoicing among the heavenly host and the set apart ones at the destruction of the great harlot Babylon, the resurrected ancient city at the centre of the beast’s empire (19:1-10). Next comes the description of the white horse and its rider Who is Faithful and True (19:11-13). Then the hostile powers (enemies of G-d and His people) gather to fight against the conquering Messiah (19:19). Finally comes the defeat of the opposing forces, the casting of the beast (Seat of power of the evil empire) and its false prophet (Anti-Messiah) into the lake of fire (eternal punishment) and the slaughter of those who remain (19:20-21). Rev 19:1 After these things, I heard a great voice (singular: Heb. Equivalent - Kol) in heaven, a multitude (plural) were shouting, Hallelujah (Shine out Praise to the L-rd) Salvation and k’vod (glory), and honour and power be unto HaShem (YHVH: Merciful) our G-d (Elohim: Judge). “After these things” means after the events of the city of Babylon’s destruction recorded in chapter 18. “I heard a great voice” which is singular, conveys the sense of unity in the collective angelic voices of heaven. The Hebrew equivalent Kol means, “voice or sound.” “Hallelujah” is transliterated here as a contraction made up of the Hebrew words Halal (Shine, Praise, Proclaim) and Yah (Part of the Divine Name YHVH). This is one of many instances in Revelation where it appears that a Hebrew original text is being translated into Greek and having come across a non-transferable word in the Hebrew the Greek translator has chosen simply to transliterate the Hebrew using Greek characters. The phrase, “Hallelu Yah” is found 22 times in the Psalms but not as a contraction. Psalms 113 to 118 are known as the great Hallel, “The great Praise,” a title that points prophetically to this final great proclamation of G-d’s faithfulness and justice. The contraction is found 4 times between verses 1 and 6 of the current passage of Revelation. Judaism understands the phrase, “Hallelu Yah” to be the greatest of the defining phrases which begin each of the 10 styles of songs in the Psalms: “The book of Psalms consists of ten sorts of songs, but HalleluYah is the greatest of them, because it comprehends the name (YHVH) and praise in one word.” –Yalkut Simeoni, par. 2. fol. 89. 1. T. Bab. Pesachim, fol. 117. 1. Given that the Talmudic writings postdate Yochanan’s writing, it seems that the Biblical phrase, “Hallelu Yah” was later used by the rabbis’ in its contracted form following the Greek/Hellenistic usage. Hence the above quote sees it as a single word rather than a phrase. The threefold attributes of G-d, Salvation (Yeshua), K’vod/glory (Ruach Ha-Kodesh) and Strength (HaShem) are linked to the formula, “HaShem (Merciful) Elohim (Judge)” and provide a Literary platform for expounding the merciful justice of G-d. Rev 19:2 For true (emet: reliable) and righteous are His judgments: for He has judged the great harlot, which did corrupt the earth with her adultery (idolatry), and has avenged the blood of His servants which she has shed. The first “for” acts as qualification for the cry of praise that begins this chapter. The phrase, “True and righteous are His judgements” is heard slightly differently by the Hebrew ear. The Greek alethinos (truth) corresponds to reality itself (as in Greek thought), however the Hebrew emet (truth) is qualified by reliability, that is, it is founded on the premise that G-d exists and is absolutely trustworthy. The, “G-d of truth” (Elohim emet: Deut. 32:4; Psalm 31:5; Isaiah 65:16) is not the G-d that verifies human concepts of truth, but the G-d Who shows Himself trustworthy in relationship to covenant. Therefore, to the Hebrew, truth, while absolute, is also relational and has more in common with the core being than it does with the mind alone. The second “for” offers further proof of G-d’s worthiness by giving an example of the righteous judgement that has taken place. He has avenged the blood of His servants. He can be trusted. Rev 19:3 And again they said, Hallelujah. And her smoke rose up for ever and ever. “For Hashem has a day of vengeance, A year of recompense for the cause of Zion. 9 Its streams will be turned into pitch, And its loose earth into brimstone, And its land will become burning pitch. 10 It will not be quenched night or day; Its smoke will go up forever.” –Yishaiyahu/Isaiah 34:8-10 Notice the cause in Isaiah’s prophecy and the fact that the smoke rises eternally, the result of fire that burns eternally (19:20). Rev 19:4 And the twenty four elders and the four cherubim fell down and worshipped G-d Who sat on the throne, saying, “Amen; Hallelujah.” The twenty-four elders, who may represent the 12 tribes and the 12 disciples as a collective priesthood, along with the four cherubim of the heavenly holy of holies, fall down before the throne of G-d and in agreement with the praise that has already been given they use the psalmists formula, “Amen, Hallelu Yah”. “Blessed be HaShem (Merciful), the G-d (Judge) of Israel, From everlasting even to everlasting. And let all the people say, “Amen, Hallelu Yah!” –Psalm 106:48 Rev 19:5 And a voice came out of the throne, saying, Praise our G-d, all you His servants, and you that fear (in holy awe of) Him, both small and great. Numerous commentators claim that this voice cannot be that of the Messiah because of the words, “Praise our G-d”. This seems at best a tenuous argument given that Yeshua identifies Himself as a brother and son to those who keep the word of G-d. “He answered and said to them, ‘My mother and My brothers are these who hear the word of G-d and do it.’” –Luke 8:21 In fact, given that the voice comes out of the throne, it must be a voice that is intrinsically linked to the G-d head. The Holy Spirit doesn’t qualify because He is spirit and the Father doesn’t qualify because He is the subject of the praise, therefore the voice must be that of Yeshua. “All you His servants, and you that fear (in holy awe of) Him” seems to distinguish between the angelic host and human believers. Rev 19:6 And I heard a voice like a great multitude, and a voice like many waters, and a voice like mighty thunders, saying, “Hallelujah: for HaShem (Merciful) G-d (Judge) Almighty (Shaddai: omnipotent) reigns.” Notice that the voice (Heb. kol: sound) is, like a great multitude, like many waters, and like mighty thunders. The trifold Holy Name formula used here tells us three important things about G-d. He is merciful (HaShem), He is Just (Elohim) and He is almighty (Shaddai). Why are we saying Hallelujah? The text puts it succinctly, “for HaShem (Merciful) G-d (Judge) Almighty (Shaddai: omnipotent) reigns.” It’s not that He has all of a sudden begun to reign, rather it is a simple statement of eternal fact, that is, eternal past, present and forever. He reigns! Yeshua illuminates this understanding with the words: “Now having been questioned by the P’rushim as to when the kingdom of G-d was coming, He (Yeshua) answered them and said, ‘The kingdom of G-d is not coming with signs to be observed; nor will people say, “Look, here it is!” or, “There it is!” For behold, the kingdom of G-d is in your midst.’” –Luke 17:20-21 Brothers and sisters, the kingdom of G-d is in our midst. Rev 19:7 Let us be glad and rejoice, and give honour to Him: for the marriage of the Lamb is come, and His wife (not bride) has made herself ready. In contrast to the mourning of Babylon, the servants and children of HaShem will be glad and rejoice and give honour to Him because the marriage of the Lamb has come and His wife (not bride) has made herself ready. Who is the wife and how has she made herself ready? Many scholars make a big deal out of the distinction between Israel as G-d’s wife and the Church as Yeshua’s bride, as if G-d is somehow a polygamist with a dissociative identity disorder. Yochanan is given the words of the present text to illuminate the unity of the two distinct women (Metaphorical). We should remember that at this point in the chronology of the Revelation all of the remnant of ethnic Israel had been redeemed, therefore there is no longer a need to refer to ethnic Israel and the Church as separate entities. However, this only becomes the case once ethnic Israel has been redeemed in its entirety (Revelation 11:13; Romans 11:26), prior to the judgement, and not before. With this in mind we’re able to take a fresh look at the text. “The marriage of the Lamb is come, and His wife (not bride) has made herself ready.” The Greek gune can be translated as bride or wife but is more commonly translated as wife (a woman who is married). The Hebrew betrothal and marriage terms are more ambiguous, but suffice to say, within the ancient Jewish betrothal customs and law, an engaged (betrothed) woman (bride to be) is considered a wife in every way with the exception of cohabitation. Ethnic Israel is often called G-d’s wife in the Tanakh, an allusion to her betrothal to Him in eternal perpetuity (Isaiah 54:1-8; 62:4-5; Jeremiah 31:32; Ezekiel 16; Hosea). The Messianic community (Ecclesia: Church) is in turn known as a bride to the Messiah (Matthew 22:1-14; 25:1-13; Mark 2:18- 20; John 3:28-30; Romans 7:1-4; 1 Corinthians 6:13-20; 2 Corinthians 11:2 and Ephesians 5:25-33). The reason the Greek gune, wife (ethnic Israel) is used here in conjunction with the phrase, “made herself ready”, which denotes a bride (Ecclesia: Church), is that following the redemption of ethnic Israel (but not before) in Messiah Yeshua, G-d the Father has (post ethnic Israel’s redemption) made ethnic Israel and the Ecclesia a unity. Therefore the marriage has one bride/wife (redeemed humanity) and one groom/husband (G-d the Lamb). Rev 19:8 And she was given fine linen, clean and white to wear: for the fine linen is the righteousness (right actions: the result of justification) of the set apart ones. Notice that the wife of the Lamb is given the right actions to wear. These actions are not the means by which the wife has prepared herself, rather they are the fruit of her having been justified by the shed blood of the Lamb. In other words, her preparation was given to her and she acted accordingly in anticipation of her wedding. This is how we are to live as Messiah followers clothed in His right action and gifted with the strength to act rightly. “I will rejoice greatly in HaShem (Merciful), My soul will exult in my G-d (Judge); For He has clothed me with garments of Yeshua (salvation), He has wrapped me with a robe of right action, As a bridegroom adorns himself with a garland, And as a bride adorns herself with her jewels.” –Yishaiyahu/Isaiah 61:10 Who is the wife? All who accept Messiah. And how do we prepare ourselves? By allowing Him to prepare us. Rev 19:9 And he said to me, write (ketvi), “Blessed are they which are called unto the marriage supper of the Lamb.” And he said to me, “these are the true sayings of G-d.” The he here is probably an angel of Yeshua, as qualified in the following verse. This makes sense given that this is Yeshua’s revelation that Yochanan is writing. In the following verses Yeshua is referred to as The Word (Heb. D’var) in correlation with John’s Gospel (John 1:1). What we are reading here is The Living Word (d’var) Yeshua instructing Yochanan through His angel (messenger), to write (ketvi) His revelation. By using the word, ketvi (write) Yeshua’s messenger affirms Yochanan’s role as a recorder of ketvi (writing) that is part of the greater Ketuvim (writings) of HaShem. When Yochanan is instructed by Yeshua to write (ketvi) it is for the purpose of emphasizing certain points in the progression of the revelation in order to draw the reader’s attention to these key elements. Up to this point in the text Yochanan has been specifically instructed to write what he is seeing and hearing three times (Rev. 1:11, 19; chs. 2-3; 14:13) and not to write once (Rev. 10:4). Finally in chapter 21:5 Yochanan is instructed by G-d to write the declaration of the new creation. In this way the Bible as a whole ends with a beginning, all of us who are in Messiah will witness this new Genesis. The blessing of attending the Lamb’s wedding supper is the ultimate blessing of relationship in all its perfection. Family, close friends and loyal servants are invited to weddings. The blessing is simply the joy of being present with Yeshua in G-d. Rev 19:10 And I fell at his feet, prostrating myself in reverence of him. And he said to me, “don’t do that: I am your fellow servant, and of thy brothers and sisters that have the testimony of Yeshua (Jesus): prostrate yourself in reverence of G-d: for the testimony of Yeshua is the spirit of prophecy. “I fell at his feet to worship him. And he said to me, “don’t do that: I am your fellow servant, and of your brothers and sisters” denotes Yochanan’s respect and awe of someone more powerful than himself. It is not as some suppose, a case of Yochanan considering the messenger to be deity. The purpose of the admonition is to warn the community of believers of the danger of worshipping angels but it is not an indictment against Yochanan. Peter the Apostle experienced something similar when he was sent as a messenger (angel) to Cornelius: “When Peter entered, Cornelius met him, and fell at his feet and prostrated himself in reverence of Peter. But Peter raised him up, saying, ‘Stand up; I too am just a man.’” –Acts 10:25-26 The testimony of Yeshua is both the testimony of Yeshua Himself and the testimony concerning Him, which is proliferated by His followers. Like the garments of white linen representing the righteousness of the set apart ones, the testimony of Yeshua is something we have freely received from Him and freely give to others. It is the testimony of His eternal nature, His earthly ministry and His saving sacrificial death and resurrection, a testimony of hope and of a certain eternal future for all who believe. Therefore, “the testimony of Yeshua is the spirit of prophecy” because the living Word Yeshua is the essence that holds all of G-d’s prophetic word together; the Word is felt, known, spoken, lived and written. In the context of the present chapter it is the testimony of Yeshua revealed by Yeshua to Yochanan, that Yochanan is recording as a testimony to the Ecclesia. Rev 19:11 And I saw heaven opened, and behold a white horse; and He that sat upon him was called Faithful and True (emet: reliable), and in righteousness (Justification) He does judge and make war. 2 Timothy 2:13 teaches us that we ought to, “expect the blessed fulfilment of our certain hope, which is the appearing of the k’vod (glory and honour) of our great G-d and the appearing of our Deliverer, Yeshua the Messiah.” We are now reading about that very event, the second coming of Yeshua the Mashiyach. “I saw heaven opened”. This is a cataclysmic event, hence the prequel, “write!” This is not the white horse of previous chapters, rather it is the white (purity and righteousness) horse of the coming Messiah. No one can be called Faithful and True but G-d Himself and G-d Himself can only ride a horse in the person of Yeshua (G-d with us). “In righteousness (Justification) He does judge and make war.” Apparently Yeshua is not, as some foolishly teach, a pacifist. Or is the war metaphorical? Does He judge metaphorically? If my judgement of you is a metaphor, what is it a metaphor for? If my war against you is a metaphor, what is it a metaphor for? So many western Christians seem set on turning Yeshua into some sort of New Age Guru, but the reality is that Yeshua is coming again, not as the suffering Messiah but as the Warrior King Messiah. He is returning to judge and make war against evil and all who practice it. The idea of G-d being a G-d of war should not surprise the student of the Scriptures. The Tanakh (OT) describes HaShem (YHVH) as being victorious in war over His enemies numerous times (Isaiah 13; 31; 63:1-6; Ezekiel 38-39; Joel 3:9-21; Zechariah 14). “Who is the King of glory? HaShem strong and mighty, HaShem mighty in battle!”—Psalm 24:8 When Yeshua returns He will both reward the righteous and conquer and judge the wicked (Matthew 13:41-42; 25:41-46; Romans 2:5-6, 8-9, 16; 1 Thessalonians 1: 7-9; 2:8). “The Son of Man will send forth His messengers, and they will gather out of His kingdom all stumbling blocks, and those who commit lawlessness, and will throw them into the furnace of fire; in that place there will be weeping and gnashing of teeth.” –Matthew 13:41-42 The first time, G-d didn’t send His Son into the world to judge but to save (John 3:17). However G-d has entrusted all judgement to Yeshua the Son (John 5:22), this will take place at Yeshua’s second coming. Rev 19:12 His eyes were as a flame of fire (1:14), and on His head were many crowns; and He had a Name written (katuv), which no one knew, but He himself. His eyes like flames of fire symbolize refining judgement, sacrifice, fore vision, penetrating vision. The many crowns on His head symbolize His rule over all the kingdoms of the earth. The name that is written, (katuv: engraved) is not known to anyone but Yeshua and of course G-d the Father and the Spirit. The phrase, “no one knew” refers to created things. Some have suggested that this name may be the unpronounceable name of HaShem YHVH, unknown in that its correct pronunciation can’t be determined, however I find this doubtful. I believe it’s foolish to attempt to know what is unknowable, it is a futile act of prideful rebellion, “a grasping at the wind.” I suggest embracing the mystery of this unknown name (Deut. 29:29). Rev 19:13 And He was clothed with a garment immersed in blood: and His name is called The Word of G-d. The garment immersed in blood is symbolic of the sacrificial blood shed by Messiah at Calvary. The fact that the garment is immersed denotes baptism, death and resurrection. It can’t be the blood of enemies because the sword of judgement has yet to be unleashed in the chronology of this passage. Also, while G-d wars against evil, He does not wear the blood of His enemies like some gaudy prize. Those who doubt Yochanan’s authorship are hard pressed to explain away the familiar title “The Word of G-d” (John 1). This title is used a number of times in the Revelation (Rev. 1:2; 6:9; 20:4). Rev 19:14 And the armies of heaven followed Him upon white horses, clothed in fine linen, white and clean. These are the angelic heavenly armies alluded to in the title, “Adonai tz’vaot” (Rev. 1:8). “Adonai my Elohim will come, and all the holy ones with Him.” –Zechariah 14:5 Yeshua initially returns with angels (Mk 8:38; Luke 9:26; 1 Thessalonians 3:13; 2 Thessalonians 1:7), however believers too will accompany Him (but no from the heavens) as He overcomes His enemies (Rev. 17:14; Matthew 24:31; 1 Thessalonians 4:15-17). Rev 19:15 And out of his mouth came a sharp sabre (rhomphaia), that with it He should smite the nations: We should note that the sword issuing from Yeshua’s mouth is not the short blade of Hebrews 4:12 (machaira, long knife or short sword), but rather a long sword, rhomphaia, probably a sabre, denoted by the fact that the Greek word rhomphaia is of foreign origin. The only use of the Greek word rhomphaia (Sabre, long sword) outside of the scroll of Revelation is in Luke 2:35, where it refers to the sword of judgement meant for humanity that is instead received by the Messiah in our place and thus will pierce the breath (ruach) of Miriam (Mary), Yeshua’s mother and reveal the hearts of many. Within the scroll of Revelation the same word is used 6 times and is seen as a weapon of judgement (Rev. 2:16; 6:8; 19:15, 21). “Therefore, turn from these sins. Otherwise, I will come to you quickly and make war against them (those in the congregation committing wilful sin) with the sword (sabre, long sword) of my mouth.” –Revelation 2:16 The sword (sabre) coming out of the rider’s mouth is the same sabre referred to in Rev. 1:16; 2:12, 16; 6:8; 19:15, 21 and specifically as a sword of judgement (punishment) in Rev. 2:16; 6:8; 19:15, 21. The sword is an aspect of the Word, whereas the rider is The Word in entirety. Therefore we should see the sword of the present text as the aspect of the Word that brings judgement and righteous punishment. The same sword G-d brought to bear on Miriam’s very breath, her Son Yeshua, Who himself was born into time of the seeded ruach and the egg of a human woman. This sword of just punishment was received by Yeshua on behalf of all those who would receive Him, now He wields it against all those who have stubbornly and perpetually refused Him. We can conclude that the short sword of Hebrews 4:12 is the surgical aspect of The Word (Yeshua) that discerns and divides between intimate details of the human soul so as to perfect the believer, whereas the sabre or long sword that issues from The Word’s mouth is the sword of war, of punishment, vengeance and just judgement against those who resist G-d. And He shall rule them with a rod of iron: and He treads the winepress of the fierceness and wrath of Almighty G-d. “I will declare the decree: HaShem has said unto me, ‘You are my Son; this day have I begotten you. 8 Ask of me, and I shall give you the nations for your inheritance, and the uttermost parts of the earth for your possession. 9 You shall break them with a rod of iron; You shall dash them in pieces like a potter's vessel. 10 Be wise now therefore, O you kings: be instructed, you judges of the earth. 11 Serve HaShem with fear (Awe), and rejoice with trembling. 12 Kiss the Son, lest he be angry, and you perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in Him.’” –Tehillim/Psalm 2:7-12 Notice that the Greek text quotes the Hebrew which says, “break them” rather than, “rule or shepherd”. In this context, “rule” means, “Dominate” or, “Have authority over”. See: Revelation 14:19 Rev 19:16 And He has on His vest (over His breast) and on His thigh (In Judaism the right thigh would be presumed) a name written, Melakhay ha’melakhim KING OF KINGS, AND Adonai ha-adonay’im L-RD OF LORDS. The formula, “King of Kings and L-rd of lords” is a title given to G-d. This title denotes Yeshua’s G-d given authority over all things and identifies Him as G-d with us. The phrase, “Mi Melekh Melakhay ha’melakhim KING OF KINGS” is a familiar one for the observant Jew, who chants it each Shabbat eve in a traditional song called Shalom Aleichim (Peace be with you). The Shabbat evening prayer vigil is called Kabalat Shabbat (receiving the Sabbath/Rest): Those who have received Him find peace in the title, “King of kings and L-rd of lords”. Why is this name written over the breast (vest) and on the thigh? The answer may be in the wave and contribution offerings practiced by Israel following the ram offering of ordination for the priesthood, which is made at the instruction of G-d (Exodus 29:27; Lev. 7:34; 9:21; 10:14-15; Numbers 6:20). “Then you shall take the breast of Aaron’s ram of ordination, and wave it as a wave offering before HaShem; and it shall be your portion. 27 You shall consecrate the breast of the wave offering and the thigh of the contribution offering which was waved and which was offered from the ram of ordination, from the one which was for Aaron and from the one which was for his sons.” –Exodus 29:26-28 This passage describes the practice regarding the ordination offering of the priesthood and the contribution that the priests received from the peace offerings of the community of Israel. We know that Yeshua unites both the Kingship and Priesthood of Israel and that He is the Ram of the Binding of Isaac, known to have become the Pesach Lamb of G-d’s redemptive plan for Israel and the nations. Therefore the title, “King of kings and L-rd of lords” appears over the breast and upon the thigh as a symbol of the unity of Israel’s Priest and King. The location also indicates peace toward those who belong to the Priest’s family (the priesthood of all believers). In addition to this the wave and contribution offerings were to be consumed in a holy place, which stands in stark contrast to the enemies of G-d who are about to be struck down by the rider and consumed by unclean birds in an unclean place where bodies lay unburied above the ground and outside the camp of Israel. Rev 19:17 And I saw a messenger standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the feast of the great G-d; The position of this messenger at the centre of the sun (being the brightest luminary in the mid heaven) probably denotes the authority of this angel over the birds flying in mid heaven, which can be interpreted both literally and metaphorically. The imagery that follows is from is taken from Ezekiel 39:17-20, however, the use of the imagery from the destruction of Gog and Magog doesn’t necessarily infer a direct correlation to those specific entities. On the other hand, the battle of Har Megiddo and the destruction of the northern kingdoms may be synonymous. Two accounts of two sets of armies approaching at the same time, in order to attack Jerusalem from different positions with the purpose of overwhelming her. Keeping in mind that Har Meggido is one of the mountains of Israel (Ezekiel 39:4). “As for you, son of man, thus says HaShem G-d, ‘Speak to every kind of bird and to every beast of the field, “Assemble and come, gather from every side to My sacrifice which I am going to sacrifice for you, as a great sacrifice on the mountains of Israel, that you may eat flesh and drink blood. 18 You will eat the flesh of mighty men and drink the blood of the princes of the earth, as though they were rams, lambs, goats and bulls, all of them fatlings of Bashan. 19 So you will eat fat until you are glutted, and drink blood until you are drunk, from My sacrifice which I have sacrificed for you. 20 You will be glutted at My table with horses and charioteers, with mighty men and all the men of war,” declares the Lord G-d.” –Ezekiel 39:17-20 This is a feast of the great G-d and not the marriage feast of the Lamb. This feast is for the birds of the air who will feast greatly because the judgement of G-d will be universal (with the exception of believers). Those invited to the marriage feast of the Lamb are blessed, but those who refused His invitation are cursed. This is an extension of the blessing and cursing set before Israel in ancient times (Deut. 11:26). The armies of the earth were gathered to the location of Har-Megiddo on their approach to Jerusalem, now the birds are called to gather and feed on the aftermath caused by G-d’s sword of judgement. Rev 19:18 That you may eat the flesh of rulers (kings), and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all humanity, both free and slave, both small and great. This judgement, which emulates that of Ezekiel, is universal, affecting every class of human being from the greatest to the least (believers are not included). Rev 19:19 And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against Him that sat on the horse, and against His army. This is the gathering together spoken of in Revelation 16:16. They are gathered with the sole purpose of making war against the Messiah Yeshua and His army. Rev 19:20 And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These were both cast alive into a lake of fire burning with sulphur. The beast, which is the seat of power of the evil empire, along with the anti-Messiah, the false prophet are now thrown into the place of eternal punishment. They will later be joined by Satan when He is cast into the same lake of fire and sulphur in Revelation 20:10. The fact that they’re cast alive into the lake of fire denotes torment and reminds the reader that eternal punishment is a conscious torment. The Bereshit Rabbah speaks of the torment of eternal punishment in the following way: “When a man smells the smell of brimstone, why does his breath draw back at it? Because he knows he shall be judged with it in the Olam Habah (world to come).” –Bereshit Rabbah, sect. 51. fol. 45. 4. Rev 19:21 And the remnant were slain with the sabre of Him that sat upon the horse, the sabre which proceeded out of His mouth: and all the fowls were filled with their flesh. The remainder of the armies of the beast are slain by the judgement of G-d’s Word. There is no mention of the human participants of this battle being cast into the lake of fire. This would indicate that their deaths were physical and that like the rest of humanity they must face the final judgement. The fact that the birds are filled with flesh is another allusion to the universal nature of the battle and the incomparable number of casualties. Yeshua refers to this feasting of the birds at the coming of the Son of Man: “It will be just the same on the day that the Son of Man is revealed… And they asked Him, ‘Where, Lord?’ And He said to them, ‘Where there is a dead body, there the vultures will be gathered.’” –Luke 17:30, 37 “Wherever the corpse is, there the vultures will gather.” –Matthew 24:28 Following Biblical practice Judaism buries her honoured dead, however to be left unburied is a disgrace which brings a curse on the land (2 Kings 9:34). In addition, being torn apart by animals is the ultimate disgrace.. “And He will strike the earth with the rod of His mouth, and with the breath of His lips He will slay the wicked.” –Isaiah 11:4 © Alastair Brown 2015 The greater tragedy is not the man who wastes his life in sinful action and then repents on his death bed, rather it is the man who, in the face of certain death, refuses to admit his faults and instead blames G-d for his predicament. “No one is blinder than the one who refuses to see." An examination of Revelation 16.
Introduction: Revelation 16 draws together the strands of judgement seen in the previous chapters, combining the seven seal judgements (5:1-9; 6:1-17, 8) and the seven judgements of the shofrot (Rams horns: 8:2-11:15) and illuminating their purpose as forerunners to the final seven judgements, the plagues that issue forth from the bowls of G-d’s messengers. What makes these final judgements unique is that they almost entirely reflect the last five of the judgements of Egypt—with the exception of the locusts and the blood waters, (although one could argue that the blood waters combine both the water judgement and the death of the firstborn)—and are all consuming, relentless, effecting not just a part (third) but all of the earth and its inhabitants (specifically those who have refused to repent and turn to G-d through His Messiah). “HaShem said to Moses, “Get up early in the morning, stand before Pharaoh, and say to him, ‘Here is what HaShem says: “Let my people go, so that they can worship me. For this time, I will send all My plagues upon your core being, yourself, and on your servants and your people; so that you will realize that I am without equal in all the earth. For now I will stretch out my hand and strike you and your people with such severe plagues that you will be wiped off the face of the earth.” –Shemot/Exodus 9:13-15 The text: 16:1 I heard a loud voice coming from the Mishkan (sanctuary, temple) say to the seven messengers, “Go your way, and pour out on the earth (the entire world) the seven bowls of G-d’s wrath!” The voice that Yochanan hears can only be that of HaShem. We know this because we have just been told in 15:8 that no one could enter the sanctuary until the seven judgements were completed. The fact that G-d’s voice issues from the Mishkan is yet another reminder of His presence with Israel in the desert as she escaped Egypt and journeyed to the Promised Land. We must also note that while the messengers are intrusted with the bowls (a priestly function) and are responsible for pouring them out, they are none the less, “the seven bowls of G-d’s wrath”. We are prone to niceness (even a snake can feign niceness to get what he wants) regarding the love of G-d, often forgetting that His wrath is also born of His love. 2 So the first messenger went out and poured his bowl onto the earth (the entire world), and boils and painful sores appeared on all the people who had received the mark of the beast and worshipped its image. First we observe that the plague is poured out over all the earth. Next we recognize that this plague is replicating the 6th plague of Egypt (Yochanan uses the same Greek word helkos, used in the Septuagint Exodus 9:9) on a global scale. Why? There is a clue in the fact that the first five plagues of Egypt, like the first of the judgements of Revelation, affected humanity indirectly. The 6th plague however began the 5 plagues that affected human beings directly. This is important because it shows a tipping point and the catalyst for the final hardening of Pharaoh’s heart and the hearts of the Egyptians. The same is true of Satan and the people of the entire earth in the present context. We should also note that these plagues only affect those who, “had received the mark of the beast and worshipped its image.” Remembering that the beast is the world power that dominates the last days and receives its power from the Dragon (Satan). This was also the case in Egypt, while the Egyptians suffered the plague of the boils, the Israelites did not. 3 The second messenger poured out his bowl into the sea, and it became like the blood of a dead person, and every living thing in the sea died. 4 The third messenger poured out his bowl into the rivers and springs of water, and they turned to blood. This judgement represents the first of the public signs of Moses (who was drawn forth from the waters). The reason for its global repetition here is to remind the reader that these judgements are the beginning of the end for all humanity. They’re not taking place within the temporary inner courts of Satan’s palace (Pharaoh), rather they’re being loosed upon the whole earth in the sight of all humanity (The Egyptians). This plague also alludes to the death of the firstborn, a symbol of the final judgement. In a literal sense it will mean that human beings will no longer have access to food from the sea and that those who choose to consume it will die as a result. Added to this is the fact that those who turn from the sea to the fresh water rivers and lakes for food will find the second of the blood judgements all the more distressing. And yet, as the text goes on to say, rather than repenting and turning to G-d they curse Him. 5 Then I heard the messenger of the waters say, Apocryphal Jewish literature supports the concept of angelic beings assigned to the elements. In the book of Enoch the messengers of the waters are commanded by G-d to hold back the waters until Noah has completed the Ark (Enoch 66:1-2). 2 Baruch tells of angels with burning torches who are commanded to hold back their fire until the sacred vessels of the Temple could be hidden away (2 Baruch 6:4). The following exert from Gill’s commentary is worth considering: “Dr. Lightfoot thinks, and that not without reason, that since these angels appeared in the garb of priests, Rev 15:6 and since there was a priest appointed to take care of the wells, and fountains, and ditches about Jerusalem, that the people might have water at the feasts (Maimon, Cele Hamikdash, c. 7. sect. 15.), there is an allusion to him; and certain it is that there was such an officer; there was one Nechoniah, who was over the fountains and ditches (Misn. Shekalim, c. 5. sect. 1.); and in the same office was Nicodemon ben Gorion (Abot R. Nathan, c. 5. fol. 3. 2.), thought to be the Nicodemus mentioned in the New Testament.” —John Gill’s Exposition of the Entire Bible Although it is impossible to know the name of this messenger, we do know that the messenger rather than being distraught at the destruction of the element he had been given oversight for, to the contrary calls out in praise to G-d, observing and approving of His justice. “O Ha-Kadosh (The Holy One), the One Who is and was, You are just in Your judgments. 6 They poured out the blood of your people and your prophets, so you have made them drink blood. They deserve it!” Rabbinical writings sometimes refer to G-d as, “Ha-Kadosh barukh hu”, The Holy One, blessed is He. The Aleinu prayer says, “We bend the knee, bow and acknowledge before the Supreme King of kings, Ha-Kadosh barukh hu (The Holy One, blessed is He).” This is a reference to G-d the Father. We note that again here G-d is called the, “One Who is and was” but not, “will be” because He has now brought our reality face to face with eternity. From now on He simply is and was! This psalm of praise and acknowledgement of G-d’s pure justice and victory over His enemies and the enemies of His people and prophets is similar to the words of the prophet Yishaiyahu (Isaiah): “And I will feed them that oppress you (plural) with their own flesh; and they will be drunk with their own blood, as with sweet wine: and all humanity will know that I, Hashem, am your (ethnic Israel) Saviour, and your Redeemer, the Mighty One of Jacob (ethnic Israel).” –Yishaiyahu/Isaiah 49:26 Here, “Your people and your prophets” refers specifically to ethnic Israel (although in principle it also applies to Christians and those martyrs among the nations who serve the Messiah). Note that the messenger says of the enemies of G-d’s people, “They deserve it!” This is hardly PC. Perhaps the love of G-d is violent, vengeful, and full of wrath, like the love of a Father who has watched his daughter being raped by evil men and left to die from her wounds. Perhaps the enemies of G-d’s people should now take warning before these days come upon them, for G-d Himself has said, “Vengeance belongs to Me!” “Don’t avenge yourselves, beloved, but give place to the wrath of G-d: for it is written (Deut 32:35), Vengeance belongs to Me; I will recompense, says HaShem.” –Romans 12:19 Though we may be powerless to avenge ourselves, G-d is willing and able to avenge His children. 7 Then I heard the altar say, The personification of the altar (of incense) is expected here in response to the just judgements of G-d. For it was from beneath the earthly sacrificial altar that the martyrs cried out for justice and their prayers were offered on the heavenly incense altar along with the prayers of the set apart ones (Rev 8:3-8) in a call for G-d’s vengeance on their enemies (Rev 6:10). The messenger of Revelation 6 offers incense on the incense altar (Exodus 30:1) that stands before the torn curtain which once veiled the Holy of Holies. This curtain was torn at the point of Messiah’s death. It was torn from top to bottom as the action of a grieving Father tearing His garment. This has meant the unveiling (Revelation) of the Holy of Holies and means that this altar is now seen immediately before the throne of HaShem in the heavenlies. It’s interesting to note that a small portion of the coals from the sacrificial altar, which was outside the Holy Place, were carried by “One who is worthy” (A priest) to the altar of incense, thus mingling the coals of the sacrificial altar with the incense being offered on the incense altar. (Mishnah. Tamid. c. 5. sect. 5) We see in this a picture of the sacrificial death of the Messiah represented in the coals of the sacrificial altar, being the ignition point for the suffering prayers of the saints (set apart ones) represented by the incense. Therefore it is the unified voice of the Messiah and His set apart ones that cries out, personified in the altar of incense. “Yes, HaShem, G-d of heaven’s armies, your judgments are true and just!” What you’ve done, though violent, vengeful and final, is none the less, just and true! 8 The fourth messenger poured out his bowl on the sun, and it was permitted to burn people with fire. 9 People were burned by the intense heat; yet they cursed the name of G-d, who had the authority over these plagues, instead of turning from their sins to give Him glory. Here the sun is given authority to issue torment against global humanity (not a third). Perhaps the highest of the luminaries worshipped by Rome at the time of Yochanan’s writing is seen here as turning its power on its worshippers. However, at this point those suffering from the burning sun are aware of the fact that this torment is being directed by the One true G-d of Israel. Even with this knowledge they refuse to turn to G-d in repentance and choose rather to curse Him in their foolish pride. This solidifies the hardening of the hearts of humanity (Egypt) under the hardest of hearts Satan himself (Pharaoh). Rav Shaul/Paul explained (1 Timothy 6:10), that the root of all sin is to love/worship something or someone other than G-d, this includes self-deification. Idolatry is the root of all sin and Satan was the first to entertain it. In the last days the children of Satan (Those who refuse G-d’s mercy) will cling to the root of sin returning the decaying fruit of their hatred to its source. 10 The fifth messenger poured out his bowl on the throne of the beast, and its kingdom grew dark. People gnawed on their tongues from the pain, 11 yet they cursed the G-d of heaven because of their pain, and did not turn from their sinful deeds. In previous chapters we have discussed the possibilities as to the central location of the throne of the beast, being the seat of earthly power over the world government that makes up its person (this is why the beast is called it rather than he). Two of the main possibilities are Babylon and Rome but it is difficult to know for sure. What is important is that whatever and wherever this Kingdom may be, there will come a time when G-d will pour out utter darkness upon it and in anticipation of eternal punishment people will gnash their teeth in suffering and turn their anger toward G-d. It’s worth noting that the darkness itself causes pain to those who resist G-d. This darkness, like the darkness that plunged Egypt into chaos, will give birth to an even more horrific judgement. Once again, in spite of the knowledge that G-d is pouring out these judgements, the people of the earth (Those who have refused Messiah) continue to curse G-d and refuse His offer of salvation. At this point, as with Pharaoh before them, the people of the earth have been given over to the hardness, hatred and evil inclination of their own hearts (core being). Those who have embraced idolatry and hatred with reckless abandon mistake love for weakness and mercy for deception; they reach a point of no return because they’ve lied to themselves for so long that they’re unable to recognize truth in any form. 12 The sixth messenger poured out his bowl on the great river Euphrates, and its water dried up, in order to prepare the way for the kings from the east. In the ancient past the majority of Israel’s greatest enemies (with the exception of the Egyptians) had come from the East. At the time of Yochanan’s writing it was the Parthians that Rome feared along with the myth of the resurrected Caesar’s (Nero) return to claim his eternal rule over Rome. Yochanan’s readers may also have been aware of the historical victory of Cyrus the Persian when he conquered Babylon by diverting the Euphrates River and drying up the river bed so that he could invade the city. The drying up of waters is of course a familiar sign for the Jewish reader who is aware of the many instances in the Tanakh where G-d shows His power and might through the division, withholding and drying up of waters. (Exodus 14:21; Joshua 3:17; Isaiah 11:16; Jeremiah 51:36; Zechariah 10:11). However, unlike the many positive uses of this sign, it is used here in a contrary manner as a means of allowing access to the Eastern armies so that they can invade the west. 13 And I saw three unclean winds that looked like frogs; they came from the mouth of the dragon, from the mouth of the beast and from the mouth of the false prophet. These three winds or breaths are not spirits themselves but rather the intent and breath of the spirits of those from whom they emanate. The Dragon (Satan), the Beast (Evil world power) and the Prophet (Anti-Messiah: mentioned here for the first time). This unholy trinity unites its collective influence to deceive the world through an ideology of hatred toward G-d and His people. This will bring to mind many regimes and Empires throughout the centuries, most recently the Nazis and presently Islam (a religion based on an ideology of hatred, subjugation and domination: it is also noteworthy that Islam is as testified to by its own holy writings, anti-Messiah). These winds or ideologies have the appearance of the unclean frog. This amphibian once plagued Egypt and now plagues the hearts and minds of humanity. It seems that in his letter to the Thessalonians Rav Shaul/Paul the apostle is prophesying the very thing we are reading about in Revelation 16. By the Holy Spirit He is looking forward to the revealing of the Anti-Messiah, the prophet who speaks for the beast (World power) and for Satan (Dragon). He begins by warning against spirits/winds of falsehood and deception (the frogs): “To the end that you will not be quickly shaken from your mind, nor yet be troubled, either by spirit (breath/wind), or by word, or by letters pretending to be from us, saying that the day of HaShem is now at hand; 3 let no man beguile you in any wise: for it will not be, except the falling away come first, and the man of sin be revealed, the son of perdition, 4 he that opposes and exalts himself against all that is called god that is worshipped; so that he sits in the temple of G-d, setting himself up as G-d.” –2 Thessalonians 2:2-4 14 They are miracle-working demonic winds which go out to the kings of the whole inhabited world to assemble them for the War of the Great Day of Adonai-Tzva’ot (YHVH of Heavens Armies). These winds are a sort of unholy spirit that powers genuinely miraculous signs and wonders. Signs and wonders that convince rulers that they are invincible against G-d and His armies. There purpose is to fool humanity into believing what their itching ears want to hear, that they are the masters of their own destiny (idolatry). This is of course a familiar refrain in many of our films and T.V. shows, it permeates our media and fills our colloquialisms. We have become certain that we are in control, despite the wealth of evidence to the contrary. We’re now witnessing the event horizon of the end. The purpose of all these deceptions is to gather the enemies of G-d against His Messiah and His people for the final battle between Good and evil. Even now everything is under G-d’s control, evil remains a speck of dust and Good, in G-d, an ocean of universes. 15 “Look! I am coming like a thief! How blessed are those who stay alert and keep their clothes clean, so that they won’t be walking naked and be publicly put to shame!” Amidst the turmoil and chaos the voice of Messiah is heard clearly above the din. “My beloved friends in the midst of all this chaos and trouble, stand strong in Me, keep your clothes clean in Me, don’t let yourself be caught naked when I come like a thief to rescue you.” “Now as to the times and the ages, brothers and sisters, you have no need of anything to be written to you. 2 For you yourselves know full well that the day of HaShem will come just like a thief in the night. 3 While they are saying, “Peace and safety!” then destruction will come upon them suddenly like labour pains upon a woman with child, and they will not escape. 4 But you, brothers and sisters, are not in darkness, that the day would overtake you like a thief;” –1 Thessalonians 5:1-4 Notice that like the Israelites in Egypt, followers of Yeshua will not be in darkness. “So Moses stretched out his hand toward the sky, and there was thick darkness in all the land of Egypt for three days. 23 They did not see one another, nor did anyone rise from his place for three days, but all the children of Israel had light in their dwellings.” –Exodus 10:22-23 “But the day of Hashem will come like a thief, in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up.” –2 Peter 3:10 This statement of warning is issued now as an opportunity for those who are reading Messiah’s revelation but have not yet received His gift of eternal life. It is written now, before the days when these events will take place so that those who are reading it will repent before it’s too late. 16 And they gathered the kings to the place which in Hebrew is called Har Megiddo. There is no “H” in the Greek alphabet, therefore the Greek “Armageddon” (Which Yochanan records as being a Hebrew proper noun) is most likely an attempted transliteration of the Hebrew Har Megiddo, meaning Mountain of Megiddo or, Mountain of crowding, gathering and gashing (Judges 5:19). Zechariah 10:11 prophecy’s regarding the valley of Megiddon in the latter days saying: “And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication; and they shall look unto me whom they have pierced; and they shall mourn for him, as one mourns for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born. 11 In that day shall there be a great mourning in Jerusalem, as the mourning of Hadad-rimmon in the valley of Megiddon.” Hadad Rimmon was the place in the Jezreel valley near Megiddo, where the righteous king Josiah lost his life. The Jezreel valley has been a valley of meeting, bloodshed and conflict from ancient days. It boasts archaeological remains spanning from the fourth century BCE to the Persian conquest of the 7th century CE. It was in the Jezreel valley that Deborah and Balak defeated the enemies of Israel at the L-rd’s hand (Judges 4-5) and Gideon defeated the Midianites with only 300 men (Judges 6-8). It has also been the sight of modern battles such as the defeating of the Turks by Napoleon (1799) and General Allenby (1918). Whether the final battle takes place in the Jezreel valley or upon the mountain that overlooks it, or both, the point is that all the world is gathered against G-d, His Messiah and His people. The prophet Joel tells us that it is in fact G-d that causes the armies of the world to gather against Him and His people: “Hasten and come, all you surrounding nations, And gather yourselves there. Bring down, O Lord, Your mighty ones. Let the nations be aroused And come up to the valley of Jehoshaphat (Synonymous with the Jezreel valley/valley of Megiddo), For there I will sit to judge All the surrounding nations.” –Joel 3:11-12 In other words, G-d manipulates Satan and his spirits in order to bring about the completion of His (G-d’s) redemptive plan. 17 The seventh messenger poured out his bowl on the air, and a loud voice came out of the Temple (Mishkan/Tent of meeting) from the throne, saying, “It is done!” The air was thought of as the abode of the demonic, an environment filled with powers and principalities that opposed G-d. In this context Satan has been cast from the mid heavens (Rev 12:9) and bound beneath earth’s outer atmosphere. Therefore the seventh plague attacks the root cause of man’s rebellion, the Prince of the air and his demonic hordes and unclean spirits. “You formerly walked according to the way of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience.” –Ephesians 2:2 The voice, as before, is The Father G-d. The phrase, “It is done” has no correlation to the words, “It is finished” spoken by Messiah on the cross. In fact the Greek is better translated, “It is performed”. 18 There were flashes of lightning, voices and peals of thunder; and there was a massive earthquake, such as has never occurred since mankind has been on earth, so violent was the earthquake. The voices, lightning and thunder are familiar elements of a theophany (Manifest meeting between G-d and humanity). Though the first century CE was no stranger to earthquakes, Yochanan specifies that there has been no earthquake like it since the creation of humanity. This is a catastrophic future event felt throughout the world, an unmistakable final quaking of the earth. 19 The great city was split into three parts, the cities of the nations fell, and G-d remembered Babylon (Bavel: the sight of the tower of Babel) the Great and made her drink the wine from the cup of his raging wrath. The great city is the city at the centre of the beast’s kingdom. The splitting of it into three parts is further illustrated in the following chapters. Bavel (Confusion: from the root meaning “to mix”) or Babel was the sight of humanity’s first great corporate rebellion against G-d (Genesis 11). Here it has come full circle and like its namesake its idolatry will dissolve into its own futility suckling on the wine of G-d’s wrath. 20 Every island fled, and no mountains were to be found. 21 And huge 25kg hailstones fell on people from the sky. But the people cursed G-d for the plague of hail, because it was such a terrible plague. Here we’re shown the vast extent of the judgement as it reaches to the ends of the earth causing Islands to sink and be destroyed and mountains to explode and implode in catastrophic seismic events. Again we’re reminded of Egypt and the plague of hail, only this plague is greater still. However the people of the earth continue to resist G-d, cursing and blaming Him rather than recognising that it is their sin that has brought destruction upon them. The greater tragedy is not the man who wastes his life in sinful action and then repents on his death bed, rather it is the man who, in the face of certain death, refuses to admit his faults and instead blames G-d for his predicament. “No one is blinder than the one who refuses to see.” © 2015 Yaakov Brown “This Son is the radiance of the K’vodo (glory), the very expression of G-d’s essence, upholding all that exists by His powerful word; and after he had, through Himself, made purification for sins, he sat down at the right hand of HaG’dulah BaM’romim—The Majesty on High (Psalm 110:1).” –Hebrews 1:3 An examination of Revelation 15.
Introduction: This chapter is the preface to the pouring out of the seven final plagues (Rev. 16). 15:1 Then I saw another miracle, sign, wonder (Mophet) in the heavens, great and marvellous, seven messengers (Malakhim) who had seven plagues, which are the last, because in them the wrath of G-d is accomplished. The words, “Then I saw” indicate a new vision in the chronology of Yochanan’s metanarrative. This sign is great and marvellous, inspiring awe. The Greek, “semeion” meaning sign, is best represented by the Hebrew word, “Mophet” meaning, miracle, sign, wonder, token etc. The word, “Mophet” is used throughout the Tanakh (OT) to describe signs and wonders intended to bring a sense of awe to the people of Israel. Ezekiel the prophet is himself described as a, “Mophet”. Deuteronomy 13:2 explains that the proof of a prophet’s authenticity is the coming to pass of the, “Mophet” he performs (Ezekiel 12:6, 11, 24, 27). The fact that at this juncture the wrath of G-d is called accomplished reminds us that Yochanan is seeing these things as they happen outside of his own time in history. G-d sees completed what we are unable to see within time and space. 2 And I saw something like a sea of glass mixed with fire, and those who had been victorious over the beast and his image and the number of his name, standing beside the sea of glass, holding harps of G-d. 3 And they sing the song of Moses, the bond-servant of G-d, and the song of the Lamb, saying, If there was ever any doubt that Yochanan is, at the instruction of Yeshua, uniting the ancient Israelite Exodus to the present Unveiling of the last days, it is utterly silenced here. G-d is saying, for the last time, “Let My People Go!” Verse 2 begins with a description of those who have been victorious over the beast, standing beside the sea of glass just as ethnic Israel stood beside the Red sea (Exodus 15:1-18). Following this wonderful sign of redemption the elders of Israel, along with Moses and Aaron, ascended Mt Sinai and meet with the L-rd, where they saw Him standing on, “a pavement of sapphire”. “Then Moses went up with Aaron, Nadab and Abihu, and seventy of the elders of Israel, and they saw the G-d of Israel; and under His feet there appeared to be a pavement of sapphire, as clear as the sky itself. Yet He did not stretch out His hand against the nobles of the sons of Israel; and they saw G-d, and they ate and drank.” –Shemot/Exodus 24:9-11 (Ezekiel 1:22, 26) The phrase, “mixed with fire” indicates judgement (Matthew 18:8; Luke 9:54; 2 Thessalonians 1:7): “From on high he sent fire, sent it down into my bones. He spread a net for my feet and turned me back. He made me desolate, faint all the day long.” –Lamentations 1:13 The Song of Moses regarding Israel’s deliverance is joined to the song of the Prophet (The Lamb: Yeshua) Whom Moses spoke of so long ago (Deuteronomy 18:15-19). The fact that the song of Moses is joined to the song of the Lamb shows that those who are true followers of the Messiah Yeshua will fully identify with the Jewish people. This is a wonderful picture of the unity of the Ecclesia (community of believers). The Song of Moses: It’s important to note that this is the song, “of” Moses and not a song, “about” Moses. In fact the song is about the delivering power of HaShem and His plan of redemption for ethnic Israel. It is a song that details a present redemption while prophesying a future redemption. “Then Moses and the sons of Israel sang this song to HaShem, and said, “I will sing to HaShem, for He is highly exalted; The horse and its rider He has hurled into the sea. 2 “HaShem is my strength and song, And He has become my salvation (Yeshua); This is my G-d (Elohim), and I will praise Him; My father’s G-d, and I will extol Him. 3 “HaShem is a warrior; HaShem (Merciful) is His name. 4 “Pharaoh’s chariots and his army He has cast into the sea; And the choicest of his officers are drowned in the Red Sea. 5 “The depths cover them; They went down into the depths like a stone. 6 “Your right hand, O HaShem, is majestic in power, Your right hand, O HaShem, shatters the enemy. 7 “And in the greatness of Your excellence You overthrow those who rise up against You; You send forth Your burning anger, and it consumes them as chaff. 8 “At the blast of Your nostrils the waters were piled up, The flowing waters stood up like a heap; The depths were congealed in the heart of the sea. 9 “The enemy said, ‘I will pursue, I will overtake, I will divide the spoil; My desire shall be gratified against them; I will draw out my sword, my hand will destroy them.’ 10 “You blew with Your wind, the sea covered them; They sank like lead in the mighty waters. 11 “Who is like You among the gods, O HaShem? (Mikhael) Who is like You, majestic in holiness, Awesome in praises, working wonders? 12 “You stretched out Your right hand, The earth swallowed them. 13 “In Your lovingkindness You have led the people whom You have redeemed; In Your strength You have guided them to Your holy habitation. 14 “The peoples have heard, they tremble; Anguish has gripped the inhabitants of Philistia (Palestinian). 15 “Then the chiefs of Edom (Red: sins like scarlet) were dismayed; The leaders of Moab (Who’s your father: son of incest), trembling grips them; All the inhabitants of Canaan (subjugated) have melted away. 16 “Terror and dread fall upon them; By the greatness of Your arm they are motionless as stone; Until Your people pass over, O HaShem, Until the people whom You have purchased pass over. 17 “You will bring them and plant them in the mountain of Your inheritance (Zion: where the Lamb stands in Revelation 14), The place, O HaShem, which You have made for Your dwelling, The sanctuary, O HaShem, which Your hands have established. 18 “HaShem shall reign forever and ever.” –Shemot/Exodus 15:1-18 The Song of the Lamb: It’s important to note that this song is, “of” the Lamb, not, “for” Him. Therefore the following portion of Revelation 5 does not qualify as being the song of the Lamb because it is not of Him but about Him. “And they sing a new song, saying, ‘Worthy are You to take the book and to break its seals; for You were slain, and purchased for G-d with Your blood men from every tribe and tongue and people and nation. You have made them to be a kingdom and priests to our G-d; and they will reign upon the earth. Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honour and glory and blessing. To Him who sits on the throne, and to the Lamb, be blessing and honour and glory and dominion forever and ever.’” –Revelation 5:9, 10, 12, 13 This new song (Revelation 5:9-13) is not, “The Song of The Lamb”, however it is the one song recorded in Revelation regarding the Lamb of G-d, His redeeming sacrifice, the resulting nation of priests purchased from every nation and His glory before the Father. It also mirrors aspects of the song of Moses, in particular the covering of blood (slain), which correlates to the Red sea and the passing over (Passover: Last Supper) and purchasing of a people (Exodus 15:16). Like the song of Moses, the song of the Lamb (Which is at least partially recorded in the following lyrics) is a song of praise to HaShem, exalting Him in the deliverance of His people Israel (ethnic) and the people who belong to Him from among the nations. Notice that the following words (verses 3-4) give glory to the Father: Yeshua brings glory to the Father just as the Ruach Ha-Kodesh brings glory to the Father through the Son. In the same way that the song of Moses is a song that Moses sang and taught Israel to sing, the song of the Lamb is a song that Yeshua sings and teaches His servants to sing in an act of exaltation toward the Father. “Great and marvellous are Your works, (Psalm 111:2) O HaShem (Merciful) Elohim (Judge), the Shaddai (Almighty); Righteous and true are Your ways, (Psalm 145:17) King of the blameless ones! (The Greek, “hagios” refers to saints, righteous ones, not nations) 4 “Who will not fear (be in awe), O Hashem, and glorify Your name? (Jeremiah 10:7; Psalm 86:9) For You alone are holy; For all the nations will come and worship before You, (Isaiah 66:23) For Your judgements have been revealed.” (Zechariah 14:9-16) This is the ultimate song of both physical and spiritual redemption. The people who Yeshua has made blameless by His blood are in awe of Hashem and their deliverance from both physical and spiritual darkness is being completed through the catalyst of G-d’s final judgements against the evil One and those who have chosen evil. We’re not rejoicing in the loss of life that the Egyptians (worshippers of the Beast) suffered but in our deliverance from the oppression they brought upon us. Pharaoh’s stubbornness is the perfect human example of the unrelenting rebellion of Satan and his minions. Just as Pharaoh (a first born son) was consumed by the waters of Sheol and thereafter confined to Gehenah, so too Satan will be assigned to the Lake of Fire and eternal torment along with his armies and those whose names are not written in the Lamb’s book of life (Revelation 20:10, 14). The concluding phrase of the song, “For all the nations will come and worship before You, For Your judgements have been revealed.” Is a reference to Zechariah 14:9-16, where G-d is seen as King over all the earth. This same passage also speaks of the time when G-d will dwell with Israel, camping (Mishkan – Tent of meeting) with her and with all who have believed on His Son. 5 After these things I looked, and the Sanctuary of the Mishkan (Tent of Meeting) of testimony in heaven was opened, Verse (5) the Greek, “skene” meaning tent is used, making the reference very specific. It is therefore the Tent of Meeting (Mishkan: Numbers 9:15) that is intended rather than the Temple. Why? Because G-d has just affirmed His promise to dwell with redeemed ethnic Israel and righteous humanity. Hence, tent (Camping with Dad) rather than Temple. This is a clear reference to Sukkot, the feast of booths, where Israel remembers camping in temporary dwellings around the Mishkan, known as The Tabernacle. The Sanctuary of the Mishkan (Tent) then, is the Holy of Holies of the heavens, and the testimony is the heavenly representation of the ark of the testimony of G-d’s Torah (Hebrews 9:4). The fact that it is opened signifies the completion of its judgements upon the earth. 6 and the seven messengers who had the seven plagues came out of the Sanctuary, clothed in linen, clean and bright, and girded around their chests with golden sashes. In both Exodus and Ezekiel G-d’s glory inhabited the Sanctuary (Holy of Holies). This means that the plagues of G-d’s wrath are born of G-d’s immutable holiness. These messengers come forth from the manifest presence of G-d. The white, bright linen clothing of the messengers along with their golden sashes are reminiscent of priestly garments (Leviticus 16:4). The fact that a single High priest was tasked with entering the Sanctuary infers that these seven messengers are sevenfold, a unity, perhaps a representation of G-d Himself as seen in the sevenfold Menorah and the sevenfold Spirit of G-d. 7 Then one of the four living creatures gave to the seven messengers (Malakhim) seven golden bowls full of the wrath of G-d, who lives forever and ever. “One of the four living creatures,” that is, one of the four Cherubim (Angelic beings that act as guardians over the Ark in the Holy of Holies) gives the seven messengers the seven golden bowls of the plagues of G-d’s wrath. This is a type of flashback detail. It is intended to remind us of the similar imagery that we find reflected in the earthly Mishkan/Temple structure and practise. 8 And the Sanctuary was filled with smoke from the glory of G-d and from His power; The glory of Hashem is described in the same way in the book of the prophet Isaiah: “I saw Hashem, high and exalted, seated on a throne; and the train of His robe filled the temple with glory. 2 Above him were seraphim, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. 3 And they were calling to one another: “Holy, holy, holy is HaShem Shaddai; the whole earth is full of his glory.” 4 At the sound of their voices the doorposts and thresholds shook and the temple was filled with smoke.” –Yeshaiyahu/Isaiah 6:1-4 Yeshua Himself is likened to the K’vod (glory) of G-d: “This Son is the radiance of the K’vodo (glory), the very expression of G-d’s essence, upholding all that exists by His powerful word; and after he had, through Himself, made purification for sins, he sat down at the right hand of HaG’dulah BaM’romim—The Majesty on High (Psalm 110:1).” –Hebrews 1:3 The glory of G-d manifest is often associated with smoke, thunder, the sounding of shofrot and fire from heaven (Exodus 40:34; 1 Kings 8:10-11; Ezekiel 44:4). And no one was able to enter the Sanctuary until the seven plagues of the seven messengers were finished. This is a familiar picture from the Tanakh. Whenever G-d manifests His glory upon the Mishkan (Tent of Meeting), no one, not even Moses His servant, was able to enter. “Then the cloud covered the tent of meeting, and the glory of HaShem filled the Mishkan (Tent of Meeting). 35 Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of Hashem filled the Mishkan (Tent of Meeting).” –Shemot/Exodus 40:34-35 Why was no one able to enter the Sanctuary until all the plagues were finished? Firstly, the immense power and wrath of G-d outworked in the plagues made it impossible for anyone to enter. Secondly, the Holy of Holies is the future place of intimate relationship, a place that must release G-d’s wrath against evil and purge creation so that it can become a place of intimacy for the bride and groom. We’re unable to approach G-d on our own merits. Nothing makes this clearer than the Holiness and wrath of G-d against evil, however, when the smoke of the judgement of G-d has settled, the Holy place is revealed to the set apart ones through Yeshua our High Priest. Not only are we unable to approach the smoke filled Tent of G-d’s wrath and Holiness, we don’t want to. We prefer His mercy and the reconciliation born of His love. When I was young I remember one evening when a local gang leader called my mother on the phone. My mother was known in the area where we lived as a righteous woman who stood for justice and righteousness. The gang leader threatened to come to our home and kill my mother and her husband and children (I found out the details of the conversation later in life). I won’t forget the measured and fierce response of my mother, “This home and my family belong to Yeshua the Messiah, if you come you had better be ready to face Him!” My mother never heard from that gang leader again. I was frightened by the tone and ferocity of my mother’s voice that evening, I didn’t want to go near Her while she was speaking to the enemy of our family that way. However, when she had put down the phone she was as gentle with us as she had ever been. In hindsight I had nothing to fear from her fury, she was not angry with me but with those who would seek to harm me. It’s the same with the plagues of G-d’s wrath. They are intended for the evil one and those that worship the beast. His fury may frighten us but it’s not directed toward us but toward our enemies. Shalom aleichim, Peace Himself is with you. © 2015 Yaakov Brown The dragon has no firm place to stand, the wet sand beneath his feet prophecies the sinking (temporary) nature of his power. An examination of revelation 13.
Introduction: Revelation 13 continues the previous chapter’s vision, using metaphorical language to prophecy future events relating to the kingdoms of the earth and their rulers, as manipulated and powered by Satan (The Dragon/Serpent). Therefore we must be careful not to impose overly literal ideas upon the text which is clearly intended to be understood as symbolic language. We should also maintain a Hebraic foundation in interpreting the Greek text, remembering that it is the thought behind the text that strengthens its meaning. A Jewish writer, writing in English, intends a Hebrew meaning; likewise, Yochanan the Jew writing in Greek, intends a Hebrew meaning. Verses 1-8 share their context with Revelation 11:7 and 17:24, placing them in correlation with the four beasts of Daniel 7. The first beast is a composite of the four beasts of Daniel, and like the dragon it shares the ten horns and seven heads of the last beast of Daniel 7:7: however, unlike the dragon this beast also resembles the remaining three beasts because it’s described as being like a lion, a bear and a leopard (Daniel 7:4-6). It comes up out of the sea (Daniel 7:3) speaking arrogant blasphemies (Daniel 7:8, 20, 25), and it has authority to act for 42 months (Daniel 7:25). All of this is illuminated by the prophet Daniel himself. “This is what he said: ‘The fourth beast will be a fourth kingdom on the earth, different from all the other kingdoms. It will devour the whole earth, trample it down, and crush it. 24 The 10 horns are 10 kings who will rise from this kingdom. Another king, different from the previous ones, will rise after them and subdue three kings. 25 He will speak words against the Most High and make weary the holy ones (Righteous ethnic Israel) of the Most High. He will implement change of religious festivals and laws (specifically the festivals and laws of Hashem given to Israel), and the holy ones (Righteous ethnic Israel) will be handed over to him for a time, times, and half a time (3 ½ years). 26 But the court (heavenly) will convene, and his dominion will be taken away, to be completely destroyed forever. 27 The kingdom, dominion, and greatness of the kingdoms under all of heaven will be given to the people (Righteous ethnic Israel), the holy ones of the Most High. His kingdom will be an everlasting kingdom, and all rulers will serve and obey Him.’” –Daniel 7:23-27 Many scholars see (and I agree) the text of Daniel 7:23-27 to have been fulfilled by Antiochus Epiphanes IV between 168 – 164 BCE. He changed, “religious festivals and laws” banning the use of the Hebrew language, desecrating the temple by offering a pig on the altar in place of the daily sacrifice and requiring Jews to forsake the G-d of Israel and worship false gods by keeping pagan festivals, or, be put to death (Daniel 9:27; 11:31; 12:11). All this took place over a three and a half year period, “Time, times and half a time”. Eventually the Maccabees recaptured and rededicated the Temple, an event that is now remembered in the Chanukah festival which Yeshua celebrated in Jerusalem (John 10:11). This is of course true, however, as previously stated, the cyclical nature of Jewish prophecy allows it to have multiple fulfilments. Added to this is the fact that Yeshua reinstated the Daniel prophecy during His earthly ministry (Matthew 24:15) and confirms it’s current validity through His prophet Yochanan, thus renewing Daniels prophecy in the words of His unveiling (Revelation), meaning that a new fulfilment of the Daniel prophecy is imminent. The four beasts of Daniel are four kingdoms reflected in the beast of Revelation 13:1-8, which for the modern reader can be understood as commonwealths, political collectives or fiscal union between nations. Most scholars agree that these four kingdoms were represented chronologically in the empires of Babylon, Persia, Greece and Rome. If this view is correct, then the beast of Revelation 13:1-8 will be either a literal re-emergence of the Roman Empire, or a collective of nations that perpetuate the same brutality and immorality of the Roman Empire. However, due to the metaphorical language used, there can be no certainty as to the exact interpretation. If we are to be humble servants of Messiah, we must consider the possibility that even within His unveiling He holds back the perfect clarity of the Olam Habah (World to come). 13:1 And the dragon stood on the sand of the seashore. The dragon stands on the sea shore between the land and the sea, whereas the Mighty Messenger of chapter 10:2, stood firmly with His right foot on the sea and His left foot on the land. The difference between the two figures is significant. The Mighty Messenger (Who I believe to be Yeshua) has authority over all creation, Sea and Land: He has firmly established this authority without compromise, His right foot planted firmly on the ocean (the sea, seen in Hebrew literature as a metaphor for sheol) representing the fact that He has overcome the power of death, and His left foot firmly planted on the earth (the womb of humanity), indicating His authority to resurrect the dead unto eternal life. On the other hand, the dragon is seen in a place of compromise, standing between the land and the sea on the sea shore: he is neither in full control of the sea or the land, showing that his authority is limited and compromised. The dragon has no firm place to stand, the wet sand beneath his feet prophecies the sinking (temporary) nature of his power. Then I saw a beast coming up out of the sea, having ten horns and seven heads, and on his horns were ten crowns, and on his heads were blasphemous names. The beast coming up out of the sea represents the resurrection of a great empire, an empire of death and destruction as symbolised by the Hebraic metaphorical view of the sea (sheol). Notice that the crowns of this beast are on its horns, whereas the crowns of the dragon (chapter 12) were on his heads. The authority of the dragon (heads) holds power over the strength (horns/kings) of the beast. This is why the beast is said to have blasphemous names on its heads (a Hebrew idiom meaning that he spoke blasphemies against G-d): these seven blasphemies reflect the fruit of the rulers pictured in the seven heads of the dragon. This beast, which represents a resurrected kingdom (10 collected nations under one ruling nation) will have among its leaders, 7 prominent leaders who openly blaspheme against the G-d of Israel. It is important that we understand that their blasphemies will not be against the generic idea of a monotheist deity (e.g. Allah: an ancient Babylonian feminine moon deity now worshipped by Muslims) but specifically against the G-d of Israel. 2 And the beast which I saw was like a leopard, and his feet were like those of a bear, and his mouth like the mouth of a lion. And the dragon gave him his power and his throne and great authority. The beast is likened to the four beasts of Daniel (Daniel 7:4-6), described as being like a lion, a bear and a leopard. The lion is fierce and merciless in desiccating and devouring its prey, this also reflects the nature of the evil one. The bear likewise is difficult to subdue and its insurmountable strength defeats almost every other forest creature. The leopard is not only brutal in tearing apart and dragging off of its victims, it’s also known for its speed and agility in attacking its prey. These things have been and continue to be true of many kingdoms of the earth. Satan (the dragon) will be the ruling spiritual authority behind this empire. Thus, “And the dragon gave him his power and his throne and great authority.” 3 I saw one of his heads as if it had been slain, and his fatal wound was healed. And the whole earth was amazed and followed after the beast; The imagery of the slain head of the beast is a parody of the Lamb that was slain (Rev. 5:6), a rebellious counterpoint to the glorious and eternal work of the Messiah. However, unlike the eternal life-giving victory of the resurrected Messiah, the beast’s temporal resurrection will end in eternal death. Some believe that the head mentioned here is the head of the resurrected Roman Empire, Rome itself. If this is the right interpretation then the fatal wound would be considered to be the fact that Rome was torn apart and fatally wounded and is now resurrected as a world power. I’m not convinced of this interpretation. What is certain, is that a specific power within the empire of the beast (Which is a collective of nations) will rise to rule the earth, it will be a surprise to the nations because they will have presumed that this particular city or country would never have held any kind of universal authority again due to its past defeat and present condition. As a result, the nations of the earth will be in awe of this country’s ability to resurrect itself economically and militarily and will seek to follow its formula for success. The phrase, “whole earth” as in the previous chapters, refers to all those who aren’t followers of Yeshua. 4 they worshiped the dragon because he gave his authority to the beast; and they worshiped the beast, saying, “Who is like the beast, and who is able to wage war with him?” While in many ways this means that the people of the nations will worship Satan, in reality this worship manifests itself in much less obvious ways. The nations will honour the ancient empire which the beast has been resurrected from for the reasons mentioned. They will also look to and honour the specific nation which rules over the new universal empire. They will recognise that no nation has the strength to defeat this nation and its empire in war and will therefore submit themselves to its rule. The phrase, “Who is like the beast” is in itself a rebellious blaspheme, a parody of the name given to HaShem’s angel Michael (Who is like G-d: Exodus 15:11), who defeated the dragon in the second heaven (Rev. 12). In other words the nations are saying, “There is no G-d but the beast, this new great nation and ruler are G-d alone”. 5 There was given to him a mouth speaking arrogant words and blasphemies, and authority to act for forty-two months was given to him. 6 And he opened his mouth in blasphemies against G-d, to blaspheme His name and His tabernacle, that is, those who dwell in heaven. It’s important to remember that the authority is given to the beast by the dragon, who in turn has been allowed authority from G-d. Ultimately G-d is in control (Isaiah 45:6-7; Job 1:12; 2-6). Within the metaphorical language we find literal terms, this is a clue to interpretation. Just as the metaphorical idiom, “Time, times and half a time” is used to describe a season, the literal number 42 months is used to describe a literal period which is applied to the metaphorical beast and its rule. The complete nature of the beast as symbolised by its seven heads, is reflected in the fullness of its blasphemies and its uncompromised rebellion against the G-d of Israel: so much so that it utters blasphemies against G-d’s name on earth and against His dwelling place in the heavens. This is the futile temper tantrum of a defeated enemy, who, unable to go into the heavens any longer, must satisfy himself with making as much noise as possible within the confines of the earth and its atmosphere. 7 It was also given to him to make war with the set apart ones and to overcome them, and authority over every tribe and people and tongue and nation was given to him. The set apart ones (holy ones) are ethnic Israel, as alluded to in Daniel 7:25. The reality is that although the beast will not be allowed to wipe out ethnic Israel, it will be given temporary authority to make war against her and overcome her for a specific preordained period of time. Additionally the beast will be given (ultimately by G-d) temporary authority over all the nations of the world. 8 All who dwell on the earth will worship him, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb who has been slain. 9 If anyone has an ear, let him hear. All the non-believers who dwell on the earth at that time will worship the beast (Nation and ruler), however, those whose names are written in the Lamb’s book of life will not worship the beast (Nation and ruler). The security of our faith in Messiah was recorded before the world was created and made sure in the blood of His sacrifice (Rev. 5:6-12). The first reference to G-d’s book of life in the Tanakh (OT) is found in the book of Exodus. It is part of a dialogue between Moses and G-d regarding the redemption of Israel: “Now if You would only forgive their sin. But if not, please blot me out of the book You have written.” Hashem replied to Moses: “I will blot out whoever has sinned against Me from My book.” –Exodus 32:32-33 We see from this text that the book of life belongs to G-d Himself and that our eternal security is not reliant on us but on Him. Therefore we can be assured of our eternal security in Messiah and our place in the Olam Habah (World to come). The prophet Daniel also refers to the book of life: “At that time Michael the great prince who stands watch over your people will rise up. There will be a time of distress such as never has occurred since nations came into being until that time. But at that time all your people who are found written in the book will escape.” –Daniel 12:1 The, “Book of life” is the “other book” of Revelation 20:12. Its name in Hebrew is, “sefer chayim” and is spoken of in the Psalms: “Add guilt to their guilt; do not let them share in Your righteousness. Let them be blotted out of the book of life and not be recorded with the righteous.” –Psalm 69:27-29 The term, “Chayim” has plural intensity which indicates eternal life, thus, “Chayim” rather than, “Chai”. The book of life is referred to several times throughout Revelation and is often used as the counterpoint to the negative fate of those whose names are not written in it (Rev. 3:5; 13:8; 17:8; 20:12). It is also referenced in Rav Shaul’s letter to the Philippians: “Along with Clement and the rest of my co-workers whose names are in the book of life.” –Philippians 4:3b “If anyone has an ear let him hear”, is a quote from the gospels, a familiar refrain used by Yeshua as a counterpoint to the Tanakh’s prophecy that those who reject the Messiah would be “Ever listening but not hearing, ever seeing but not perceiving” (Isaiah 6:9). The phrase “If anyone has an ear let him hear”, is recorded in the gospels and throughout the book of Revelation (Matthew 11:15; Mark 4:23; Revelation 2:7, 11, 17, 29). This specifically refers to those who are a part of the community of faith, followers of Yeshua. It’s a type of secret code phrase for believers, a reassuring wink from the Messiah which says, “You guys know what I’m talking about”. 10 If anyone is destined for captivity, to captivity he will go; if anyone is destined for the sword, with the sword he must be killed. This is for the perseverance and the faith of the set apart ones. This quote from the Tanakh (OT) reflects G-d’s instruction to Israel via the prophet Jeremiah prior to her temporary exile: “If they ask you, ‘Where will we go?’ you must tell them: This is what the Lord says: Those destined for death, to death; those destined for the sword, to the sword. Those destined for famine, to famine; those destined for captivity, to captivity.” –Jeremiah 15:2 This simply means that for a set amount of time, those who follow Messiah will suffer according to the will of G-d, but will not be completely destroyed. The unveiling of this truth to the community of believers is, “for the perseverance and the faith of the set apart ones.” We are not to be fearful but prepared. We take comfort in the fact that this is for a limited time and that the outcome for the believer is eternal life. 11 Then I saw another beast coming up out of the earth; and he had two horns like a lamb and he spoke as a dragon. The first beast represents both Empire and False Deity, whereas the second beast is a man (v18), born of the city and empire of the first beast. He is intrinsically related to the evil empire and receives his power from it via Satan. This beast comes out of the earth as opposed to the sea. The earth is the womb of human life, therefore this beast is born of a woman just as the Messiah was. However, unlike Messiah, this beast is seeded by the beast of the sea (sheol), born of the abyss and is therefore the antithesis of the Messiah Yeshua. Hence he is known as the Anti-Messiah (1 John 2:18) and the false prophet (Revelation 16:13; 19:20; 20:10). This beast has two horns like a lamb. He is compared to a lamb because he is an individual who on his own may seem placid, however his voice has the dark power and presence of evil (dragon), fuelled by Satan himself. The lamb imagery also relates to the fact that, “For many will come in my name, claiming, ‘I am the Messiah,’ and will deceive many” (Matthew 24:5). His horns of strength are that of his supernatural power and the deity (Satan) whom he serves. He is the man who separates himself from the Torah (2 Thessalonians 2:3-10) setting himself up in G-d’s sanctuary above every god and calling himself god. “Don’t let anyone deceive you in any way. For that day will not come unless the apostasy comes first and the man who separates himself from the Torah is revealed, the son of destruction. 4 He opposes and exalts himself above every so-called god or object of worship, so that he sits in G-d’s sanctuary, publicizing that he himself is G-d.” –2 Thessalonians 2:3 Yeshua citing Daniel 9:27; 11:31, 12:11, prophesied concerning this beast when he said: “So when you see the abomination that causes desolation, spoken of by the prophet Daniel, standing in the holy place.” –Matthew 24:15 This abomination will occur in the rebuilt temple of Revelation 11. 12 He exercises all the authority of the first beast in his presence. And he makes the earth and those who dwell in it to worship the first beast, whose fatal wound was healed. The second beast has all the authority of the empire he has risen from and he will give glory to the first beast (the fatally wounded city/nation and its false god). 13 He performs great signs, so that he even makes fire come down out of heaven to the earth in the presence of men. The signs he performs are specifically formulated to mirror those of the prophets of Israel, in particular Elijah, and the miracles of Yeshua. In keeping with the sub-narrative of Israel’s escape from Egypt, we see that the Pharaoh employed magicians to replicate the miracles of G-d’s servant Moses (Exodus 7:11; 22; 8:7). The miracles of the second beast then, are likened to the demonically powered miracles of the magicians of Egypt and represent limited supernatural power. However there is one significant miracle, the miracle of bringing fire down from heaven (The earth’s atmosphere) which mimic’s Elijah’s miracle and represents judgement. Thus the beast even attempts to deceive the earth into believing that it is he who is bringing the final judgement. This should read as warning to those who have a nominal or secular faith based on second-hand knowledge of the Scriptures. Yeshua warns: “For many will come in my name, claiming, ‘I am the Messiah,’ and will deceive many” –Matthew 24:5 14 And he deceives those who dwell on the earth because of the signs which were given him to perform in the presence of the beast, telling those who dwell on the earth to make an image to the beast who has the mortal wound of the sword and has come to life. This infers that the false god that the beast names himself for may well be a false representation of the true G-d of Jews and Christians. This can be seen in the faith claims of many nominal believers today, who worship a god (Whom they consider to be the Judeo Christian deity) who approves of homosexuality and abortion. The beast may well be a perverted idea of G-d loosely based on selected Scripture, like many of the false gods created in the minds of human beings. The important thing to remember is that a life devoted to Messiah will not be deceived, those of the earth are those who are not followers of Messiah. The miracles of the second beast were done on behalf of the first beast as a parody of the two witnesses (11:4). All that he does is in opposition to the G-d of Israel. The image that the second beast asks the people of the earth to set up may represent an idol constructed as an inanimate object. This would make the following verses a further miraculous event. 15 And it was given to him to give breath to the image of the beast, so that the image of the beast would even speak and cause as many as do not worship the image of the beast to be murdered. To add to the rebellion of the Satan, the second beast is given the power to breathe life into the image of the first beast and give it life and a voice, in a parody of G-d’s creation (Genesis 2:7). The instruction of the image of the first beast will be a final solution (holocaust) of those who don’t worship it. One can’t help but see a direct correlation to the false deity Allah and the Islamic myth concerning a twelfth Imam, the Muslim Messiah (Anti-Christ). 16 And he makes all, the small and the great, and the rich and the poor, and the freemen and the slaves, to be given a mark on their right hand or on their forehead, 17 and he provides that no one will be able to buy or to sell, except the one who has the mark, either the name of the beast or the number of his name. Revelation 20:4 tells us that being given the mark is a choice: “They had not worshiped the beast or its image and had not received its mark on their foreheads or their hands. They came to life and reigned with Christ a thousand years.” The mark then must be willingly received in order to be effective, this begs the question, “If it’s a physical mark how will a Christian avoid receiving it by force? After all, the text says that all are made to receive the mark.” The answer is, it can’t be a physical mark and is therefore a mark symbolizing mental assent and the submission of the governing of the body (forehead) and the actions (Right hand, strength and action) associated to that same act of submission. This is a parody of the physical symbols of the tefilin and the submitting of the righteous to the G-d of Israel and His Messiah. It’s also a parody of the marking of the 144,000 Jews of Revelation 7:2-3. It’s strange to me that so many scholars interpret 7:2-3 to be a metaphorical mark, a spiritual marking of the righteous, and yet they don’t give a second thought to the same interpretation being applicable here. Some say that the mark must be physical because it is required for the act of buying and selling, however this can be explained as simply as the refusal of beast worshippers to sell to or buy from believers. The mark then, is the act of receiving the mental belief (Greek) and lordship (Hebrew)—forehead—of the beast and its false prophet (2nd beast), and applying this belief to every action (right hand). 18 This requires wisdom. Let him who has understanding calculate the number of the beast, for the number is that of a man; and his number is six hundred and sixty-six. Both the Greek and Hebrew languages assign numerical values to the characters of their respective alphabets. Each letter of a word and in this case a man’s name, can be added, multiplied, divided, squared and manipulated using any mathematical equation in order to come to the sum of 666. As a result there have been countless attempts by enumerable scholars, soothsayers and fortune tellers (All claiming to be G-d fearing Christians), to determine and even solidify the name of the beast. The key to this last verse of chapter 13 isn’t the number, or the ability to calculate it; to the contrary, the key is the phrase, “This requires wisdom”. Every generation has seen the rise of an anti-Christ, however, the Anti-Messiah is yet to come. We are counselled to be wise, understanding that names can have numerical value but remembering that the timing of the revelation of the name of the Anti-Messiah is in G-d’s hands and is therefore subject to the greatest wisdom of all, “The fear of the L-rd”. Further still, we must consider that the number 666, being that it is given as part of a metaphorical text, is to be calculated as a metaphor. If this is the correct understanding, then the number 666 represents the trifold affirmation of the failure of this individual to reach perfection (7), he is truly the antithesis of Yeshua. Messiah then could be seen as the number 888 (based on the numerical value of the Greek name Iesous[1]), conveying the threefold affirmation that He is “Kadosh, kadosh, kadosh (Holy)”, beyond perfection (7 representing perfection and 8 representing a new beginning beyond perfection). What is important is not that we’re able to unequivocally confirm the name of the beast and the kingdom from which he rises, but rather that we should be aware of the meaning of these symbols so that when we see them all coming together around us on the earth, we can act accordingly. One thing is certain, none of these events are within our control. When we try to predict and theorize outside of the plain meaning of the text, we are in danger of idolatry. G-d is in absolute control of all these things and His Son is our peace. [1] I’ve chosen the Greek Iesous (888) over the Hebrew Yeshua (386/380) and Yehoshua (385/391) because in keeping with the Greek text the number must correspond to the Greek formula based on the Greek number 666 © 2015 Yaakov Brown It’s important to note that throughout the Tanakh and within rabbinical thought, numbers are seen as having both literal and metaphorical meaning. There is no need therefore to hold extreme positions where we require numbers to always be metaphorical or on the other hand always literal. An examination of Revelation 11.
Revelation 11:1-14 both continues and concludes the interlude of the previous chapter in preparation for the blowing of the seventh shofar, which is the catalyst for the reign of G-d and His Messiah on earth. Introduction: This chapter of Revelation takes us from a place of preparation in anticipation of the seventh shofar, to an overview of the remainder of the book of Revelation. From verse 11 onward the writer changes to the past tense, as if all these things had already happened, however, with the exception of the anti-Messiah Antiochus Epiphanes (215 BCE – 164 BCE), there is no correlation to past events. Yochanan is speaking of events that will happen in his future with such assurance that he considers them to have already happened. This certainty is born of the consuming of the scroll and the subsequent stomach ache. Yochanan now continues with the task of prophesying according to the command of G-d through the voices of the thunders. Seeing this chapter as a synopsis of the remainder of the book helps us to understand its role as a summary of future events and eliminates confusion over the tense usage and the chronology of the reign of G-d and His Messiah on earth. a.) Verses 1-2: Yochanan is tasked with measuring the earthly temple (3rd physical earthly temple) with the exclusion of the court of the Nations. This is symbolic of G-d’s protection of the temple service and the Jewish people in the last days. b.) Verses 3-6: The preaching of the two witnesses who come to challenge Israel and the world. Their subsequent deaths, followed by a miraculous resurrection, are the catalyst for the redemption of the remnant of Israel (The Jews, ethnic Romans 11:25). c.) Verses 7-10: Details the first mention of the Beast and his emergence from the abyss. He is allowed a temporary victory, resulting in the death of the two witnesses. d.) Verses 14-19: A first outline of the final triumph of the Messiah and the initial part of His reign. We then observe the rising up of the nations and their defeat, the judgement of the dead and the final establishment of G-d’s kingdom and of His Anointed One Yeshua the Messiah. These events are explained succinctly here as an outline for the remainder of the book of Revelation. 11:1 Then there was given me a measuring reed like a staff (approx. half a metre); and someone said, “Get up and measure the temple of G-d and the altar, and those who worship at it. 2 Leave out the outer court of the temple and do not measure it, for it has been given to the nations; and they will tread underfoot the holy city for forty-two months (3 ½ years). The meaning and symbolism of the act of measuring is found in the visions of the prophets Ezekiel, Zechariah and Amos (Ezekiel 40:3-6; Zechariah 2:1-5; Amos 7:7-9). “In the twenty-fifth year of our exile, at the beginning of the year, on the tenth of the month, in the fourteenth year after the city was taken, on that same day the hand of HaShem was upon me and He brought me there. 2 In the visions of G-d He brought me into the land of Israel and set me on a very high mountain, and on it to the south there was a structure like a city. 3 So He brought me there; and behold, there was a man whose appearance was like the appearance of bronze, with a line of flax and a measuring reed in his hand; and he was standing in the gateway.” –Ezekiel 40:1-3 Ezekiel’s vision of measuring took place while he was in exile with the house of Israel, as a promise of future restoration. Yochanan is in the same position, exiled on Patmos while the remainder of Israel has fled the land of Israel following the destruction of Jerusalem at the hands of Rome (70 AD). Yochanan’s vision, like Ezekiel’s, is a promise of restoration, both physical and spiritual (eternal). “Thus He showed me, and behold, Hashem was standing by a vertical wall with a plumb line in His hand. 8 HaShem said to me, ‘What do you see, Amos?’ And I said, ‘A plumb line.’ Then HaShem said, ‘Behold I am about to put a plumb line In the midst of My people Israel. I will spare them no longer. 9 “The high places of Isaac will be desolated And the sanctuaries of Israel laid waste. Then I will rise up against the house of Jeroboam with the sword.’” –Amos 7:7-8 Amos’s vision prophesies destruction and desolation against Israel. “Then I lifted up my eyes and looked, and behold, there was a man with a measuring line in his hand. 2 So I said, “Where are you going?” And he said to me, “To measure Jerusalem, to see how wide it is and how long it is.” 3 And behold, the messenger who was speaking with me was going out, and another messenger was coming out to meet him, 4 and said to him, “Run, speak to that young man, saying, ‘Jerusalem will be inhabited without walls because of the multitude of men and cattle within it. 5 For I’ declares HaShem, ‘will be a wall of fire around her, and I will be the glory in her midst.’” –Zechariah 2:1-5 Zechariah’s vision speaks of protection and of G-d coming to dwell among His people. G-d Himself will be a wall of fiery protection around Jerusalem. Therefore measuring is used in a number of ways in the Tanakh: 1.) It’s used in preparation for destruction and desolation. 2.) It’s used in preparation for building and restoration. 3.) It’s used to designate an area and its people for protection and reconciliation. While it’s true to say that all three meanings find some correlation in the events that follow, the primary meaning here is linked to the sealing of Rev. 7:2-3, which is a sealing of protection and identification (of the Jewish people) as a precursor to Israel’s reconciliation to G-d. Yochanan is instructed to measure the designated area of G-d’s protection over those who are faithful among the Jewish people. This is further inferred by the instruction not to measure the court of the nations which refers to those who resist both G-d and His purposes for His chosen people Israel (ethnic), the Jewish people. Notice that the prophet is commanded to measure not only the temple and the altar (of sacrifice) but also those who worship at it. The purpose of the measurement is not to protect stone buildings but to defend the people (here specifically Jews who will become Messianic following the testimony of the two witnesses, their death, resurrection and ascension) who will become part of the body of Yeshua’s temple, both individually and corporately. The, “someone” who gives Yochanan the measuring reed is most likely the Mighty Messenger of Revelation 10, Who is the nearest humanoid representative of HaShem in the text. A Messenger is inferred by the correlation to Ezekiel’s vision, where a man/messenger brings a measuring reed and is seen standing at the Temple gate: “Behold, there was a man, whose appearance was like the appearance of brass, with a levelling line of string made from flax in his hand, and a measuring reed; and he stood in the gate.” –Ezekiel 40:3 The Psalmist speaks of the declaration of the glory of G-d as a measuring line that reveals the Word of G-d. This links the measuring of the Temple to the Messiah, Who is Himself the goal of the Torah (Romans 10:4) and the living Word made manifest. “Their (The heavens) measuring line is gone out through all the earth, and their words to the end of the world. In them hath He (G-d) set a tabernacle for the sun, which is as a bridegroom coming out of his chamber, and rejoices as a strong man to run his course. His going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof. The Instruction of HaShem is perfect, restoring the soul: the testimony of HaShem is sure, making wise the simple. The precepts of HaShem are right, rejoicing the heart: the commandment of HaShem is pure, illuminating the eyes. The fear (Awe) of HaShem is clean, enduring for ever: the judgments of HaShem are true, and righteous altogether. More to be desired are they than gold, yes, than much fine gold: sweeter also than honey and the honeycomb. Moreover by them is Your servant warned: in keeping of them there is great reward.” –Tehilim/Psalm 19:4-11 The Temple of Verses 1-2: The temple of verses 1-2 is the third earthly temple which has yet to be built. At some point in the future Israel will have re-established the sacrificial system, hence the text refers to the altar of sacrifice which is to be measured by Yochanan. The fact that this is an earthly temple is also qualified by the trampling of the outer court by the nations (Something that doesn’t occur in the heavens). This should not be confused with the time of the nations spoken of by Yeshua (Luke 21:24), which covers the last several thousand years since the destruction of the temple by Rome in 70 AD. In the context of Luke 21:24 Yeshua gives no reference to the number 42 months or to any of its correlations (3 ½ years, 1260 days, time, times and half a time). The present context uses the phrasing 42 months rather than the idiom, “time, times and half a time” (Daniel 7:25, 12:7), because the text is describing a literal 42 months of rather than a metaphorical period. A metaphorical interpretation is unlikely because there has been no temple in Jerusalem for thousands of years, nor does the Church (who are referred to individually—1 Corinthians 6:19—and corporately—1 Corinthians 3:16-17; 2 Corinthians 6:16; Ephesians 2:21—as the temple) qualify as the temple of verses 1-2, because the context shows a sacrificial practice (something that from a Messianic perspective, was spiritually completed at the sacrificial death and resurrection of our Messiah). Additionally, there is a clear distinction made between the temple and it’s worshippers (Who we understand as being located in the land of Israel) and the Gentiles (not Jews); these distinctions are almost exclusively made throughout Scripture to show Israel (ethnic) as separate from the unbelieving nations (Gentile Christians don’t qualify for either group). It is also of worth noting that unlike the following chapter where the allegorical symbolism is called a, “sign”, the present text simply records an ongoing conversation with G-d (through His emissary). Therefore this temple is not metaphorical or allegorical. We know that Yochanan is referring to a temple yet to be built because the temple in Jerusalem had been destroyed some 20 years prior to the writing of the Revelation. This makes sense because like the prophet Zechariah, Yochanan is in exile with the knowledge that the temple in Jerusalem had been destroyed. It’s important to note that throughout the Tanakh and within rabbinical thought, numbers (in this case, 42 months, 1260 days, 3 ½ days) are seen as having both literal and metaphorical meaning. There is no need therefore to hold extreme positions where we require numbers to always be metaphorical or on the other hand always literal. The context itself will qualify the correct interpretive method for the number in question. This is why we interpret the same number used in verse 3 (1260 days) to be metaphorical in the following chapter. It’s the prophetic platform and the greater meaning behind it (3 ½ is half complete—7) that links the various forms of the number 3 1/2, rather than their interpretation. A wider understanding of the temple as a physical entity and a spiritual concept is helpful for contextualizing events in order to come to a logical interpretive conclusion. The temples mentioned in the Scriptures are as follows: 1.) Solomon’s temple 1st (1 Kings 5-8) 2.) Z’rubabel’s temple 2nd (Haggai 1-2; Ezra 3:4-13) 3.) Herod’s temple, known as the rebuilt second temple (Matthew 21:21, 24:1-2; John 2:19-20) 4.) A future physical temple in the days of the Anti-Messiah, this is the temple referred to in verses 1 and 2 (Daniel 9:27, 11:45, 12:7; Matthew 24:15; 2 Thessalonians 2:3-4; Revelation 11:1-2) 5.) A future temple in the days of the Messiah (Ezekiel 40-48; Zechariah 6:12-15) 6.) The heavenly temple (Rev. 7:15, 11:19, 14:15-17, 16:17) The noun temple is also used figuratively in Scripture: 1.) The community of believers (1 Corinthians 3:16-17; 2 Corinthians 6:16; Ephesians 2:21) 2.) The physical body of a believer (1 Corinthians 6:19) 3.) G-d and the Lamb in the New Jerusalem (Revelation 21:22) The picture of the nations defiling the temple and trampling on Jerusalem is a familiar one: “O G-d, the nations have invaded Your inheritance; They have defiled Your holy temple; They have laid Jerusalem in ruins.” –Psalm 79:1 “Your holy people (Ethnic Israel) possessed Your sanctuary for a little while, Our adversaries have trodden it down.” –Isaiah 63:18 Speaking of the abuse that the nations will bring against Israel Yeshua says: “And they will fall by the edge of the sword, and will be led captive into all the nations; and Jerusalem will be trampled underfoot by the nations until the times of the nations are fulfilled.” –Luke 21:24 This has been Israel’s experience perpetually through the centuries, however, in the present text we are reading about specific future event, a time when the opportunity for salvation among the people of the nations has come to an end. This is also the time Shaul/Paul spoke of when he said, “a partial hardening has happened to Israel until the fullness of the nations has come in then the whole of Israel (ethnic Jews) will be saved.” Romans 11:25. The trampling of the outer court and the city of Jerusalem may be a reference to the Anti-Messiah Antiochus Epiphanes who, along with his army, imposed great suffering upon the holy city and her people for approximately three and a half years circa 168-165 BCE. These are events that Yochanan was all too familiar with, events that were celebrated by Israel during the extra biblical feast of Chanukah (Feast of Dedication). One of the customs of this celebration is the giving of gifts to celebrate the destruction of Antiochus and his tormenting of the people of the land (Eretz Israel). The practices of Chanukah illuminate 11:10, where we see people of the land (of Israel), Jews, celebrating the deaths of the witnesses who had tormented Israel by giving gifts. The 3 ½ year historical reign of Antiochus doesn’t negate the future fulfilment of a final desecration of this type. Hebrew prophecy has a cyclical rhythm that allows for repeated fulfilments. The three and a half year period is half of seven and symbolizes the inability of the nations to complete their goal of destroying G-d’s people and their worship practices. This number corresponds to the 1260 days (Rev. 11:3; 12:6), which is 30 days x 42 (According to the ancient Hebrew lunar calendar) and is also linked to the idiom, “time (1 year), times (2 years) and half a time (6 months)” of Daniel 7:25 and 12:7 (Rev. 12:14). The number 42 is the number of the encampments of Israel in the wilderness, that is, Israel camped in 42 places during their sojourn (Numbers 33:5), it’s therefore a symbol of a temporary sojourn that envisions an eternal promise, that being the future time when G-d will dwell with His people in the New Jerusalem. That temple is outside of time and space and is revealed in the final verses of this present chapter, a temple that is G-d Himself. Therefore the Daniel passage is the marker for qualifying the meaning, both literal and metaphorical, of the length of time for the trampling of the holy city by the nations, the prophesying of the two witnesses, the woman’s stay in the wilderness, and the Beast’s limited exercising of authority. All of these events leave the power of the enemy insufficient and fallen far short of the completion found in the number representing G-dly perfection and fulfilment (seven). 3 And I will grant authority to my two witnesses, and they will prophesy for twelve hundred and sixty days (3 ½ years of 30 day months), clothed in sackcloth.” 4 These are the two olive trees and the two lampstands that stand before the L-rd of the land. The two witnesses are commonly thought to either be a metaphor for the Tanakh (OT) and the Gospels (NT), or the literal return of Elijah and Moses. However, both interpretations have their problems. A metaphorical reading can’t answer the death and resurrection of the two witnesses, nor can it properly qualify the subsequent conversion of those who see these events. With regard to the literal interpretation Moses doesn’t qualify for this role because the witnesses are killed and the Scriptures allow for a human being to die only once prior to the judgement (Hebrews 9:27, yes, even Lazarus died eventually and will be judged). We know the two witnesses did not come down from heaven like the messengers of previous chapters, however we’re not told where the two witnesses come from. We are told that they are reflected in the two olive trees of Zechariah’s vision and in the Menorot that stand before the L-rd of the land, which is a reference to the title given to HaShem (Zechariah 4:2, 3, 14). Zechariah 2-4 show that the two olive trees are the, “anointed ones” (The two anointed positions in Israel are that of King and Priest: where a King was not in power the Governor of the time held the anointed position that a king would usually hold), those being Joshua the High Priest and Z’rubabel the governor of Israel (Haggai 2:2) who lived at the time of the return from exile and the building of the 2nd temple (Ezra 5:1-6:16). Joshua the High Priest is a type for Messiah (G-d with us) and it’s worth noting that Z’rubabel, whose name means, “pressed out for anointing” was absent from the story of the dedication of the 2nd temple (Ezra 6:16). These two figures died and were buried and are therefore types for the two witnesses rather than the witnesses themselves. The symbolism of the olive trees is clear, the trees provide the oil for the temple Menorah and that oil is produced by the crushing of the olives. The two witnesses will be crushed (killed) and as a result will act as a catalyst for the provision of oil (The Ruach ha-Kodesh Holy Spirit) for the living temple Menorah of the people of Israel (ethnic Jews). There are two Menorot because having yet to die the witnesses have dwelt with Yeshua (outside of time) in the reflected light of HaShem’s heavenly Menorah (That is the sevenfold Spirit of G-d Himself) and having been given a ministry of witness on earth to the Jewish people they also reflect the earthly Menorah of the Jewish temple. The two witnesses are clearly two literal people who, at G-d’s command, will become prominent as preachers in Jerusalem in the last days. We’ve determined that Moses can’t be one of the two witnesses. We’ve also agreed that the two witnesses must be human beings who have not yet tasted death. This leaves only two possibilities, Enoch (Dedication: Genesis 5:21-124; Hebrews 11:5) and Elijah (My G-d is YHVH: 2 Kings 2:1, 9-12). The names of these two men correspond with the anointed olive trees of Zechariah’s vision in this way: Enoch, whose name means, “dedication” stands in the place of Z’rubabel, who was not able to be present at the dedication of the 2nd Temple. This is a redemptive undertaking on the part of Enoch. Elijah, whose name means, “My G-d is YHVH” is surely a representative of the Messiah, “YHVH with us”. He is also said to come before the return of the Messiah (Malachi 4:5-6). 5 And if anyone wants to harm them, fire flows out of their mouth and devours their enemies; so if anyone wants to harm them, he must be killed in this way. While it’s true that G-d can manifest any miracle He chooses in the lives of His servants, it’s unlikely that the fire from the mouths of the witnesses is literal fire. There is no physical correlation with any of the miracles of the prophets or the miracles of Yeshua. The one Scriptural reference that best identifies the fire from the witness’s mouths is found in the book of the prophet Jeremiah: “Therefore, thus says HaShem, the G-d of hosts, ‘Because you have spoken this word, Behold, I am making My words in your mouth fire And this people wood, and it will consume them.’” –Jeremiah 5:14 Therefore, the fire is the word of G-d’s judgement in the mouths of the witnesses and those who seek to harm them fall prey to the hand of G-d’s wrath as spoken by the witnesses. Meaning they may die in many different ways based on the judgements spoken against them by G-d’s word in the mouths of the witnesses. 6 These have the power to shut up the sky, so that rain will not fall during the days of their prophesying; and they have power over the waters to turn them into blood, and to strike the land (eretz) with every plague, as often as they desire. The ability to shut up the sky and prevent rain reflects the miraculous works of G-d through the prophet Elijah and the ability to turn the water to blood and strike the land with plagues refers back yet again to the plagues of Egypt (the land of bondage). These miraculous powers are important because they reflect the miracles that were intended to bring Israel to repentance and deliver her from bondage. The fact that the miracles performed by Moses are mentioned does not in itself qualify Moses as a witness. Similar miracles are referred to in the previous chapters, those being delivered by angels (who are clearly not Moses). The purpose of the correlation to the miracles of Egypt is not to identify Moses (who died and was buried and is therefore awaiting the resurrection), but to remind the reader that the subplot of Messiah’s revelation is the freeing of Israel from bondage to slavery in Egypt, here shown as slavery to sin. 7 When they have finished their testimony, the beast that comes up out of the abyss will make war with them, and overcome them and kill them. 8 And their dead bodies will lie in the street of the great city which mystically is called Sodom and Egypt, where also their L-rd was crucified. There will be a set time for the testimony of the two witnesses and they will not be harmed until they’re finished, it is G-d that determines the time. The Beast, who, like the demonic hordes before him comes up out of the abyss, seems to be the same as the Anti-Messiah/Son of perdition (1 John 1:7, 2:18-19, 4:3; 2 Thessalonians 2:3-4; Rev. 13:1-18; 14:8-11). This makes sense because the Beast’s form is spiritual from the Abyss and inhabits the humanoid form of the Anti-Messiah who is a physical person. The death of the two witnesses is marked by the desecration of their bodies. Jewish tradition requires prompt burial, the leaving of the bodies on the land is considered by Jewish tradition to bring a curse on the land. Added to this is the fact that these events are taking place in Jerusalem, the holy city, where Jews are living and looking on, thus compounding the effect of the desecration. This is the type of treatment given to false prophets and vile rulers. The blood of these tzidikim (righteous ones) cries out to HaShem from the ground (Genesis 4:10: Deut. 21:1-9). The city of Jerusalem, “where also their L-rd was crucified” is figuratively likened to Sodom and Egypt. This is a reference to the sinful, debauched lifestyle of many in Israel and the bondage that it brings them under. Isaiah the prophet rebukes Israel with these words from G-d: “Hear the word of HaShem, You rulers of Sodom; Give ear to the instruction of our G-d, You people of Gomorrah.” –Isaiah 1:10 While the phrase, “their L-rd was crucified” could refer to the two witnesses, it’s more likely that it refers to the inhabitants of the city of Jerusalem, in other words, the Jewish people. 9 Those from the peoples and tribes and tongues and nations will look at their dead bodies for three and a half days, and will not permit their dead bodies to be laid in a tomb. The Gentiles who are present in Jerusalem will prevent any would be faithful Jews from burying the bodies (This brings to mind the Hassidim who collect body parts from the land following suicide bombings in Israel, in order to honour both G-d and the bodies of the victims). 10 And those who dwell in the land (Eretz Israel-Jews) will rejoice over them and celebrate; and they will send gifts to one another, because these two prophets tormented those who dwell on the land. The Greek, “ge” meaning, “soil, region, land, earth” is best rendered in terms of its Hebrew equivalent, “eretz” meaning, “land” and in this context refers specifically to, “Eretz Israel”, the Land of Israel. A distinction is made here between the Gentiles of the previous verse and the Jews of the land. This is why the phrase, “those who dwell in the land” is used, it is synonymous with the Jewish people. The Am ha-aretz (people of the land). This means that many Jews will celebrate the deaths of what they perceive to be false prophets because of the plagues and resulting torment that the witnesses have prophesied over the land of Israel in order to bring her to repentance. This emulates the extra Biblical celebration of Chanukah, where gift giving is prominent. Remembering that Yochanan wrote in the first century AD, we must be careful not to attach modern Arab customs to this section of the text. 11 But after the three and a half days, the breath of life from G-d came into them, and they stood on their feet; and great fear fell upon those who were watching them. 12 And they heard a loud voice from heaven saying to them, “Come up here.” Then they went up into heaven in the cloud, and their enemies watched them. 13 And in that hour there was a great earthquake, and a tenth of the city fell; seven thousand people were killed in the earthquake, and the rest were terrified and gave glory to the G-d of heaven.14 The second woe is past; behold, the third woe is coming quickly. “The breath of life from G-d” is a reference to the creation of Adam (Genesis 2:7). This is significant because G-d is about to bring to completion a new creation, which is secured in the Olam Habah (World to come). “Then HaShem G-d formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being.” –Genesis 2:7 The resurrection of the witnesses causes great fear in their enemies because it demonstrates the reigning power and authority of G-d (1 Corinthians 2:14, 4:20, 6:14, 15:54-57). The ascension of the witnesses in the clouds reflects their Messiah’s ascension (Acts 1:9-11) and affirms their connection to Yeshua, Who Israel had mourned (Zechariah 12:10; Revelation 1:7). It’s also interesting to note that the 3 ½ days corresponds to the 3 ½ years of Messiah’s earthly ministry. This resurrection miracle and the signs from G-d that follow are the catalyst for the redemption of Israel (Jews, ethnic) which was prophesied by Shaul/Paul the Apostle in Romans 11:25. Notice how the response of the people of the land (Jews) differs from that of the pagan nations of Rev. 9:20-21. The people of Israel understand these events to be signs from G-d and give Him glory as an act of contrition and repentance. The phrase, “gave glory to G-d” is only used in Revelation to describe those who are either already in or are coming in to right relationship with G-d (Revelation 1:6; 4:9; 11; 5;12-13; 7:12; 15:4; 19:1, 7). This mass repentance of the Jewish nation will dissolve the blindness of centuries of Jewish objection to Yeshua’s status as Messiah and will usher in the resurrection of the dead, the judgement and the Olam Habah (World to come). The phrase, “coming quickly” is a reference back to Rev. 10:6, which tells us that following the sounding of the seventh shofar time will be up, “there will be time no more”. 15 Then the seventh messenger sounded (the seventh shofar); and there were loud voices in heaven, saying, “The kingdom of the world has become the kingdom of our L-rd and of His Messiah; and He will reign forever and ever.” The Messianic kingdom promised at Revelation 1:5-8 and 6:10 is now being made manifest. The judgements and other events that bring about the overthrow of the world system begin here and continue through chapter 19, coming to a head at Revelation 19:6 with the words, “Hallelujah, HaShem the G-d of Heavens armies has begun His reign!” 16 And the twenty-four elders, who sit on their thrones before G-d, fell on their faces and worshiped G-d, 17 saying, “We give You thanks, O L-rd (YHVH - Merciful) G-d (Elohim - Judge), the Almighty (Shaddai – Guardian of Israel), Who is and Who was, because You have taken Your great power and have begun to reign. The cry of the 24 elders differs from their former praises in that they have removed the, “and is to come” from the Hebrew idiom denoting G-d’s eternal nature. This is because, “He has come” and, “there is time no more”, therefore He is and was! The phrase, “Have begun to reign” doesn’t mean that G-d was not already King of the Universe, it simply refers to the manifest reign of G-d’s Kingdom on earth and the restoration of all things. 18 And the nations were enraged, and Your wrath came, and the time came for the dead to be judged, and the time to reward Your bond-servants the prophets and the set apart ones and those who fear Your name, the small and the great, and to destroy those who destroy the land (Ha-eretz Israel).” Verse 18 is a drash on Psalm 2 juxtaposing the wrath of G-d against the futile wrath of the nations who rage against Him and His people Israel (ethnic). The final phrase doesn’t refer to those who destroy the earth but to those who destroy the land of Israel (Eretz Israel). “Why are the nations in an uproar And the peoples devising a vain thing? 2 The kings of the earth take their stand And the rulers take counsel together Against HaShem and against His Anointed, saying, 3 “Let us tear their fetters apart And cast away their cords from us!” 4 He who sits in the heavens laughs, HaShem scoffs at them. 5 Then He will speak to them in His anger And terrify them in His fury, saying, 6 “But as for Me, I have installed My King Upon Zion, My holy mountain.” –Psalm 2:1-6 19 And the temple of G-d which is in heaven was opened; and the ark of His covenant appeared in His temple, and there were flashes of lightning and sounds and peals of thunder and an earthquake and a great hailstorm. This temple is the original form upon which the earthly temple (mentioned in verses 1-2) is modelled. The Ark of the Covenant is the symbol of G-d’s covenant promises to Israel and the representation of His guidance, mercy, glory and presence with her. The earthly Ark (Exodus 25:10-22; Hebrews 9:4-5) is thought to have either been moved by Shishak King of Egypt or destroyed by the Babylonians, however, extra Biblical Jewish tradition says that it’s, “Hidden in its place” –Talmud, Yoma 53b It is recorded that when the first Temple was destroyed, either Jeremiah (2 Maccabees 2:4-8) or an angel/messenger (2 Baruch 6:5-10) rescued the ark with its pot of manna, and both the ark and the manna are being kept for the days of the Messiah, when G-d’s people will eat manna once again. The sighting of the Ark of the Covenant means the revealing of the heavenly holy of holies, which means G-d is revealing His hidden glory. This is an allusion to the fact that G-d is about to fulfil the promise He made through Jeremiah, saying that the people of Israel would no longer yearn for the return of the Ark of the covenant (physical earthly Ark) because G-d Himself would live among them. “It shall be in those days when you are multiplied and increased in the land (Ha-eretz Israel),” declares HaShem, “they will no longer say, ‘The ark of the covenant of HaShem.’ And it will not come to mind, nor will they remember it, nor will they miss it, nor will it be made again. 17 At that time they will call Jerusalem ‘The Throne of HaShem,’ and all the nations will be gathered to it, to Jerusalem, for the name of HaShem; nor will they walk anymore after the stubbornness of their evil heart. 18 In those days the house of Judah will walk with the house of Israel, and they will come together from the land of the north to the land that I gave your fathers as an inheritance.” –Jeremiah 3:16-18 The G-d of Israel (ethnic Jews) has come to judge both the Land of Israel and all the earth in power, and unlike Sinai where the mountain was covered in cloud to protect Israel from His glory, this time the entire earth is the mountain and He is appearing with unveiled face. Hence, “there were flashes of lightning and sounds and peals of thunder and an earthquake and a great hailstorm.” The fullness of His glory will be made known to humanity and we will all stand before His unveiled face. Those who’re in Messiah will experience His radiant glory in the same way a shivering child experiences the warm light of the sun, and those who have rejected G-d will experience His glory like a fiery furnace in a waterless desert. “For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.” –1 Corinthians 13:12 “And we all, who with unveiled faces contemplate the Lord’s glory, are being transformed into his image with ever-increasing glory, which comes from the Lord, who is the Spirit.” –1 Corinthians 13:18 © 2015 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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