This is a landing page for Insights into the Book of Revelation from a Torah Perspective, will be organized by chapter.
Introduction
In this present day there is a great sense of urgency for the truth of the last day events. When we consider the current state of conservatives, evangelicals, and even Christianity as a whole, there is an ever-growing crisis that is taking place, a crisis of truth. The reason being the very foundation of truth is being eroded away today, biblical values are slipping, humanism is being accepted, and materialism is dominating the lives of God’s people. This is ever more pressing as we read the letters to the seven churches according to Revelation 2 and 3, with John’s vision giving us a pressing warning for the people of God to return to His truth according to the Scripture. We are called to bear the testimony of God in a sinful world, we are called to be overcomers by the power of God’s presence dwelling in our midst, a Torah centric principle. The Messiah Yeshua called us to join with Him by faith and be willing to lay our lives down by faith even unto death! The persecution of our faith, even torture and death do not negate the blessed hope that we are given in the promises of God (Titus 2:13). The ultimate truth is that God had promised to send His King Messiah into this world to save His people. And history bears this out according to the NT text. When Yeshua returned to heaven, we are told in Acts 1 that he will return in the same way. The question remains whether there will be two returns of the Messiah, or only one return which are what the Scriptures testify to in the Bible.
While reading the Bible from cover to cover every year and studying the events that will transpire in the last days before Yeshua returns, the central question that arises is concerning the rapture of the church as this is a topic being taught upon more often now than in years past due to the events that are currently taking place. Something to note, the word “rapture” is not actually found in the Bible. It also does not come from the Greek text. It comes from the Latin translation using the word rapere meaning “rapid.” It appears in the Latin translation of 1 Thessalonians 4:17. The word rapere is used to translate the Greek expression for “caught up.” This word is used to describe the first part of the second coming of the Messiah where God’s people will be snatched up, caught up, raptured off from the surface of the earth. The basic idea that is generally agreed upon is there will be 7 years preceding the coming of the kingdom of God. Note that there are also an additional 75 days according to Daniel 12:11-12, which are generally ignored, but these 7 years and 75 days precede the coming of God’s kingdom. In the various doctrines concerning the rapture of the church, the rapture is proposed to occur in one of three time periods:
- Pretribulational – Before the seventieth week of Daniel begins.
- Midtribulational – In the middle of the seventieth week.
- Postteibulational – At or near the end of the seventieth week.
The seven-year period is popularly called “the Tribulation Period” which is the seventieth week of Daniel. This seventieth week plus the 75 days will consist of the following events:
- The world wide manifestation of the sinfulness of mankind (ie LGBTQ behavioral acceptance and practice regardless of religious affiliation, etc.)
- The revealing of the antichrist.
- The apostasy of the nation of Israel.
- The rapture of the church.
- The outpouring of God’s wrath.
- The consummation of the “time of the Gentiles.”
- The spiritual rebirth of the nation of Israel for God’s Torah.
- The destruction of the armies of the world at Armageddon.
- The defeat of the Antichrist and Satan.
The pretribulational rapture teaching believes that God will rapture the church out before the tribulation period or before the seventieth week of Daniel begins. This position is held by most conservative Christians and is actually of relatively new origins.
The pretribulation approach can be traced back to John Darby at Plymouth in the year 1830 (“The prewrath rapture of the church” by Marvin Rosenthal, pg 53-55) thus making this doctrine of more recent history. Note also that it was the Scofield Reference Bible that popularized the pretribulational view more than any other. In addition, there are some who use pretribulational rapturism as a litmus test for being a true believer, as a kind of badge of orthodoxy. This is a serious theological problem as such people who do so are faced with the perplexing issue of having to provide an answer to the millions of godly and faithful believers who for the previous 1800 years did not hold to this pretribulation doctrine. Those who did not believe in pretribulational rapture were men such as John Westley, Charles Westley, Charles Spurgeon, Matthew Henry, John Knox, John Hus, William Carey, John Calvin, Issac Newton, Jonathan Edwards, John Wycliffe, George Whitfield, A. B. Simpson, George Mueller, John Newton, and many others. The claim that the eschatology of the last days has not been systematized or developed and so these men couldn’t have been pretribulational is a very weak argument. Note that if pretribulationalism is a litmus test for theological integrity then those who believe this or take this approach have lost themselves to presuppositional truth as opposed to biblical truth!
We as God’s people are called to dig deeply for the truth, especially in the matters of last days eschatology. The reason this is so important is for the equipping of the saints, to be prepared for what is coming, and to be ready to bear the testimony of God to this world no matter what the cost, even to giving our lives for God’s truth! The point of the studies found on these pages are not to make one lose faith or lose hope in the glorious return of the Messiah. We are to continue looking to the skies for that blessed hope! We also need to prepare our hearts, build our faith, seek the Lord our Father God in heaven and His righteousness and His presence in our lives via the indwelling of His Holy Spirit. We are called to walk according to the Spirit according to God’s holy Word and live our lives daily for the glory of God. Most of all, we need to be prepared to accept the fact that the pretribulation rapture may be wrong and prepare ourselves to take a stand for our faith, for the Messiah, and for God’s truth, no matter the cost!
Revelation 1
Revelation 2
Torah Insight on the Seven Spirits of God from Isaiah 11:2
Revelation 3
Revelation 4
Who are the 24 elders?
The question is asked who are the 24 elders who are around the throne of God on 24 thrones? The classical interpretation is the 12 patriarchs from the Torah and the 12 disciples. From a general sense, the term patriarch means the head or founder of a tribe or family. So there are a lot of patriarchs in OT. Generally, it is accepted that Abraham, Isaac, Jacob and Joseph are the patriarchs of Israel. This however does not add up to the number 12. The Rabbis list the patriarchs as being Abraham, Isaac, and Jacob, and the Matriarchs as being Sarah, Rebekah, and Rachael and Leah. These also do not add up to the number 12, so this doesn’t fit very well. We note what is written in the rabbinic commentary on the breastplate from the Torah (Shemot / Exodus) according to רבנו בחיי, שמות כ״ח:ט״ו:א׳ Rabbeinu Bahya, Shemot 28:15 Part 1.
רבנו בחיי, שמות כ״ח:ט״ו:א׳
(א) ועשית חשן משפט מעשה חושב. כך היה מעשה החושן אורג בגד מעשה חושב מן התכלת ומן הארגמן ותולעת שני ושש, והיה לוקח חוט א’ של זהב ונותנו על ו’ חוטין של תכלת וכופל הז’ חוטין כאחד וכן היה עושה חוט א’ של זהב עם ו’ של ארגמן וחוט אחד של זהב עם ששה של פשתן, וזהו שכתוב תכלת וארגמן ותולעת שני ושש כ”ח חוטין שכתוב (שמות לט) ויקרעו את פחי הזהב וקצץ פתילם לעשות בתוך התכלת ובתוך הארגמן ובתוך תולעת השני ובתוך השש מלמד שחוט של זהב כפול בתוכם. ארכו של חושן שתי זרתות ורחבו זרת וכופלו לשנים נמצא זרת על זרת מרובע וקבועים בו ארבעה טורים אבן וכל אבן ואבן היה מרובע, ומפתח שמות י”ב שבטים על י”ב אבנים, ראובן היה מפותח על אבן אודם, שמעון על פטדה, וכן כולם. ומלבד י”ב שבטים שהיו כתובים על י”ב אבנים הללו היו כתובים שמות האבות אברהם יצחק יעקב ושבטי ישרון. וכסדר הזה היו כתובים ראובן א’ על אודם, שמעון ב’ על פטדה, לוי רה”ם על ברקת, יהודה י’ על נופך, יששכר צ’ על ספיר, זבולן ח’ על יהלום, דן ק’ יע”ק על לשם, נפתלי ב’ על שבו, גד שבט”י על אחלמה, אשר יש”ר על תרשיש, יוסף ו”ן על שהם, בנימין על ישפה, הרי לך בכל אבן ואבן ששה אותיות להורות כי ששת ימי המעשה תלוים בי”ב שבטים, והיו באבני חושן ע”ב אותיות כי י”ב פעמים ששה הם ע”ב והם כנגד ע”ב אותיות של השם הגדול להורות בזה קיום העולם שנברא בע”ב שעות שהרי העולם נברא ביום שנאמר (בראשית ב ד) ביום עשות ה’ אלקים ארץ ושמים, וששת ימי המעשה ע”ב שעות יש בהם י”ב שעות בכל יום, וזהו שאמר הכתוב (תהלים פט) אמרתי עולם חסד יבנה כמנין חס”ד, ולמדנו מזה שהעולם שנברא בע”ב שעות מתקיים בזכות השבטים שבהם ע”ב אותיות.
Rabbeinu Bahya, Shemot 28:15 Part 1
(1) ועשית חשן משפט מעשה חושב, “you shall make a breastplate of judgment of a woven design.” He would weave a cloth made of blue wool, purple wool, scarlet wool and linen. He would take one thread of gold and make a strand of the other six-threaded strands of materials so that each would have a seventh golden thread. This is the meaning of the words: תכלת וארגמן ותולעת שני ושש, (compare Maimonides Klei Hamikdash 9, 5-6). This is based on the words וירקעו את פחי הזהב וקצץ פתילים לעשות בתוך התכלת ובתוך הארגמן וגו’, “they hammered out sheets of gold and cut threads to be worked into designs among the blue, the purple,” etc. (39,3). This teaches that the golden thread was folded over amongst the other materials, like a double thread. The length of the breastplate was 2 zeratot, (22 cm approx), its width 1 eret. It was folded over so that it would look square from the front. There were four rows of three gemstones on it, each gemstone being square. The names of the tribes were “inscribed chemically” each tribe’s name in accordance with the colour gemstone reflecting its individuality. Reuven’s name was inscribed on the stone called אודם, Shimon’s on a stone called פטדה, etc., etc. In addition to the names of the twelve tribes the names of the patriarchs Avraham, Yitzchak, and Yaakov were also inscribed plus the words שבטי ישורון. These additional words were distributed between the various stones so that, for instance, the stone אודם with the name Reuven had an additional letter א as part of the name אברהם, whereas the stone פטדה which had the name שמעון inscribed on it also had a letter ב added as the second letter in the name אברהם, and so on. A stone with a short name such as גד, for instance, had the word שבטי of שבטי ישורון added seeing that there was enough space for this. The stone with the name אשר had in addition the letters ישר of the word ישורון inscribed on it, whereas the stone with the name יוסף had the last three letters of the word ישורון inscribed on it also, so that each stone had a total of six letters making an overall total of 72 letters. These 72 letters corresponded to the great name of the tetragram when it is spelled in all its 24 permutations. The six days of creation comprised a total of 72 hours of daylight, the number of hours during which the universe and all that is in was created (no creation took place at night.). We know this as the Torah speaks of ביום עשות ה’ אלו-הים ארץ ושמים (Genesis 2,4), “on the ‘day’ Lord G’d made earth and heaven.” This number 72 has also been alluded to in Psalms 89,3 where David speaks about the world having been built on the attribute חסד, loving kindness. The numerical value of the word חסד is also 72. We infer from these verses that the world which has been created in 72 hours of creative activity by G’d is maintained due to the merit of the twelve tribes of Israel, i.e. the 72 letters inscribed in the breastplate of the high Priest.
Rabbeinu Bahya on Shemot (Exodus) 28:15 part 1 states, the names of the patriarchs are inscribed in the 12 tribes. This resolves the issue of the patriarchs and the matriarchs. Therefore, the conclusion on these 24 elders, half (12) are a reference to the heads of the tribes of Israel. The other half (12) it is likely they are the 12 disciples.
Chapter 4 to 5 transition:
Many pre-tribulation rapture proponents claim that the transition in narrative between Revelation chapter 4 to chapter 5 is proof that the Church has been raptured out at this point in time. The change in narrative may simply be a change in focus on future events that are about to take place on the earth in relation to the Tribulation period. It is interesting when we study the Scriptures concerning these things, it becomes a little difficult to reconcile this claim. Take for example the following text from the book of Acts.
Acts 1:1-12
1:1 The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, 1:2 Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen: 1:3 To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God: 1:4 And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. 1:5 For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. 1:6 When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? 1:7 And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. 1:8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. 1:9 And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. 1:10 And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel; 1:11 Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. 1:12 Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day’s journey. (KJV)
According to Acts 1, the disciples and Yeshua were on the mount of Olives outside of Jerusalem. While speaking to his disciples, the text states, 1:9 And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. (KJV) It was at this point that Yeshua ascended into heaven, and the disciples stood there for a moment looking into heaven. We are not told how long they stood looking, but we are told two angels appeared and asked them “what are you doing?” They proceeded to say, “this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.” This is a very important statement, as the angels reveal to the disciples and to us exactly how Yeshua will return. He will return in the same way / manner that he was taken. If we are to believe the words of these angels, then when Yeshua returns, he will do so setting his feet back down on the mount of Olives. When we compare the pre-tribulation rapture event as taught by the Christianity today, when the rapture occurs, Yeshua will come back halfway, we will be caught up, and then we will all return to heaven. Based upon this one reference to Acts 1, this idea proposed for the pre-tribulation rapture does not fit with what the Scriptures state! In fact, all of the Scriptures, the Tanakh (Torah, Neviim, Ketuvim, the OT) and the NT all write of only one return of the Messiah, not multiple returns. There are many Scriptures that describe the second coming of the Messiah. From the Tanakh there are a few references to the returning Messiah, an important one is found in Zechariah 14.
ספר זכריה פרק יד
הִנֵּ֥ה יֽוֹם־בָּ֖א לַֽיהוָ֑ה וְחֻלַּ֥ק שְׁלָלֵ֖ךְ בְּקִרְבֵּֽךְ׃ וְאָסַפְתִּ֨י אֶת־כָּל־הַגּוֹיִ֥ם׀ אֶֽל־יְרוּשָׁלִַם֮ לַמִּלְחָמָה֒ וְנִלְכְּדָ֣ה הָעִ֗יר וְנָשַׁ֙סּוּ֙ הַבָּ֣תִּ֔ים וְהַנָּשִׁ֖ים תִּשָּׁגַלְנָה וְיָצָ֞א חֲצִ֤י הָעִיר֙ בַּגּוֹלָ֔ה וְיֶ֣תֶר הָעָ֔ם לֹ֥א יִכָּרֵ֖ת מִן־הָעִֽיר׃ וְיָצָ֣א יְהוָ֔ה וְנִלְחַ֖ם בַּגּוֹיִ֣ם הָהֵ֑ם כְּי֥וֹם הִֽלָּחֲמ֖וֹ בְּי֥וֹם קְרָֽב׃ וְעָמְד֣וּ רַגְלָ֣יו בַּיּוֹם־הַ֠הוּא עַל־הַ֨ר הַזֵּתִ֜ים אֲשֶׁ֨ר עַל־פְּנֵ֥י יְרוּשָׁלִַם֮ מִקֶּדֶם֒ וְנִבְקַע֩ הַ֨ר הַזֵּיתִ֤ים מֵֽחֶצְיוֹ֙ מִזְרָ֣חָה וָיָ֔מָּה גֵּ֖יא גְּדוֹלָ֣ה מְאֹ֑ד וּמָ֨שׁ חֲצִ֥י הָהָ֛ר צָפ֖וֹנָה וְחֶצְיוֹ־נֶֽגְבָּה׃
Zechariah 14
14:1 Behold, a day is coming for the LORD when the spoils taken from you will be divided among you. 14:2 For I will gather all the nations against Jerusalem to battle, and the city will be taken, the houses plundered, the women raped, and half of the city exiled, but the rest of the people will not be eliminated from the city. 14:3 Then the LORD will go forth and fight against those nations, as when He fights on a day of battle. 14:4 On that day His feet will stand on the Mount of Olives, which is in front of Jerusalem on the east; and the Mount of Olives will be split in its middle from east to west forming a very large valley. (NASB)
Here the phrase הִנֵּ֥ה יֽוֹם־בָּ֖א “behold a day is coming” is used throughout Isaiah as a way to indicate the Messianic expectation of the coming Messiah that God will send to save His people. We note here the context describes the Lord making war against the nations, and how all nations will gather against Jerusalem, and the Messiah will come and set His feet on the Mount of Olives, and it will cleave in two (north and south). Next let’s consider Yeshua’s words when he talked to his disciples according to Matthew 24.
Matthew 24:1-51
24:1 And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. 24:2 And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. 24:3 And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world? 24:4 And Jesus answered and said unto them, Take heed that no man deceive you. 24:5 For many shall come in my name, saying, I am Christ; and shall deceive many. 24:6 And ye shall hear of wars and rumors of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet. 24:7 For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. 24:8 All these are the beginning of sorrows. 24:9 Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name’s sake. 24:10 And then shall many be offended, and shall betray one another, and shall hate one another. 24:11 And many false prophets shall rise, and shall deceive many. 24:12 And because iniquity shall abound, the love of many shall wax cold. 24:13 But he that shall endure unto the end, the same shall be saved. 24:14 And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. 24:15 When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) 24:16 Then let them which be in Judaea flee into the mountains: 24:17 Let him which is on the housetop not come down to take any thing out of his house: 24:18 Neither let him which is in the field return back to take his clothes. 24:19 And woe unto them that are with child, and to them that give suck in those days! 24:20 But pray ye that your flight be not in the winter, neither on the sabbath day: 24:21 For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. 24:22 And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. 24:23 Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. 24:24 For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. 24:25 Behold, I have told you before. 24:26 Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not. 24:27 For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be. 24:28 For wheresoever the carcase is, there will the eagles be gathered together. 24:29 Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: 24:30 And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. 24:31 And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. 24:32 Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: 24:33 So likewise ye, when ye shall see all these things, know that it is near, even at the doors. 24:34 Verily I say unto you, This generation shall not pass, till all these things be fulfilled. 24:35 Heaven and earth shall pass away, but my words shall not pass away. 24:36 But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. 24:37 But as the days of Noe were, so shall also the coming of the Son of man be. 24:38 For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, 24:39 And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. 24:40 Then shall two be in the field; the one shall be taken, and the other left. 24:41 Two women shall be grinding at the mill; the one shall be taken, and the other left. 24:42 Watch therefore: for ye know not what hour your Lord doth come. 24:43 But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. 24:44 Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh. 24:45 Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? 24:46 Blessed is that servant, whom his lord when he cometh shall find so doing. 24:47 Verily I say unto you, That he shall make him ruler over all his goods. 48 But and if that evil servant shall say in his heart, My lord delayeth his coming; 24:49 And shall begin to smite his fellow servants, and to eat and drink with the drunken; 24:50 The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, 24:51 And shall i cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth. (KJV)
It is important to understand the sequence of events that are given in Matthew 24. We also need to consider taking Matthew 24 as a compositional whole, as opposed to chopping it up and/or mix-and-matching verses in order to fit a doctrine inside of it. We note specifically Matthew 24:21 and 24:29-31. Yeshua tells the disciples that there will be such a great tribulation of days like have never been seen before, and these days must be shortened for the sake of the elect. The elect are those who are the children of God, going through the tribulation period. We note that the coming of the Messiah does not occur until Matthew 24:29-31. And Yeshua doesn’t come until the sun, moon, and stars go dark. Clearly Yeshua is speaking of the end of the age, the end of all things when he returns to put a stop to these things and sets his feet down on the Mount of Olives. Some have asked the question of the rapture and of whether this actually happens? Yeshua does suggest such an event according to Matthew 24:31 with the reference to Yeshua sending his angels to gather his people. When looking at these scriptures, it is also important to consider 1 Thessalonians 4:13-18
1 Thessalonians 4:13-18
4:13 Brothers and sisters, we do not want you to be uninformed about those who sleep in death, so that you do not grieve like the rest of mankind, who have no hope. 4:14 For we believe that Jesus died and rose again, and so we believe that God will bring with Jesus those who have fallen asleep in him. 4:15 According to the Lord’s word, we tell you that we who are still alive, who are left until the coming of the Lord, will certainly not precede those who have fallen asleep. 4:16 For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. 4:17 After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever. 4:18 Therefore encourage one another with these words. (NIV)
These Scriptures state that the dead in the Messiah will rise first, and then those who remain will be caught up together with them in the clouds to meet the Lord in the air. The Scriptures goes on to say, “And so we will be with the Lord forever.” Note that these Scriptures do not say “we will return to heaven.” The point is that when Yeshua the Messiah returns, we will be caught up with him, transformed and glorified, and then we will return with him back to the earth, to Jerusalem, as conquerors in the Messiah! Some will argue that the rapture isn’t actually the second coming, this is just the taking of the Church out of this earth prior to the tribulation period. This interpretation stands in the face of Yeshua’s words according to John 17:15. Looking at John 17:6-19, the entire chapter is a prayer that Yeshua is speaking. This chapter reveals to us what Yeshua is praying on our behalf. The important verses to look at are from John 17:6-19.
John 17:6-19
17:6 I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word. 17:7 Now they have known that all things whatsoever thou hast given me are of thee. 17:8 For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me. 17:9 I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. 17:10 And all mine are thine, and thine are mine; and I am glorified in them. 17:11 And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. 17:12 While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. 17:13 And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves. 17:14 I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. 17:15 I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. 17:16 They are not of the world, even as I am not of the world. 17:17 Sanctify them through thy truth: thy word is truth. 17:18 As thou hast sent me into the world, even so have I also sent them into the world. 17:19 And for their sakes I sanctify myself, that they also might be sanctified through the truth. (KJV)
The important verse is John 17:15, Yeshua prays to our Father in heaven, that He would not take us out of this world and that our Father would keep us from evil. This is a significant statement, because these things speak to our remaining and bearing the testimony of God in the midst of persecution, trials, and tribulations. These are things that have happened to God’s people throughout time from since the creation! We also should realize that this statement stands in contradiction to the pre-tribulation rapture doctrine. We can continue doing this going Scriptures-by-Scripture and in each case, it becomes apparent how unscriptural the pre-tribulation rapture doctrine truly is! I personally believe the pre-tribulation rapture doctrine was developed solely for the purpose of being a “sales pitch” for the gospel message in order to scare people into the kingdom of God. The point is our faith is not founded upon being afraid of hell. Believing in Yeshua is not supposed to be done purely as “fire insurance.” This kind of faith in Yeshua and our Father in heaven does not build a loving relationship, but one of fear and works, where faith becomes simply a psycho-emotional exercise to keep one out of hell, to make a person feel good about himself. This isn’t the way our faith in Yeshua should work. Our faith in Yeshua the Messiah, causes us to enter into a relationship with God our Father in heaven, and receive the Holy Spirit which empowers us to overcome this world and sin in our lives! We note how this draws us back to a Torah centric principle, the Holy Spirit empowers us to bear the testimonies of God in the midst of persecutions, trials, and tribulations, to live in the ways of God regardless of how this world lives. This is exactly the descriptions of God’s people that we read taking place in the book of Revelation following Revelation chapter 4!
The greatest tragedy to the pre-tribulation doctrine is how Believers around the world are not being properly prepared for what is coming!
Revelation 5
Revelation 6
As we read through the book of Revelation, we come to Chapter 6 and the seals of which the Lamb of God is the only one who is able to open. There are a number of recent exegetical studies on Revelation that have been conducted by authors such as G.K. Beale, J.M. Vogelgesang, J. Paulien, Richard Bauckham, Jan Fekkes, J.P. Ruiz, and Seve Moyise. These studies have been conducted for the purpose of understanding the book of revelation, and particularly from the sense that while reading Revelation, the various chapters, the different narratives within these chapters lead to the question of the solecisms of the Apocalypse which is a serious problem that is difficult to explain. Solecism, according to Merriam-Webster dictionary is “an ungrammatical combination of words in a sentence, something deviating from the proper, normal, or accepted order, a breach of etiquette or decorum.” This is in relation to the narrative being disconnected, not following from one chapter to the next. Note that in some instances this is not the case, such as in Revelation 16:17–19:10, these chapters cannot be divided or separated as they are constructed around the concepts of the prostitute, the beast and Babylon, all three of which are inextricably linked. This becomes very apparent as we read Revelation chapter 6 and the six seals which are opened. Let’s look at the text:
Revelation 6:1-17
6:1 And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. 6:2 And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. 6:3 And when he had opened the second seal, I heard the second beast say, Come and see. 6:4 And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. 6:5 And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand. 6:6 And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. 6:7 And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. 6:8 And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. 6:9 And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: 6:10 And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? 6:11 And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. 6:12 And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; 6:13 And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. 6:14 And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. 6:15 And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; 6:16 And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: 6:17 For the great day of his wrath is come; and who shall be able to stand? (KJV)
Note what is going on in the narrative, specifically what happens following the opening of the sixth seal. According to John, following the opening of the sixth seal, the sun goes dark, the moon becomes red, and the stars fall from heaven to earth. It is important to remember what Yeshua said in Matthew 24:1-51. Yeshua speaks of the tribulation of days and following the tribulation of days Matthew 24:29 Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken. (KJV) Reading Matthew 24:30-31, Yeshua speaks of His return to earth at this time. What Yeshua is saying here in Matthew 24:29-31 is what we see taking place here with the opening of the sixth seal. Also note that John provides us with a little more information saying that the heavens depart like a scroll and the men of the earth hide themselves and ask the mountains to fall on them. These things describe the end of the age, and Revelation 6:14 and 6:17 says exactly that! So, in Revelation 6:1-17 we get the entire story, the beginning and the end before the judgement seat of God that is described in Revelation 20:1-10. These things highlight the sense of what the previous studies are trying to explain, the solecisms of the Apocalypse. These things illustrate for us how the book of Revelation is not a linear narrative. Another interpretation based upon Revelation 6:17 coupled with Matthew 24:29-31, is when the sun goes dark, the moon goes red, and the stars fall, Yeshua said this is the time of the gathering of God’s people (Rapture event). Revelation 6:17 stating this is the time of God’s Wrath, suggest God’s Wrath has not been poured out yet. The events happening as a result of the opening of the seals was not the Wrath of God. So the angels gathering God’s people (Matthew 24:30-31) occurs pre-wrath. From this approach the narrative in Revelation becomes slightly more linear as the bowls of God’s Wrath are yet to come.
Revelation 7
Revelation 8
Revelation 9
Revelation 10
Revelation 11
Revelation 12
Revelation 13
Revelation 14
Revelation 15
Revelation 16
The Mark of the Beast
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16.1 Καὶ ἤκουσα μεγάλης φωνῆς ἐκ τοῦ ναοῦ λεγούσης τοῖς ἑπτὰ ἀγγέλοις· Ὑπάγετε καὶ ἐκχέετε τὰς ἑπτὰ φιάλας τοῦ θυμοῦ τοῦ θεοῦ εἰς τὴν γῆν. 2 Καὶ ἀπῆλθεν ὁ πρῶτος καὶ ἐξέχεεν τὴν φιάλην αὐτοῦ εἰς τὴν γῆν· καὶ ἐγένετο ἕλκος κακὸν καὶ πονηρὸν ἐπὶ τοὺς ἀνθρώπους τοὺς ἔχοντας τὸ χάραγμα τοῦ θηρίου καὶ τοὺς προσκυνοῦντας τῇ εἰκόνι αὐτοῦ. |
טז שָׁמַעְתִּי קוֹל גָּדוֹל מִן הַהֵיכָל אוֹמֵר לְשִׁבְעַת הַמַּלְאָכִים׃ ״לְכוּ וְשִׁפְכוּ עַל הָאָרֶץ אֶת שֶׁבַע קַעֲרוֹת זַעַם אֱלֹהִים.״ 2 הָלַךְ הָרִאשׁוֹן וְשָׁפַךְ אֶת קַעֲרָתוֹ עַל הָאָרֶץ, וְנִתְהַוָּה שְׁחִין רַע וּמַכְאִיב בַּאֲנָשִׁים הַנּוֹשְׂאִים אֶת תַּו הַחַיָּה וּמִשְׁתַּחֲוִים לְצַלְמָהּ. |
א ܘܫܶܡܥܶܬ݂ ܩܳܠܳܐ ܪܰܒ݁ܳܐ ܡܶܢ ܗܰܝܟ݁ܠܳܐ ܕ݁ܳܐܡܰܪ ܠܫܰܒ݂ܥܳܐ ܡܰܠܰܐܟ݂ܺܝ̈ܢ ܙܶܠܘ ܘܰܐܫܽܘܕ݂ܘ ܫܒ݂̈ܰܥ ܙܳܒ݂ܽܘܪ̈ܺܝܢ ܕ݁ܚܶܡܬ݂ܶܗ ܕ݁ܰܐܠܳܗܳܐ ܥܰܠ ܐܰܪܥܳܐ ב ܘܶܐܙܰܠ ܩܰܕ݂ܡܳܝܳܐ ܘܶܐܫܰܕ݂ ܙܳܒ݂ܽܘܪܶܗ ܥܰܠ ܐܰܪܥܳܐ ܘܰܗܘܳܐ ܫܽܘܚܢܳܐ ܒ݁ܺܝܫܳܐ ܘܟ݂ܺܐܒ݂ܳܢܳܐ ܥܰܠ ܐ̱ܢܳܫܳܐ ܕ݁ܺܐܝܬ݂ ܠܗܽܘܢ ܪܽܘܫܡܳܐ ܕ݁ܚܰܝܽܘܬ݂ܳܐ ܘܰܐܝܠܶܝܢ ܕ݁ܣܳܓ݂ܕ݁ܺܝܢ ܠܨܰܠܡܳܗ̇ |
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16:1 And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth. 16:2 And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image. (KJV) |
16:1 Then I heard a loud voice from the temple saying to the seven angels, “Go, pour out the seven bowls of God’s wrath on the earth.” 16:2 The first angel went and poured out his bowl on the land, and ugly and painful sores broke out on the people who had the mark of the beast and worshiped his image. | 16:1 And I heard a great voice [from the temple ] saying to the seven angels, Go, and pour forth the seven vials of the wrath of Aloha upon the earth. 2 And the first went, and poured his vial upon the earth: and there became an ulcer, evil and painful, upon the men who had the mark of the beast of prey, and who worshipped the image of him. |
One of the things Christian commentators fail to mention is the connection of the mark of the beast to the Shema in the Torah. Shema Yisrael (שְׁמַע יִשְׂרָאֵל) (“Hear, O Israel”) are the first two words of a section of the Torah that is the centerpiece of the morning and evening prayer services, encapsulating the monotheistic essence of Judaism. “Hear, O Israel: God is our Lord, God is one.” The Shema is not taken only from one source: Devarim / Deuteronomy 6:4 but consists of three paragraphs from Devarim / Deuteronomy 6:4-9, 11:13-21 and Bamidbar / Numbers 15:37-41. This is the centerpiece of Jewish faith and is recited twice daily (morning and evening). In fact, these scriptures have become so central and concise, they have become the centerpiece of Jewish faith, and have become the climax of the final Ne’ilah prayer of Yom Kippur and are traditionally considered a Jew’s last words on earth.
Let’s look at the text…
ספר דברים פרק ו
ד שְׁמַע יִשְֹרָאֵל יְהוָֹה אֱלֹהֵינוּ יְהוָֹה | אֶחָד: ה וְאָהַבְתָּ אֵת יְהוָֹה אֱלֹהֶיךָ בְּכָל-לְבָבְךָ וּבְכָל-נַפְשְׁךָ וּבְכָל-מְאֹדֶךָ: ו וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל-לְבָבֶךָ: ז וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ: ח וּקְשַׁרְתָּם לְאוֹת עַל-יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ: ט וּכְתַבְתָּם עַל-מְזֻזוֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ:
ספר דברים פרק יא
יג וְהָיָה אִם-שָׁמֹעַ תִּשְׁמְעוּ אֶל-מִצְוֹתַי אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לְאַהֲבָה אֶת-יְהוָֹה אֱלֹהֵיכֶם וּלְעָבְדוֹ בְּכָל-לְבַבְכֶם וּבְכָל-נַפְשְׁכֶם: יד וְנָתַתִּי מְטַר-אַרְצְכֶם בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ וְאָסַפְתָּ דְגָנֶךָ וְתִירשְׁךָ וְיִצְהָרֶךָ: טו וְנָתַתִּי עֵשֶֹב בְּשָֹדְךָ לִבְהֶמְתֶּךָ וְאָכַלְתָּ וְשָֹבָעְתָּ: טז הִשָּׁמְרוּ לָכֶם פֶּן-יִפְתֶּה לְבַבְכֶם וְסַרְתֶּם וַעֲבַדְתֶּם אֱלֹהִים אֲחֵרִים וְהִשְׁתַּחֲוִיתֶם לָהֶם: יז וְחָרָה אַף-יְהֹוָה בָּכֶם וְעָצַר אֶת-הַשָּׁמַיִם וְלֹא-יִהְיֶה מָטָר וְהָאֲדָמָה לֹא תִתֵּן אֶת-יְבוּלָהּ וַאֲבַדְתֶּם מְהֵרָה מֵעַל הָאָרֶץ הַטֹּבָה אֲשֶׁר יְהוָֹה נֹתֵן לָכֶם: יח וְשַֹמְתֶּם אֶת-דְּבָרַי אֵלֶּה עַל-לְבַבְכֶם וְעַל-נַפְשְׁכֶם וּקְשַׁרְתֶּם אֹתָם לְאוֹת עַל-יֶדְכֶם וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֵיכֶם: יט וְלִמַּדְתֶּם אֹתָם אֶת-בְּנֵיכֶם לְדַבֵּר בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ: כ וּכְתַבְתָּם עַל-מְזוּזוֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ: כא לְמַעַן יִרְבּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָֹה לַאֲבֹתֵיכֶם לָתֵת לָהֶם כִּימֵי הַשָּׁמַיִם עַל-הָאָרֶץ:
ספר במדבר פרק טו
לז וַיֹּאמֶר יְהוָֹה אֶל-מֹשֶׁה לֵּאמֹר: לח דַּבֵּר אֶל-בְּנֵי יִשְֹרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשֹוּ לָהֶם צִיצִת עַל-כַּנְפֵי בִגְדֵיהֶם לְדֹרֹתָם וְנָתְנוּ עַל-צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת: לט וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת-כָּל-מִצְוֹת יְהֹוָה וַעֲשִֹיתֶם אֹתָם וְלֹא תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר-אַתֶּם זֹנִים אַחֲרֵיהֶם: מ לְמַעַן תִּזְכְּרוּ וַעֲשִֹיתֶם אֶת-כָּל-מִצְוֹתָי וִהְיִיתֶם קְדֹשִׁים לֵאלֹהֵיכֶם: מא אֲנִי יְהוָֹה אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיוֹת לָכֶם לֵאלֹהִים אֲנִי יְהוָֹה אֱלֹהֵיכֶם:
The point of these Scriptures and their relation to the mark of the beast is in the command according to Devarim / Deuteronomy 11:18 (יח וְשַֹמְתֶּם אֶת-דְּבָרַי אֵלֶּה עַל-לְבַבְכֶם וְעַל-נַפְשְׁכֶם וּקְשַׁרְתֶּם אֹתָם לְאוֹת עַל-יֶדְכֶם וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֵיכֶם:, 11:18 Therefore shall ye lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes. KJV). Here is the command to bind the Word of God to the hand and to the forehead. We note that the Torah does not specify left or right hand, וְשַׂמְתֶּם֙ אֶת־דְּבָרַ֣י אֵ֔לֶּה עַל־לְבַבְכֶ֖ם וְעַֽל־נַפְשְׁכֶ֑ם וּקְשַׁרְתֶּ֨ם אֹתָ֤ם לְאוֹת֙ עַל־יֶדְכֶ֔ם וְהָי֥וּ לְטוֹטָפֹ֖ת בֵּ֥ין עֵינֵיכֶֽם׃ simply stating “your hand” and the Shulkhan Arukh also does not provide any specifics on left or right.
Shulchan Aruch: Chapter 25 – Laws of Tefillin in Detail
| טו נֹסַח בִּרְכַּת תְּפִלִּין שֶׁל יָד:סג “אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהָנִיחַ תְּפִלִּין”.סד, 38 וְנֹסַח בִּרְכַּת תְּפִלִּין שֶׁל רֹאשׁ: “אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל מִצְוַת תְּפִלִּין”. וְיֹאמַר: “לְהָנִיחַ” סה – בְּקָמַץ הה”א, וְלֹא בְּפַתָּח שֶׁהוּא לְשׁוֹן עֲזִיבָה, סו כְּמוֹ שֶׁכָּתוּב: סז, 39 “אֲחִיכֶם הָאֶחָד הַנִּיחוּ אִתִּי”, “תְּפִלִּין” – הַלָמֶ”ד בְּדָגֵשׁ, סח לְהוֹרוֹת עַל חֶסְרוֹן לָמֶ”ד הַשְּׁנִיָּה, סט לְפִי שֶׁהַתְּפִלִּין הוּא לְשׁוֹן פְּלִילָה ע וְהוֹכָחָה, שֶׁהַתְּפִלִּין הֵן עֵדוּת וְהוֹכָחָה שֶׁהַשְּׁכִינָה שׁוֹרָה עָלֵינוּ, כְּמוֹ שֶׁכָּתוּב: עא, 40 “וְרָאוּ כָּל עַמֵּי הָאָרֶץ כִּי שֵׁם הוי”ה נִקְרָא עָלֶיךָ”, וְדָרְשׁוּ חֲכָמִים: עב, 41 אֵלּוּ תְּפִלִּין שֶׁבָּרֹאשׁ: |
15 [The wording of] the blessing for the arm-tefillin is …asher kidshanu bemitzvosav vetzivanu lehaniach tefillin — [“…Who has sanctified us with His commandments and commanded us to put on tefillin”]. 38 [The wording of] the blessing for the head-tefillin is asher kidshanu bemitzvosav vetzivanu al mitzvas tefillin — [“…Who has sanctified us with His commandments and commanded us concerning the mitzvah of tefillin”]. The verb lehaniach (להניח) should be pronounced with a kamatz under the hei, and not with a patach, for this would imply abandoning [the tefillin], as in the verse, 39 “Leave (hanichu) one of your brothers with me.” The lamed of the word tefillin is vocalized with a dagesh that replaces a [hypothetical] second lamed, since the root of the word tefillin (תפלין is related to pelilah (פלילה, meaning “testimony.” For the tefillin serve to testify and confirm that the Divine Presence rests upon us, as it is written, 40 “All the nations of the world will see that the name of G‑d is proclaimed over you,” and our Sages comment, 41 “This alludes to the head-tefillin.” |
It is interesting how coupled to the command on תפלין Tefillin is the idea of being sanctified by the commands of God. This putting on of God’s Word is symbolic of our trusting in the Lord and living our lives in such a way as to demonstrate that trust and love of God and His Holy Words! Note also that תפלין Tefillin is related to פלילה, meaning “testimony.” The idea here is to bear the testimony of God. The one who takes upon himself the mark of the beast is not doing these things, in fact, there is a false system of worship taking place in the act of the binding of the mark to the right side and the forehead. This act of donning תפלין Tefillin is as confirming the Divine presence resting upon our lives, as the NT describes this God dwelling in our midst! All the nations will see the Name of God proclaimed over God’s people! The point is that a right-handed person places Tefillin on the left arm, which symbolizes how man is taming the left with the Word of the Living God. On the other hand, a left-handed person places Tefillin on the right arm symbolized in the mark of the beast corrupting the might and the power of God in his or her life. Isn’t it interesting the insights we obtain from these statements? Those who are on the left will bind this mark to their right side, as opposed to those who are on the right would bind to the left. This draws on the idea that those who walk and live according to God’s ways vs those who live in their own ways. Notice those who join themselves to the left will take the mark, as opposed to those who join themselves to the right, who walk according to God’s Torah and seek His righteousness, would not! These things are consistent with the text that speak to those who worship the beast.
Revelation 17
Revelation 18
Revelation 19
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19.20 καὶ ἐπιάσθη τὸ θηρίον καὶ μετʼ αὐτοῦ ὁ ψευδοπροφήτης ὁ ποιήσας τὰ σημεῖα ἐνώπιον αὐτοῦ, ἐν οἷς ἐπλάνησεν τοὺς λαβόντας τὸ χάραγμα τοῦ θηρίου καὶ τοὺς προσκυνοῦντας τῇ εἰκόνι αὐτοῦ· ζῶντες ἐβλήθησαν οἱ δύο εἰς τὴν λίμνην τοῦ πυρὸς τῆς καιομένης ἐν θείῳ. |
כ הַחַיָּה נִתְפְּסָה וְאִתָּהּ נְבִיא הַשֶּׁקֶר שֶׁעָשָׂה אֶת הָאוֹתוֹת לְפָנֶיהָ וְהִתְעָה בְּאֶמְצָעוּתָם אֶת מְקַבְּלֵי תַּו הַחַיָּה וְאֶת הַמִּשְׁתַּחֲוִים לְצַלְמָהּ; הַשְּׁנַיִם הֻשְׁלְכוּ חַיִּים אֶל אֲגַם הָאֵשׁ הַבּוֹעֵר בְּגָפְרִית. |
כ ܘܶܐܬ݁ܬ݁ܨܺܝܕ݂ܰܬ݂ ܚܰܝܽܘܬ݂ܳܐ ܘܰܢܒ݂ܺܝܳܐ ܕ݁ܰܓ݁ܳܠܳܐ ܥܰܡܶܗ ܗܰܘ ܕ݁ܰܥܒ݂ܰܕ݂ +ܐܳܬ݂ܘܳܬ݂ܳܐ ܩܕ݂ܳܡܶܝܗ̇ ܕ݁ܰܒ݂ܗܶܝܢ ܐܰܛܥܺܝ ܠܰܐܝܠܶܝܢ ܕ݁ܰܢܣܰܒ݂ܘ ܪܽܘܫܡܳܐ ܕ݁ܚܰܝܽܘܬ݂ܳܐ ܘܠܰܐܝܠܶܝܢ ܕ݁ܰܣܓ݂ܶܕ݂ܘ ܠܨܰܠܡܳܗ̇ ܘܰܢܚܶܬ݂ܘ ܬ݁ܪ̈ܰܝܗܽܘܢ ܘܶܐܬ݂ܪܡܺܝܘ ܒ݁ܝܰܡܬ݂ܳܐ ܕ݁ܢܽܘܪܳܐ ܕ݁ܝܳܩܕ݁ܳܐ ܘܰܕ݂ܟ݂ܶܒ݂ܪܺܝܬ݂ܳܐ |
| 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 both were cast alive into a lake of fire burning with brimstone. (KJV) | 19:20 But the beast was captured, and with him the false prophet who had performed the miraculous signs on his behalf. With these signs he had deluded those who had received the mark of the beast and worshiped his image. The two of them were thrown alive into the fiery lake of burning sulfur. (NIV) | 19.20 And the beast of prey was taken, and the false prophet with him who wrought signs before him, with which he deluded them who received the signature of the beast of prey, and them who worshipped his image; and living they were both cast into the lake of fire which burneth with sulphur. |
See commentary on Revelation 16 for information on the mark of the beast.
Revelation 20
Revelation 21
Revelation 22
