Christ's Atonement And The Rapture Found In The Dead Sea Scrolls

Christ's Atonement and the Rapture Found in the Dead Sea Scrolls

By Goodreads Author Eli of Kittim

The extant texts found at Qumran in the 1940s and '50s bear further revelations in regard to the coming of a rejected Messiah. As we reexamine these timeless manuscripts, we will focus our attention exclusively on the so-called 4Q541 Fragment. This text contains many eschatological themes often found in the New Testament, such as the rejection and suffering of a messianic figure, his atonement for the people of his generation, the rapture of the faithful, a thematic equivalent to the wrath of the Lamb, the end of all evil, and possibly the Messiah’s resurrection from the dead. The translation is derived from The Dead Sea Scrolls Uncovered by Robert H. Eisenman and Michael Owen Wise (1992, Element Books).

Based on the linguistic and thematic material, the context of the 4Q541 Fragment is indisputably eschatological, that is to say, concerned with the final events of human history. We should also point out that there is a thematic consistency with regard to the use of the pronoun "he," which is scattered throughout the text, so that the identity of this person remains uniform. So, let's examine the text. In column 4, fragment 3, it is said that “The fire shall be kindled in all the corners of the earth."  As a textual comparison, the Bible says: “But the day of the Lord will come like a thief. The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything done in it will be laid bare" (2 Peter 3:10). Column 4, fragment 3 reads: "Upon the darkness it will shine," meaning the "light" of God. It is reminiscent of John 1:5, which refers to the coming of the Messiah, Jesus Christ, as the light of God: "The light shines in the darkness, and the darkness has not overcome it." In fact, in Column 4, fragments 3 and 4 seem to suggest that the timeline of this event is set for the end of human history, when all evil will be banished from the earth: “Upon the Darkness it will shine. Then the Darkness will pass away (4) [from] the earth and the deep Darkness from the dry land." This future time period, characterized by peace on earth, is mentioned numerous times in the Bible. The prophet Isaiah refers to it thusly:

"They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore" (2:4).

The idea that "the darkness will pass away (4) [from] the earth" at the end of days, and not before,  is particularly evident in another Dead Sea Scroll,  to wit, the famous War Scroll, otherwise known as 1QM. This text references a great battle that will ensue between the forces of light and those of darkness at the final point of time.

Another indication that the 4Q541 Fragment is referring to the so-called "last days" can be found in Column 5, Fragment 1. This fragment is obviously referring to the "sons" of God, and  explicitly mentions that "(3) Some of his sons shall walk... (4) They shall be gathered to the Heav[enly Beings]..." The thematic and linguistic correspondence between this fragment and certain New Testament passages regarding the "rapture" of the faithful is unmistakable! By comparison, the New Testament uses the exact same word "gathered" to suggest the "rapture" (i.e., the ascension of physical beings into heaven): “Concerning the coming of our Lord Jesus Christ and our being gathered to him ..." (2 Thess. 2:1). The notion of the rapture, as illustrated in the 4Q541 Fragment, is virtually identical in the New Testament text:

"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" (1 Thess.  4:17).

Thus, physical beings "shall be gathered to the Heav[enly Beings ]..." This idea is echoed in the New Testament:

"In a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed. For the perishable must clothe itself with the imperishable, and the mortal with immortality" (1 Cor. 15:52-53).

However,  if in fact the 4Q541 Fragment is referring to the "eschaton" (i.e., the end of human history), does it have anything to say concerning the timeline of the Messiah? The answer is, yes! The context and content of Column 4 are obviously related to the rest of the 4Q541 thematic material, and therefore suggest that the referenced messianic figure is contemporaneous with the "generation" of those who "shall be gathered to the Heav[enly Beings]..." In that regard, Column 4 expounds on the idea of a rejected messianic figure who will make an atonement (i.e., a "sacrifice") for all the people of his generation. However,  mention is made that "He will overthrow his evil generation" and that "there will be [great wrath]." This is reminiscent of "the wrath of the Lamb" at the end of days, referenced in the book of Revelation:

"They called to the mountains and the rocks, 'Fall on us and hide us from the face of him who sits on the throne and from the wrath of the Lamb!'" (6:16).

Column 4 goes on to say that "When he arises ... the people will ... be confounded." The question is,  where does he arise from? The text is unclear,  but given that there is a glaring thematic correspondence between the eschatological content and context of the 4Q541 text and that of the Bible, it seems fairly obvious that it is not referring to anything other than a resurrection! Compare Isaiah 2:19:

"Men will go into caves of the rocks And into holes of the ground Before the terror of the LORD And the splendor of His majesty, When He arises to make the earth tremble."

Another biblical translation renders it thusly: “when he rises to terrify the earth" (ESV). This is a conspicuous allusion to the Messiah, whose resurrection signifies the end of all evil and the commencement of Judgment. Let's read what Column 4 actually says:

"(1)... his Wisdom [will be great.] He will make atonement for all the children of his generation. He will be sent to all the sons of (2) his [generation]. His word shall be as the word of Heaven and his teaching shall be according to the will of God. His eternal sun shall burn brilliantly. (3) The fire shall be kindled in all the corners of the earth. Upon the Darkness it will shine. Then the Darkness will pass away (4) [from] the earth and the deep Darkness from the dry land. They will speak many words against him. There will be many (5) [lie]s. They will invent stories about him. They will say shameful things about him. He will overthrow his evil generation (6) and there will be [great wrath]. When he arises there will be Lying and violence, and the people will wander astray [in] his days and be confounded."

There are also other literary considerations concerning the 4Q541 text that were not addressed, such as its thematic correspondence to the portrait of Jesus in the gospels, as can be readily seen in the reference to one who is guiltless, but who nevertheless undergoes scourging and affliction. Column 5 (Fragment 5) says: "(1)... and those who are grieved concerning... (2) your ju[dgment] but you will not be gui[lty]... (3) the scourging of those who afflict you... (4) your complaint (?) will not fail and all... (5) your heart be[fore]... " Mention is also made of  a crucifixion, and a "nail," which are arguably literary references to the crucifixion of Jesus. Column 6 reads:

"(1) God [will set] right error[s]... [He will judge] revealed sins... (2) Investigate and seek and know how Jonah wept. Thus, you shall not destroy the weak by wasting away or by [crucif]ixion... . (3) Let not the nail touch him. Then you shall raise up for your father a name of rejoicing and for all of your brothers a [firm] Foundation. (4)... You shall see and you shall rejoice in the Eternal Light and you will not be one who is hated (of God)."

In summary, the 4Q541 Fragment, like the War Scroll, seems to contain a prophecy of the end of days. Similar to Isaiah Chapter 53, the central theme centers around the idea of a rejected and suffering messianic figure whose teaching will come from heaven, and "according to the will of God. His eternal sun shall burn brilliantly" (Column 4,  fragment 2). Within an eschatological context, it is said that he will make an atonement for all the people of his generation. By comparison, the New Testament says that Jesus will sacrifice himself for humanity's sins "Once in the end of the world": “Once in the end of the world hath he appeared to put away sin by the sacrifice of himself" (Hebrews 9:26). In addition, the 4Q541 text refers to an end time period when this messianic figure will arise (presumably from the dead), and unleash his wrath,  thereby putting an end to all evil in the world. It also mentions that mortals will be transported to heaven (i.e., "rapture").

In the final analysis, the messianic thematic correspondence between the 4Q541 Fragment and the New Testament is undeniable! What is more, according to the 4Q541 text, the timeline regarding the coming of this Messiah is set for the end of days, when all of this world's darkness will be obliterated, and all evil overthrown.    

What did Moses Mean when he Said that God will Raise Up a Prophet Like Me? Was he Referring to Muhammad or to Someone Else?

By Author Eli Kittim 🎓

Deuteronomy 18.15 foretold the coming of a notable prophet after the manner of Moses whose words would command everyone’s attention. Here, we must use the principle of "double-fulfillment" in the interpretation of Bible prophecy. The first fulfillment of the prophecy refers to Joshua, who was to succeed Moses as leader. However, the second fulfillment of the prophecy refers to the prophetic line that would follow, ultimately culminating in Jesus Christ, the Messiah (see Acts 3.20-21), as this Torahic prophecy was then carried forward into the New Testament and recorded in the Book of Acts:

 “Moses said, ‘The Lord your God will raise up for you from your own people a prophet like me. You must listen to whatever he tells you. And it will be that everyone who does not listen to that prophet will be utterly rooted out from the people’” (3.22—23; cf. 7.37).

The Greek text is as follows:

Μωϋσῆς μὲν εἶπεν ὅτι

προφήτην ὑμῖν ἀναστήσει κύριος ὁ θεὸς

ὑμῶν ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ· αὐτοῦ ἀκούσεσθε κατὰ πάντα ὅσα ἂν

λαλήσῃ πρὸς ὑμᾶς.

ἔσται δὲ πᾶσα ψυχὴ ἥτις ἐὰν μὴ ἀκούσῃ τοῦ προφήτου ἐκείνου 

ἐξολεθρευθήσεται ἐκ τοῦ λαοῦ.

The key word, here, is ἀναστήσει (“raise up”). The Greek word ἀναστήσει is derived from the verb ἀνίστημι, which means to “raise up” or to “raise from the dead” (see G. W. H. Lampe [ed.], A Patristic Greek Lexicon [Oxford: Oxford University, 1961], pp. 145—46). The term ἀναστήσει—just like its cognates ἀναστήσεται and ἀναστήσονται—seemingly refers to a resurrection from the dead (see e.g. Mk 9.31; Lk. 18.33; Jn 11.23—24; 1 Thess. 4.16).

In Deuteronomy 18.15, the Hebrew term is קוּמ֖ (qum). The word qum means to “stand up” or to “raise up,” but all too often it means to “rise from the dead” (e.g. Isa. 26.19; Mk 5.39—42). Since the Septuagint (LXX) translates it as ἀναστήσει, it is reasonable to assume that Luke, the author of Acts, is drawing his inspiration from the LXX. 

Notice also that Acts 10.41 uses a cognate of the word ἀναστήσει (Acts 3.22), namely, ἀναστῆναι to refer to a resurrection from the dead (cf. Acts 17.3; Mk 9.10; Lk. 24.46; Jn 20.9). Interestingly enough, the New Testament uses yet another resurrection theme (ἐκ νεκρῶν ἀναστῇ) and a cognate of the word ἀναστήσει in reference to the teachings of Moses: “‘If they do not listen to Moses and the prophets, neither will they be convinced even if someone rises from the dead’” (Lk. 16.31). What is more, the phrase “raise up” (Acts 3.22) in connection with Moses’ reference to a future great prophet is also used in Acts 5.30 to denote Jesus’ resurrection: “‘The God of our ancestors raised up Jesus, whom you had killed by hanging him on a tree.’”

Conclusion

Based on translation and exegesis of Greek and Hebrew, Moses’ prophecy that “God will raise up [ἀναστήσει; qum] … a prophet like me” gives us a criterion by which its fulfillment may be judged. In other words, by this sign everyone will know that the notable prophet has indeed come. And what is this sign? It is simply this: the great prophet like unto Moses will be raised from the dead! In using this criterion of resurrection, we’ll be able to identify whether he is a true or false prophet.

Accordingly, Muhammad cannot lay claim to Moses’ prophecy, given that he has not been brought back from the grave. There can only be one person who fits the bill of the great prophet predicted by Moses in Deuteronomy 18.15 (Acts 3.19–23): Jesus Christ!

After all, Jesus Christ himself says that Moses “wrote about Me” (John 5.46)!

Isaiah 9:6 Weighs Whether the Messiah is God (Christian Position) or a Mere Mortal (Judaic View)

By Author Eli of Kittim

I will present three examples from Isaiah Chapter 9 and verse 6 (which illustrate the Messiah’s Divinity) to demonstrate that the Hebrew text is not referring to a person of mere human origin, as Judaism suggests.

Let me introduce the first point of my argument. In Isaiah Chapter 9 and verse 6, the Hebrew word פֶלֶא “pele” (Strong’s H6382) is derived from the term “pala’,” which means “a miracle”– a marvellous wonder; as in the phrase “signs and wonders" (cf. Exod 15:11; Psalm 77:11, 14; Psalm 78:12; Psalm 88:10). Therefore, the standard English translation of the Hebrew term פֶלֶא “pele” as merely “wonderful” (in Isaiah 9:6) is not entirely accurate or adequate because it fails to address the nuances of this expression, which suggest that this child is associated with miracles and wonders! In other words, the term “pele” (Hb. פֶלֶא “Wonder”) implies that this is no ordinary child (not your typical human being), thereby suggesting the possibility of his divine or supernatural origin.

Secondly, Isaiah 9:6 says that this “son” (Hb. בֵּ֚ן “ben”; Strong’s H1121 i.e., “messianic child”) is called “mighty” (Hb. גִּבּוֹר “gibbor” Strong’s H1368) “God” (Hb. אֵ֣ל “el” Strong’s H410). The attribution of the phrase “mighty God” to the Messiah confirms the previous allusion regarding his ability to work wonders while admitting of no doubt or misunderstanding that this appellation of Messiah implies he is indeed God incarnate!

Thirdly, in Isaiah 9:6, the Messiah is called “the Prince” (Hb. שַׂר־ “sar” Strong’s H8269), “the everlasting” (Hb. עַד “ad” derived from “adah,” which means “perpetuity,” “continually,” or “eternally” Strong’s H5703). In other words, this “son” that “is given” to us as a gift (Hb. נִתַּן־ “nit·tān” Strong’s H5414) is from everlasting! As a supplemental observation, compare Micah 5:2 regarding the Messiah, “whose origin is from of old, from ancient days.”

Similarly, in Daniel 7:14 it is said that the Messiah’s kingdom is “everlasting” (Hb. עָלַם֙ “alam” Strong’s H5957), thus presumably reinforcing the notion that the Messiah (Hb. בַּר אֱנָשׁ “bar enash” i.e., “son of man” Dan 7:13) is himself everlasting. That’s why Isaiah 2:19 and Zephaniah 1:7 seemingly refer to the Messiah as “Lord” (Hb. יְהוָה֙ “Yhvh”), and why Zechariah 12:10 suggests that God (Hb. אֵלַ֖י “El”) himself  is looked upon by those who pierce him, followed by a world-wide mourning in the last days.

No wonder John 1:1-2 tells us categorically that the “Word” (Gk. Λόγος “Logos” i.e., Christ) is God:

“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God.”

The author of Colossians contributes to this discussion by stating that Christ (i.e., “Messiah” or the Anointed One) “is the image of the invisible God” (1:15).

This is precisely why the great messianic prince named Michael is likened to God in Daniel 12:1 (Hb. מִיכָאֵל “Mikael” i.e., “Who is like God?” Strong’s H4317), and why the name of the messianic child in Isaiah 7:14 is “Immanuel” (עִמָּנוּאֵל i.e., God is with us).

Conclusion

Isaiah 9:6 in the original Hebrew text paints a divine picture of the Messiah, unlike the one erroniously drawn by traditional Judaism of a mere human being!

The Greek New Testament Prophesies the Birth, Death, and Resurrection of Christ in the Last Days

By Author Eli Kittim

Theological Narrative versus Expository Writing in the New Testament

In order to procure accurate information from our interpretative methods, we must first differentiate between “theological narrative” and “expository writing” in the New Testament, which represent two distinct genres.

In narrative writing, the author’s main purpose is to tell a story using characters and dialogue. In the New Testament, the gospels employ this literary technique in an attempt to portray Jesus as the Messianic fulfillment of the Jewish prophecies. That is to say, the gospel “story” now becomes the fulfillment of the earlier Messianic promises of Jewish scripture. That is why the genealogy of Christ is inserted in the gospel texts: to ensure that this connection is established. But in order to do so, the gospel writers actually borrow a great deal from Hebrew scripture and tell a story, using characters and dialogue, which is wrapped in theological language. That’s why we do not encounter these “theological” themes in any of the epistles. For instance, the epistolary authors never once mention the nativity of Jesus, the virgin birth, the flight into Egypt, the star of Bethlehem, the magi, or even the city of Bethlehem as Jesus’ birth place. Therefore, we must come to realize that the gospels are “theological narratives,” not necessarily historical accounts, especially since we now know that the gospel authors were not eyewitnesses of these events, given that they composed their texts sometime around 70-100 CE. And like any good story, they are filled with drama, conflict, and intrigue. The gospel narratives are “characteristic” of situations and events that take place at some unspecified time, as reflected in the idea that Jesus died to redeem us. The timeline of the gospel events is thus in a transhistorical context, or within the context of the entire human history, not just past history.

On the other hand, the epistles (or “letters” of the New Testament) use “expository writing.” Expository writing’s main purpose is to explain. It is a subject-oriented writing style, in which authors focus on a given topic or subject without narrative embellishment or story-telling. The epistolary authors, for example, furnish the reader with relevant spiritual facts and principles but do not include dialogue or characters. So then, if we are to understand the mystery of Christ’s revelation, we must first differentiate between “theological narrative” and “expository writing” in the New Testament. Why? Because the authors of the epistles seemingly contradict the gospels since they allude to Christ’s revelation as occurring “once at the consummation of the ages” (Heb.9:26), or in the “last days” (Heb. 1:1-2), so that the correct timing of Christ’s coming suddenly becomes an open question! But if we realize that there is a clear line of demarcation between “theological narrative” (gospels) and “expository writing” (epistles), the hermeneutical problem ceases to exist and the text resolves itself into a meaningful and “inspired” manuscript.

The second thing that we must do is to challenge the kind of historical interpretation that affords little attention to the issue of translation. The New Testament was originally written in Greek (scholarly consensus). In order to engage in deep biblical exegesis, we must first understand what the original New Testament epistles (“expository writing”) have to say about the timing of Christ’s incarnation. So, let’s dive headfirst into the discussion to uncover the facts and clear the air. I will present the Greek text so that you can go over it and form your own conclusions.

The Greek Text: In the Fullness of Time Jesus is Born

In the Greek text, Romans 5:6 makes it quite clear that Christ died (ἀπέθανεν) at some unspecified time of human history by using the phrase κατὰ καιρὸν, which means “according to the right time,” or at the appropriate time, and does not necessarily refer to past history. http://biblehub.com/interlinear/romans/5-6.htm

Similarly, Galatians 4:4 tells us that when the “right time” or, more specifically, “the fullness of the time” had come, Christ was incarnated, “having been born of a woman” (γενόμενον ἐκ γυναικός). In Greek, “the fullness of the time” is τὸ πλήρωμα τοῦ χρόνου. The term πλήρωμα means fulness or completion while the term χρόνου refers to chronological time. It literally means when time reached its fullness or completion. http://biblehub.com/interlinear/galatians/4-4.htm

The consistency of biblical terms allows scripture to define itself. Rather than imposing our own speculations on the text (eisegesis), we should allow the Bible to interpret its own terms (exegesis) so that our interpretations and conclusions are accurate and in line with it.

Accordingly, Ephesians 1:10 defines the idiomatic phrase “the fullness of the times” (τοῦ πληρώματος τῶν καιρῶν, which we encountered in Galatians 4:4) as the summing up (ἀνακεφαλαιώσασθαι) of all things in Christ (τὰ πάντα ἐν τῷ Χριστῷ), the things in the heavens (τὰ ἐπὶ τοῖς οὐρανοῖς) and the things upon the earth (καὶ τὰ ἐπὶ τῆς γῆς). In short, the designation “the fullness of the time” refers to the period of time when all things, both in the heavens and upon the earth, will conclude in Christ. In other words, τὸ πλήρωμα τοῦ χρόνου refers to the completion of time, which is another way of saying “the end of the world.” Yet, surprisingly, according to Galatians 4:4, this is also the time of Christ’s incarnation! http://biblehub.com/interlinear/ephesians/1-10.htm

Using the “expository writing” of the epistles rather than the “theological narrative” of the gospels as our basis for procuring accurate information from our interpretative methods, we find overwhelming evidence pertaining to the incarnation of Christ at the end of days. But there is more.

Christ’s Resurrection in the Last Days

The Septuagint, an early Greek translation of Hebrew Scripture, was heavily relied upon by the New Testament authors when quoting from the “Old Testament” (which in Hebrew is called “Tanakh”). That’s why it’s important to study the Septuagint. For instance, one of Isaiah’s prophecies says that “In the last days the mountain [Messiah] of God will appear and will be exalted above the hills [human powers], and all gentile nations will flow to it” (2:2). The Septuagint translates it as follows:

Εν ταις εσχαταις ημεραις εμφανες το ορος κυριου και ο οικος του θεου επ’ ακρων των ορεων και υψωθησεται υπερανω των βουνων και ηξουσιν επ’ αυτο παντα τα εθνη (Isaiah 2:2).

Once again, notice the allusion to the Messiah becoming apparent (εμφανες) in the last days (Εν ταις εσχαταις ημεραις). The word εσχαταις means last (from where we get the term “eschatology”), while the term ημεραις refers to chronological days (⬇️ see Isaiah 2.2 LXX ⬇️):

But something far more interesting is mentioned by Isaiah in chapter 2. If we drop down to Isaiah 2:19, we get a picture of the great tribulation or the great ordeal of the end times:

“Men will go into caves of the rocks, and into holes of the ground before the terror of the LORD, and before the splendor of His majesty, when He arises to make the earth tremble.”

Here’s the translation from the Septuagint:

Εισενεγκαντες εις τα σπηλαια και εις τας σχισμας των πετρων και εις τας τρωγλας της γης απο προσωπου του φοβου κυριου και απο της δοξης της ισχυος αυτου οταν αναστη θραυσαι την γην.

(⬇️ see Isaiah 2.19 LXX ⬇️):

The game changer in this verse is the Hebrew term “qum,” which is rendered in English as “arises.” Interestingly enough, the Septuagint translates it as αναστη (from the Greek ανάσταση, which in this context means resurrection). Compare the Greek terms *ἀναστῇ* (Isa. 2.19 LXX), *ἀναστήσεται* (Th Dan. 12.1 LXX), and *ἀναστήσονται* (Dan. 12.2 LXX), all of which refer to an eschatological *resurrection* from the dead! This gives us a completely different interpretation concerning the timing of the Lord’s (Messiah’s) resurrection, namely, as taking place in the end times. What’s more, Isaiah doesn’t just say that the Lord arises and then quietly goes away, but that he “arises to make the earth tremble”:

“Men will go into caves of the rocks, and into holes of the ground before the terror of the LORD, and before the splendor of His majesty, when He arises [from the dead] to make the earth tremble.”

There is support for this conclusion in Romans 15:12, a verse which is basically quoting from Isaiah. It reads:

“And again Isaiah says, ‘There shall come the root of Jesse, and he who arises to rule over the Gentiles, in him shall the Gentiles hope.”

The key phrase, here, is “he who arises to rule over the Gentiles.” Firstly, notice that he (Christ) who arises does so with the express purpose of imposing his will upon the Gentiles. That is to say, he arises and does not wait for a two-thousand-year interim to transpire; rather, he arises to rule as king over the nations. And since we know that Isaiah is referring to the last days, as mentioned earlier, it is appropriate to note how the Greek New Testament interprets Isaiah’s prophecy. Secondly, the original Greek New Testament uses the word ἀνιστάμενος (similar to the αναστη of the Septuagint) to define what Isaiah means by the word “arises.” The term ἀνιστάμενος is derived from the Greek ανάσταση, which means resurrection:

Καὶ πάλιν, Ἠσαΐας λέγει, Ἔσται ἡ ῥίζα τοῦ Ἰεσσαί, καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν. http://biblehub.com/interlinear/romans/15-12.htm

Thus, it’s perfectly clear that Isaiah’s use of the term “arises”—translated by both the Septuagint and Paul as “resurrection”—refers to the Messiah’s resurrection at the end of days.

Moreover, 1 Corinthians 15:23 tells of the sequence of resurrection events in the last days without any mention of a more-than-two-thousand-year gap between them; that is, between the resurrection of Christ and that of the rest of the dead. We know this because immediately following the resurrection sequence, the text concludes:

“Then comes the end, when He [Christ] delivers up the kingdom to the God and Father, when He has abolished all rule and all authority and power” (1 Corinthians 15:24).

But what do the previous verses say about the sequence of resurrection events just before the end comes? 1 Corinthians 15:20 says—in a timeless context—that “Christ is raised from the dead, the first fruits of those who are asleep.” Here’s the verse in Greek:

Νυνὶ δὲ Χριστὸς ἐγήγερται ἐκ νεκρῶν, ἀπαρχὴ τῶν κεκοιμημένων. http://biblehub.com/interlinear/1_corinthians/15-20.htm

But now the text becomes very specific in explaining the sequence of resurrection events that take place just prior to Christ’s kingly rule over “all authority and power” at the end of days. 1 Corinthians 15:23 tells us that the first-fruit [to be raised from the dead] is Christ; next, those who belong to Christ are resurrected, in his presence; “then comes the end” (1 Corinthians 15:24):

Ἀπαρχὴ Χριστός, ἔπειτα οἱ τοῦ Χριστοῦ, ἐν τῇ παρουσίᾳ αὐτοῦ (1 Corinthians 15:23). http://biblehub.com/interlinear/1_corinthians/15-23.htm

Jesus Dies for the Remission of Sins at the End of Days

As odd as this may sound, the letter to the Hebrews states:

“God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son” (Hebrews 1:1-2).

In the original Greek text, it is very clear that God speaks to mankind in the last days through his son, Jesus:

Ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων, ἐλάλησεν ἡμῖν ἐν Υἱῷ (Hebrews 1:2) http://biblehub.com/interlinear/hebrews/1-2.htm

The phrase Ἐπ’ ἐσχάτου τῶν ἡμερῶν literally means in the last days, or during the last age when time will reach its fullness or completion. The phrase ἐλάλησεν ἡμῖν ἐν Υἱῷ means that God spoke to us by or in his Son. In the context of prophecy, the tense ἐλάλησεν (spoke) should be understood in a timeless context, or within the context of the entire human history, not just past history, and especially so because these words are said to be spoken in the last days.

But there is a verse that stands out among the others as the one that unequivocally and categorically points to Christ’s sacrifice and death in the end of the world. The first part of Hebrews 9:26 attempts to explain that Christ does not die over and over again, nor offer himself as a sacrifice repeatedly. The second part of the verse instills the epiphany, namely, that Christ is offered once and for all, “to put away sin by the sacrifice of Himself,” and that this event takes place not at the beginning of the ages, but rather at the “consummation of the ages” (NASV), or “in the end of the world” (KJV):

Νυνὶ δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων, εἰς ἀθέτησιν τῆς ἁμαρτίας, διὰ τῆς θυσίας αὐτοῦ πεφανέρωται (Hebrews 9:26). http://biblehub.com/interlinear/hebrews/9-26.htm

Translation:

“Now, however, once and for all [ἅπαξ] in the end [or completion] of the ages, [Jesus] is revealed [πεφανέρωται] to put away sin, by the sacrifice of himself.”

There is a key phrase within this sentence that undoubtedly places the timeline of this event “in the end of the world,” as opposed to any other time period, because it comprises the words ἐπὶ συντελείᾳ τῶν αἰώνων. The term ἐπὶ means “in,” while the word συντελείᾳ refers to “completion” or “end.” The final word of the phrase is αἰώνων, which refers to chronological time and means “ages” or centuries in the modern sense. Simply put, the phrase ἐπὶ συντελείᾳ τῶν αἰώνων means at the end or at the completion of all the ages. This is another way of saying at the final point of time, in the last days, in the end times, or “in the end of the world.” The exact same phrase (sinteleias tou aionos) is used in Matthew 24:3 to refer to “the end of the age" (or the end of the world), when Jesus is asked, “What will be the sign of Your coming, and of the end of the age?” http://biblehub.com/interlinear/matthew/24-3.htm So, what does Hebrews 9:26 imply? That Jesus is revealed once and for all at the completion of all the ages to die for our sins!

1 Peter 1:5 says, “For [the] salvation is ready to be revealed in the last time.” The Greek text reads:

Εἰς σωτηρίαν ἑτοίμην ἀποκαλυφθῆναι ἐν καιρῷ ἐσχάτῳ (1 Peter 1:5) http://biblehub.com/interlinear/1_peter/1-5.htm

Once more, we read of Christ’s salvation as being revealed (ἀποκαλυφθῆναι) “in the last time” (ἐν καιρῷ ἐσχάτῳ), otherwise known as the end-time (or the last days).

1 Peter 1:20 drives home the same biblical notion that Jesus is revealed for the first time in human history in the end times. First, it makes a point of contrast between the foreknowledge of Christ before the foundation of the world and his actual manifestation or revelation in the end times:

Προεγνωσμένου μὲν πρὸ καταβολῆς κόσμου, φανερωθέντος δὲ ἐπ’ ἐσχάτου τῶν χρόνων (1 Peter 1:20). http://biblehub.com/interlinear/1_peter/1-20.htm

The term φανερωθέντος means “is manifested,” or “made manifest,” or “shall appear.” http://biblehub.com/greek/phanero_thentos_5319.htm

The phrase ἐπ’ ἐσχάτου τῶν χρόνων is a reference to the last days or end times because it literally means “in the last times.” Also, note that the word “times” (χρόνων) is referring to chronological times, ages, or years in the modern sense. http://biblehub.com/greek/chrono_n_5550.htm

However, the most profound statement of all is found in Revelation 19:10. There, we are told in no uncertain terms that the witnesses of Christ, indeed the entire New Testament testimony pertaining to the birth, life, death, and resurrection of Jesus is based on “prophecy” given by the “pneuma” or spirit of God. And then we begin to comprehend how the authors of the New Testament witnessed Jesus. In retrospect, the New Testament authors are bearing witness to Jesus Christ in the exact same manner as Paul. Everyone would agree that Paul never saw Jesus in the flesh. Yet, due to his personal revelations, Paul knew more about Jesus than anyone else! Revelation 19:10 says:

Ἡ γὰρ μαρτυρία Ἰησοῦ ἐστιν τὸ πνεῦμα τῆς προφητείας.

English translation:

“Indeed, the testimony of Jesus is the spirit of prophecy.” http://biblehub.com/interlinear/revelation/19-10.htm

In other words, the biblical testimony of Jesus is a matter of prophecy, not history!

A book that demonstrates the relevance of prophecy in today's world!

How Close Are We to the Gog Magog War and Armageddon?

By Author Eli of Kittim

“Understand that the vision pertains to the time of the end” (Dan. 8:17). The angelic messenger named Gabriel expounds the oracle, which refers to a particular man whom we call the Antichrist:

“Behold, I am going to let you know what will occur at the final period of the indignation [God’s wrath], for it pertains to the appointed time of the end. The ram which you saw with the two horns represents the kings of Media and Persia. And the shaggy goat represents the kingdom of Greece, and the large horn that is between his eyes is the first king [Alexander the Great]. And the broken horn and the four horns that arose in its place represent four kingdoms which will arise from his nation [Hellenistic Empire], although not with his power. And in the latter period [in the last days] of their rule, when the transgressors [the succeeding empires] have run their course, a king [Antichrist] will arise insolent and SKILLED IN INTRIGUE. And his power will be mighty, but not by his own power, and he will destroy to an extraordinary degree and prosper and perform his will” (Dan. 8:19-24, emphasis added).

Interestingly enough, the abovementioned phrase “skilled in intrigue” means that the Antichrist is someone who has received training in secret or underhand schemes and plots, which would be the equivalent of a modern-day spy who is highly trained in carrying out secret schemes or missions. Not surprisingly, the famed seer Nostradamus refers to him as “the spy.” But, according to Nostradamus, first he will feign amity and tranquility: “Peace and semblance the spy will simulate” (The Prophecies, Century 9, Quatrain 88). Keep in mind that the current leader of Russia, Vladimir Putin, was a spy, an officer in the KGB (more on that later).

Ezekiel, a dominant force in Jewish apocalyptic literature, prophesies that “in the latter years” a mysterious “prince of Rosh” and “Meshech” will come “from the remote parts of the north,” from “the land of Magog,” to invade Israel, “whose inhabitants have been gathered from many nations” (Ezek. 38:2, 8). It is customary for Bible scholars to identify the abovementioned locations with modern day Russia, which will be in league with many nations during its latter-day military campaigns. Historical investigations reveal that the term “Rosh” is derived from the tribe of the “Rus” who migrated from Scandinavia and founded Russia (Kievan Rus) roughly around the 10th century of the Common Era. By the same token, the term “Meshech” originates with the clan whom the Greeks called “moshoi,” and whence the name Moscow is traced.

The Septuagint, an early Greek translation of the Hebrew Bible, translates the term “Rosh” (Ezek. 38:2) with the Greek word Ρως, which stands for Ρωσία (the Greek word for Russia). The earlier Ezekiel quotation referred to “the land of Magog.” In ancient times, it comprised the lands where the Scythians once lived, and thus represents contemporary Russia. In his sobering book, Footsteps of the Messiah, the biblical scholar Arnold Fruchtenbaum provides a supplementary elaboration of Ezekiel 38:

“The identification of Magog, Rosh, Meshech, and Tubal is to be determined from the fact that these tribes of the ancient world occupied the areas of modern day Russia. Magog, Meshech and Tubal were between the Black and Caspian Seas which today is southern Russia. The tribes of Meshech and Tubal later gave names to cities that today bear the names of Moscow, the capital, and Tobolsk, a major city in the Urals in Siberia. Rosh was in what is now northern Russia. The name Rosh is the basis for the modern name Russia. These names, then, cover the modern territories of northern and southern Russia in Europe and Siberia to the east in Asia” (70).

The celebrated seer Nostradamus confirms this conclusion and gives us an insightful clue in this regard:

“Then the great Empire of the Antichrist will begin, where Attila and Xerxes descended, in numbers great and countless” (The Prophecies, Epistle to Henry II).

Attila was a Hun. According to historians, “the Huns were a group of Eurasian nomads, appearing from east of the Volga [a river which flows through central Russia and into the Caspian Sea, and is widely viewed as the national river of Russia], who migrated into Europe c. 370 and built up an enormous empire there” (Grousset, Rene, The Empire of the Steppes, 38). Maps that show the extent of Attila’s and Xerxes’ empires reveal that they comprised areas of the former Soviet Union and modern-day Russia. Moreover, Nostradamus calls the Antichrist the new Xerxes (see 666 = χξς cf. Ξέρξης/Xérxēs)! The differences between Russia and Persia (Modern-day Iran) are worlds apart! Nevertheless, similar to the future alliance between Russia and Persia (Ezek. 38.5) that’s prophesied in the Bible, Nostradamus pierces through the opaque veil of prophecy to glimpse an intimate alliance built for conquest: “Arabs will be allied with the Poles” (The Prophecies, Century 5, Quatrain 73). The term Poles refers to those who dwell in “the remote parts of the north” (Ezek. 38:6). Here, following, is a prophecy that might lend support to the idea that a military buildup in Asia could ignite the end of the world: “When those of the arctic pole are united together, Great terror and fear in the East” (The Prophecies, Century 6, Quatrain 21).

The book of Daniel furnishes more intriguing clues about the prophesied Antichrist:

“A despicable person will arise, on whom the honor of kingship has not been conferred [he is initially appointed, not elected], but he will come in a time of tranquility and seize the kingdom by intrigue” (Daniel 11:21).

This is the one who “will speak out against the Most High” as well as “wear down the saints [believers] of the Highest One” (Dan. 7:24-25). Hence, this figure will speak pompous words “against the Most High” God (Dan. 7:8, 25). The Bible says thusly:

“he will exalt and magnify himself above every god, and will speak monstrous things against the God of gods; and he will prosper until the indignation is finished, for that which is decreed will be done” (Dan. 11:36).

Paul contributes to this discussion by adding the following remark:

“[This is] the son of destruction, who opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, displaying himself as being God” (2 Thess. 2:3-4).

He will forge an immense military alliance (Dan. 9:26; 11:23, 31; Ezek. 38:4-7) that exacts conformity to his One World Government: those who show reluctance will ultimately perish (Rev. 13:8, 15). Scripture says that the Antichrist will rule the world, “but not by his own power” (Dan. 8:23-24), indicating that other governments will “give their power and authority to the beast” (Rev. 17:13). Interestingly enough, the designation “dragon” – who “gave his authority to the beast [Antichrist]” (Rev. 13:4) – happens to be the national symbol of the People’s Republic of China. The reference to “the kings from the east” makes it quite possible that China will eventually unite with, and lend support to the Russian Antichrist (Rev. 16:12). In fact, China is currently one of Russia’s strongest allies. In their unquenchable thirst for power, both the Antichrist and his allies are ultimately bent on world domination. Nostradamus writes:

“A colonel with ambition plots, He will seize the greatest army,” (The Prophecies, Century 4, Quatrain 62).

Bear in mind that Vladimir Putin was a spy, rising to the rank of Lieutenant Colonel before entering the political arena. But let’s continue.

According to Bible prophecy, the believers in God “will be given into his hand for a time, times, and half a time” (Dan. 7:25). This interim is equivalent to 1260 days (Rev. 12:6, 14) or three and a half years. Apparently, the Antichrist will enjoy success for this particular length of time, which is equivalent to forty-two months (Rev. 11:2; 13:5-6). In reference to this specific time period, Jesus warns: “when you see Jerusalem [Israel] surrounded by armies, then recognize that her desolation is at hand” (Luke 21:20). The Antichrist’s forces will soon cover the earth, gathering on the horizon to decimate the world (Isa. 60:2; Joel 2:1-2).

Now, when we look at the four horsemen of the apocalypse, several things become immediately discernible. The white horse of the first seal is an omen given by scripture to indicate the conspicuous purity of the first rider, Jesus Christ (Rev. 6:2). There is no hint of a counterfeit symbol anywhere in the Bible! Hence, we must take this sign at face value. On the other hand, the second seal reveals a terrifying red horse that will “take peace [away] from the earth” (Rev. 6:3-4). It has been traditionally linked to the red dragon that has 7 heads and 10 horns (Rev. 12:3-9). Therefore, the red horse turns out to be a sign of the Antichrist’s arrival, which happens to be contemporaneous with Christ’s earthly visitation (Rev. 12; 19).

The signs of the Antichrist are legion. Of the few and far between literary references which are known, two parallel passages may hold the key to the perennial mystery of the Antichrist who is said to be incarnated at the final point of time (cf. Rev. 12:9; 13; 2 Thess. 2:3-10; John 14:30; Dan. 7:8, 25-26; 8:10-11). One passage – well-known, but not fully explored – is found in the book of Revelation:

“And he causes all, the small and the great … to be given a mark on their right hand, or on their forehead, and he provides that no one should 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. Here is wisdom. Let him who has understanding calculate [‘psifisato’ in Greek, which means ‘vote’] the number of the beast, for the number is that of a man; and his number is six hundred and sixty-six” (13:16-18).

In Greek, the phrase “psifisato ton arithmon tou thiriou” means to cast one's vote for the number of the beast and by implication refers to the year of his public appearance. The other passage, equally popular, is encountered in the Nostradamus text:

“The year 1999, seventh month, From the sky will come a great King of Terror: To bring back to life the great King of the Mongols, Before and after Mars [Roman god of war] to reign by good luck” (The Prophecies, Century 10, Quatrain 72).

Nostradamus tells us the precise year in which the Antichrist will make his first public appearance: nineteen hundred and ninety-nine. According to popular culture, this was not only the last year of the 20th century (cf. Dan. 10:13), but it also marked the end of the thousand year period that is said to coincide with Satan’s release from prison, when he will gather the armies of “Gog and Magog” for a final great battle while “the beloved city” of Jerusalem will come under siege (Rev. 20:7-9; cf. Rev. 19:19; Luke 21:20-22; Ezek. 38:8-9, 15-16; Ps. 83:2-8). But the most interesting part of Nostradamus’s quatrain is that “the year 1999” confirms biblical prophecy. In accordance with the Nostradamic oracle, if we simply invert the cryptic number of the beast that is embedded in the book of Revelation, namely, the coded trilogy of 666, we get the triple-digit number 999. Astoundingly, this equation confirms the quintessential sign, indeed, the precise year of the Antichrist’s public appearance that is prophesied by Nostradamus, to wit, the year 1999! Accordingly, the year 1999 becomes the all-important sign of the Antichrist; not only a very critical date in human history, but also one that bears a conspicuous similitude to the cryptic number of the beast: 666. Just because that date has elapsed does not make this sign any less significant. The reason for this is quite obvious; the current leader of Russia, Vladimir Putin, actually became acting president in “the year 1999” when Yeltsin unexpectedly resigned! As predicted by the Bible, he did come in a time of peace (“the year 1999” encoded in the number “666”), and was initially appointed, rather than elected, not to mention that he is in fact “skilled in intrigue,” having been a former high ranking Russian spy! Hence why Daniel 8:25 calls him “a master of deception.”

According to all these prophecies, we can thus say with confidence that the Antichrist has not only stepped onto the world stage, but due to the incessant expansion of his military operations is daily increasing in fame and stature. Hippolytus Romanus (circa 170-236 A.D.), a highly prolific theologian of the Roman Church, composed a treatise on Christ and Antichrist in the early part of the third century. To dispel any notions that the term Antichrist is a purely metaphorical construct, Hippolytus writes:

“The Saviour appeared in the form of a man, and he too [the Antichrist] will come in the form of a man.”

The famous War Scroll, also known as 1QM (Dead Sea Scrolls), contains prophecies about a pivotal episode in human history: the final battle at the end of time between the forces of light and the forces of darkness, otherwise known as Armageddon. This decisive conflict has been known since the time of the ancient Persian prophet Zoroaster. According to the War Scroll, Belial emerges in the text as the unequivocal chief antagonist to the Deity. The conspicuous opponent of Belial is the king of the Kittim, one of the professed sons of Greece (cf. Gen. 10:4). And who is Belial’s greatest rival? Insofar as scripture is concerned, it is none other than Jesus Christ. Paul writes:

“What harmony has Christ with Belial, or what has a believer in common with an unbeliever? Or what agreement has the temple of God with idols” (2 Cor. 6:15-16)?

Notice that after the death of the king of Kittim (Messiah), which is the main implication of column 16.7-9, the people lose heart and consequently halt their signal to advance. Yet, even though Belial [Antichrist] is prevailing against the forces of Kittim, the devoted priests continue blowing on the trumpets of the slain (cf. Rev. 8:2-13). These specific War Scroll symbols may be traced back to “First Thessalonians, [which] is probably the earliest letter of Paul that we have, written in AD 50” (New Jerusalem Bible, 1367). According to this New Testament letter, Christ will reappear “with the trumpet of God; and the dead in Christ shall rise first” (4:16; cf. 1 Cor. 15:51-52). This Pauline death and resurrection theme may help explain why we find several references to Christ’s atonement in the last days, such as “The Offering of God” (4.1), within the 1QM manuscript. Therefore, the War Scroll story seems to portray the redemptive death of a future king, whose priests nevertheless continue to call on his name insistently and without respite:

“Then they shall gather …. In the morning they shall come to the place of the battle line, where the mighty men of the Kittim fell …. When they stand before the slain of the Kittim, they shall praise there the God of Israel. And they shall say in response: … to God most high” (Column 19, Lines 9-14).

The foregoing quote supplies further evidence that the slain king of the Kittim is associated with the highest divinity. Astoundingly, the faithful stand at his grave and praise him! Other portions of the War Scroll also attest to an incarnate God amongst men during this end time period. Here is such a line: “and he (Moses) [Sic] told us that You are in our midst, a great and awesome God” (10.1). Moreover, the Essenes recount the riveting, Messianic resurrection prophecy of the end times: “the King of Glory is with us …. The Hero of War is with our company …. Rise up, O Hero, take your captives, O Glorious One” (12.8-10), they exclaim. Equally important are the following lines that concentrate on the same resurrection theme:

“Rise up, rise up, O God of gods, and raise Yourself in power, O King of Kings … let all the Sons of Darkness scatter from before You” (Column 14, Lines 16-17).

This messianic death and resurrection theme is reminiscent of an Isaian prophecy concerning “the last days” (2:2):

“Men will go into caves of the rocks and into holes of the ground before the terror of the LORD and the splendor of His majesty, When He arises to make the earth tremble” (Isaiah 2:19).

In fact, Isaiah describes this apocalyptic battle in the starkest terms, as he prophetically envisions God “waging war with the dragon” (Rev. 12:7; Isa. 27:1) in the air. He writes: just “like flying birds, so the Lord of hosts will protect … and deliver” (Isa. 31:5) his people. In like manner, the War Scroll manuscript indicates that the “king of the Kittim … shall go forth with great wrath to do battle against the kings of the north” (1.4). This is reminiscent of Ezekiel’s prophecy pertaining to the “prince of Rosh” (prince of Russia) who “will come from … the remote parts of the north” (38:15-16) to overwhelm the nations, and “whom the Lord will slay with the breath of His mouth” (2 Thess. 2:8). Therefore, the War Scroll reveals that during this ultimate war of the gods (Christ and Antichrist), “The princes of God” (3.3) will do battle on humanity’s behalf: “You appointed the Prince of Light from of old to assist us” (Column 13, Line 10). You may recall that the book of Daniel references Christ as “Michael, one of the chief princes” (Dan. 10:13; cf. 12:1). In the same vein, the Essenes’ “banners” reflect the signposts that point to the approaching Messiah: “Michael” (War Scroll 9.16), “The right hand of God,” “The appointed time of God,” “The tumult of God,” “The slain of God” (4.6-7; cf. Dan. 10:6), and the like.

It is our contention that we cannot profit by the War Scroll manuscript unless we fully understand its connection to the Old and New Testament writings. In contradistinction to public opinion, our assiduous detective work shows that the king of the Kittim literally represents the God-Messiah in one form or another: as the slain of God or the Offering of God. Here is such an excerpt depicting the death of an anointed one:

“On the day when the Kittim fall there shall be a battle and horrible carnage … for it is a day appointed by Him [God] from ancient times as a battle of annihilation for the Sons of Darkness” (Column 1, Lines 9-10).

The aforesaid quote appears to reflect the terrible violence that will ensue in the aftermath of Christ’s death (cf. Luke 21:22; Dan. 7:21, 25). This prophetic story resonates in other spiritual traditions and personages as well. In short, a messianic figure dies, and then comes a horrible carnage:

“Mabus very soon then will die, [then] will come, A horrible undoing of people and animals, At once one will see vengeance…” (Nostradamus, The Prophecies, Century II, Quatrain 62, Translation by John Hogue).

Although most of the Nostradamus experts, like John Hogue, have mistakenly identified “Mabus” as Nostradamus’ 3rd and final Antichrist, the reality is that this figure actually represents Christ, as this underlying messianic theme is prevalent amongst many prophetic traditions. Accordingly, the word “Mabus” may not be an anagram at all, but rather an acronym derived from the Jewish tradition for Mašīaḥ Ben Yōsēf, the prophesied Messiah who will soon die after making an appearance on the world stage. Similarly, the Scriptures teach that the Antichrist will unleash apocalyptic horrors of such an unimaginable magnitude the world has never known (Matt. 24:21). Since the Antichrist will be infuriated by the manifestation of the Messiah, the intensification of this onslaught against the nations, and especially against all Christians, will be completely overwhelming (cf. Dan. 11:30). That this savage slaughter is not exclusively prophesied in the Bible is indicated by its inclusion in the 1QM (War Scroll):

“On the day of their battle against the Kittim, they shall go forth for carnage in battle” (Column 1, Lines 12-13).

One such paradigm can be found in the Apocalypse of John, commonly called the “book of Revelation,” where we find a book sealed up with seven seals, which has yet to be opened (Rev. 5:1). Teeming with fantastic glimpses of the coming apocalypse, the seven seals represent the great signs of the last days on earth. The book in question appears to hold all the secrets concerning these prophetic events and is itself connected to them. More importantly, the unveiling of its mysterious contents is somehow associated with the commencement of Armageddon, the last great battle of human history. Here is an example featuring a strong angel who puts forth a profound question: “Who is worthy to open the book and to break its seals?” (Rev. 5:2). An incorrect answer will ultimately lead to an utter misinterpretation of the entire Bible and its oracles. Fortunately, the correct answer is made explicit: “The Lion … has overcome so as to open the book and its seven seals” (Rev. 5:5). Notice the phrasing of the previous sentence: “The Lion … has overcome so as to open the book.” In other words, “the Lion” – “the Root of David” (Rev. 5:5; 22:16) – is Christ, whose victory over death has something to do with the opening of this book of signs (Fruchtenbaum, Footsteps of the Messiah, 117). It will become increasingly clear that the content of the aforesaid quote is a metaphor for the Messiah initiating the final events on earth. After the aforesaid question is proclaimed, we encounter a scene taking place in heaven where a Lamb is standing, as if slain, having seven horns and seven eyes … sent out into all the earth (Rev. 5:6). Implicit in this eerily evocative phrase is the idea of “a resurrected individual” (Fruchtenbaum 117). The following verse reads: “And He [Jesus] came, and He took it [the little book] out of the right hand of Him who sat on the throne” (Rev. 5:7). Pay particular attention to the fine print, as it were: And He came; but whence did he come? If Christ was already in heaven, as most people believe, he would have been holding the little book in advance. In contradistinction, we are first exposed to the powerful image of a slain lamb that is sent out into all the earth, and then we become privy to the information that Christ arrives in heaven in dramatic style to take the little book out of the right hand of Him who sat on the throne so as to initiate the coming apocalypse. The foregoing scriptural imagery is haunting in its directness as it attempts to disclose that Jesus is not in heaven during the last days of the world, but on the earth as the slain sacrificial Lamb of God (cf. Rev. 13:8). This messianic ascension theme is a throwback to the vision of the son of man in the book of Daniel:

“In my vision at night I looked, and there before me was one like a son of man [“bar enash” means human being], coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all nations and peoples of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed” (Daniel 7:13-14).

In addition, the little book which Christ obtains from the Father anticipates how the final apocalyptic events will eventually unfold once he initiates or breaks the seven seals (Rev. 6; 8). This scenario fits well within the overall apocalyptic context of the “great sign” of Revelation 12 in which an expected child will be born, devoured (killed), and will later be “caught up [ascend] to God and to his throne” (Rev. 12:1-5). Then Christ “broke one of the seven seals” (Rev. 6:1):

“Immediately I saw a white horse appear, and its rider was holding a bow; he was given a victor’s crown and he went away, to go from victory to victory” (Rev. 6:2, NJB).

The biblical term victory is intimately associated with Jesus Christ’s resurrection from the dead, which ultimately results in the conquering of death itself (1 Cor. 15:54, 57), while the metaphor of the bow represents God’s covenant with the human race. The background to the latter symbol can be found in the writings of the Old Testament. In the wake of the great flood, the deity declares to Noah, the apparent savior of the human species:

“I set My bow in the cloud, and it shall be for a sign of a covenant between Me and the earth” (Gen. 9:13).

Therefore, the first horseman of the Apocalypse (6:2), who is in possession of a bow (the covenant), is evidently none other than Christ himself (cf. Rev. 14:14). Irenaeus, a second century theologian, held the same view, namely, that the first rider of the white horse who is depicted as a peacemaker represents Jesus Christ (Mounce, Robert H, The Book of Revelation, 141). Here is another passage that introduces the prelude to this same event; it represents a deeply unsettling episode in world history:

“And I saw heaven opened; and behold, a white horse, and He who sat upon it is called Faithful and True; and in righteousness He judges and wages war. … And He is clothed with a robe dipped in blood; and His name is called The Word of God” (Rev. 19:11-13).

The above phrase – “and behold, a white horse” – is identical to the one used in the book of Revelation chapter 6 and verse 2 concerning the first horseman of the Apocalypse. Just as the latter horseman conquered death, the former horseman (from Rev. 19:11-13) is “dipped in blood,” as both scenarios imply that he has been slain. Essentially, Revelation 6:2 and Revelation 19:11 appear to be two sides of the same coin. The composite biblical message indicates that Christ will be the first person to be revealed in the final days of the coming apocalypse. In point of fact, Revelation 19:11 provides more in-depth details into the specifics of Revelation 6:2.

Thus, we have the same story in the Four Horsemen of the Apocalypse (Bible), the War Scroll (Dead Sea Scrolls), and in Nostradamus (The Prophecies), namely, a Messiah (Mabus or Mašīaḥ Ben Yōsēf) will appear on earth and will soon die (cf. Rev. 12:4), followed by the appearance of the Antichrist and the horrible carnage of WWIII.

The rebirth of Israel represents, to use a popular phrase, the prophetic clock that started ticking on 14 May 1948 and which continues to wind down to zero so as to proclaim the appointed time of the Lord’s Day (Rev. 1:10). The rebirth of Israel marks a turning point in apocalyptic expectations, and Christ’s message concerning end time events seems to point toward this 1948 prophetic countdown:

“Truly I say to you, this generation will not pass away until all these things take place” (Matt. 24:34).

But what on earth does he mean by this? In order to comprehend this terse remark, we must inquire into the standard time limit of a biblical generation. The book of Psalms makes known that a generation is equal to 70 actual years (90:10). This 70 year timeline also points to Christ’s incarnation because after its completion God himself vows to walk the earth. Jeremiah prophesies: “For thus says the LORD, ‘When seventy years have been completed …, I will visit you and fulfill My good word to you’” (29:10). This implies that somewhere toward the end of this lengthy time interval the Messiah will appear and intervene in human affairs. Compare Jeremiah’s prophecy to the seventy week prophecy of Daniel (Dan. 9:2, 24-25). Jesus is indicating that it will take one generation since the rebirth of Israel “until all these things take place” (Matt. 24:34; cf. 1 Thess. 4:15). Modern Israel, then, becomes the preeminent sign as regards the end of days. As to what might occur, we refer the reader to peruse certain key biblical sections – (See Ezek. 38; Dan. 7; 8; 9; 12; Matt. 24; Luke 17; 21; Rev. 9; 13; 19; 20) – among others, so as to gain a more comprehensive view of end time events. Suffice it to say that a great war is headed our way. Jesus warns us of the cataclysmic events that will soon occur during the winter of the great Sabbath (Matt. 24:20). That is when the heavenly signs will begin and all hell will break loose on earth:

“For nation will rise against nation, and kingdom against kingdom, and in various places there will be famines and earthquakes. But all these things are merely the beginning of [the] birth pangs” (Matt. 24:7-8).

According to Dr. Fruchtenbaum, a noted Bible scholar, this passage suggests “a world-wide conflict” such as “World War I” and “World War II” (63-64). Enter World War III (cf. Ezek. 38:4-9, 15-17; Rev. 6:4, 8; 9:14-19; 20:8)! This dire war will inevitably trigger the last great battle between Christ and Antichrist known as Armageddon (Rev. 16:16; 19:11-15). This is essentially the end-time road map. The Jewish sages say:

“If you shall see kingdoms rising against each other in turn, then give heed and note the footsteps of the Messiah.” —Bereshit Rabbah XLII: 4

Astoundingly, both the biblical and extra-biblical prophecies concerning the coming Messiah seem to converge in the latter half of the 2010 decade or thereabouts: the Mayan (their twenty-six-thousand-year cycle ended in 2012), the Sikh (in which, according to Sakhee 15th, the avatar or god man is said to appear after the year 2015), Rabbi Yitzchak Kaduri’s prophecy (according to which the messiah will appear after Ariel Sharon’s death—or c. 2015); Malachy’s prophecy of the 112 Popes (Pope Francis being the last, according to experts, who was inducted in 2013); Daniel’s Seventy-Weeks prophecy (in which Messiah is said to appear approximately seventy years after the restoration of Israel: 1948+70=2018); Vilna Gaon’s prophecy, which predicts the Russian invasion of Crimea as a sign of the coming Messiah; Judah Ben Samuel’s prediction of the Messiah appearing after 2017; the Four Blood Moons that fell on Jewish holy days (recent apocalyptic omens that culminated in 2015), the two total solar eclipses that occurred in the span of about seven years (2017 & 2024), and many more. Therefore, the arrival of the Messiah is imminent!

To sum up, both the biblical and extra-biblical prophecies indicate that the latter half of the 2010 decade & the beginning of the 2020 decade are of extreme importance to all the inhabitants of the earth because it is during this time that the long-awaited Messiah will appear to change the course of human history. There is overwhelming evidence that the 2010/2020 decades are the Messianic decades, as we are told in one prophecy after another! Apparently, we are the messianic generation that the prophets of old longed to see. The signs are everywhere:

“But as for you, Daniel, conceal these words and seal up the book until the end of time; many will go back and forth, and knowledge will increase” (Daniel 12:4).

In conclusion, the underlying theme prevalent amongst all of the aforementioned spiritual traditions is that the Messiah will be the first person to be revealed on the world stage, and will soon be killed. In other words, the Antichrist will not be revealed unless the Messiah’s death precedes this event (2 Thess. 2:1-9). Then a horrible carnage will ensue the likes of which the world has never known (Dan. 12:1, Matt. 24:21). According to Daniel and the prophecies of Jesus, the end will come roughly 70 years after the restoration of Israel, or one generation thereafter. Since seventy years after the restoration of Israel (1948) brings us to the year 2018, we must therefore consider ourselves as being part of that prophesied last generation.

The apocalyptic biblical theme of a full-scale Russian invasion at the end of days (the so-called Gog Magog war) carries a lot of weight with prophecy scholars and is one of the most intriguing prophecies of the Bible. Russia's war with the west, its increasing military presence in the Levant, coupled with the rising number of its Muslim allies proves that the Gog Magog war of Ezekiel is coming true! The Russian invasion of Ukraine, coupled with the current war between Israel and Iran, might indicate that the beginning of the Gog Magog War is close at hand! There’s no doubt about it, a Great War is brewing in the Middle East, which will soon trigger a world war. In fact, the Bible predicts a nuclear war (cf. Zech. 14:12) in the end times that will kill over 2 billion people. According to a recent article entitled NATO vs. Russia War Could Begin Today Or Tomorrow, “Russia is actively preparing for a conflict with NATO, and NATO is preparing for a possible confrontation with Russia.” According to The Guardian, The US plans to retaliate against Russian expansion. So, how close are we to the Gog Magog War? We “know that it is near, right at the door” (Matt. 24:33) because NATO & the US are on the precipice of a major conflict with Russia!