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Misinterpreting the Bible: Borrowed Stories, Anachronistic Beliefs, and Misleading Past Tenses
By Author Eli of Kittim
Just as the gospel stories are borrowed, to a large extent, from the Jewish Bible in order to show that Jesus is the messianic fulfillment of Hebrew Scripture, the idea of Jesus and the 12 apostles equally comes from the Old Testament:
“Kαι ανακαλεσαμενος Ιησους [Jesus] δωδεκα ανδρας των ενδοξων απο των υιων ισραηλ ενα αφ’ εκαστης φυλης.” (Joshua 4:4, Septuagint).
Translation: “And Jesus [Ιησους] called twelve men, whom he had chosen out of the children of Israel, one out of every tribe.”
It is the same with the slaughter of the innocents. This is a reworking of the Exodus story in an effort to show that Jesus is the new Moses. Just as the Pharaoh attempts to kill the Israelite children—but Moses escapes—so Herod tries to kill all the children of Bethlehem—but Jesus escapes!
“The quest for the historical Jesus has produced little agreement on the historical reliability of the Gospels and on how closely the biblical Jesus reflects the historical Jesus.” (Powell, Mark A. Jesus as a Figure in History: How Modern Historians View the Man from Galilee. 1998. Westminster: John Knox Press).
Bible prophecy Scholars know that what is referenced in the following passage concerns future events, not past history. Moreover, it is well-known that the phrase, “In that day,” which is repeated throughout, refers to the last days. But here’s an important and definitive contradiction between the Jesus of antiquity (our current view) and the “pierced” Jesus of the end times who is looked upon by those who pierce him. How could the same people who pierced Christ 2,000 years ago look at him “In that [future] day”? Unless the piercing of Jesus is a future event, it does not make any sense, scriptural or otherwise, for it creates a bizarre case of anachronism:
“When they lay siege against Judah and Jerusalem. And it shall happen in that day that I will make Jerusalem a very heavy stone for all peoples; all who would heave it away will surely be cut in pieces, though all nations of the earth are gathered against it. In that day,” says the Lord, “I will strike every horse with confusion, and its rider with madness; I will open My eyes on the house of Judah, and will strike every horse of the peoples with blindness. … they shall devour all the surrounding peoples on the right hand and on the left, but Jerusalem shall be inhabited again in her own place—Jerusalem…. In that day the Lord will defend the inhabitants of Jerusalem; the one who is feeble among them in that day shall be like David, and the house of David shall be like God, like the Angel of the Lord before them. It shall be in that day that I will seek to destroy all the nations that come against Jerusalem. “And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn.” (Zechariah 12:2–10).
This constitutes further evidence that a) Jesus is “pierced” AFTER the Jews return to their homeland (“In that day … Jerusalem shall be inhabited again in her own place—Jerusalem”), and b) that this “piercing” occurs sometime in the future (“In that day … they will look on Me whom they pierced”)—just as Daniel states in Chapter 9 verses 24 to 26, namely, that the “anointed one” (messiah) will die after the restoration of Jerusalem (which occurred in 1967).
But here’s the game changer. Scholars claim that past tenses imply past history. Thus, for example, when we read 1 Corinthians 15:3, we must assume Paul is referring to the past, not the future:
“For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures.”
Using the same criteria of past tenses, let us now read another passage to determine whether it refers to prophecy (future), or history:
“Who has believed our message and to whom has the arm of the Lord been revealed? He grew up before him like a tender shoot, and like a root out of dry ground. He had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him. He was despised and rejected by mankind, a man of suffering, and familiar with pain. Like one from whom people hide their faces he was despised, and we held him in low esteem.
Surely he took up our pain and bore our suffering, yet we considered him punished by God, stricken by him, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed. We all, like sheep, have gone astray, each of us has turned to our own way; and the Lord has laid on him the iniquity of us all. He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before its shearers is silent, so he did not open his mouth. By oppression and judgment he was taken away. Yet who of his generation protested? For he was cut off from the land of the living; for the transgression of my people he was punished. He was assigned a grave with the wicked, and with the rich in his death, though he had done no violence, nor was any deceit in his mouth.” (Isaiah 53:1-9).
If we didn’t know better, we would swear that this passage refers to past history, and that Isaiah is recounting an event which occurred before his time. For his verses are saturated with past tenses. But, surprise, surprise… despite all of the past tenses, it’s a prophecy that Isaiah is writing about! This passage teaches us that a) past tenses in the Bible do not necessarily reflect past history, and that b) prophecies themselves could equally be set in the past.
P.S. Also, notice that, just as in Zechariah 12:10, Isaiah 53:5 describes the Messiah as being “pierced” (not crucified)!
The Lord’s Resurrection in the Last Days In Isaiah and Daniel
By author Eli of Kittim 🎓
According to Isaiah’s biblical account concerning “the last days” (Isa. 2:2) of mankind, “the LORD” will resurrect just prior to Judgment Day. Isaiah says the following:
“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” (Isa. 2:19, NASV, emphasis added).
This eschatological passage is echoed in Rev. 6:15-17. Interestingly enough, the Septuagint, an early Greek translation of the Hebrew Bible, translates the Hebrew word “קוּם qum” with the word “αναστη,” which is derived from the Greek word ανάστασις (anástasis) and means resurrection:
Eισενεγκαντες 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. ——-Isaiah 2:19, Septuagint LXX
New American Standard Translation:
“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 [or resurrects: ‘αναστη’] to make the earth tremble.”
Scholars render the Hebrew word “קוּם qum” as resurrection. The word in Hebrew, qum (קוּם i.e., cumi in Mark 5:41), and in Greek (LXX) — anastas — means “resurrection.” The word anastas is derived from the term ἀνίστημι and is the root word of ἀνάστασις: https://biblehub.com/greek/386.htm
Similarly, in the New Testament we find the same Greek word, meaning resurrection, attached to an end-time prophecy:
“THERE SHALL COME THE ROOT OF JESSE, AND HE WHO ARISES [‘anistamenos,’ means resurrects in Greek] TO RULE OVER THE GENTILES, IN HIM SHALL THE GENTILES HOPE.” ——-Rom. 15:12
So what is the purpose of this brief study? We’re trying to show that according to Isaiah’s depiction, “the LORD … arises to make the earth tremble” (Isa. 2:19) “in the last days” (בְּאַחֲרִ֣ית bə·’a·ḥă·rîṯ הַיָּמִ֗ים hay·yā·mîm Isa. 2:2), just prior to Judgment. A resurrection that had occurred two millennia ago would in fact contradict what we just read. Yet the New Testament itself doesn’t contradict this at all, but rather confirms it:
“Once in the end of the world hath he [Jesus] appeared to put away sin by the sacrifice of himself. … After this the judgment” (Heb. 9:26-27 KJV).
So, as you can see, the Church’s teaching contradicts both the Old and New Testaments by telling us that this event already happened.
In Chapter 12 and verse 1, Daniel prophesies the death and resurrection of a great prince named Michael—meaning מִֽיכָאֵ֜ל “who is like God”—at the end of days. He writes:
"At that time Michael shall stand up, The great prince who stands watch over the sons of your people; And there shall be a time of trouble, Such as never was since there was a nation, Even to that time. And at that time your people shall be delivered, Every one who is found written in the book. And many of those who sleep in the dust of the earth shall awake, Some to everlasting life, Some to shame and everlasting contempt” (Dan. 12:1-2, NKJV).
The Septuagint, an early Greek translation of the Hebrew Bible, translates the Hebrew word “עָמַד amad” (“stand up”/arise) with the Greek word παρελευσεται, meaning to pass away:
ἡ γῆ παρελεύσεται NAS: and earth will pass away, KJV: and earth shall pass away, INT: the earth will pass away (Mt 24:35 Strong’s Concordance) https://biblehub.com/greek/pareleusetai_3928.htm
The Theodotion Daniel 12:1 of the Septuagint translates the Hebrew word עָמַד (amad) as αναστήσεται, which is derived from the root word ανίστημι and means “shall arise.” The word ἀναστήσεται is the root word of ἀνάστασις and means to “raise up” or to “raise from the dead.” Accordingly, notice how the term ἀναστήσεται in its singular and plural form conveys the meaning of resurrection. In the Theodotion Dan. 12:1, we have the singular form ἀναστήσεται (“shall arise"). Similarly, ἀναστήσονται (the plural form in the Old Greek Dan. 12:2) represents an explicit reference to the general resurrection from the dead, thereby establishing its meaning. And since both of these resurrection events (namely, Michael's resurrection followed by the general resurrection of the dead) are set for "the time of the end" (Dan. 12:4), the implication is that they are eschatological in nature!
So Daniel is telling us that at the time of the end, when there will be great turmoil and distress upon the earth, Michael, the great prince—after passing away (παρελεύσεται)—will arise from the dead (αναστήσεται) in order to energize the general resurrection of the dead (ἀναστήσονται)! What does all this mean? Daniel 12:1-2 reaffirms the last-days-resurrection theme found in Isaiah 2:19 and Hebrews 9:26-28. Therefore, Christ’s resurrection could not have happened two thousand years ago, as most people believe:
“[These] men … have gone astray from the truth saying that the resurrection has already taken place” (2 Tim. 2:18; cf. 1 Cor. 15:53-55).
How Credible is the Evidence for the Historical Jesus?
By Author Eli Kittim
I recently had a discussion with a Christian apologist who, in reaction to our conversation, posted on his blog a list of 9 sources outside the New Testament and a series of texts composed in subsequent centuries to prove the existence of Jesus.
He mentions Josephus, who is writing roughly 70 years after the purported events, and whose references to Jesus have been the source of much controversy in that they may have been subject to Christian redaction (interpolation/expansion/alteration). Incidentally, the scholarly consensus concerning the historicity of Jesus is largely influenced by the writings of Josephus. But Josephus was presumably familiar with some of the early gospels and other NT writings. So, why should his reference to John the Baptist be considered as constituting factual history? The same could be said about his references to Jesus!
Next, he mentions Phlegon who is writing in the second century about a rumored eclipse that allegedly occurred in 29 AD. Then he mentions a group of people like Suetonius, Thallus, Mara Bar Serapion, all of whose writings are considered ambiguous with regard to Jesus (we’re not sure if the references are to Christ or not), and which range from the late 1st to the 3rd century CE.
Some of these writings refer to Christian superstitions, such as the virginal conception of Christ, including those of Celsius (whom the blogger cites) who defends paganism and actually refers to Jesus as a person born to a Roman father. Celsius is not only writing 150 years later, but he’s also embellishing the story with anti-Christian sentiment.
Firstly, these are not independent eyewitness accounts. Secondly, some of these writers have obviously been influenced by the gospels—as is the case with Celsius who is probably drawing on Matthew and Tacitus who is presumably drawing on Luke—and, thirdly, they are writing approximately 70 to 200 years after the purported events.
In other cases, we are either dealing with explicit historical inaccuracies, or with authors who are known for sometimes embellishing a story with myth. For example, Josephus is also known for his expansion on the Moses story, as we find in the Midrash, making it difficult for us to ascertain what is real and what is mythical in some of his works. Take Justin Martyr, for example, whom the blogger cites. Writing in the second century, he proved to be historically inaccurate. In his “Apology” (1.31), for instance, he incorrectly claimed that Ptolemy, under whom the Septuagint had been translated, was a contemporary of Herod. Given his inattention to historical detail, how credible is his reference to the trial of Jesus? Not to mention his reference to the census under Quirinius, which did not exist, or at least not in the way that Luke describes it. So, he’s obviously drawing on the gospel of Luke, and he is, after all, a Christian apologist.
Despite all these discrepancies and historical inaccuracies, this Christian blogger nevertheless mentions all these figures and suggests that they provide indisputable truth for the historical existence of Jesus.
In the final analysis, the fact that Jesus is not mentioned anywhere outside the New Testament for about 70 years after his alleged death should certainly raise some red flags about his existence. It means that Jesus is missing from the historical record until the late first century AD. And the earliest New Testament texts do not mention anything about a historical Jesus, or about his birth or ministry, as we find in later developments (expansions).
And yet, despite the lack of historical evidence, Christ is still who he claims to be, to wit, the son of God! After reading this essay, you might understandably wonder how I can possibly make such a claim. How could I say that Jesus never existed and in the same breath claim to believe in him? Well, because if you study the New Testament you’ll find that Jesus was never meant to come in Antiquity, but rather at the end of the world (Luke 17:30; 1 Peter 1:5, 20; 2 Thessalonians 2:1-3; Hebrews 1:1-2; Hebrews 9:26; Revelation 12:1-5; etc.).
The historical Jesus is based more on mistaken assumptions about the evangelists’ intentions than careful interpretation of their writings. I’m arguing that the traditional Christian understanding of the theology of the gospels is fundamentally incorrect. We have confused apocalyptic literature with history, and turned prophecy into biography. It’s not just the evangelists’ theological problem in finding the literary means to get Jesus to Bethlehem so as to fulfill Micah’s prophecy, it’s ours as well since our “theological needs here create biographical ‘facts’" (W.D. Davies, and E.P. Sanders).
Even so, the gospels are still valid as they give us a theological outline of Christ’s life using stories that are filtered down from the Old Testament. So, in conclusion, the gospels are prophetic parables or apocalyptic stories that are to be believed (paradoxically) and handed down to posterity until the time of their fulfillment:
“Once in the end of the world hath he appeared to put away sin by the sacrifice of himself. … After this the judgment" (Hebrews 9:26-27).
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!
Multiple Allusions to Christ in the Dead Sea Scrolls
Researched by Eli of Kittim
The translation is derived from The Dead Sea Scrolls Uncovered by Robert H. Eisenman and Michael Owen Wise (1992, Element Books).
The Messianic Apocalypse (4Q521) (Plate 1)
Fragment 1
Column 2 (1)[… The Hea]vens and the earth will obey His Messiah, (2) [… and all th]at is in them. He will not turn aside from the Commandments of the Holy Ones. (3) Take strength in His service, (you) who seek the Lord. (4) Shall you not find the Lord in this, all you who wait patiently in your hearts? (5) For the Lord will visit the Pious Ones (Hassidim) and the Righteous (Zaddikim) will He call by name. (6) Over the Meek will His Spirit hover, and the Faithful will He restore by His power. (7) He shall glorify the Pious Ones (Hassidim) on the Throne of the Eternal Kingdom. (8) He shall release the captives, make the blind see, raise up the do[wntrodden.] (9) For[ev]er will I cling [to Him …], and [I will trust] in His Piety (Hesed, also ‘Grace’), (10) and [His] Goo[dness…] of Holiness will not delay … (11) And as for the wonders that are not the work of the Lord, when He … (12) then He will heal the sick, resurrect the dead, and to the Meek announce glad tidings. (13) … He will lead the [Holly Ones; He will shepherd [th]em; He will do (14) … and all of it …
Fragment l
Column 3 (1) and the Law will be pursued. I will free them … (2) Among men the fathers are honored above the sons … (3) I will sing (?) the blessing of the Lord with his favor … (4) The 1[an]d went into exile (possibly, rejoiced) every-wh[ere…] (5) And all Israel in exil[e (possibly ‘rejoicing’) …] (6) … (7) …
The Son Of God Text (4Q246) (Plate 4)
Column 2
(1) He will be called the son of God; they will call him son of the Most High. Like the shooting stars (2) that you saw, thus will be their Kingdom. They will rule for a given period of year[s] upon (3) the earth, and crush everyone. People will crush people, and nation (will crush) nation, (4) until the people of God arises and causes everyone to rest from the sword. (5) His Kingdom will be an Eternal Kingdom, and he will be Righteous in all his Ways. He [will jud]ge (6) the earth in Righteousness, and everyone will make peace. The sword shall cease from the earth, (7) and every nation will bow down to him. As for the Great God, with His help (8) he will make war, and He will give all the peoples into his power; all of them (9) He will throw down before him. His rule will be an Eternal rule, and all the boundaries …
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!
Did You Know that the Name Yahweh Is Never Once Mentioned in the New Testament?
By Author Eli Kittim
Jesus never once translated the Old Testament (OT) name of God as Yahweh, nor did the rest of the New Testament (NT) writers. They always translated it as "Lord" (Gk. kurios). This has profound theological implications. It means that Jesus is the "LORD" to whom our worship should be exclusively directed! And that represents the essential revelation of the NT, namely, that Jesus Christ is Lord!
Accordingly, those who still claim that God's name is "Yahweh" or "Jehovah" (a Latinization of the Hebrew YHWH) are in error. That's the whole point of the NT, namely, the revelation of God in Jesus Christ! After all, salvation in Christianity is based on invoking the name of Jesus, not Yahweh. In John 14.6, Jesus declares:
I am the way and the truth and the life. No one comes to the Father except through me.
Acts 4.12 says categorically and unequivocally:
Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved.
We should of course accept the OT as an inspired book, and, yes, Jesus is considered to be Yahweh, the Great I Am of the OT, according to the NT writers. But the NT represents a new revelation about God and his name.
For example, in the NT, Jesus is never called by a Hebrew name, such as yeshua hamashiach. Rather, he is known by his Greek name: Iésous Christos. Keep in mind that the original NT was not written in Hebrew but in Greek!
In contrast to modern preachers----who often use the words Yahweh and Yeshua to refer to God and to Jesus in order to give the NT a Hebrew flavor----the NT writers wrote exclusively in Greek and always referred to God as Lord, and to Jesus as Iésous. These Biblical facts speak volumes about the unique message of the Greek NT and the Greek name of the Lord Jesus! Therefore, we must put a stop to all this nonsense about the Hebraization of Greek names in the NT!
