Testimony of Jesus Christ – a New Child Showers Today – Opening Revelation

Introduction

John of Patmos ends Rev. 12 stating that the remnant following the apocalyptic “woman with child” have “the testimony of Jesus Christ”. Chapter 13 gives Christ’s testimony. The birth is highly symbolic. A new child comes into the world, with a loud cry, one we have never heard. Thereby in John’s eyes Christ is revealed.

John was writing after the tumultuous events of the fourth decade. He had first-hand knowledge of the harsh rule of the Pharisees and Sadducees for well over a century. He had experienced the dominance of the combined rule of church-state oligarchy. Inequality was foremost and all aspects of the nation had been displaced. Many zealots abounded. He saw the continuation of such over-lordship under James and Peter. The Jewish hierarchy was now in cohorts with Rome and Roman procurators. Paul had been persecuted. Annihilation, a collapse of their eminent society was imminent. No new birth, no resurrection was possible. John however conceives a new child would be born to an apocalyptic age. There would be a marriage. The bride and her bridegroom come to see a new Jerusalem. John set out to write of this consummation bringing all to a satisfactory conclusion.

John of Patmos was fully cognizant of Paul’s epiphany. Paul as a Pharisee had not comprehended their great written inheritance. Paul and John of Patmos envisioned the open book. John in Revelation opens the book for full viewing. Once the book is opened a new birth comes.

John had to resort to extreme expression to make this point. He used symbols to depict gross hypocrisy. He would describe his nation’s governance in terms of seven plagues all drawn from the OT record. Corruption breads plagues. Well before the personification of the gospels John defined the testimony of Jesus Christ in terms of antecedent lessons drawn from their earlier scripts. Revelation is a conjunction Jesus and Christ. Revelation is the “Word of God” a messianic anointing. John’s hands carefully crafted the script. And the word savior was to be extolled by the later gospel scribes. The testimony of Jesus is born afresh in words, plainly set before us. John’s eclipse, a rather obscure depiction at first sight, is supported by the personification of the gospels’ derogatory statements and questioning of the Pharisees and Sadducees.

So beware, John’s testimony reveals a Christ far distant from that commonly espoused. It reveals a language of diction, highly developed, and absolutely consistent in symbolic application. There is no pander and banter. It has survived time. It is the baton bequeath to us. Christianity’s bedraggled deception ensured that it was lost in an abyss of vanity.

To Us is Born a New Child

– “saw a beast rise out of the sea” – Rev. 13:1 – life had emerged from the depths – aptly described. Governance was always on dry land – earth.

– “the beast, having seven heads and ten horns and upon his horns ten crowns, and upon his head the name of blasphemy” – Rev. 13:1 – this beast of the apocalyptic age is a reference to Hebraic leaders in pre-Babylonian, non-chronological OT temple-history. Commencing with Saul, David, and Solomon, Israel increasingly fell into idol worship and rebellion – called blasphemy. These leaders described as animals, lion, bear, leopard, all degraded until the nation splintered. The twelve tribes of Israel divided. Ten tribes in the north became the kingdom of Israel; they are the ten horns with crowns (indicating governance). Two tribes in the south were called the kingdom of Judah. Their last seven kings exceedingly apostatized, and Judah was taken captive by Babylon. The seven kings of Judah (Manasseh – wicked, Amon – evil, Josiah – minor reforms rejected, Jehoahaz – to Egypt, Jeoiakim – evil, Jehoiachin – evil, Zedekiah – blinded have characteristics of the seven heads of this beast – Rev. 13:1–2. The seven churches of Asia signified the abominable misinterpretation that would become so apparent once this reflective superimposition was discarded. By our one-eyed concentration on the gospels we are lost in a wilderness of their own making.

John gives the testimony of Jesus Christ by symbolizing the giant barbarity of civilization; a time of crucifixion and persecution, a replication of the pre-exilic era of brutality, giants of atrocity. Cleverly John projects Christ’s testimony into the end times to come – when a new birth, from a new woman (this time symbolizing creativeness), comes after an age of absolute perennial darkness. And it is certainly a very new child – something theological circles have avoided to speak, about, recognize, frightened that it may replace our old encumbrance.

John of Patmos wrote with a golden nib perceiving there was nothing new under the sun. Upheavals would again happen, albeit on an enlarging scale. Written by 70 AD John’s exposé of Jesus Christ was by words, juxtaposed throughout. Daniel had interconnected the pre-exilic and post-exilic downfalls – Babylonian and Grecian captivities in his great life-span symbol of 70 weeks. This numeric symbol, threescore and ten, represented one’s lifetime of possibility, his or her potential. The day-for-a year principle converted the 70 weeks to 490 years. The 490 years was broken in three distinct periods – 7 weeks (49 years – to Shishak’s pillage), 62 weeks (434 years – to end of Babylonian captivity) and a final 1 week to complete 70 weeks. 69 weeks covered pre-chronological time drawn from the reign of kings (classically archived in Kings and Chronicles). The final week symbolized chronicled recorded history time. Both John and Paul were cognizant of this great insight of Gabriel, given to Daniel – recorded in the testament forever. John set out to maximize his input – so his testament likewise scanned the ensamples of his forebears and he saw similar beasts.

John descriptive was of their fallen state of governance. He likened it to Saul the lion, David the bear, Solomon the leopard, and the nondescript beast the kingdom of Israel (ten horns – ten tribes of Israel) and a little horn with seven heads (Judah’s last seven kings before captivity after Hezekiah’s (Immanuel’s) restoration, a period when a child becomes a man. This is unknown, out-of-sight, one could say disguised, to western theology and orthodox teachings. John of Patmos gave Christ’s anointing testimony. It was known. John wrote it up probably from the crucifixion period onwards to 70 AD. He saw Daniel’s pattern (persecution, death, and resurrection), replicating time and time again. But the chariot would run on and on, forward, over millenniums. You could only state the testimony in specific written words, a recording named Jesus Christ (the later Gospels rightly personified) – and it is always a struggle with many apostolic diversities.

– “and the dragon gave him his power” – Rev. 13:2 – this beast is a similitude to the dragon of Rev. 12:3. The two are twin evils, inseparable. The dragon is the power deceiving potentiality. The ultimate, creative consciousness had been passed to us, like a baton, after “seven” symbolic days. God was said to be eternally at Rest from that moment. Seven days was a prime indivisible depicting cosmological ascent, a transfer to earth (civil) and is always undefinable, unmentionable and unnamable, always. Life was to be eternally at Rest following the inauguration of gracious ascension, never vicarious, to heavenly places. By making faith vicarious, the gift of the dragon, we denied the gracious.

– “one of his heads were wounded to death” – Rev. 13:4 – Jehoiachin was the sixth of the seven last kings of Judah before total captivity by Babylonian aggression. “At that time Nebuchadnezzar of Babylon came against Jerusalem … And he carried away all Jerusalem, and all the princes … And he carried away Jehoiachin to Babylon. And Nebuchadnezzar made Zedekiah, Jehoiachin’s uncle, king” – 2 Kings 24:8–17. Such a setback to Jehoiachin’s reputation. Jehoiachin’s dignity was maimed; deadly silence wafted as the populace came to terms with their country’s decline. There was no defense for Judah’s dethroned king. So, astonishingly, we have one king of the last seven kings that precisely fits the “wounded” model of Rev. 13:3. But John in Rev. 17:11 speaks of the “eighth” which was the way for addition to bygone ensamples. This new child is certainly a surprise.

But regardless of this, “his deadly wound was healed” – Rev 13:3 – It came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah … that Evilmeridach king of Babylon … lifted up the head of Jeroiachin king of Judah, and brought him forth out of prison. And spake kindly unto him, and set his throne above the throne of the kings that were with him in Babylon, and changed his prison garments: and he did continually eat bread before him all the days of his life – see Jer. 52:31–34.

So the deadly wound was healed, Jehoiachin was released, on parole, by the king of Babylon. John certainly left no stone unturned in his scathing criticism of the plight of his time and times foreseen beyond the horizon.

– “and power was given unto him to continue forty and two months” – Rev 13:5 – 42 months is a symbol and equals 3.5 years = 360 X 3.5 = 1260 days. The old Hebrew year was divided into two periods of 180 days each symbolic of a longed for balance between the celestial and terrestrial. Over seven years there were 2520 days (360 x 7). The dragon ruled terrestrial governance and so it was said that the dragon’s power continued for “forty and two months” – 1260 days. John of Patmos graphically depicted an extended period of gross ideological error that would bring a very dark disturbed millennium. Time has proven John to be correct over centuries. John was recalling the Ancient scribes’ methodology of showing aberrant schism inaugurated by manipulative errors of frozen theology. To John society was bounded to false doctrines emanating from elites and propagated over the illiterate. Such vanity and waste of precious time, petty swaddling matters. Such monastic performance is not Christ’s Testament herein revealed whatsoever. Aberration has no association with this new child. There is no abnormality.

– And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven – Rev. 13:6 – John and the scribes perceived that these great false denomination (churches), sprouting hierarchical powers, speak at odds, contrary to the power of God. Such blasphemes hinder anyone who genuinely tries to live a heavenly life – charity, benevolence and hope. John saw the churches of Asia retrograding. He makes it very plain, right at the beginning, that he had a “little against them”. John apprehended this pattern of earthly mercantile possession was part of an ever changing expansive spiral. There would always be setbacks but ascent would triumph. With the coming destruction of Jerusalem there would be millenniums before recuperation. The intrinsic priesthood, called Melchisedec, sourced from time immemorial is this child’s priesthood. Only the benevolent the abled philanthropic can abide by such.

– And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. – Rev. 13:7 – The principalities and high places believe it is their Bible. They see it as their duty to make war with anyone who does not accept their supreme interpretation, their godly truth. But the Bible belongs to the saints. The post-Pharisees and Sadducees beast, the beast of the apocalyptic milieu, a look-alike, makes war with the genuine saints (those understanding the open book). The saints are to take the book back. Such wayward authority has had great sway over nations, tongues, and kindred. John learnt from the Ancient scribes’ tract. The book is closed, unread and the western world as promulgated the gospels ahead of the book that reveals the woman with a new child. John saw the dragon obliterate his society. There was no access to his writings. People were in awe of their leadership and the cosmos was unexplainable. But more-so John saw an equally traumatic clash erupting in a universal catastrophe, worldwide, when the world becomes one and the book is opened, and we look in the cradle. That day is “today”.

– And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world – Rev. 13:8 – All dwellers on earth pay allegiance to this false, persistent, humungous beast (those denominations taking words of the Bible far too literally); their names are not written into the book of life of the slain Lamb. This is absolutely contradictory to the philosophic platitudes of Christendom. Christendom preaches a wholly unquestionable truth. It’s the whole truth and nothing but the truth, so believe, so help us God. There is no need for addition, no need to anything new.

– If any man have an ear, let him hear – Rev. 13:9 – Maybe someone will hear. But if any person is listening, let them hear. Most can’t believe that what they know as truth may not be necessarily so. They are totally deaf to the message of the Ancient scribes’ typology. But the fallen have imposed their wanton reality for exposition in subjective-abstract.

– He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. It is the wrong interpretation that killeth. Here is the patience of the saints is tested – Rev. 13:10 – John clearly states that “it is the wrong interpretation that killeth”. In the time John was composing it had become widespread that the messiah had been killed. There could be no resurrection if a literal Messiah had been killed. It was very convenient confidence trick enabling turbulence to settle. It conveniently facilitated the working of the Jewish leadership with the ever changing failing Roman procurators. But both Paul and John of Patmos knew it was this “interpretation that killeth” any hope of the populace overcoming, elevating themselves to a heavenly place.

The saints held a different elucidation – they likened their administration to beasts. They knew that the type-antitype-archetypical scripts of the testament would be hijacked becoming unrecognizable. The similarity – persecution, death (captivity) and reconstruction-restitution was far too distant when your very existence is being threatened. But to the scribes the enveloping omnipresent whole body could only be cognized by comparative superimposition (to place something such as a transparent image on or over something else, often with the result that both things appear simultaneously, although one may partially obscure the other). Otherwise one would not be able to grasp their plight. The population could not read, were starving and following very restrictive daily practices. They had no access to the work of the scribes. Symbolism would have appeared of no use. It was a daily existence. They wanted daily bread. They longed for a personified Messiah along the lines of Hezekiah (the restorer of their Temple, man-child Immanuel (God with us), Cyrus (the anointed, but not for himself) or Judas Maccabees (the Rock establishing the everlasting kingdom). But to John it could only be recorded and left. Eventually the past would come to light.

Those who have taken retribution of the popular uprising are killed with the sword that comes. This sword is made up of words out of the mouth, a form protected zealously within these texts of the testaments. It is not a sword of war. The saints have endured endless patience. Finally their time has come. They reject the woman in need of nothing, the all-knowing woman sitting on the apocalyptic beast. The saint’s follow the bride and bridegroom revering the child of tomorrow.

– “And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon” – Rev. 13:11 – John now unloads condemnation on his two-horned beast, the Pharisees and Sadducees, who spoke like a dragon. John is bringing home to the reader that his age was overly restrictive. Due to illiteracy lessons had not been learnt. This is a great criticism. Their leadership has been marked by the beast. There is no other power (governance) in all the Testaments that so neatly fits this two-horned beast. John casts the dye. All the gospels confirm that it is solely their regime that brought downfall to their nation. John wrote about his nation, to his people about their lack of rectitude. He had the foresight to see the pattern would duplicate globally ending finally in a world-shaking upheaval of ideas.

John predicted the book would be opened. He wrote up the history of persecution in a language that would enable the book to be opened. But his work has been discarded. Revelation has been rejected, sent to the sin bin. Christ has never been uncovered. Christ as proffered has been completely unexplainable. It is not a question of God or man. Man is to be God. Revelation is completely patterned. Churches have renounced Revelation as incomprehensible. Exegetists have rambled on with every conceivable imagination. Souls have wasted sitting idly in pews. Irrelevancies have abounded. But John gives eloquently the testimony of Jesus Christ. It is there for all to read. The later gospels supplemented Paul’s and John’s contributions. Revelation in its layered structure constructs Christ. It is far in advance to the later supplementary gospels as Revelation was much more so an eye-witness. It issues a golden thread emanating consistency drawn from old texts. From alpha to omega it is derisory of damnable denominations that have failed to find Christ. The beast has become derogatory denominations, superfluous religiosity, silly folly – their doctrines and dogma lack spiritual open mindedness, freedom and liberty the hallmark of all life. Modernity will see clear daylight. We see the power of the dragon has beclouded the whole universe.

And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed – Rev. 13:12 – The new beast arises at the culmination of these dark ages. This beast worships, in principle, the first beast of the pre-exilic era. The “deadly wound was healed” references Jehoiachin who was one of the last seven kings captured by Nebuchadnezzar but released by Evilmeridach king of Babylon. John left no bones interred. He accentuated that this second beast (Pharisees and Sadducees) had the same mannerism as the first beast. Paul had come to the same epiphany. But John warns the apocalyptic saints that they have been misguided. The beasts to come would be an accumulation of the diabolic beasts of the past, albeit in distinctive form.

And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men – Rev. 13:13 – Wonders are done by this apocalyptic-day beast. Religiosity panders to all. It behaves reverently with unquestioning awe in vaulted ceilings having encompassed a false easy vicarious faith, in lieu of faithfulness. Proponents of such faith have dropped the baton of responsibilty. John knew ecclesiasticism would become increasingly redundant in its performance of annual rituals. It has failed to keep epiphany alive by drying bones of breath. Ecclesiasticism has flaunted influence, persuasion, ethics, and morals. But it has never seen the Christ of Revelation. It is marvelous what conjuring acts have got away with. Very sleight of hand.

And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live – Rev. 13:14 – We are always told to be patriots and we do our loyal best. But empires come and go no matter how powerful the foundations are laid. In this case we have been psychologically abused by the power of this ultimate antithetical beast of religiosity that claims great eternal authority. It proffers all manner of advice from its high echelons and altars. Even governments have meekly gone along with her doctrines. This beast likewise says that all should make an image to that predecessor beast that was only slightly wounded, and did live. How often are we told not to rock this boat? When Jehoiachin was healed (released) the word is therapeno meaning “to wait upon menially”. But that is far from God’s ten commandments in Exodus to make, to create, content of the temple (soul). The final of the ten commandments is Atonement, an apology and reparation.

And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed – Rev. 13:15 – John’s end-time beast has so much power that it can demand that those who won’t worship the beastly powers should be killed. This is a gravely disturbing prophecy. This beast is not any one nation of the contemporary world but powers that have been standard bearing guardians of our souls over centuries.

And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads – Rev. 13:16 – The mark of the beast is received by most in their hand (action) and in their forehead (thought). John’s carillon call is to dare to challenge the beast; dare to be a modern-day saint. One can really feel the anguish of John writing up to the fall of Jerusalem. Such pending danger is adrenelin to the inkhorn.

And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name – Rev. 13:17 – John is saying that society acts like guilds – closed shops. Mercantilism is restricted to all those who have the mark. All workings are controlled by networks deigning loyalty to the beast. Such great power does the beast infuse that any nonconformists are labeled outcasts and banished. Smoke rises from the abyss and permeates the whole air, suffocating creativity of the free-minded.

Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six – Rev. 13:18 – The beast of Judeo-Christianity has an identical number, taken from the OT. It is the number of Solomon, 666. Its admonition is for the saints. Christ’s testimony as given by John of Patmos draws us back into the OT. This type on type eludes modern exegesis as it is not the desired story. They have never linked it to Solomon. They have used the number simply as a scarecrow to ensure sinful obedience. They opt to keep it a mystery, bedazzle, befuddle as they don’t want to know any contrary truth. Anything new may cause a problem — insurrection!

And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads – Rev. 14:1 – Many within this era start to see the real Lamb standing on the mount. Jesus is not the only word written on their foreheads; his Father’s name is also written there. This testimony of Jesus Christ reveals the very ancient interwoven teaching.

And I heard a voice from heaven, as the voice of many waters (peoples), and as the voice of a great thunder: and I heard the voice of harpers harping with their harps – Rev. 14:2 – The testimony of Jesus heralds a voice from heaven. And a harping tune is heard from heaven. It is not a written doctrine or a lawful creed to be followed. It is the sound of a harp transcending all the old pretenses, charades and subterfuges. Music can never be a high horse. It is so refreshing. It sweeps away a deluge of lies.

And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth – Rev. 14:3 – And a new song is sung before the throng. Can you hear it? The old doctrines and creeds blow away in the wind. Their baby goes out with the bathwater. But the new song can only be learnt by those who are called the saints, who see its vast composition. This remnant has the chance to redeem the earth. What a story! It is the sweetest story ever told.

John writes in Rev. 19:13 – “And he was clothed in a vesture dipped in blood: and his name is called The Word of God”. The words came from the mouth of the Ancients long before it became personified. Its sword combats the sword of belligerence of high places.

This is the testimony of the child that Paul and John so loved.

Seven Plagues – Coming

The rulership of the Pharisees and Sadducees was so diabolical that John in Revelation recalled the period as seven plagues.  John projected these plagues forward in kind to a futuristic, universal, application at the “end days” – the end time, a time of release, from great deception (woman on beast of Rev. 17).   Rulership had betrayed, delayed, the transition to liberty so many times.   All these transgressions had been recorded time and time again by inkhorn, by humanity having been handed consciousness, God’s rod.

Initially the judges had done well but with the appointment of kingships – Saul (lion), David (bear) and Solomon (leopard) and then the kingdoms of Israel – 10 horns (tribes), and Judah – 7 heads (7 last kings), being the diverse beast recorded by Daniel, transgressed and splintered the unity of the cosmological and terrestrial unity.  David decreed the construction of their Tempe, to right all wrongs.  To the scribes the Temple became highly symbolical – an object for subjective understanding, application.  The kings’ reigns of years, a record of non-chronological times, were imprinted twice, in parallel, in the books of Kings and Chronicles.   Daniel’s first period of Dan. 9:24-27, 7 weeks or 49 years was the time recorded in Kings and Chronicles from David’s decree to the invasion by Shishak – 1021 – 972 BC.  The invasion was in the fifth year of Rehoboam’s reign.  To the scribes the Temple represented the temple of humankind – freedom of consciousness – and it was always necessary to have ordered construction of contents (these are the ten commands “to make” – there was no sin).  The second period of Daniel – 62 weeks or 434 years stretched from 972 to 538 BC when post non-chronological times began – actual recorded history.

The first plague of modernity is that we have no appreciation of how the ancient scribes constructed their reality.  Time was indefinite, infinite movement,  but the reign of kings gave substance to the events on earth as compared to the depths of the unknown seas (floods) of time.  Life had ascended from the abyss and in accordance with the great positivity emanating from the mores of cosmological constructiveness.

One of the issues why we have not unraveled the scribes’ ancient message is that Hebrew had ceased to be an everyday spoken language somewhere between 200 and 400 CE.  It had declined ever since the aftermath of the Bar Kokhba revolt.  According to Wikipedia “Aramaic and to a lesser extent Greek were already in use as international languages, especially among elites and immigrants.  It survived into the medieval period as the language of Jewish liturgy, rabbinic literature, intra-Jewish commerce, and poetry. Then, in the 19th century, it was revived as a spoken and literary language.  It became the lingua franca of Palestine’s Jews, and subsequently of the State of Israel.”

Before enlightening Christ’s Testimonial of Revelation 13, predating the personification of the gospels, the seven plagues need to be covered – grievous body sores, leprosy, blood of the dead, rivers of blood, scorching fire, darkness, blasphemy, unclean frogs out of the mouth of the dragon, beasts and false prophet.   At the end of the seventh plague, the end of plagues, “It is done”.   A great call goes out to “Come out of her”.

See article the Mathematics of Daniel 9:24-27 for more information on non-chronological time and the portrayal of our lifespan – three score and ten – Daniel’s vision of 70 years.

Seven Plagues – Coming

The rulership of the Pharisees and Sadducees was so diabolical that John in Revelation recalled the period as seven plagues.  John projected these plagues forward in kind to a futuristic, universal, application at the “end days” – the end time, a time of release, from great deception (woman on beast of Rev. 17).   Rulership had betrayed, delayed, the transition to liberty so many times.   All these transgressions had been recorded time and time again by inkhorn, by humanity having been handed consciousness, God’s rod.

Initially the judges had done well but with the appointment of kingships – Saul (lion), David (bear) and Solomon (leopard) and then the kingdoms of Israel – 10 horns (tribes), and Judah – 7 heads (7 last kings), being the diverse beast recorded by Daniel, transgressed and splintered the unity of the cosmological and terrestrial unity.  David decreed the construction of their Tempe, to right all wrongs.  To the scribes the Temple became highly symbolical – an object for subjective understanding, application.  The kings’ reigns of years, a record of non-chronological times, were imprinted twice, in parallel, in the books of Kings and Chronicles.   Daniel’s first period of Dan. 9:24-27, 7 weeks or 49 years was the time recorded in Kings and Chronicles from David’s decree to the invasion by Shishak – 1021 – 972 BC.  The invasion was in the fifth year of Rehoboam’s reign.  To the scribes the Temple represented the temple of humankind – freedom of consciousness – and it was always necessary to have ordered construction of contents (these are the ten commands “to make” – there was no sin).  The second period of Daniel – 62 weeks or 434 years stretched from 972 to 538 BC when post non-chronological times began – actual recorded history.

The first plague of modernity is that we have no appreciation of how the ancient scribes constructed their reality.  Time was indefinite, infinite movement,  but the reign of kings gave substance to the events on earth as compared to the depths of the unknown seas (floods) of time.  Life had ascended from the abyss and in accordance with the great positivity emanating from the mores of cosmological constructiveness.

One of the issues why we have not unraveled the scribes’ ancient message is that Hebrew had ceased to be an everyday spoken language somewhere between 200 and 400 CE.  It had declined ever since the aftermath of the Bar Kokhba revolt.  According to Wikipedia “Aramaic and to a lesser extent Greek were already in use as international languages, especially among elites and immigrants.  It survived into the medieval period as the language of Jewish liturgy, rabbinic literature, intra-Jewish commerce, and poetry. Then, in the 19th century, it was revived as a spoken and literary language.  It became the lingua franca of Palestine’s Jews, and subsequently of the State of Israel.”

Before enlightening Christ’s Testimonial of Revelation 13, predating the personification of the gospels, the seven plagues need to be covered – grievous body sores, leprosy, blood of the dead, rivers of blood, scorching fire, darkness, blasphemy, unclean frogs out of the mouth of the dragon, beasts and false prophet.   At the end of the seventh plague, the end of plagues, “It is done”.   A great call goes out to “Come out of her”.

See article the Mathematics of Daniel 9:24-27 for more information on non-chronological time and the portrayal of our lifespan – three score and ten – Daniel’s vision of 70 years.

Woman, Clothed with Sun, and a New Birth

Wonder in heaven … woman clothed with sun, and the moon under her feet, and upon her head a crown of twelve stars … being with child. (Rev. 12:1-2)

This is an amazing compilation by John of Patmos written within three decades of the persecution-crucifixion of the Jewish people.  John has a premonition that in apotheosis a woman will be with child.  This “Wonder in heaven” startlingly bursts upon serenity of those claiming divinity.  Something unknown will be disclosed shaking violently self-created truisms.  John is stating there has been a miscomprehension; something aberrant, unprecedented will be the sign of the apocalyptic end.  To John, the period up until the end times is clouded by deception, darkness, blind intoxication, horses running in different directions.  Figuratively a “slaying a third of men” is anticipated.  Woes would be suffered.  With the opening of the testaments, the book, the extant interpretation is to be challenged.  So great is the misapprehension that a woman clothed with the brilliance of the sun’s light, wearing twelve stars, has to come to enlighten gross misguidance.  A new birth comes – she is beholden with a child.  We will ask if the new will replace the old.  Sensationally this commotion happens whilst the last trumpet is sounding.  It is all very foreboding.  Something of great significance, not previously perceived, is about to be transformative.  Our souls will be free from the blight of errors down the centuries.  A light is about to shine.

Reading of this wonder woman, radiating reflective light, one ponders as John incorporates an old Mediterranean-Eastern mythology of mother and child into the narrative.  John never directly mentions a Mary, a Joseph nor a Jesus born at the end of Herod the Great’s reign in his “Revelation of Jesus Christ” – Rev. 1:1.  He never personifies.  He structured a manuscript over decades, made “content” reliant on their ancient past records, written words, numbers, fables and numerous metaphors all drawn from their OT writings.  One begins to question did the later synoptic books personify a man-child based on John of Patmos’ apocalyptic metaphor.  Paul’s letters and epistles should be followed by the book of Revelation and then followed by the three personifying gospels.  John’s fourth gospel regenerates a truly spiritual interpretation to awaken the heart and mind.

The Synoptic phrases concentrate their whole attention on the Pharisees and Sadducees.  Despite this western academia and theological masters have shifted the blame onto Rome. To modernity Rome has always been the culprit (i.e. seven hills of Rome is a popular myth).  Such fanciful interpretation is from what we call Daniel’s prophecy of 9:24-27.  But Daniel’s insight, his 490 years (70 weeks) recall, was of the years of Jewish kings as plainly stated in the structured books of Kings and Chronicles.  Narcissism was so ripe we, well into this millennium, projected Daniel’s insight forward to 33 AD.  Daniel actually looked back to the ancient written texts to construe a never ending pattern of ascent and descent.  John of Patmos did similarly. The first reference to man-child in Hebrew writings was that of Hezekiah (Immanuel).  This was the fertile ground for repeated application of this allegory.  It also enabled the easy going (Hamites) to adopt a literal version and sweep away the original.  “Study to show thyself approved” was the call.  But those that never study succumbed to our darkest introvert hours well after the fall of Jerusalem.

The gospels wrote the story up of resistance to the Pharisees and Sadducees from the old testament fables – book of Ruth – Naomi said call me Mara (waters, people made bitter), Joseph (increaser), virgin governance – almah – without God (decline of Israel and Judah before Hezekiah), virgin governance – bethulah – governance with God (after Hezekiah’s Temple reconstruction) , Hezekiah – the man-child who in maturity was called Immanuel and last of all the book of Joshua (Jesus).  The woman with the shining light with child of Rev. 12:1 renews this ancient message cleverly transcribed from the pre-exilic era.  The Synoptic carried on this tradition.

John sensed that later readers would personify the opposition to the ruler-ship of the Pharisees and Sadducees.  The Hebrews had a history of great leaders.   James and Peter both encouraged the idea of a crucified savior and the Sadducees denied resurrection.  This was very convenient to the struggling government.  The rebellion had been annihilated, persecuted.  The pandering leadership did not want any second coming.  It was very traumatic with the ongoing rulership liaising with the Romans.  The populace sensed the coming annihilation.  Their government was not able to provide reliable, consistent, security with the rise of aggressive surrounding belligerent national states.  Soon their autonomy was threatened, their very being.  In the eyes of the Jews this leadership had regressed from the time of Judas Maccabees, their great “Rock”, and promulgator of their everlasting kingdom.

John to help counter any literal interpretation deliberately referenced the past fable in his creative story of mother and child that had been eternally recognized as a story of the creative heraldic victory of Light over Darkness from before a consciousness evolved to hold the baton.  The male and female traits had always represented the inherit toing and froing within all transient passage.  John and Paul both had experienced this struggle evident in their very life experience.

Predicting there would be long periods of total darkness was a lesson the Jewish race had learnt from the past.  It was always, in pre-exilic and post-exilic times, a long time before the tide turned and a new cycle of regeneration commenced.  Seeds had to be patiently planted.  John projected the coming of a new woman clothed with sun, with a child, into a universal apocalyptic application.  Darkness had permeating all the decades post the crucifixion with the voice of the populace annihilated.  The churches of Asia Minor failed to appreciate, denying the writing of the Ancients so John had something against all of them.  By now Roman dominance was ever compounding and imminent.  Certainly by the final writing of Revelation, all was lost, the government had collapsed.  Jerusalem was burned to cinders.  Death stalked the land in every quarter.  All hope was forlorn, resurrection lost for generations to come.  John wrote positively of seven angels’ messages, seven seals that would be broken, seven trumpets that would sound, and seven last plagues.  So dramatic would be the Apocalypse, so bright the rays of light that come with a new birth – it would be the long awaited resurrection.

Later developing Christianity delivered a truth, a whole truth and nothing but truth, beyond all reasonable doubt.  Christ had been born at the end of the reign of Herod the Great.  The population was subjected to heavy taxes, moved from rural to city construction sites, impoverished in forced resettlement from their agrarian self-sufficient life-style.  Many towns were set alight.  More than ninety five percent remained illiterate and many came to believe they could well be a longed for messiah.  John infers that the light of the Apocalypse enlightens the very darkest niche that has enshrouded the earth with a hypocritical truth.  Is Jesus going to have a companion, a rival in the end?  Surely modernity’s woman and child is a metaphorical expression – creativity (Eve) emerges from millenniums of falsified ethical and moral spirituality, shining like a torch.  John’s subservient society had crossed the path of the Ancient scribes.   Paul realized his error in his epiphany.  But John skillfully sought a pedagogical fulfillment for higher elevation of the lowly populace.  The four angels would loosen a liberating milieu with the bonded waters (peoples) of the Euphrates flowing again.  Why twelve stars?  Are these the figuratively twelve tribes, the twelve apostles, a symbol of a great body of diversity?

There is a “wonder in heaven.”  Unexpectedly, a woman clothed with the sun is seen with child.  A new savior for the world!  Birth is about to spring forth again.  Will the entrenched myths of the dark ages turn their attention to tomorrow’s child. This child is about to be born.  We have to move quickly to be prepared. The structure of the Testaments is about to be disclosed.  The chaos of denominationalism is over.

And she being with child cried, travailing in birth, and pained to be delivered. (Rev. 12:3)

What a tortuous birth it has been!  What is about to be brought forth?  So much light shines, the sun and moon and a crown of twelve stars of intensity.  It was always going to be a very triumphant experience.  But wait.

And there appeared another wonder in heaven … a great red dragon, having seven heads and ten horns, and ten crowns upon his heads.… And the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. (Rev. 12:3-4)

Suddenly, the opposing dark forces appear. A red dragon appears ready to devour the woman clothed with the sun and moon. Our new bambino is in danger. Jealousy is threatening, the curse of all time. This dragon has seven heads, ten horns, and ten crowns and is ready to devour the embryonic child — the same characteristics as that first beast of Rev. 13:1!  Has the dragon and the beasts of Daniel (ten horns – ten tribes of Israel, seven heads – the last seven kings of Judah after Hezekiah’s restoration) metamorphosed into one almighty beast throughout our age of delusion; a terrible beast that is very street smart.  This beast apparently surpasses the combined powers of Saul, David, Solomon, and the diverse beast of Israel and Judah.  This hazardous beast has devolved from all the beasts of the past and inhabits every nook and cranny.  Friends, it can’t be trusted. It is absolutely terrifying and will do anything to survive.  Anything is possible with the support of the power of the dragon.  We will come back to it in Revelation 13:1.

And she brought forth a man-child who was to rule all nations with a rod of iron: her child was called up to God, and to his throne. And the woman fled into the wilderness … that they should feed her there a thousand two hundred and three score days. (Rev. 12:5–6)

Wow. How could we take this literally?  Another child, unto us another child is born!  And I recall 1260 days will the child be fed in the wilderness.  Is not that the sacred and civil year balance of governance and cosmological advance from days of old?

What will come next?

Heavenly Angels Loosened to Slay a Third Part

The “third part of men” has a significance that has been entirely missed by modernity.

Originally the scribes divided their localised world into thirds, three kinds of people – the belligerent-warrior (Japeth), the non-productive, not referring to homosexuality (Ham) and the renowned, not referring to Israel but Israelites of every nation (Shem). These were purely symbols for recognition of the kinds of individuals of any society at any time. The world was meant to be creative, equivalent to the cosmology. Mankind was specie freely ascended with likeable potential to enable the terrestrial at one with the cosmology. Mankind was to make governance reflective in likeness of the great wonder. Ten commandments “to make” were inscribed in Exodus to enable survival in a world of darkness. Black destructiveness possessed the ethos. The inkhorn was always obliterated, the book closed, rulership remained supreme with literalization of the indented illiterate guaranteeing dependency and acquiescence. Mythos was replaced by a strict logos with ten selective laws ingrained as the commandments to be adhered to.

When John of Patmos incorporated the slaying of “third part of men” into the sixth trumpet message he was superimposing Jerusalem of old for her apostasy, as a pro forma exemplification (Ezek. 5:1-2) into an apocalyptic age, where the reformation would finally be reformed. Three or third became a great entrenched symbol – persecution (Japeth – black horse), mourning (Ham – pale, bay and green horse) and resurrection (Shem – white and red horse waiting for his bride).

John foresaw the same pattern in all eon’s right through to the Apocalypse. Three is mentioned so many times in the texts that examples are so numerous and beyond and any brief encounter – it is always ongoing and entwined as a metaphoric thread in all texts so I will leave the reader to ponder a personal interpretation:

– “brought forth grass, and herb yielding seed after his kind … the third day” – Gen 1:12
– “It came to pass on the third day – Exd. 19:11
– “the remainder … on the third day shall be” – Lev. 7:17
“thou shalt offer a third … of an hin” – Num. 15:17
– “the children … in their third generation” – Duet. 23:8
– “and came unto their cities on the third …” – Josh. 9:17
– “Israel went up … on the third, an put” – Jud. 20:30
– “Saul sent messengers again for the third time” – 1 Sam 10:21
– “it came to pass on the third day, that” – 2 Sam 1:2
– “it came to pass in the third year” – 1 Kings 22:2
– “a third part … a third part at the gat” – 2 Kings 20:5
– “The third captain of the host for the third” – 1 Chron. 27:5
– “the third day … saying, Come … the third” – 2 Chron. 10:12
– “with the third part of a shekel for the” – Neh. 10:32
– “it came to pass on the third day, that Esther” – Esth. 5:3
– “the name of the third” – Job 42:14
– “in the third year sow ye, and reap, and plough” – Isa. 37:30
– “into the third entry that (is) in the house” – Jer. 38:14
– “a third part … a third part … a third part” – Eze. 5:2, 12
– “in the third day he will raise us up” – Hos. 6:2
– “in the third chariot white horses” – Zech. 6:3
– “another third kingdom of brass” Dan. 2:39

And before the writing of Revelation:

– “he rose up again on the third day” – 1 Cor. 15:4
– “such as one caught up to the third heaven” – 2 Cor. 12:2

And in Revelation:
– “the third beast had the face of a man” – Rev. 4:7
– “the third part of the trees was burnt up” – Rev. 8:7
– “and the third part of the sea” – Rev. 8:8
– “the third part of the creatures” – Rev. 8:9
– “and the third part of the ships” – Rev. 8:9
– “and the third angel sounded” – Rev. 8:10
– “and on the third part of the rivers” – Rev. 8:10
– “the third part of the waters became wormwood” – Rev. 8:11
– “the third part of the sun was smitten” – Rev. 8:12
– “the third part of the moon, and the third” – Rev. 8:12
– “A third part of them was darkened” – Rev. 8:12
– “day shone not for a third part of it” – Rev. 8:12
– “were loosened to slay a third part of men” – Rev. 9:15
– “his tail drew a third part of the stars” – Rev. 12:4

Even today the world is dived into three types of personalities – about a third for each type. The Ancient psychology grounded philosophy into parts and each part makes up the whole. John looked positively that eventually there would come, a coming out, of the darkness that has enshrouded the leavening seed.

Four Angels – The Waters of Euphrates

These four angels unbound the flow of waters of the Euphrates.

Waters have always been a symbol of peoples.

1. In Genesis the distinction is made between peoples – “Let there be a firmament in the midst of the waters, and let it divide the waters from the waters” – Gen. 1:6 With humankind ascending a distinction was made between the dry land called Earth and those less ascending called Sea – “let the waters bring forth abundantly” – “I bring a flood of waters upon the earth”

2. After the plagues of frogs, lice, flies, boils and blains, hail, locusts, thick darkness the waters were again divided at the crossing – “in the midst of the sea” – Exd. 14:27

3. The waters of Marah – “they could not drink the waters of Marah, for they were bitter – therefore the name of it was called Marah” – Exd. 14:23. But the rock of Horeb, after the wilderness of Sin was where Moses (drawn from the waters, stretched his hand over the waters)), Aaron (enlightened, illumined) and Hur (meaning free, noble) stood. The renowned character (Shem) had been separated from Japeth (warrior, belligerent) and Ham (unproductive) in the waters of life. The story of Marah (Mary) was repeated in the book of Ruth – “Call me not Naomi, call me Mara: for the almighty hath dealt very bitterly with me” – Ruth 1:20 – the productive waters had been made bitter – but Ruth begat Obed the father of Jesse, the father of David demonstrating the ultimate victory of the creative over the destructive in all transitions.

4. There are so many examples where the same inference of waters being peoples is drawn –
– “I will make … dry land springs of water” – Isa. 41:18
– “As a fountain casteth out her waters” – Jer. 6:7
– “he shall be as a tree planted by the waters” – Jer. 17:8
– “have forsaken … the fountain of living waters” – Jer. 17:13
– “because of the multitude of waters” – Eze. 31:5
– “the rivers of water are dried up” – Joel 1:20
– “the rivers of Judah shall flow with waters” – Joel 3:18
– “waters compassed me about … to the soul” – Jon. 2:5
– “living waters shall go out from Jerusalem” – Zech. 14:8
– “his voice as the sound of many waters” – Rev. 1:15
– “lead them unto living fountains of water” – Rev. 7:17
– “and it fell upon the fountains of waters” – Rev. 8:10
– “the third part of the waters became wormwood: – Rev. 8:11
– “have power over the waters to turn them to” – Rev. 11:6
– “the serpent cast out of his mouth water as” – Rev. 12:15
– “I heard a voice from heaven … of many waters” – Rev. 14:2
– “that made … fountains of water” –Rev. 14:7
– “And I heard an angel of the waters say” – Rev. 16:5
– “the water thereof was dried up” – Rev. 16:12
– “the great whore sitteth upon many waters” – Rev. 17:1
– “as the voice of many waters” – Rev.17:15
– “The waters which thou sawest … are peoples, and multitudes, and nations, and tongues” – Rev. 17:15

The four angels of the sixth trumpet have been bound in the rivers of the secular far too long, bound in the river of life. The message of the Ancient scribes has been hidden. The “Revelation of Jesus Christ” – Rev. 1.1 portrayed metaphorically at first by the spirit in Paul’s epiphany and the writing of John of Patmos has been hidden by great ecclesiastical principalities of all knowledge. Whilst these angels are bound our minds and souls remain bands and bounded. But the four angels are about to be loosened. John of Patmos’ Revelation holds the key to open the door to a new vision.

Fifth Trumpet: Revelation 9:1–11 — Great Star Falls

And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. (Rev. 9:1)

We will take these eleven verses of Chapter 9 one at a time.  It was indeed preceded by a time of absolute darkness (Fourth Trumpet) so expect a period of extreme horror before the Sixth Trumpet sounds when four angels are loosened.   John of Patmos was writing of events in an apocalyptic universal age well into the future and saw similar recurrences of events (birth, death, resurrection) with the creative being victorious in the end.  We have a long way to travel.  Step by step.

John of Patmos used metaphoric language (hail, fire, blood, great mountain, waters made bitter, darkness, and a great star …) to compile his “Revelation of Jesus Christ” (Rev. 1:1).  Later the Synoptic personified Christ in apposition to the combined governance of the Pharisees and Sadducees.  Initially symbolic metaphor after metaphor was sufficient to record the revelatory Word of God portraying the battle to be free from bondage.  We must understand these metaphors and revive a lost oeuvre, an opus production. The Jewish population had been betrayed and exploited by their masters time and time again resulting in a climactic defeat of the very illiterate and poverty stricken populace.

John tells us that the star that is called Wormwood in the third trumpet’s call (Rev. 8:10–11; Isa. 14:12) refers to Babylon’s failed exploits and aspirations, and he writes, “How art thou fallen from heaven, O Lucifer, son of the morning.…” Wormwood’s poisonousness and bitterness are a curse, a calamity. The bottomless pit is a hole in the ground. “Bottomless pit,” from abussos (very deep) and phrěar, means “an abyss of mind or place or both.” We get the distinct impression that this trumpet is louder than the last trumpet and covers all these eleven verses of Revelation 9.

And he opened the bottomless pit; and there arose smoke out of the pit, as the smoke of a great furnace, and the sun and the air were darkened by reason of the smoke of the pit. (Rev. 9:2)

In explaining how the lights of the inner citadel were darkened (Fourth Trumpet’s “darkness,” Rev. 8:12), the revelator observes that the tragedy has spread to the air, portending that the smoke will bring about a wider, waxing cold of civil governance and spiritual guidance in the end times. This is certainly so with the opening, when the bottomless pit is exposed as smoke billows out.

And there came out of the smoke locusts upon the earth and unto them was given power, as the scorpions of the earth have power. (Rev. 9:3)

Revelation’s multilateral indicators all converge in antitypical disclosure only to diverge in archetype.  Where have locusts been mentioned?  Where is the source in the ancient descriptive?  Yes.  Isaiah, with readiness of inkhorn, publishes the following: “Lucifer … didst weaken the nations” (Isa. 14:12) with a flight of locusts.

Weaken from châlash means “overthrow discomfit.”  The word, the, from kiy, indicates that there were casual relations between rationality and preposterousness. The word nations, is from the Hebrew goy, which inferences foreign nations, a troop of animals, or a flight of locusts, previously highlighted in third trumpet.

Already mentioned in the fifth seal, the third angel’s message has the power to cause great division of opinion even among friends.  Consider the word earth from Revelation 6:10.  Earth is a place in the mind where worldly acclaim is a passing aberration versus heaven.  In these heavenly and earthly nooks, there remain, in societal manner, casual relations with many members of congregations. If Wormwood can “weaken” hospitable respect with indifference in groupings, his venom, “as the scorpions of the earth,” can concentrate on the untutored and those with a tendency to simply accept what they are told, without questioning.

Joel’s typical prophetic contribution comes as follows: Tell your children, “that which the palmerworm hath left hath the locust eaten” (Joel 1:4).  In those days, “I shall bring again the captivity of Judah and Jerusalem” (Joel 3:1).  It is not Babylonian captivity this time, but in Joel, it’s Grecian.  But in the age covered by Revelation – the Apocalypse, an enslavement of thought has encumbered the population.  In Joel’s recording, Judah’s enemies, the apostates, sell their (Judah’s) children to the Grecians (Joel 3:3–6).  Selling their children is concurrent with the opening of the bottomless pit – child abuse.  The populace is always the grass of the earth in OT and NT times, and again in Judeo-Christian times we have denied our children the very ancient message.

And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their forehead. (Rev. 9:4)

The “grass of the earth,” the new green growth, is just what a flight of locusts thrives upon. The earthly green shoots need to combat the darkened air — “the air was darkened by reason of the smoke out of the pit” (Rev. 9:2). Tenacity and doggedness pervade many, despite hearing the angel’s message of woe, woe, woe. Luckily, a new perception begins to awaken among innocents as they question denuding deception, hearing, “The hour of his judgment is come.” What kind of judgment? What is this wake-up call all about, and what is the ancients’ message? “Worship him that made heaven and earth” — his presence. The key word is made, or “to make,” to be constructive, additive, devise heavenly content, one could say. Do not hurt, “In whom ye also trusted, after that ye heard the word of truth (rectitude), the gospel of your salvation: in whom also after that ye believed ye were sealed with that holy Spirit of promise” (Eph. 1:13).

“Only” hurt those who pigheadedly resigned to witless, fraudulent, make-believe truths. Ezekiel quite emphatically stated the imperative, “Go through the midst of the city, through the midst of Jerusalem and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof” (Ezek. 9:4). The word mark here is seal in Revelation. “And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: Slay utterly old and young … but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house” (Ezek. 9:5–7). The same process is in play. Anyone who wrongly interprets has the mark of the beast and is “marked.” This is a dare to all those who literalize, taunting and haunting, statute making.

And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. (Rev. 9:5)

Understanding the symbols, the endless metaphors, of these writings becomes enthralling for exposition. One of the most outstanding recalled epics of the OT is the story of the flood. And this recollection comes as the fifth trumpet sounds.

“There were giants in the earth in those days” (Gen. 6:4), giants of power in the OT fable. They were “mighty men which were of old, men of renown” (Gen. 6:4), indicating men of Shem. Now they had intermixed, “when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men” (Gen. 6:4). “The earth was also corrupt before God, and the earth was filled with violence. And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth” (Gen. 6:11–12). “And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh” (Gen. 6:17). These giants surpassed any God-given retribution!

Waters are symbolic of people, fighting people — for example, Isaiah, writing in the days when Hezekiah was a child, and his father Ahaz had plunged Judah into idolatry; Isaiah tells that the Lord will bring judgment upon them. “Forasmuch as this people refuseth the waters of Shiloah (a quiet refreshing fountain in Jerusalem) … and rejoice in Rezin, king of Assyria and Remaliah’s son (Pekah, king of Israel). Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; and he shall overflow” (Isa. 8:6–8). Jeremiah is telling of Egypt about to fight Nebuchadnezzar at Carchemish. “Who is this that cometh up as a flood, whose waters are moved as the rivers? Egypt rises up like a flood, and his waters are moved like the rivers; and he saith, I will go up, and I will cover the earth” (Jer. 46:7–8). And the revelator’s vision is of “the judgment of the great whore that sitteth upon the waters.” “The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues” (Rev. 17:15). Obviously, the whore has widespread dominion at the time of Revelation’s apocalyptic ending.

The Genesis flood was a flood of violent, fighting warriors, “and God made a wind to pass over the earth, and the waters assuaged. The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained.… And after the end of a hundred and fifty days the waters were abated” (Gen. 8:1–3). This precedent is the OT formula-type of five months before the warring factions ceased, set in stone back in Genesis. This was a scene of demoralized fighting. This is a perfect illustration for the returning to the ancients’ philosophy in the final days of stupidity.

The apocalyptic battle with the torment of the locusts against those who have not the seal of God was similarly to last five months. Or is that another coincidence? This is John’s way of drawing from established form to impress a textual concept of the essence of archetype, the source of recurrence in essence, where fiction becomes nonfiction. It was not just plucked out of the air in Revelation. Revelation recalls the time when each month had thirty days, and the sacred year–civil year dominated the philosophical psychology of thought. This is a little hard for Western eyes to see. Maybe our eyes will stop meandering.

Men seek death but do not find it (Rev. 9:6). The fifth trumpet sounds a deep bass tune of foreboding. We could make an opera out of these lyrics but would need subtitles.

And in those days shall men seek death and shall not find it; and shall desire to die, and death shall flee from them. (Rev. 9:6)

The power of the locusts’ torment, to sting as scorpions, becomes violent in response. Men question, Why? Why have we been bamboozled, misled, hoodwinked in the ages that will be known as being very black, deep and dark? Could there not be a permanent cessation to this pestilence? The answer deludes all attempts at rectification. Then they desire to die; in other words, they solicit and beg for a lasting end to the delusion of misinformation. This request is denied them. The depraved locust armies forestall any proposition on behalf of those who have not the seal of God to cease inflicting mental anguish. On and on, the trumpet sounds into the distance mores and hilly dales.

And the shapes of the locusts were like unto horses prepared unto battle; and on their heads were as it were crowns like gold, and their faces were as the faces of men. (Rev. 9:7)

Joel 2:4 tells of locusts that portrayed Grecian forces, writing, “The appearance of them is as the appearance of horses.” Revelation draws a little bit here, a little bit there. John’s vision also noted a parallel in 1 Macc. 1:7–10 regarding “crowns like gold.” “So Alexander reigned twelve years, and then died. And his servants bare rule everyone in his place. And after his death they all put crowns upon themselves; so did their sons after them many years: and evils were multiplied in the earth. And there came out of them a wicked root, Antiochus surnamed Epiphanes, son of Antiochus the king, who had been a hostage at Rome … ”

“Their faces were as the faces of men” (Rev. 9:7). The locusts were pretentious kings with the intelligence of men. Of course, in Revelation it is not Alexander or Antiochus at whom John is pointing the finger but the equivalent beings in the end times.

And they had hair as the hair of women, and their teeth as the teeth of lions. (Rev. 9:8)

Here, the word hair, most likely from thrix meaning “feathers” for show or kome, indicates “ornamental locks.” The phrase “their teeth as the teeth of lions” also draws into this apocalyptic premonition many OT tokens. The sound of this trumpet intensifies.

And they had breastplates; as it were breastplates of iron; and the sound of their wings was the sound of chariots of many horses running to battle. (Rev. 9:9)

Breastplates, from thorax, of iron are quite a formidable natural armor for locusts, “and the sound of their wings (which we all know so well) was as the sound of chariots of many horses running to battle” (Rev. 9:9). Again, the revelator likens this horror picture to Joel’s story of the Syrian-Greek attack on Judah. The locusts’ “sound of their wings” is likened to “the noise of chariots on the tops of mountains shall they leap” in Joel 2:5.

And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. (Rev. 9:10)

With tails like scorpions and the power to hurt men for five months, this amounts to five months of retribution, reliant on Genesis 8:1–3.

And they had a king over them, which is the angel of the bottomless pit, whose name in Hebrew tongue is Abaddon, but in the Greek tongue hath the name Apollyon. (Rev. 9:11):

  • “They had a king over them”:We are about to be told the king’s name. He is the angel of the bottomless pit, the abyss. Angel, from aġgelos, means “messenger,” though they do not always bring good tidings.

In the Hebrew tongue, his name is Abaddon, a destroying angel. Babylon was the Hebrew vandal in pre-exilic days. This is Jeremiah’s warning to the kings of Judah. “Execute ye judgment and righteousness, and deliver the spoil out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place … But if ye will not hear these words, I swear by myself, saith, he Lord, that this house shall become a desolation” (Jer. 22:3–5). “And I will give thee into the hand of them that seek thy life … even into the hand of Nebuchadnezzar king of Babylon, and into the hand of the Chaldeans” (Jer. 22:25).

But who do the writings record is Apollyon, from apollyuon, the Greek destroyer (i.e., Satan)? The revelator, recalling bygone figures and understanding their oneness in times, gathers this answer from Daniel 8, 1 Maccabees 1, and Ezekiel 38-39. With all of this recall of OT–Apocrypha times and the NT’s confirming the same oppressive milieu, we wonder why we have taken so long to walk out of the forest of fear.

Daniel 8:5–11 commences with a he goat when recording details of a little horn. Daniel 8:9, which arose from one of the four divisions of Greece, continues his interpretation of these verses from Daniel 8:20–27. “The ram (from Dan. 8:3–7) which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his own power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up” (Dan. 8:20–23; see 1 Macc. 1:7–10 for confirmation). And “he shall destroy wonderfully,” “but not by his own power” (Dan. 8:24). The latter phrase here explains the word they in Revelation 9:11. Those men had not the seal of God on their foreheads. They are unable to stop the Seleucid tails, like scorpions, with stings in their tails. They have power to hurt men for five months and have joined the Grecians.

Contemplate also Ezekiel’s report. Ezekiel states that the people of Israel will finally be delivered from the hand of the destroyer (see Ezek. 38:14–23). Apollyon, the Greek destroyer, gathered his armies from the Japhetic nations of the north and the Hamitic from the south. Gog, from gohg, means “northern nations,” mainly consisting of Magog, Meshech, Tubal, Gomer, and Togarmah. From the Hamites came Ethiopia, Libya (Phut), and a small tribe from northern Persia (Ezek. 38:2–6).

The foremost instruction given was, “Son of man, set thy face against Gog (a northern nation), the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him. And say, Thus saith he Lord God; Behold, I am against thee, O Gog, the chief prince of Meshech and Tubal … ” (Ezek. 38:2–4). The chief prince of Meshech and Tubal was Antiochus Epiphanes. This is confirmed in Daniel 8:23 and 1 Maccabees 1:7–10. John of Patmos sees these nations as locusts. They certainly devoured everything in their path, it was “in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem … ” (see Joel 3:1).

The future Apocalypse reveals a reign of terror arising between rejecters of light and a violent power seeking dominance, similar to that of Abaddon and Apollyon. Thank God that we can move on from this awakening cry of the fifth trumpet. But another trumpet immediately sounds. Maybe, grab some earplugs.

Can you see the “Revelation of Jesus Christ” (Rev. 1:1) in these spiraling metaphors?