The 1st Superimposition of Revelation, the Book that “reveals Jesus Christ”


The question is why does the book of Revelation use superimpositions to reveal “Jesus Christ”?

The first borrowing is from the book of Zechariah.  In Revelation we see a “white horse” – Rev. 6:1-2, then a “red horse” – Rev. 6:3-4, then a “black horse” – Rev. 6:5-6, and then a “pale horse” – Rev. 7-8.

In Zech. 6:1-3 we are told there are four chariots – the first chariot was drawn by red horses, the second chariot by black horses, the third chariot by white horses and the fourth chariot by bay (pale) horses.  The question is asked “what are these, my Lord?” and we are told these are the four spirits (ruwach,  means breath, wind – personalities) of the heavens (shemayin, the heaved up things) – four encompassing all types of personalities from all quarters.  These four chariots come out between mountains of brass (Media and Persia/Grecian rule) after Babylonian captivity.  The superimposition from Zechariah is of a book that records, “in the second year of Darius,” written of the time of the end of Babylonian captivity down to the fight against the Grecians.  The time quoted in Zechariah for the white horse appearance is when, “I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion against thy sons, O Greece” – Zech. 9:13.

The book commences with the red horse rider – Zech. 1:8 standing (motionless) amongst myrtle trees in Jerusalem.  And this is a superimposition of earlier writings.  An important question must be answered.  Why was the rider of the red horse standing among the myrtle trees in the post-exilic Jerusalem?  He was waiting for his bride.  We, likewise, in our post–Judeo-Christian society are waiting for the Testaments to be opened.  Enlightenment will be like the bride coming to the wedding feast.

Post-captive Jerusalem was the capital of the kingdom of the Jews.  A new era was dawning.  The rider under the myrtle trees represented the new kingdom.  His older brother was a personification of the pre-captive kingdom of Judah, or the last seven kings of Judah.  The older brother (Pre-exilic) had died of apostasy.  But his wife, the populace of Judah (the woman, the enabler), was taken captive to Babylon.

Now the Jews were returning to Jerusalem.  These people, figuratively speaking, were to be the red horse–rider’s bride, according to the ancient descriptive law: “If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband’s brother shall go in unto her, and take her to him to wife, and perform the duty of an husband’s brother unto her.  And it shall be, that the born first which she beareth shall succeed in the name of his brother which is dead, that his name be not put out of Israel” – Deut. 25:5–6.  You can see how each story has its place fittingly described by the scribes within the traditions of their society.   Judah had died, having been taken captive.  A new birth was required from the kindred and wife of the deceased.  Likewise, Revelation’s trumpets sound and call for a rebirth of a revitalized Judeo-Christianity.  We also stand among our myrtle trees in this apocalyptic age.

Soon there would be a wedding, a great atonement or reconciliation, followed by the Feast of Tabernacles in the season for plowing and sowing, perennially.  A new Jerusalem, the city of peace would be reborn.  This celebration initiates the new rule, the Davidian prodigy redeemed.  In Revelation’s “the marriage supper of the lamb” is the story of redemption, refurbishment.  And Revelation 22:16, states, “I am the root and offspring of David.”

70 years of captivity have ended and God was very jealous and displeased with the regression into Babylonian captivity of Israel and Judah.  God wanted the house rebuilt and wanted the “four horns” of the Gentiles to be defeated by the “four carpenters.”  A man with a measuring line is said to come and measure the new Jerusalem.  There is a quest to “flee from the north”, to “deliver from the daughter of Babylon” and to return from Egypt, Assyria, Lebanon and Gilead – Zech. 10:10.  Joshua the high priest is said to wear “filthy garments” needing a “change of raiments” (to white) and a “fair mitre upon this head”.

Zechariah with the help of an angel saw the restored Jerusalem – “candlestick all of gold”, with “seven lamps”, “two olive trees” to furnish oil to the right and left sides.  The great mountain “Babylon” shalt become a “plain”.  Their world was to be governed “not by might, nor by power, but by my spirit” the breath of the populace.  We are told that the new Jerusalem would “formeth the spirit of man within” … and “I will smite every horse of the people with blindness” – Zech. 12:4.  Zechariah was told “the prophets shall be ashamed” and will say determinately “I am not a prophet” – Zech. 13:4.

The “wickedness” of the past is described as “a woman that sitteth in the midst of the ephah (a measure)” and lead was cast “upon the mouth thereof” – a parody repeated in Rev. 17 – the woman on the beast.  Obviously it was the wickedness of the mouth (speech) that had caused declension, a worsening falling away.  This woman had certainly had weighed down the measure.  But “two women” with the wind – ruwach – in their wings lifted up the ephah between the earth (governance) and the heaven (heaved up things) and carried it to Shinar – Babylon (In Rev. 18 tribes turn on her and dump her into the lake of brimstone and fire), to set her upon her own base.  This was certainly quite an expulsion then and now.

But the western world ecclesiastical authorities over the centuries have prophesied that the book of Zechariah predicted, dare we say prophesized, their Christ by quoting verbatim these phrases of Zechariah:

  • “thy King cometh unto thee … riding upon an ass” – 9:9
  • “So they weighed for my price thirty pieces of silver” – 11:12
  • “What are these wounds in thine hands?” – 13:6
  • “Behold the day of the Lord cometh” – Zech. 14:1
  • “his feet shall stand in that day upon the mount of Olives” – 14:4

Zechariah’s would be familiar to “whirlwind” NT students those who “would not hear” that Zechariah recalls only Pre-exilic and Post-exilic eras and that any prophesying (projecting specifically forward) was frowned upon.  It is time to recognize crafted Jewish portrayals of philosophical and theological ideals that referenced their recollection of their governance for their remembrance of the bondage.  It is time to admit that the NT utilized the content of fables and tales of the long past in their construction of the battle against the Pharisees’ and Sadducees’ dual ruler-ship of sacred-civil pretense.

Other parts of Zechariah are distorted in a range of heretical theological teachings:

  • Some commentators view these two mountains as the Mount of Olives and Mount Moriah.
  • The bronze mountains could symbolize the kingdom of God, sending out judgment to the nations.
  • The White Horse represents a false peace, established by military might.  This false peace erupts into war with the emergence of the Red Horse.
  • the rider has a bow and goes out conquering, his peace, however is false, since it is followed by war, the Red Horse.
  • We end up with a picture of Jerusalem in the days of Messiah.  In chapters 3, we read about Joshua (Jesus) the High Priest who pre-figures the servant called the BRANCH.
  • In Zechariah the tribulation is followed by the establishment of the Messianic kingdom, where Joshua (Jesus) the High Priest will reign over the earth as both king and priest.
  • The North Country in Jeremiah, and defeated by Cyrus the Persian – Isa. 44:28, 45:1-2 – the long term fulfillment being at the times of Messiah.
  • The High Priest wearing the crown, presents the dual office of the Messiah, who will be both a priest and king.  Psalm 110:4 declares he will be a priest after the order of
  • Joshua the High Priest serves as the model for the Messiah, in Zech. 3:8 Joshua is seen distinct from the servant called the Branch.
  • Joshua the High Priest has the same name as Jesus, which the world knows him by today.  Just as Joshua and Zerubbabel, as king and priest, they worked together to build the 2nd Jesus Christ, the High Priest after the order of Melchizedek.
  • He is called the branch because he is a stem of David’s line – see Isa. 11:1-3, Isa. 4:2, Jer. 23:5-6.  The Branch will rule Jerusalem in the Millennium as both King and Priest.
  • In the Mosaic Law, the priest and king were separate; therefore, this is clearly a picture of the rule of Messiah, who will be both king and priest on His throne.

What needs to be determined is why John of Patmos used the same colored horses in Rev. 6 albeit in a different order.  For John, Zechariah’s colorful horses foreshadow apocalyptic times in a universal world.  The above five phrases were later to be used in the Synoptic books after the completion of the apotheosis, a transformation or epiphany of humankind disclosed by Revelation’s revealing of Jesus Christ.

So let’s fully examine how John incorporated the old sayings of Zechariah into an apocalyptic epiphany that would come to the enlightening universal age.


John of Patmos’ Superimposition of Zechariah’s images

There is a great stampede at the beginning of Revelation of a Jesus Christ of the apocalyptic age.  Four horses are portrayed representing four kinds of personalities.  It is best to become familiar of how John extended the seen from Zechariah and what the colours indicate.  Four beasts from round about the throne open the first four seals.

Revelation 6:1–2 — White Horse

John says, “And I saw when the lamb opened one of the seals.… And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering and to conquer” – Rev. 6:1–2.  The white horses go to Jerusalem.  “Thus saith the Lord, I am returned unto Zion” (Zech. 8:3):

  • White horse”: White comes from the Greek lĕukainō, meaning “light.”  Light shines and is illuminating.  The full potential is about to be unleashed.  Obviously something unknown is pending.  White horses are returning home.
  • “Bow”: Bow is from the Greek tŏxŏn /tiktō and means “to produce as a seed,” “bring forth as a mother delivers a child.”  Bow in Hebrew is qesheth, in the sense of bending.  The bow in the cloud was a token indicating a covenant between God the Maker and the earth.  Humanity would always be delivered from a flood of violent, fighting warriors bent on destroying all.  The bow of Revelation is paramount to a new apocalyptic covenant – that John emphasized was “unseen”.
  • Crown”: Crown from stĕphanŏs means “a symbol of honor.”  The rider is Faithful and True.  Note that the word is not faith but faithful.  There is no faith (bondage) to behold, only embodying faithfulness.  Crowned, from the Hebrew atar, is to encircle, encompass for attack and protection.  There is no cowering as modernity’s life is infinite.  “What is man that thou art mindful of him?  and the son of man, that thou visitest him?  For thou hath made him a little lower than the angels, and has crowned him with glory and honour” – 8:4–5; Heb. 2:6, for the archetypical brings it to today.  “To day if ye will hear his voice” – Heb. 4:7.

Revelation is the master of superimposing for archetypal application.  We all learn from types all of our lives, whether it be poetry, drama, books, stories, tales or fables.  The archetypal application occurs when the book is opened.  To this day, the book has not been opened, but now, “To day, after so long a time; as it is said, Today if ye will hear his voice, harden not your hearts” – Heb. 4:7.  To the scribes the book was open.  They knew what they were doing – as portrayed in Immanuel (Hezekiah’s restoration), Daniel (Judas Maccabees, the Rock, great victory) and Paul’s epiphany (enlightenment of the open writing of the scribes).

The coming of the white horse, the new covenant, and a crown predicates a great awakening (much greater than the Reformation era).  A cultural metamorphosis is about to engulf the universe far greater than any clash of cultures.  A new marriage is pending signified by white raiments.

Revelation 6:3–4 — Red Horse

And when he had opened the second seal, I heard a second beast say, Come and see.  And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword – Rev. 6:3–4.

There was given to the rider on the red horse a great sword.  With this powerful weapon he could help the white horse to bring light.  The sword, from machaira, is an instrument of war, or judicial punishment used against the defiant deceivers of death – represented by black and being pale.  The sword of the Spirit is the, “Word of God”, the word of probity, compassion, justice, and mercy.  The red horse rider in waiting patiently reveals storm clouds forming.  Peace is taken from the earth, and people kill one another in a struggle between the overly possessive (Cain – narcissism, vainity and self-love) and the philanthropic (Abel – generous, charitable and altruistic).

Theological pretense has made a complete error in interpretation.  The white (light – renown – Shem) and red (remnant warriors) horsemen are positivity compared to the black (death – Japeth – Nimrods – giants) and pale (bay – spotted – greenish – Ham).

In apocalyptic times, we see a man riding again on a red horse and he stood among the myrtle trees.  Behind the waiting man were red his horses.  Myrtle trees had a part in the Feast of Tabernacles, the restoration process, way back in Nehemiah 8:14–15, so here again is the constant system of rejuvenation. The interpreter has to see the components — red horses and myrtle trees — there is always onward soldiers marching as to war, with the cross of Jesus going on before!  They certainly hold a sword.

The angel that talked to Zechariah said, “I will shew thee what these (horses) be” – Zech. 1:9.  The man who stood among the myrtle trees answered and said, “These are they whom the Lord hath sent to walk to and fro through the earth. And they answered the angel of the Lord that stood among the myrtle trees, and said, We have walked to and fro through the earth, and behold, all the earth stoodeth still, and is at rest.”   Yes the world has stood still in possessiveness, warring, ideological confrontation, death.  The walkers, the movers have been patient too long.  But the hare will always catch the tortoise.  In Zechariah, it is in the time of the rule of Darius the Mede, and the Jews are returning from Babylonian captivity to rebuild Jerusalem their culture.  Interference and delays in rebuilding Jerusalem are graphed in Ezra and Nehemiah.  Patience under shade is required.  The Jews are promised a leader, Zerubbabel, and Jerusalem is to be finally restored.

Zechariah, in chapter 6, reiterates the vision of the horses, enhancing the narrative. This is very important to John, the revelator, as he looks forward to the apocalypse way beyond his period of time.

There were red, black, white, and grisled and bay horses. They came out from between two mountains of brass (the extant powers). The angel told Zechariah, “These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth.”  “The black horses … go forth into the north country” –

Zech. 6:6. T his was despite being warned to “flee from the land of the north” – Zech. 2:6.  “Then cried he (the angel) and said, Behold, these that go toward the north country have quieted my spirit” – Zech. 6:8.  Black horses characterize those who persisted with obtrusive, rebellious, captive hearts.  Everyone can point the finger.

In symbolism, the north country illustrates an opposition to the south — the Negeb, southern Judah, including Jerusalem.  In Zechariah, the north represented Babylon.  But in Revelation, it points at pagan-Christian Babylon.  The hearts and minds of those who went to the north were Babylonian predisposed, possessed with institutional imprisonment of the mind and soul.  And they have succeeded for two thousand years of denominational schisms.

Now we return to the four chariots with horses coming out from Media- Persia and Greece times.  The white horses go forth after the black go forth into the north.  But the white horses do not follow the black horses.  The book of Zechariah opened with an early vision of post-exilic Jerusalem.  The book soon transcends several centuries, as prophetic books do.  In long-since desolated Jerusalem, restored and reasonably peaceful, disaster strikes. These are the days of the Greek rule, and many Jews have apostatized at noted in 1 Macc.  They have joined the ranks of Antiochus Epiphanes plundering the temple and exterminate the faithful, steadfast citizens of Jerusalem.

Here, God sends a “valiant man” to deliver Israel.  The savior was Judas Maccabees, son of Mattathias of Modin, an Ephramite. And he went forth, conquering and to conquer.  Here is the white horse and his rider, Messiah; Faithful and True is Judas Maccabees.  The white horse, in the days of the kingdom of the Jews, was in Judah; hence the horse is mentioned in Zech. 1.  The grisled horses also go forth toward the south country – Zech. 6:6.  The bay sought to walk to and fro through the earth.  So they did – Zech. 6:7.

The book of Zechariah commences with the rider of the red horse already in Jerusalem, standing among the myrtle trees. That is where he stayed to help the conqueror, and he is not mentioned as going anywhere in Zech. 6.

The black horse does not appear in Zech. 1.  His rider is going to Jerusalem’s northern enemy and this black horse rider had nothing to offer … but death of the soul and mind.

One has to have an appreciation of Zechariah and reorder this to Revelation chapter 6’s last days pending the great Apocalypse, which was very distant in time.  The space would be global, with many horses to ride.

And a lot of images would be transposed from local to ultimate apotheosis – where mankind reaches beyond the possessive to the highest level, glory.  Mankind is then likened to God, one could say transformed into deity.

The vivid portrayal of the four horsemen in Revelation, seen in high brassy statues, is a parody of the churches’ having theologically gone astray, in the wrong direction.  Let us not err.  The Bible has never been opened and is not something simply learned by rote and annual festivities.  Revelation’s four horses have to be drawn out of Zechariah’s Grecian episode and transmogrified to the time when the book is opened.  Luther never opened the book of Revelation.   Many reject the book of Revelation.  Bertrand Russel could make no sense of Revelation.  Atheists, agnostics and academic lights have been turned off.

So the horsemen of late Christendom gallop similarly when it comes to finding the truth of the superlative – the layer on layer pedagogical teaching.  Though not judgmental, the four seals, the opening of the four horses of personality, are introspective, asking each of us to examine our own feelings, knowledge and the correctness of ideas.  A great inspiration battle springs forth.  Minds chatter, What is the book about?  The battle takes peace from the earth as the conflict intensifies.

“Think not that I am come to send peace on earth: I came not come to send peace but a sword” – Matt. 10:34.  And it is written, “They should kill one another.”  Again, the gospel narrative is inscribed. “I am come to set man at variance against his father” – Matt. 10:35-36.  All great change comes with upheaval, intellectual controversy about to be debated.

Revelation 6:5–6 — Black Horse

And when he had opened the third seal, I heard the third beast say, Come and see.  And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand.  And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine – Rev. 6:5–6.

Throughout the OT, the overarching message to ancient Israel and Judah was the condemnation of the worship of idols  “Turn ye not unto idols, nor make to yourselves molten gods” – Lev. 19:4.  This message is a main theme,  Nothing is to be melted into a molten image.  With the nation regressing, visible images of invisible doctrines become false exegesis.

Ezekiel described irrelevancies as idolatry.  Time and time again, only to be delivered by a wave of uprightness, God’s peculiar people habitually slid into meaninglessness; described as abominations, whore mongering, divinations, sorceries, lies, or soothsaying.  Uprightness, steadfastness, and faithfulness were personified by a merciful, forgiving leader.  The judges were an example.  They were personifying types, real-life beings helping community.  In Hebraic terminology, this incessant decline was known as “that curse of the flesh.”

This is the incident when talking about the “black horse.”

Zech. 6:6 states, “The black horse went forth into the north country,” with north coming from tsaphon, which means “hidden, unknown, darkness.”  North symbolizes a dark power; repressiveness; contrasted to the south, the Negeb, Judah.  According to Zech. 6:8, “Those that go toward the north country (darkness) have quieted my spirit.”  No messianic revival happens during the opening of third seal; it is all very dark, murderous and deadly.  In a country where men loved darkness rather than light, there was no nourishment.  Starvation in other words.  Food portions were measured.  Only a pair of balances in the hand (point of action) of the black horse rider.  There was great famine in the land.  The “north” land is a void, at war and death at every corner.

The man with the balances in his hand is cunning and deceitful.  Israel and Judah are represented as Ephraim in Hosea 12:7–8, where the balances are found “in the hand”.  This is in direct contrast to the parallel imagery in John’s reflection.  In Hosea, the saying is, “He is a merchant (Canaan), the balances of deceit are in his hand: he loveth to oppress” – Hos. 12:7.  And Ephraim self-accusingly said, “Yet I am become rich, I have found me out substance: in all my labours they shall find no iniquity in me that were sin.”  Cultural stimulus was diminished.  Charmed by self-glorification and self-importance the shadows of darkness covered the land.  John, in a vision, saw this arrogant condition recurring.  “I am rich, and increased with goods, and have need of nothing” – Rev. 3:17, boasted the Laodiceans, tokening denominations’ arrogant failure to come and brilliantly sensed by John.

In these words the cry is heard, “Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth” – Joel 1:5.  “Be ye ashamed, O ye husbandmen; howl O ye vine dressers, for the wheat and for the barley; because the harvest of the field is perished” – Joel 1:11.  In the language of a portrait, their judgment is given.  “Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the word of the Lord” – Amos 8:11–12.  All will be weighed in the balances at the time of opening.  A cultured life has to be the fabric of whiteness, the clean linen one can wear.

However, we leave the end of the third seal with the eternal flicker of light: “and see thou hurt not the oil and the wine” – Rev. 6:6.  The servants of God, the solders, are never to be stifled.  There are always a remnant whose appetite is for the ancients’ message.

Oil was for lighting lamps as well as for anointing the light-bearers.  The wine was to be kept for the celebration of the victory of the saints who are called to the marriage supper of the Lamb and his wife.

Revelation is a one-step-at-a-time book.  Each unsealing brings to our attention to the particular.  Each opening seal needs time to ponder, consider, and digest.  Don’t rush, stand amongst the myrtle.

Revelation 6:7–8 — Pale Horse

 And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see.  And I looked and behold a pale horse: and his name that sat on him was Death, and Hell followed with him.  And power was given unto them (or to him) over the fourth part of the earth, to kill with the sword, and with hunger, and with death, and with the beasts of the earth – Rev. 6:7–8.

These fourfold calamities (sword, hunger, death, and beasts) were promised to ancient Jerusalem.  Revelation draws the lesson from the time of Ezekiel but projects it into the reign of the end times for Christendom as we have known it.  “The elders of Israel had set up their idols in their heart, and put the stumbling block of their iniquity before their face.”  “So will I send upon you famine and evil beasts, and they shall bereave thee; and pestilence and blood shall pass through thee; I will bring the sword upon thee” – see Ezek. 5:5–17 and 14:1–23.

The “pale horse” comes with four curses.  This is a very grim picture.  To begin, the word pale is from chlōrŏs and means “greenish,” the same as the “green” grass mentioned later with the first trumpet.  The rider is bringing maledictions to those who are verdant, inexperienced, or naïve — those who make no effort to understand anything.  The word chlōrŏs is derived from chŏlē, a female Christian name.  So the seal is clearly directed at the churches of our dispensation.  A female name is used as woman is symbolic of the life-giver.  The pale horse is used to bring punishment to those who have blindly and without question or effort accepted maxims.  His rider’s name is Death, and hell followed with him.

The writers of the seals proceed to relate the four torments — sword, hunger, death, and beasts.  Why four?  Four illustrates the four points of the compass, inferencing global, “the four winds of the earth.”  This seal reveals a worldwide judgment within ecclesiasticism.  But those outside ecclesiasticism are also caught up in the web.  No one escapes scrutiny:

“Sword”: This sword is a counterfeit.  It is not the word of the Spirit of God (not the sword machaira of the red horse rider).  Coming from the word rhŏmphaia, meaning “saber” or “cutlass,” it is a very malicious, ravaging weapon, spitefully triumphing over torpidity, those ignoring the spirit of cultural ascent (The Written Word), in favor of possessiveness and passiveness.

“Hunger”: From limŏs, hunger is a scarcity of sustenance for the soul.  The previously mentioned famine (third black rider) has intensified.  There is a longing for the food of mercy.  Is it genuine?  Isaiah vividly assigns the following: “Now go, write it before them in a table, and note it in a book, that it may be for a time to come forever and ever:  That this is a rebellious people, lying children, children that will not hear the law of the Lord:  Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophecy deceits.”  Is this the food that the “green” grass will accept?  “Therefore this iniquity shall be to you as a breach ready to fall, swelling out in the high wall, whose breaking cometh suddenly at an instant” – Isa. 30:8–13.

“Death”: Literal death means permanent cessation.  Death is loss of a cultural life for the material.  John is writing in the spiritual sense.  It is interesting to consider OT quotes regarding life and death in the flesh.  The ancient writers are exemplifying the imperishable life.  They uplift the food of the Spirit that the faithful hand to others.  As they ingest their gift, a “higher heaved thing”, they in turn offer renewed real sustenance evident in the written word over phonetics.  This artisan possesses everlasting life.  But death — how is death presented.  Many quotes could be given, but a two shall suffice:  “For in death there is no remembrance of thee: in the grave who shall give thee thanks?” – Ps. 6:5.  “Consider and hear me. O Lord my God: lighten mine eyes, lest I should sleep the sleep of death” – Ps. 13:3; see Ps. 115:17, Eccles. 9:5–6, 10.

Ezekiel has much to say concerning “death”, mainly using the word pestilence, in a vision of the fourfold punishment brought upon Jerusalem.  Ponder the reason this calamity that befell Jerusalem.  Today those professing godliness are the corresponding part of ancient Jerusalem, tied to pretense and a foundation of conformity. Think about this:

“The elders of Israel … Son of man, these men have set up their idols in their heart, and have put a stumbling block of their iniquity before their face: should I be enquired of at all by them? … Every man of the house of Israel that setteth his idols in his heart, and putteth before his face, and cometh to the prophet; I the Lord will answer him that cometh according to the multitude of his idols; That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.  Therefore say unto the house of Israel, Thus saith the Lord God; Repent and turn yourselves from your idols; and turn away your faces from all your abominations” – Ezek. 14:1-6.

“For thus saith the Lord God; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast?  Yet behold therein shall be left a remnant that shall be brought forth, both sons and daughters: behold they shall come forth unto you, and ye shall see their way and their doings: and ye shall be comforted concerning the evil that I have brought upon Jerusalem, even concerning all that I have brought upon it.  And they shall comfort you, when you shall see their ways and their doings, and ye shall know that I have not done without cause all that I have done in it, saith the Lord God” – Ezek. 14:21-23.

We are looking for the remnant in the end of days.  We have to find that remnant, here and there.

The “beasts of the earth”:  These are a similitude of the two beasts described in Rev. 13:1 and 13:11.  Revelation is saying that the former beasts in kind will arise again in the end times before the new age.  They are types, metaphors, and parameters for sumperimposed application.

The initial, typical “beasts of the earth” vision was taken from OT Bible history and from prophetically written in Daniel 7–9 concerning the kings and kingdom of the pre-exilic, pre-Babylonian captivity.  The second, a beast with two horns, is again referring to Jewish governance of the Pharisees and Sadducees in the NT.  It is not Rome.  The book is all about Jewish governance.  The second beast with two horns, it is said, should make an image of the first beast.  Rome is not the subject, just as it could not have been in Dan. 2.

Both these two “beasts of the earth” show powers that arose quite unpretentiously but declined into treacherous corruption and tyranny.

Let’s quickly reiterate a brief outline of these “beasts of the earth” as they are emphasized by the fourth rider of Revelation 6:8.

We find the ten-horned beast and the seven-headed beast in Revelation 13:1.  As the story proceeds, we see that the Hebrews left repression in Egypt (the dragon — Ezek. 29:3).  They probably left in little groups and journeyed to Canaan, where they settled as a boisterous, rebellious, brutalized mob.  Israel of old was unrefined in the time of Judges even to the time of King Saul, the first king.  Then the kingdom of Israel was given to David, and progress began with the command to Solomon to construct the temple.  Israel divided into two kingdoms, with ten tribes (the ten horns) to the north and Judah’s two tribes to the south.

Israel apostatized and was assimilated into Assyria, never to rise again. Judah followed the Davidian line and had many ups and downs.  Judah continually backslid into idolatry up to the time of Hezekiah (Immanuel who restored the virgin without God, to the virgin with God) and then regressed further during the last seven wicked kings (the seven heads) of Judah, with minor reforms under Josiah that did not take hold.

Thus we have the two pre-exilic kingdoms:

  1. Israel: destroyed
  2. Judah: two captivities to Babylon; briefly in Jehoiachin’s reign (606 BC) and then in Zedekiah’s reign (588 BC).

The second beast of Revelation 13:11, reflects the beast of the NT era.  It also is a forewarning of much more ferocious beasts that would arise dominating universally in a foreseen global milieu.  Again, this beast with the two horns is a transposition from the kingdom of the Jews.  Post-Babylonian captivity saw the kingdom rise to power, prepared to reinstigate anew.  All was quiet for some time.  Gradually, Jews took an interest in idolatrous Hellenism – see 1 Macc. 1:11–15.  Their own culture began to wane.  The renegade Jews hardened their hearts, blinded with Grecian mores.  Renegade Jews joined Antiochus Epiphanes (the Greek-Syrian leader) to plunder the temple.  Many Jews became hellenized and translated their sacred books into Greek.  Daniel termed the idol worshipping Jews as, “an host that was given him (Antiochus Epiphanes) against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced and prospered” – Dan. 8:12.  Daniel confirms this conspiracy in Daniel 8:24, “but not by his own power.”

Here in Greek days, the post-exilic era of the Jewish kingdom originated in all sincerity, but it ended in turmoil and hostility due to the traitorous rebellion of Jews to Antiochus Epiphanes and despair of Jewish governance.  This despair grew until the victory by Judas Maccabees over Antiochus Epiphanes.  With Judas Maccabees’ victory, the temple was repaired and rededicated – 2 Macc. 10:1–8.  So peaceful a nation was it, that Zechariah records, “There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age.  And the streets of the city shall be full of boys and girls playing in the streets thereof” – Zech. 8:4–5.

The Hasmonean kingdom of the Jews established official contacts with the Romans, leading to the Roman invasion of Judea in 63 BC, with the Hasmoneans being displaced in 37 BC and the appointment of Herod the Great.  Although Herod rebuilt the temple, many Greek-Roman style sporting contests were introduced, including gladiatorial combats and chariot races held in the new arenas.  Within Judea, four groups were identified: the Pharisees, Sadducees, Essenes, and Zealots. Pharisees claimed to be keepers of the oracles of God and unwavering retainers of Levitical law.  The Sadducees held the civic power.  Both were tyrannical and oppressive. Both were to be held responsible for silencing the messianic body some of whom were Essenes and Zealots.  The two-horned beast of gospel days, we are told, “spake as a dragon.”  Some matters were referred to Rome but were always sanctioned through the Jewish councils, Sanhedrin, and high priests.  Rome reluctantly and at last resort intervened in the life and times of the early messianic movement, personified in the likes of John the Baptist and Jesus Christ.

Paul’s writing reflected the true inspiration in the OT, passed down in textual form.  Paul, a Pharisee, grasped the intent of the Testaments by the Scribes and saw that light shine a pedagogical teaching layer upon layer.  The synoptic, using midrashic techniques, were supplementary to Paul by recording the angst against Jewish leadership in detail.  The synoptic list chapter after chapter of the questioning misdemeanors and crimes with intent by the Pharisees, Sadducees, scribes, and other administrators.  The messianic awakening realized too well that the two-horned beast would eventually lead to the total collapse of the Judean society, but that did not eventuate until long after the dating of the Messiah with the burning of Jerusalem in AD 70.

A superficial interpretation of the messianic catastrophe would be indelibly etched in the minds of future generations.  Its resurrected body and second coming would have to wait until apocalyptic times.  The uprising had been inspired by Judas’s victory over the Grecians with Judas being the stone setting up the everlasting kingdom.  The persecution and crucifixion was to be recorded in the NT documenting the long struggle over the restrictive latter-day Pharisees and Sadducees. John, the revelator, pictured these former beasts, arising again in earthly end times.  The year AD 70 was not the subject of the NT but initiated the permanent end to old Judaism and was the perfect environment for a new, watered-down version of theological philosophy to merge with Greek philosophy of idealism.  It lead to an extensive Age of Darkness – a complete tunnel of darkness.

Enough said about the pale horse’s – Rev. 6:7 power over the fourth part of earth.  The pale-greenish horse, usually those deeming themselves knowledgeable, is likely to be those proffering violence for resolution of contentious issues.  This violence comes to the fore in Rev. 13 when these former beasts of the earth have prominence.  The fourth seal — pale horse, sword, hunger, death, and beasts — forewarns us of apocalyptic times.

An Easter Message: John 12 – 3rd Century Manipulation

We all know Palm Sunday (the Sunday before Easter) – when palms being the sacrament, commemorates Christ’s alleged entry into Jerusalem.  This is an ingrained symbol of our psychology pointing to Christ’s glory and divinity.    But, is this interpretation of John12:12-13 correct – “On the next day much people that were come to the feast … Took branches of palm trees … and cried Hosanna: Blessed is the king of Israel”?  Is there something more significant behind the story?  The existing perception may be grossly inadequate.  It is a perfect example for review of how institutionalized forces manipulated ancient texts.  These texts used strictly allegorical methods of type and antitype to paint a lasting impression.  This methodology is far removed from our contemporary staid understanding.  After exposing ecclesiastical blunders one may begin anew, and show that allegory in the Scriptures added much more than merely a carry-over from ancient mythologies of Egypt and its surrounds, though many of the Hebraic symbols originated there.

Palms in the Old Testament – Original Intent

In the Old Testament the waving of palms occurred during the Feast of Tabernacles.  This sacred statute was at the very heart of the Hebrews’ religion.  In the northern autumn, at the end of the harvest, the Day of Atonement was celebrated on the 10th day of the seventh month Trishri.  The Feast of Tabernacles followed on 15th – 22nd of the same month:

“And ye shall take you on the first day the boughs of the goodly trees, branches of palm trees, and boughs of thick trees, and willows of the brook; and ye shall rejoice before the Lord your God seven days” – Lev. 23:40.
The taking of palms is again emphasized in 2 Maccabees 10:6-8:
“And they kept eight days with gladness, as in the feast of tabernacles, remembering that not long afore they had held the feast of the tabernacles, when as they wandered in the mountains and dens like beasts.  Therefore they bare branches, and fair boughs, and palms also, they sang psalms unto him that had given them good success in cleansing his place.  They ordained also by a common statute and decree, That every year those days should be kept of the whole nation of the Jews.”
The waving of palms was only associated with the sacred autumnal ceremonial of northern hemisphere and was never a part of the Old Testament northern hemisphere’s spring events of Passover.  For ideological supremacy the waving of palms was deliberately dispatched to what is called Easter (autumn in southern hemisphere, spring in northern hemisphere) in the New Testament.  Institutional powers of the 3rd century had their own agenda.  Forces of absolute darkness decreed, at all costs, to alter the original of the early spiritual Scriptures.  This can now be conclusively documented.  If of course there has been a gross violation of the texts for ulterior purposes then this can have wide implications.
This paper will contend that the Scriptures relied on essentially, what is called, high level allegory, using layered (superimposed) type and antitype principles to build up a recollection of illustrations.  The principle of type/antitype should be explained a little.  Type is an object and is implicit.  Sometimes it is a pattern, a figure or pre-figuration.  It can be an illustration, a shadowy impression even a number.  Antitype is subjective and explicit where the true meaning of a type is revealed.  Antitype gives a mental illumination to a message veiled in type.  This thesis proposes the Old and New Testaments are intertwined to a very great degree.  By the use of tracing methodology and original word meanings, from lexical sources, the script’s thread and intent is very clear.  It is therefore not possible for the waving of palms to have such flagrant seasonal inconsistency.  This article will (hopefully) demonstrate that those bent on literalizing, deliberately, have tried to adjust texts for naked ideological dominance.
John 12:12 – “On the next day” in English translations is one example.  Note the following translations.  These all followed a remarkable change from the original in about 3rd to 4th century A.D.
John Wycliffe Bible: 12:12 – “But on the morew a myche puple, that cam togidere to the feeste dai, whanne thei hadden herd, that Jhesus cam to Jerusalem”, 12:13 – “token braunchis of palmes”.
Also King James, Douay Rheims, Noah Webster, Weymouth, Old English, American Standard, Darby’s…Young’s Literal Translation have similar some stating “On the morrow”.
All versions then go on to talk about the taking of branches of palms and refer this to the Passover feast of the northern hemisphere’s spring celebration, citing John 12:1, which reads from KJV “Jesus six days before Passover came to Bethany”.  For New Testament scholars John 12 appears to set the scene alluding to Passover.  By the time one reads verses 12-13 the words “On the next day”, or equivalent as above, are used to confirm that on the Sunday after the Saturday of John 12:12 much people came waving palm branches; thus erroneously verifying Palm Sunday in our psyche.  This paper will proceed to show you the result of the devious change of words in John 12:12-13 and later John12:14-15 – “ … King cometh sitting upon as ass.”

Summary of Two Basic Types in “The Gospel according to St John
John 12:1-16. Atonement and Feast of Tabernacles given briefly here will soon be followed by more detail.
As established the Old Testament is completely contradictory to the carrying of palms in the northern spring equinox.  Indeed it was the function of the Hebrew statute associated with the sacred year’s seventh month Trishri.  Succeeding Atonement the waving of palms took place during the Feast of Tabernacles.  John 12:1-16 follows this pattern with the addition of calling up another type.  Later this extra illustration shall be dealt with in detail below.

  1. Atonement 

The first type in John 12 is illustrated with the raising of Lazarus – John 12:1.  The raising of Lazarus was a New Testament presentation and enlightenment of the Old Testament Day of Atonement – the raising of Lazarus being the equivalent of the cleansing of the temple.  John 12:1 – “Jesus six days before Passover came to Bethany (NOW WHAT IS IMPORTANT HERE?) where Lazarus was which had been dead, whom he (Jesus) raised from the dead.”  Passover is here superseded by atonement.  With the coming of Messiah, persecution and subjugation, the true pascal lamb was here.  The raising of Lazarus being resurrection pointed to the pinnacle of divine power.  It was the sublime redemption of human Creativity.  It was paramount and high revered.

  1. Feast of Tabernacles 

Now to the second type of John 12.  In the Old Testament the Feast of Tabernacles follows a few days after Day of Atonement, in the northern autumn.  The carrying of palms was never associated with the vernal (spring) equinox. The Feast of Tabernacles was a joyous occasion as it followed reparation from wrong to reconciliation with God.  It is the most solemn feast of the Jewish sacred year.
The New Testament illuminates the meanings of the Old Testament types.  Here in John 12:12-13 the Feast of Tabernacles follows expiation with the God of love.  This was the important message.  With the fall of man to an acquisitive spirit, called Cain in the Genesis story, the gradual ascent to redeem a community consciousness began with this feast.  The Feast of Tabernacles was a type of the joy that accompanies mankind’s salvation from a warrior-acquisitiveness to the grace of a celestial (sacred)-terrestrial (civil) benevolent oneness, said to be one with God.  The scene of Feast of Tabernacles is superimposed in John 12:12-13 from the Old Testament.  An institutional power replaced this superimposed picture with a phase “on the next day”.  We will examine why the words “on the next day” replaced the superimposition of the original texts.  This is done below.


Enumeration of Day of Atonement and Feast of Tabernacles


  1. Enumeration of Day of Atonement (More regarding the resurrection of Lazarus)

John 12:1 – “Jesus six days before Passover came to Bethany where Lazarus was which had been dead, whom he raised from the dead.”
As already stated, the picture of the raising of Lazarus is the New Testament was a fulfillment of an Old Testament type – atonement, resurrection. Today, Bethany is said to be a village at the Mount of Olives.  The modern name is el-Azariajah or Lazarieh from the name Lazarus, and is very relevant to the New Testament narrative.
“Six days before Passover”, we are told by scripture reckoning, would fall on Saturday.  Bethany, in the gospel pictorial, is where Lazarus (from Greek means without help) was raised from the dead.  The words “without help” indicate that the name Lazarus is a personification.  The expression “dead” is from the Greek word THNESKO or THANTOS, signifying literally or figuratively, to die, or from THANO, past tense, has been dead.  The word “dead” is figurative as the narrative portrays the raising of the helpless depraved psyche to a more excellent condition of hope and understanding.
When the Greek-Jews wrote “dead” from NEKROS or “death” from THANATIS, this is what they were telling us – “To be carnally minded is death, but to be spiritually minded is life and peace” – Rom. 8:6 … “And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness” – Rom. 8:10.  In these verses is a tiny glimpse of atonement – real life.  It should be noted the word “sin” from HAMATIA means, an offense, or from HAMARTANO meaning, negative – not a cleansed temple.   Sin cannot share the prize of reconciliation with the Creative, the Almighty or Divine within.
Lazarus “which had been dead” personified the indifferent, impotent non-productive, not bothering to do anything soul.  They possessed intellect without motivation, called earlier Hamites (lazy, unmotivated, unproductive) or Japethites (warrior-acceptor) – in contrast to the Shemites (renowned motivators).  The personification of saving-power, “he shall save his people” is named Jesus in Matt. 1:21.  This title is duplicated from Isa. 7:14 which gave the name Immanual to Hezekiah.  Hezekiah saved his people, with the help of the indwelling God, from the Assyrians.  Here in Matt. 1:23 Jesus of verse 21 is called Emmanuel meaning, God or love (charity or benevolence) with us.  So one could say, a philanthropic spirit helped the helpless Lazarus just as the judges had helped.  This spirit in Hezekiah was call “The mighty God”, “The everlasting Father”, “the Prince of Peace”, “Wonderful” and “Counsellor” of the Branch of Jesse.  Such accolades are hard to come by.  Hezekiah restored the Temple and the temple within in Jewish philosophical notation.
Now the Old Testament Jerusalem temple-service was purely a pattern to restore the human spirit to pristine perfection.  Then he/she has the ability to reach divinity (his/her creativity).  That inventive genius is innate to mankind, male and female.  The soul-temple is the true and original temple way above any terrestrial Temple.  It is the heavenly temple where The Almighty eternal spirit dwells.  The earthly temple cleansed, was a pattern, a type, something to aspire to.  It requires meditative listening of each “still small voice”.  The earthly temple was merely a figure for the time then present.  A redeeming of the true temple’s rectitude is a removing of the impurity of idealistic worship and blind submission to any ideological persuasion.
Having moved on from teaching by signs and symbols such as are in the night sky (a very ancient practice that has been well and truly superseded) the Hebrews devised a more sophisticated way to teach by using pedagogical metaphors, allegories and graphic stories of their governance, their enslavement and their redemption – called salvation.  They used personification endowed with images, figures, symbols, and glyphs.  The service of the earthly temple on the Day of Atonement exemplified the taking way of the tarnish of pedantry of idolatrous false adoration of sophisticated rituals, doctrines, creeds which we generally label as literalism or a handover of initiative.
The significance of the temple-ceremonies (the Day of Atonement etc.) could never be comprehended by the very illiterate, very poor, members of ancient Israel.  Strict observance of the feasts, offerings and rituals became compulsory for “salvation” they were told.  This is where Judaism fell into an annihilative manner that was less helpful than beneficial, century after century – it was a country run top down with no encouragement for advancement to strengthen the body politic.   Observation of the rituals, year in and year out, aided not their station in life.   The typical Day of Atonement was foremost meant as a figurative emancipation teaching resurrecting the dead to a progressive ascent of potential ability.  This is the Lazarus story.

2. Enumeration of Feast of Tabernacles (More information regarding John 12:12-13)
Subsequent to atonement the taking of branches of palm trees is recorded in John12:13.  Commencing this scene in verse 12, “On the next day much people were come to the feast”… verse 13 … “Took branches of palm trees, and went forth to meet him (Jesus)…”
As the early verses of John 12 recall atonement, then, “On the next day” of John 12:12 would seem out of place.  It would appear to be the day after atonement!  To show that this is not the case an examination of the phrase, “On the next day” from its original wording is necessary.  By using lexical sources it is possible to find the correct original translation.
Firstly, it should be stated, the meaning of the word “day” depends on the preceding word, e.g. next day – EPAURION.  If it were “today” or “this day” the derivation would be SEMEROY.
Now to investigate what appears to be an anomaly.
To begin, the words “next day” from the Greek is EPAURION and literally implies tomorrow.  By applying EPAURION literally “the next day” becomes a deception.  The next day, EPAURION, is from EPI meaning superimposition (of time, place, order etc.).  It is dative case, having the function of an indirect object, (parallels an original type as an example).  A superimposition means to “lay something over something” – 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.  In other words an antitype is an overlay a type.  Or it can be said an archetype overlays the antitype which may overlay a type.  It could also be said that the Universal overlays the National, that overlays the Local.  That is what is meant by a superimposition.  So EPAURION means a superimposition not “On the next day” but an overlay.  (The whole book of Revelation is based on superimpositions – coming soon).

EPAURION is also made up of AURION being an adverb (modifier of verb) with ellipses or HERMERA = a period.  Ellipses meaning, an omission of something understood, over a period.  The omission of something understood references back to the Old Testament type … maybe a period or long intermission maybe of centuries.  The scribes were masters of interconnection.  HEMERA also means a time between dawn and darkness or 24 hours (but several days were usually reckoned, by the Jews, as an inclusion of the parts of both extremes = a period).  See Strong’s concordance for further insight.
The omission of something understood now becomes clearer.

The word superimposition referred to the Feast of Tabernacles, having resulted in the writers looking back to the original temple-type.  The Feast of Tabernacles ceremony was laid on top (superimposed) on what was seen as the Passover story commencing in John 12:1.  The Passover story in month of Abid, however, does not follow the pattern of the Old Testament Day of Atonement.  Lazarus, raised from the dead (atonement) then the Feast of Tabernacles scene of John 12:13 does follow Atonement.  But John 12:1 says “Jesus six days before Passover came to Bethany” and then we have atonement of Lazarus.  This is the major anomaly as it is not “On the next day” but is a superimposition.
Was there an ulterior purpose in this change of context?  It was easy to replace “The next scenes are a superimposition” to “On the next day”.

Was there some exemption to the rules of the Hebraic philosophy of history, in the minds of the Greek-Jews, without any explanation?  Was it something plucked out of the blue by the Greek-Jews?  This transmutation sent haywire the entire structure of the vital message of retrieving freedom (atonement) of conscience ascent for the illiterate, uneducated “dead” poor.   It was completely out-of-focus, berserk and alien to the Old Testament model that was a figure for the time then present; and now to be applied virtuously and incorporeally in New Testament times.  It is really vandalism to change the superimposition to a literal “on the next day”.  Such wreckage and distortment was something purely by design and very devious by those who wanted to reinstall a procedural day to become a ritual and observed yearly.  A superimposition cannot be literalized to “the next day” but is an association to show continuity.

Let’s have an intermission, a period, for reflection.  More shall be documented about this destructive change in translation at the end of this article.

So here is some more background.


The Feast of Tabernacles is the first superimposition of John 12.  There are two superimpositions and a third begins in verse 14. The reason for two dominant unassimilated features is that it is written into the Hebrew’s sacred law, quote – “At the mouth of two witnesses, or three witnesses shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death” – Deut. 17:6.

And the third witness follows Atonement and the Feast of Tabernacles.  John 12:14-15 – “And Jesus, when he had found a young ass, sat thereupon; as it is written, Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass’s colt.”  And where was it written?

It is well known that this quotation was borrowed as type from Zechariah 9:9 – “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee; he is just and having salvation: lowly, and riding upon an ass, and upon a colt the foal of an ass.”   So here is another type relayed onto antitype.  Why did the scribes rely on the superimposition of type in antitype?  For witnessing there is nothing new under the sun.

Foremost to the documentation of this type/antitype inscription, John 12:16 should be given much consideration as this verse confirms that the methodology of superimposition would not be understood – “These things understood not his disciples at the first.”  The disciples were steeped in the literalism of Judaism under the Pharisees and Sadducees.  Under the sacred-civil rulership the sanctuary services and rituals must literally and punctiliously be observed time and time over.  With a new teaching of superimposing (a type of metaphor) Old Testament narrative-types, this unhinged the disciples (learners or pupils from the word MATHETES).  They did not understand at first.  But Paul’s epiphany was the sudden light of superimposition of the written word as a pedagogical procedure preserving their cultural inheritance, a learning tool-teacher as implemented in the Old Testament’s undercurrent.  It is the Enoch of yesteryear carried down to the pupils of a latter generation.  Once the character, Jesus of the Gospels, was “lifted up” in glory, – or come, to be known as the harbinger of faithfulness and justice, then they saw that literal “things were written of him”, in type.  Types were indicators and not to be taken as other than for ensamples for virtuous mankind.  Without education all was void, barbarous and giants roamed the lands destructing.
In substance, “These things understood not the disciples” refers directly to the arch fundamentalist who has a truth for others.  These dedicated souls do not comprehend the dative case type/antitype systematization.  It is challenging to the modern mind as it arose as a descriptive methodology far in advance of hieroglyphs and cuneiform.  Unfortunately this wonderful teaching-method has been distorted for quiet secular gain.  The human mind constantly directed towards the material acquisitive world has resulted in a regression from spiritual lessons.  As we enter the universal age, an apocalyptic era, we will not remain with just vicarious faith or non-faith but is a positive trajectory of the ascent that is continuous.  It is our resurrection.
So, you see, there was no literal taking of branches of palm trees and no Jesus sitting on an ass’s colt.  Oh such awe.  Ah!  These were Old Testament remembrances of bondage.
Now returning to Zech. 9:9 and the riding on an ass


“Rejoice greatly O daughter of Zion” – Zech 9:9.  Why such great rejoicing?  Because Jerusalem could celebrate a great victory over a despotic enemy, the Selucid king Antiochus Epiphanes by Judas Maccabees.  The Selucids were a Syrian division of Greece following the downfall of Alexander the Great.  Antiochus Epiphanes tyrannically enforced his laws upon the Jewish people.  They were persecuted if attempting to live by their national culture.  No liberty was permitted. This victory was a practical atonement succeeded by great rejoicing.  Later writers looked back to those old illustrations of types to offer comparison, compassion, courage and trust.  New Testament scribes etched them for subsequent post-Christ persecution days lessons.  The populace had been through hard times in the days of the Hasmoneans and especially the brutality and suppression of Herod the Great.
The detail of the war, between the House of Judah and the Selucids, is more historically recorded in the Books of Maccabees, with a slant towards victory coming with the help of “their” God.
The Books of Maccabees do not give the characters involved a personification. The telling of this time, in their contribution to erudition, is not colored with myth and symbols to create a philosophy or personification of history. This was chronological time.  This might be why the Jews did not accept these Books as part of the Hebrew Old Testament canon.
However, dealing with the Kingdom of the Jews the latter part of the large Old Testament “prophetic” books contribute to pedagogical education.  These books elucidate in post-exilic Israel in their well-established method of colorful graphics, myth, figures and symbols.  Zechariah is one example and it is no wonder that John’s ass portrayal was lifted from the post-exilic victory.  Other smaller “prophetic” books were written between 800 B.C. and 300 B.C. and were never meant to be taken literally as we tend to do today.

It should be explained, the usage of the word “prophetic” does not mean, “to be taken literally as though yet to happen”.  Prophetic writers were coloring past events, but making them conceptual shadows of spiritual matters – ever-present for future synchronization such as in John 12’s Atonement of Lazarus, Feast of Tabernacles and replication of the one riding on an ass.
The subject of the Scripture writers is spirituality, an exuberance for the God within to excel – continually, not a chronology, ever completing.  This inner glow, this craving for life is about to blossom after two thousand years of not revealing Christ, the anointment.  Understanding this concept is created by listening intently to “the still small voice.”  The writers’ stupendous effort was to transfer experiences from merely mundane history to elevated levels of perceptions from all our senses. This involved conveying to the soul a moral, virtuous abstract but very real quality of the illiterate reality faced by the majority – about 95% of the populace.  Using the tangible or visible as a vehicle enabled a personification of the never-ending ascent and evolution from the artificial restrictions especially of institutional principalities and high offices of all kinds. The spiritual concept is ever-present, is ever expanding, and non-exhaustive.  It is now universal and dynamic in every way.  The old must give way to the newer testament of today, not a carryover from the dark ages.
To understand the ass story, the victory over Antiochus Epiphanes is not the subject of this paper.  Suffice to say, quotes from Maccabees align with extracts from the Book of Zechariah giving reasons why the writers of John12:14-16 decided to juxtapose a Roman day narrative with a Maccabean victory presented in shadowy form in Zech. 9:9.  Prior to the great event of Zech. 9:9 “thy King cometh unto thee … riding upon an ass” the writers had told of the Jewish goal achieved by Judas Maccabees – “I will cut off the chariot from Ephraim, and the house from Jerusalem, and the battle bow shall be cut off and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea and from river even to the ends of the earth” – Zech. 9:10.
Judas Maccabeus was an Ephraimite from Modin in the territory of Ephraim. 1 Macc. 2:1-4.  The Selucid chariots were cut off and the horses (black and bay) from Jerusalem, and the battle bow cut off prior to the Jews great victory –1 Macc. 4:28-34.  “And he shall speak peace unto the heathen” – Zech. 9:10.  “Judas…left Joseph and the Azarias captains of the people … in Judea … Unto whom he gave commandment, saying, take ye charge of the people and see that ye make not war against the heathen…” – see 1 Macc. 5:17-19.
As the writers of the Maccabees Books wrote semi-historically it could be said, literally his (Maccabeus’) dominion eventually was from sea to sea, from east of the Salt Sea (Dead Sea) to the Mediterranean Sea, and from the river (possibly Litam River) even to the ends of the earth.  But, the Book of Zechariah is symbolical and seas or waters represent peoples – see Jer. 46:7-8 and Rev. 17:15 just to mention two instances.  The word “river” from NAHAR figuratively is prosperity.  Zechariah’s statement is describing a dominion of prosperous people.
Continuing to the victory scene, “When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons O Greece, and made thee as the sword of a mighty man, the Lord (Jehovah, Jewish national name of God) shall be seen over them, and his arrow shall go forth as the lightning.”  The scene – the Jews reconciled with justice – Zech. 9:13-14 and therefore their King could ride on a common ass as an ensign of victory.
The following chapters of Zechariah show the belief that idolatry and false prophecies, bring disaster.  Faithfulness (steadfastness) and righteousness bring victory, never meek faith.  The writers anticipated a great emancipated future extending in time throughout the globe, believing then all will celebrate the true feast of tabernacles – Zech. 14.  And there would be bells on the horses (red and white).
Atonement is well worth celebrating, as it is that great celebration with the indwelling God, “the still small voice”.  “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?”  So rejoice we can be assured of victory over death.
Manipulation Around the 3rd Century
By about the third century of this dispensation a literalist and false translation of original Eastern writings by Hellenized Jews now in the hands of westerners was carefully devised to accommodate Constantine’s idolatrous sun-worship. The superimposition was changed to “on the morrow” or “on the next day”.  Constantine decreed the sun-god must be venerated, “The earliest law by which the observance of the first day of the week was ordained, is the edict of Constantine 321.” – “Haydn’s Dictionary of Dates”.  “Centuries of the Christian era passed away before Sunday was observed by the Christian Church as a Sabbath.  History does not furnish us with a single proof or indication that it was any time so observed previous to the Sabbatical edict of Constantine in A.D. 321.”  “The Sabbath: or an Examination of the Six Texts” by a layman (Sir William Domville), p. 291. London Chapman and Hall.
The entire plan in changing John 12:12 was to introduce Sunday “the next say” rather than to appreciate the Jewish superimposition.  Sunday was nothing to do with the Hebrew message.  The ancient Jewish law had set aside the seventh-day of the week (Saturday) to commemorate Creation.  They called their God of creation Jehovah or Yahweh.
In 323 A.D. Constantine openly professed the Christian religion bringing with him not only Sunday-worship but also the celebration of the re-birth of the sun god to the northern hemisphere.
The following extract from Roman Catholic Catechisms is interesting:-
Sabbath, Change of,
Question – Which is the Sabbath day?
Answer – Saturday is the Sabbath day.
Question – Why do we observe Sunday instead of Saturday?
Answer – We observe Sunday instead of Saturday because the Catholic Church, in the Council of Laodica (A.D.), transferred the solemnity from Saturday to Sunday – “The Convert’s Catechism of Catholic Doctrine,” Rev. Peter Yeir-mann.

Note: This work received the apostolic blessing of Pope Pius X, Jan. 25, 1910 – EDS.
The precise year of the holding of the Council of Laodica is a matter of considerable doubt. Some writer’s place it before the Council of Nicaea (325) whilst the Catholic Encyclopedia suggests that it was probably subsequent to the Council of Constantinople (381).  Many old writers use A.D. 364.
So by the time of John Wycliffe the insertion of the phrase, “On the next day” was status quo.  Going unchallenged it justified Psalm Sunday.  It also justified Sunday and the rebirth of the sun as well.
Dispensing with the subtly inserted and manipulated phrase, “On the next day” extinguishes Palm Sunday, the very deception it was designed to inaugurate.  Conveniently incorporated into ancient spring festivals, when the sun was seen to be above the equator shinning equal light to both hemispheres, was the appropriate time to deceive the unwary with idolatrous literal ritual.
The message of the spirited re-birth or atonement in the northern autumn celebrated with the joyful waving of palm trees was destroyed.  Literalism adopted by ecclesiasticism (Christianism) has committed an aggressive assault upon a plan to re-instate the uprightness of pristine integrity, which the messianic body, personified by Jesus, proclaimed.
Early writers understanding human nature wrote regarding vandals, who early in this dispensation defiled the benign Hebraic writings – “Let no man deceive you by any means: for that day (when Faithful and True doth judge and make war) shall not come, except there come a falling away first, and that man of sin (HAMARTIA, offensive, negative, cannot share in the prize of atonement) be revealed, the son of perdition.”  “Put not your trust in princes, nor in the son of man, in whom there is no help.”  “Study to, show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.”

Such is life, so it is, let’s enjoy.

Woman Riding the Beast of the Apocalpse

It is commonly agreed that the book of Revelation was written by 70 AD. It is a complex book as it hinges on numerous types from the OT and accumulates all forms like wheels within wheels. It is so complex that it was probably started to be written after the revolt by the Jewish population that was obliterated in the third century. Thus it begins with the words “The Revelation of Jesus Christ”. Relying on these old nothing new ensamples it was conceived long before the gospels. It is the best example of the skill of the Ancient writers.

Written by Jews for Jews it requires synchronised understanding of the creation of form within the predicted Apocalyptic Age archetype. In the penultimate scene we see a woman riding a ten horned beast with seven heads. This was a major indictment of the age to come. But it is cast in form of the old types.

Rev. 17, speaks of end times when a great whore “sits on a scarlet beast” in waters. We are about to be told the mystery of the woman. Scarlet warns of bloody times foreseen. On her forehead is the sign” MYSTERY, BABYLON THE GREAT THE MOTHER OF HARLOTS AND THE ABOMINATION OF THE EARTH.” The seven heads of the beast we are told are seven mountains on which the woman-beast sitteth. Mountains represent civil powers of the apocalyptic age. Its type is drawn from the tumultuous seven kings of Judah before the great mountain Babylon conquered Judah. Likewise the apocalyptic age “shalt thresh the mountains, and beat them small”. And the apocalyptic age beast has ten mountainous horns too, to contend with.

Note the waters where the whore sitteth, are “people, multitudes, and nations, and tongues” – Rev. 17:14. So again in the apocalypse the people, multitude and nations are in bondage, deceived, lied to by the woman and a beast. Bondage means “servitude” “to be under”. “to tread down” to “enslave” both physically and mentally.

I believe this image is saying that when the sacred and civil become one (woman riding on the beast) the populace’s consciousness is trodden underfoot. The Ancients always wanted the sacred 1260 days to be completely identifiable from the 1260 civil days. In Ancient times the Jewish symbolic year was 2520 days over a seven year completion period. The sacred half year was recorded from Exod. 13:4 starting with Abib (Nisan) each month having philosophically 30 days each – from sprouting to harvest. In ethical parlance the Jewish state wanted to ascend to a higher level. The whole terrestrial (belonging to the earth) had to align with the celestial (over or above) – 1 Cor. 15:40.

We know that beasts represent civil governance gone astray – Saul, David, Solomon and Israel and Judah. And the woman riding the beast is the conjunction of spiritual falsehoods (vanities of man), narcissisms of all persuasions.

Earlier the beast of Rev. 13:1 (a similitude of the dragon of Rev. 12:3) gets close association with the beast of Rev. 13:11 – the two horned beast coming out of the earth (governance). John of Patmos lived in the age when the Pharisees and Sadducees persecuted and suppressed their Jewish people. John assessed that there would not be a Rock, a Judas Maccabees, to restore peace and grace of the community. There was great danger ahead. John clearly foresaw the Roman takeover. John longed for a meritorious Hezekiah “The mighty God”, “The everlasting Father”, “the Prince of Peace”, “Wonderful” and “Counsellor” of the Branch of Jesse.

But John could only look to the universal age for redemption so tragic was the plight of their nation. He determined to open the scribes writing, to open the writings from alpha to omega. He wanted a full understanding of Jesus Christ. In doing so he admonishes the seven extant churches of Asia-Minor for their doctrines and teachings. There had to be a knock before the door was opened – Rev. 4. John of Patmos reveals in Revelation all the form created in the written word types of the OT. These types are used for archetypal application in a universal age – the age beyond national boundaries. In future articles I will link the types drawn in the book of Revelation to encourage a revealing of your Jesus Christ as gasped by John.

John of Patmos was appalled at the victory of the Pharisees and Sadducees. It certainly resulted in a very real crucifixion (persecution) of Jesus Christ the body of diversity. John and Paul were appalled at the continuation of such betrayed governance under James and Peter. They were now rolling out the red (blood) carpet for the newly appointed procurators and governors of Rome. John was aghast at the Jewish government liaison with Rome. He foresaw the impending catastrophic annihilation that such governance would bring upon their Jewish nation. He decided to “open the book”.

When he wrote of the second beast of Rev. 13:11 the two horned beast he spoke of the Pharisees and Sadducees, his generation. The Pharisees and Sadducees are the only two-horned administration in the testaments. Scribes previously documented the trials and tribulations of the pre-exilic era. Daniel had documented the post-exilic era where many Jews betrayed their nation adopting Grecian customs and outward support of Alexander (1 Macc.). Gabriel had shown Daniel the vision of 70 weeks or 490 years, a remembrance of Jewish nation from David to Babylonian enslavement, and Cyrus the anointed cutting off captivity, but not for himself, to Grecian dominance and the great victory of Judas Maccabees.

In Rev. 16 John call is to “Come out of her, my people” – to come out of the rampant falsehoods. In Rev. 17 this great falsehood sits on the people (“waters”).

But then there is a great turning point. In this symbolic picture “the ten horns which though sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire” – Rev. 17:16. John takes the same types “fuel of the fire”, where no man “spare his brother”, and people eat “flesh of his own arm” – Isa. 9:14-18 at the time Assyria’s destruction of the kingdom of Israel and the wicked reign of Ahaz king of Judah.

And here is Durer’s woman riding the apocalyptic age beast. It is certainly not Rome.

The Diverse Beast

We need to confirm that the Diverse beast (ten horns and seven heads) could possibly be the kingdoms of Israel and Judah in the pre-exilic (pre-Babylonian) era. This follows on the discovery that Saul was the lion, David the bear and Solomon the leopard with 666 spots.

The only way to do this is by looking at Jewish texts written of that time. We will just concentrate on Isaiah which covered the kings Uzziah, Jotham, Ahaz and Hezekah, kings of Judah.

Chapters 7 to 14 summarise Jewish emblematic history from the destruction of the kingdom of Israel by Assyria to Babylonian captivity.

Here is a summary of quotes:

– “a virgin shall conceive, and bear a son, and shall call his name Immanuel” – Isa. 7:14
– “a child is born”, “government shall be upon his shoulders”, “Wonderful, Counsellor, The mighty God, The everlasting Father, the Prince of Peace” – Isa. 9:6
– “increase of his government”, “peace … no end”, “with judgment and with justice”, “henceforth even for ever” – Isa. 9:7
– “lighted upon Israel” – Isa. 9:8
– “sycomores cut down … changed to cedars” – Isa. 9:10
– “Syrians … shall devour Israel” – Isa. 9:12
– Israel will be “cut off” in one day, “leaders caused them to err”, “destroyed”, “hypocrite and an evildoer”, “every mouth speakest folly”, “land darkened”, “people as the fuel of the fire”, “no man shall spare his brother”, “eat flesh of his own arm” – Isa. 9:14-18.
– Mannasseh, Ephraim: and they together shall be against Israel”– Isa. 9:21
– “write grievously which they prescribed” – Isa. 10:1
– “robbed the fatherless” – Isa. 10:2
– “O Assyria, the rod of my anger … staff in their hand is mine indignation” – Isa. 10:5
– “to tread them down in the mire of the streets”, “Samaria and Damascus” – Isa. 10:6
– “So do to Jerusalem and her idols” – Isa. 10:11
– Then “…the fruit of the stout heart king of Assyria”, “high looks” – Isa. 10:12
– “remnant shall return” – Isa. 10:21
– “rod … shall lift staff against thee, after the manner of Egypt” … “slaughter of the Midians” – Isa. 10:24
– “come forth a rod out of the stem of Jesse” – Isa. 11:1
– “and a branch shall grow out of his roots” – Isa. 11:1
– Hezekiah will “smite the earth with the rod of his mouth” “breath …” – Isa. 11:4
– “a root of Jesse” … “stand as an ensign to all the people” – Isa. 11:10
– “recover the “remnant of the people”, “shall set up an ensign to the nations” – Isa. 11:11-12
– Against “Ephraim” “Philistines”, “Edom”, “Moab”, “Ammon” and “Egypt”– Isa. 13-15
– “highway for the remnant”, “like the day he came out of the land of Egypt” – Isa. 11:16
– “God is my salvation”, “for the Lord JEHOVAH is my strength” – Isa. 12:2
– “The burden of Babylon” – Isa. 13:1
– “it shall come as a destruction from the Almighty” – Isa. 13:6
– “constellations shall not give their light” … “sun shall be darkened” – “moon … no light to shine” – Isa. 13:10
– “I will stir up the Medes against them” – Isa. 13:17
– “caused the golden city to cease” – Isa. 14:4

All these quotes are of Jewish symbolic writing as that was their subject. This reporting was of ceremonial times; pre-chronological records and pre-Babylonian captivity. Oral recollected stories had been passed down and later recorded. The scribes were writing to Jews about their governance and what went wrong or right.

Now emphasising the ancient quotes:

1. Israel will be “cut off” in one day. This unacceptable catastrophe resulted in invasion by Sennacherib. Israel had erred, becoming hypocrites and speaking folly. People were as fuel for fire. Starvation ensued. They ate flesh. Ahaz was a “wicked” king of Judah at this time.

2. Consequently it is said a child was conceived from a virgin almah (without god). At no other point in Jewish dialogue is such a renowned figure given the very highest accolades – “The mighty God”, “The everlasting Father” and “the Prince of Peace”, “Wonderful” and “Counsellor”. This was a mind-changing turning point for the Jewish nation. This man-child Hezekiah when he matured was called Immanuel. Society was now a virgin bethulah (with God). The Branch had appeared from the stem of Jesse. The stem of Jesse was recorded in the book of Ruth, after the bitterness of Naomi, who requested to be called Mara. “There is a son born to Naomi … he is the father of Jesse, the father of David” – Ruth 4:17. Hezekiah in Jewish records was said to restore the Temple of David (bear) constructed by Solomon (leopard) – and is the only person identified as a branch from Jesse – like David. In Hezekiah’s day the book was opened – Isa. 29:11. It was not opened again until Gabriel showed Daniel – Dan. 8:16, the message. Then again by Paul through epiphany and fully explained by John of Patmos by revelation of type in archetype.

3. And at Dan. 7:24 we are told: “And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings.” Judah’s prominence came when Asher, Zebulon, and Manasseh were plucked from Israel and moved permanently back to Jerusalem at the time of Hezekiah. The other seven Reuben, Simeon, Dan, Naphtali, Gad, Issachar, Ephraim went into Syrian captivity. Hezekiah was certainly diverse from Israel’s ten kingly tribes.

4. After Hezekiah, we then have seven (7) kings of decline before Babylonian captivity – Manaseh (“wicked”), Amon (“evil”), Josiah (attempted reforms, but unsuccessful), Jehoahaz (“to Egypt”), Jehoiakim (“evil”), Jehoiachin (“evil”) and Zedekiah (“blinded”).

5. One of these kings, and one only was — “One of the (seven) heads (of Judah) as it were wounded to death; and his deadly wound was healed” – Rev. 13.3. There must be one and one only of these seven kings wounded and the wound healed. In all the Testaments there is only one person ever recorded as having a deadly wound healed.

So, among the last seven kings of Judah, we need to find one that was “wounded to death.” One king and one only must be mortally wounded. Otherwise, there would be an aberration in Daniel’s type establishment. Astonishingly, there is only one of the last seven last kings of Judah who was so wounded and healed.

Wounded means “a victim” or “maimed,” and death, from thanatŏs means “made deadly silent” and “having no defense.” Now for the phrase, “and his deadly wound was healed.” Healed is from therapěnō, meaning “to wait upon menially.” Which king of Judah, before Babylonian captivity, was deadly silent without defense, wounded? Who was this king?

Jehoiachin was the sixth of the seven last kings of Judah before total captivity by Babylon. “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. Imprisonment was a setback to Jehoiachin’s reputation. Jehoiachin’s dignity was maimed; deadly silence wafted. 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!

It cannot be a mere coincidence that all the attributes of the three kings (Saul, David, and Solomon), of the diverse beast (Israel and Judah), and of Jehoiachin, one of the last seven kings of Judah, all fit the model. Additionally three Israelite kings were subdued – Asher, Zebulon, and Manasseh. All incidents synchronize detailing the transition from the ten tribes, through Hezekiah (the anointed messiah – “The mighty God”) to the seven last kings of Judah. How has this been missed in our narcissism milieu? Have we been truant? How intricate, exacting is this alignment? Why not accept the script plainly as written? With all these types being repeated in the apocalyptic age, aforementioned by John of Patmos, our challenge is to recognize the beasts of Rev. 13 today.

Jeremiah, meaning “God is high,” wrote, “This man Coniah (Jehoiachin) a despised person, he is a vessel wherein there is no pleasure, they are cast out, he and his seed, cast into a land which they know not … Write this man childless, a man that shall not prosper, no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah” – see Jer. 22:24–30. Jehoiachin was certainly wounded.

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 Jehoiachin 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 end words of Jer. 52:31–34.

So the deadly wound was healed. Jehoiachin was released by the king of Babylon.

The cradle of civilization certainly rests with the Ancients. Christianity has always projected these types forward to the Christ confrontation. But the Ancient writers looked back to find types for archetypical projection.

Knowing the old gives us a new perspective and challenges Christian doctrine as we know it.


Coming Soon: The Diverse Beast – from Sctiptural Texts Only – Mind Blowing

The beast that followed the three kingly beasts was called a Diverse Beast – 10 horns and 7 heads.

• “Diverse from all beasts that were before”: — Daniel writes, “I would know the truth of the fourth beast, which was diverse from all the others” – Dan. 7:19. The word diverse is from shena, meaning “changed” or “made different.” This change is explained as follows: Daniel was told regarding the four beasts, “These great beasts are four kings which shall arise.” The word king is from melek. When Daniel says, “I would know the truth of the fourth beast,” the transcriber says, “The fourth beast shall be the fourth kingdom upon earth.” The word kingdom is from malkûw. Note the difference—melek refers to “king,” while malkûw refers to “kingdom.” This is a key difference from the earlier discussion about the three kingly beasts.

As it immediately follows Saul (Lion), David (Bear) and Solomon (Leopard with 666 spots) it is easy to claim that it is the conjunction of the 10 tribes of Israel and the last 7 kings of Judah – after the demise of Israel at the time of the reign of Hezekiah who restored the Temple and many other positives. There was many kings of Judah after Rehoboam so we need to find out why the concentration on the last 7, if that is the case — before Babylonian captivity.

But there are other issues to cover. This lookalike beast reappears in Rev. 13:1 and it is said of that beast”:
— “One of the (seven) heads (of Judah) as it were wounded to death; and his deadly wound was healed.” (Rev. 13.3)

To find this beast we must locate which one of the seven heads received a deadly wounded and how this wound was healed.

So we have a little background to give to reveal the Diverse Beast in coming articles.

Does anyone know who may have been the head with the deadly wound healed?

Why was Solomon known as the Leopard King?


In Daniel, we have two attributes of the third beast. The third beast was “like a leopard, which had upon the back of it four wings of a fowl” – Dan. 7:6. Wings, as already stated, indicate wealth. “The beast had also “four heads,” illustrating much wisdom, as, “the wise man’s eyes are in his head” – Eccles. 2:14, which is synonymous with perceptiveness. So the question is who was wealthy, and who was wise?

Solomon’s standout features are “four heads” and “four wings.” 1 Kings 10:23 tells us, “So King Solomon exceeded all the kings of the earth for riches and wisdom.” There are many phrases about Solomon’s wisdom in the book of 1 Kings: “He was filled with wisdom, and understanding” (7:14); “Solomon exceeded … for riches and for wisdom” (10:23); Hiram king of Tyre said, “Blessed be the Lord this day, which hath given unto David a wise son over this great people” (5:7). And in 2 Chronicles 9:23, we read, “All sought … Solomon, to hear his wisdom.” Quadruple heads with so much wisdom.

In the texts “heads” denote wisdom and “wings” riches. Solomon, increased in power and wealth, had gold in abundance, weapons of war, and a throne of ivory, built his own house, gave cities to Hiram king of Tyre and had numerous wives and concubines.

Let’s establish Solomon’s character and why he was recalled by Daniel as a leopard-beast.

Although Solomon had great wisdom, he found many people had been subdued by David when he took over the reign; their numbers were said to be 70,000 for transport, 3,600 overseers, and 10,000 for relay work of timber and hewed stones. He owned 12,000 horses with horsemen and 1,400 chariots. Solomon strengthened his kingdom through marital alliances. In fact, 1 Kings records that he had 700 wives and 300 concubines! Within his kingdom, he placed heavy taxation on the people, who became bitter, like Naomi.

A massive temple was constructed, with the upper chamber overlaid with gold. A grand ceremony for the temple’s dedication was held, along with a great feast, for seven days for the Feast of Tabernacles and another seven days for the dedication. Palaces of the king were arrayed around the court, including a great hall. The Hall of Judgment was the palace of Pharaoh’s daughter. Solomon surpassed Hittite fortifications.

But Solomon’s downfall was imminent. He built on the mount opposite the temple. He violated the law of kings – Deut. 17:14–20, called the temple Solomon’s Temple instead of the Lord’s Temple, and married heathen wives. Jeroboam denounced Solomon for his sins. Jeroboam was given ten pieces of clothing of the twelve and would rend the kingdom from Solomon’s hands. Solomon granted special privileges to the tribes of Judah, and this alienated the northern tribes. Although Solomon began well, he became separated from God, he separated the sacred and civil. He ended up in shame. Years later, this oral history, once written, was to be an early lesson.

By bitterness of spirit, Solomon learned the emptiness of life that seeks solely the corporeal, earthly things. Solomon lamented his error.

And now to the great mark of all time that encumbered Solomon with a heraldic identification. Let the trumpets blast.

The Mark of the Beast – 666: Solomon — Leopard King Beast

It was also said of Solomon, “Now the weight of gold that came to Solomon in one year was six hundred threescore and six talents of gold” – 1 Kings 10:14. Solomon has never, as far as I have researched, been identified as the source of the numerical number 666 which is kind of astonishing. Yet, once the derivative type is envisaged the association is absolutely straightforward – like day follows night. No more speculation, no hypothesis, no endless theological councils, no privy councils. It is there in the texts is it not? I doubt if Solomon was seen as the symbol 666 by William Blake?

Hebrew Writers the Masters of Metaphor

Wikipedia I believe is correct to say “Daniel 7, composed sometime before Judas Maccabeus purified the temple in 164 BC”. But the important point is that Daniel never attempted to change the metaphors established. Saul’s characteristics had been long established in 1 Samuel (eagles wings, lifted up, stand upon the feet (taller), wings plucked, and a new heart) and confirmed in Proverbs. David (raised up on one side, three ribs in its mouth, devoured much flesh) likewise from 2 Samuel, and 1 Kings. Solomon (four heads and four wings) confirmed from 1 Kings and 2 Chronicles. These characteristics were then used in the encyclopedic book of Revelation that draws types from alpha to omega. But the primary type was never to be changed despite the contention that it is an ever-completing process.

Daniel’s chapter 2 dream covered the post-exilic era in Nebuchadnezzar’s image. Just as the reign of the judges, Kings and the Kingdoms of Israel and Judah had been documented, Daniel set out to create a record of the post-exilic era with the Head (gold) – Nebuchadnezzar, Chest and arms (silver) – Media-Persia, Belly and Thighs (brass) – Greece, Legs (iron) – Ptolemaic rule, Feet (iron and clay) – Antiochus Epiphanes and the Rock – Judas Maccabees. Daniel knew great empires would rise and fall in the future. Documentation of the post-exilic era was absolutely necessary. But Daniel never predicted future empires or timing in any specificity. Gabriel showed Daniel the beasts of the past – from the time of moving on from community judges and David’s decree to build the Temple, the inner temple of mankind. Gabriel showed Daniel the process of continuation, of transition from era to era. Daniel joined the two epochs together using the ceremonial years of the king’s reigns in Kings and Chronicles into a 70 weeks symbolic period of 490 years with the division of Pre-exilic (49 + 434) years + Post-exilic (7) years. There is no room for Rome in Daniel’s 70 weeks symbol. Gabriel opened the book for Daniel and illustrated the connectivity and interconnections of the whole of Jewish recalled history.

So we have to stop looking at our own reflections in the water. We are coming into the sunshine. These are challenging times to be spiritually cognizant. There is no need for such postulations as evident in Wikipedia.

When we come to John of Patmos the warning is to understand the number of the beast. “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. Countless times types in the OT are replicated for final archetype universal application. But the Hebrew writers maintained a specific association to their original type.

In Rev. 12:3 it is the dragon that draws upon the image of the three kings (Saul, David, Solomon) and two kingdoms (Israel and Judah) – “wonder in heaven … a great red dragon having seven heads and ten horns and seven crowns upon his head”. The dragon’s child appears as the beast of Rev. 13:1. And then a new beast arises out of the earth (governance) having two horns like a lamb.

But John of Patmos was certainly not specifically identifying future nations in the universal age – just as Daniel never identified Rome as the broken feet of iron and clay. He certainly knew Antiochus Epiphanes had been defeated or would be.

Linking to past types gives credence.

Daniel, thanks to Gabriel, knew the identification of these three beasts.

Why was David known as the Bear King?

Why have we identfied these images as Iran, USA, Russia etc. It is time to respect what the Ancient Hebrews wrote. Any other interpretation is deceptive to some degree. The same metaphors can be applied but these were patented to a particular time period and governance. We should respect the skill of these carpenters.

In Daniel, three distinctive features are found relating to the second king. “And behold another beast, a second, like a bear, and it raised up itself on one side (or “raised up one dominion” — see margin notes in KJV), and it had three ribs in the mouth of it between the teeth of it; and they said thus unto it, Arise, devour much flesh” (Dan. 7:5). David’s standout features are as follows:

• “raised up itself on one side”: — “And David perceived that the Lord had established him king over Israel, and that he had exalted his kingdom for the people Israel’s sake” (2 Sam. 5:12; 2 Sam. 7:16). David’s insignia bore the establishment of a dominion. It certainly raised itself up. David’s catalog of mighty men is listed in 1 Chronicles 11. Match one for David.

• “three ribs in its mouth”: — David smote Moab but did not destroy its people; “the Moabites became David’s servants” (2 Sam. 8:2). Similarly, the same is pronounced of the Syrians in 2 Samuel 8:6 and the Edomites in 2 Samuel 8:14. The three ribs in the bear’s mouth symbolized these three pestilent nations. The bear had not devoured these three ribs or peoples. It cannot be a mere coincidence that David’s part perfectly fits all of this recollection. Match two for David.

• “devour much flesh”: — David did devour much flesh in his conquests, especially that of Philistia. This is recorded in 2 Samuel and 1 Kings. It is clearly seen that Daniel’s vision of the bear portrayed King David in every aspect. No other scriptural character matches these signs. Is this description too much to bear or just hogwash? Match three for David.

Again, from Daniel, we have exacted the attributes of the bear. Scientists who treasure a spiritual sense, despite much turbulence, could be stunned at this discovered and verified palette. David was the king who had raised up a dominion, and David held three ribs in his mouth (Moabites, Syrians, and the Edomites). David devoured much flesh. These are three witnesses confirm David as the bear. You would not want to deny three times, would you? The palette is certainly becoming black and white!

Let’s also quote a few direct texts from the KJV to outline David’s character and why he was identified as a bear-beast in Daniel:

• David was forbidden to build God an house: “I will set up thy seed after thee.” His ancestors “shall build a house of my name” (2 Sam. 7:12-13).

• Thus saith the Lord, “Behold, I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes” (2 Sam. 12:11).

• The prophet Nathan confronted David, saying: “Why have you despised the word of God, to do what is evil in his sight? You have smitten Uriah the Hittite with the sword, and have taken his wife to be your wife.” Nathan presented three punishments from God. First, that the “sword shall never depart from thine house” (2 Sam. 12:10); second, that “The Lord hath put away thy sin.” David said, I have “sinned against the Lord.” And Nathan said to David, “Because of this deed thou hast given great occasion to the enemies of the Lord to blaspheme” (2 Sam. 12:14).

The palette is now as clear as crystal as Saul and David fit the descriptions.

Picture curtesy of Wikimedia Commons, Not being used for commercial purposes.

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