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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

Fourth Trumpet: Revelation 8:12 — Darkness

And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise. (Rev. 8:12).

Is there any light emanating from the book of Revelation?  Most pilgrims would say no.  But some say yes.

Wow, John of Patmos’ revelation of a Jesus Christ (an event that increased anointing consciousness), written before the personification of the Synoptic, spoke of the universal age where the sun is smitten, a third of the moon and stars are darkened.  Even the night was likewise darkened!  Pitch darkness and Christ could not be recognized.  But John believed that in such apocalyptic times a new Jesus Christ would be revealed.  Light would again emerge from Darkness.  But not in a religiosity inhibited way, not institutionalized in a Pharisaical way.  Later Peter and James began to literalize the uprising as one person.  The insurrection had been defeated at the crossroads on a tree, that being the Tree of Life.  To the governing powers that uprising would never be resurrected.  Paul and John of Patmos also accepted that the defeat of the populace was a complete annihilation, one that could not in the near vicinity be revived.  The population was illiterate.  John looked towards a universal application well into the distance – some would perceive the light.

After the seven churches of Asia, influence by James and Peter, the conquering governance of the fourth decade, John said, “I have something against thee”.  James and Peter liaised with newly appointed Roman procurators and governors.  Paul and John saw catastrophe on the horizon.  The ancient scribes always wrote solely about Jewish governance, for the Jewish people.  Their concern was with survival and the ascent of their nation surrounded by belligerence.  They recorded a birth, persecution and bondage in the death of their illiterate citizens.  John comprehended the advance of the story from local (judges), to state (kings), to national (kingdoms) and inevitably to a global fulfillment as the world becomes one.  He understood the open book which he perceived would be closed until the apotheosis.  He began Revelation by opening the book that the ancient scribes had written, to a Jesus Christ, as the words of the book, “The Word of God”.

John was not speaking literally.  Once again the tags of the trumpeter have to be traced as all is interconnected and transient through time.

Darkness — what better way to set forth the meaning of a terrible plight? Death and hell, hail and darkness!  Where did these symbols come from?  Was this blindness a configuration of bygone ages?  All texts are based on superimpositions, multilayered … precept upon precept … line upon line.  Here a little there a little.  Archetype based on types already internalized uniquely in Jewish culture, ensamples for admonition – the objective portraying the subjective and longed for abstractive.

Turn to the book of Joel.

Joel, a nom de plume, uses an invasion of locusts to convey the aggressiveness of Greek and Syrian forces that attacked Judah.  Implemented by Antiochus Epiphanes, this assault upon Judah was seen as a punishment to God’s people for transgressing the law of love, the law of liberty.

Judah had become a kingdom of drunkards (Joel 1:5) — not literal drunkards, no doubt.  The scriptural world is a world of symbols.  Drunkards, from shikkôwr, derived from shâkâr, means “influence.”  Simple people were conditioned, or trained, to have a certain reflex response.  The “influence” was persuasive, mandated by authority.  Drunkenness defied the understanding that all are intrinsically free.  Each individual had the chance to offer novelty, a sacrifice enabling community and cosmological cohesion.  Otherwise, the world would remain in total darkness, a belligerent warrior mentality.

Conditioning is also an affront to concept.  God, in creating likeness in consciousness, challenged the world to reach a higher plateau unknown to the world of corporality. The attainment of conceptual thought, an amazing momentum driver, must forever be revered.  This moment was when our God rested in the knowledge that good or bad could be distinguished through a consciousness.  As we steadfastly apply this gift, we also rest.  Will we, through love, contribute to and partake in such tranquility; some would say meditation, firmly seated, at a high altitude.

With superimpositions, more than one type embraces predicament.  Of course, it must be multiple types, expansive, with complexity over time.  Certainly, the plagues of Egypt, hail and darkness, played a big part in sensing the fourth trumpet.  Joel’s report that, “the sun and moon shall be darkened, and the stars shall withdraw their shining” captures why the fourth trumpet warning of total darkness.  The scribes, in retrospect, observed Judah, a very small kingdom surrounded by the Grecian army and turbulent races.  This is a picture of gloom and darkness, such darkness that we find it difficult to comprehend.  In John’s predication all the one-time lights of heaven are now out after a long period of dogmatic truths espoused.  It is our very nature to want a firm foundation and to be told and led from a young age.  We are very gullible especially in darkness.

The time of hopelessness, reported by Joel, is the time when apostate Jews joined with Antiochus Epiphanes to plunder the temple and exterminate loyal Jews. Emblematic drunkenness had influenced Jews, and they were depicted as, “an host … that by reason of transgression … cast down the truth to the ground” and together with Antiochus Epiphanes “practised, and prospered” (Dan. 8:12, confirmed in 1 Macc. 1:11–15).

Ask yourself why this age of total gloom of the fourth trumpet is mentioned in Revelation’s portrayal of the Christian age.  Have we been deceived even to a greater extent by an aura of abundance and supernal theology that is aberrant to the teleology of God-given natural cosmology – why the schism between the firmaments – the terrestrial (1260 days) and cosmological (1260 days).

The book of Daniel prophetically noted powers that ruled in the days of post-exilic Judah, tells of the rough goat, the king of Grecia (Dan. 8:21).  Then the kingdom divided, and later a king of fierce countenance stood up (Dan. 8:2–3).  This was Antiochus Epiphanes (1 Macc. 1:7–10).  Daniel emphasizes that Antiochus Epiphanes’s exploits triumphed only with the help of renegade Jews.  “And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people” (Dan. 8:24).  This is the portrait that the Revelator of Jesus Christ recalled in the fourth trumpet.

“In those days went there out of Israel wicked men, who persuaded many, saying, Let us go and make a covenant with the heathen that are round about us: for since we departed from them we have had much sorrow.  So this device pleased them well.  Then certain of the people were so forward herein, that they went to the king, who gave them licence to do after the ordinances of the heathen: Whereupon they built a place of exercise at Jerusalem according to the customs of the heathen” (see 1 Macc. 1:11–15).  Applying this to the apocalyptic age motivated John’s total recall.

There is a repetition of Bible texts (Daniel and 1 Maccabees) in the fourth seal section with “beasts of the earth” and drunkenness (Joel) or darkness (Rev. 7 in the fourth trumpet). These were sourced from the same types, showing the parallel lines of thought in the two visions (trumpets and seals) in vastly separated circumstances.

Enough said about the typical darkness that came to Judah of old.  The parallel with Revelation appears to be clearly set out for consideration.

Paul in his epiphany, epistles and letters and John of Patmos in Revelation reveal a Messiah that comes at certain points in the ascent of mankind.  Their philosophical insight carried down from oral recollections gives us a refreshing interpretation of the eternal priesthood and enables Light to emerge from Darkness when the door is opened which enables one to see through the wall, through the eye of the needle, to a Jerusalem.

Third Trumpet: Revelation 8:9–11 — Waters Made Bitter

 

And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp and it fell upon the third part of the rivers, and the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter. (Rev. 8:9–11)

John, constantly referring to the old pattern for authenticity, is quoting the likes of Isaiah 14:12. “How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!” John is struggling to understand how the message of scripture (metaphoric emblematic portrayal) has been lost. He knew the book had been closed in his illiterate world. He foresaw deception (darkness) of those espousing a literal orthodoxy. The layers of the book had been opened just a few times during Hezekiah’s reign, Daniel’s time, and then at Paul’s epiphany. Paul and John of Patmos foresaw the literalizing of the words – virgin, increase (Joseph), bitterness (Marah), Immanuel – God with us in the Emmanuel portrayal, the ten laws as ten commandments and all of the Synoptic books (a personification of the fight against the two-horned beast of the Pharisees and Sadducees). He foresaw that the ancient Jewish philosophy of life (three score and ten – 70 weeks – 490 years would be obliterated by fathers of the dark ages. Paganism engulfed (7 churches of Asia – examples) and an institutional church arose espousing a unique truth at the turn of the century. This blasphemy denigrated God and the eternal priesthood for creeds and doctrines. It abnegated the creativeness in the ascent of mankind.

Now to the metaphors.

Son of the morning from Hebrew shâchar infers morning light. How art thou “cut down” from gada infers fallen. This personification, the fall of Lucifer, is long forgotten being overwhelmed by our selective interpretation. John was highlighting prescriptions that inevitably would take hold in the age of Christendom.

In Revelation, burning “as it were” a lamp, this one-time “great star” was a counterfeit, a ploy, a décor, of absolute distraction. Yes, Wormwood came with lies and weakened the nations. These peoples and nations are ecclesiastical or pastoral in the kernel of the Patmos fugitive’s dissertation — the so-called insiders, proclaiming a false gospel message.

Weaken in Isaiah 14:12, from châlash, means “overthrow” or “cause decay.” Nations, from gôwy and root gệvâh, means massing. Figuratively speaking, it described the formation of warmongering warriors likened to a troop of animals or a flight of destroying locusts. Hence, the word gôwy is referring to how the diligent nations were constantly threatened by Gentile, heathen people, described from the word gôwy. Wormwood represents those who had little to no regard for others. They failed to appreciate the merit of any constructive advancement by a pedagogical type, antitype and archetype instructive, as recurring ensamples for admonition and societal progression.

Yes, the fallen angel, Wormwood, made many souls bitter, even the “fountains of water,” the source of “life,” the preachers, became bitter. And many men died of their bitter waters. “Many men died.” They died from apo or apothnēskē, meaning, “separated or departed from the true church.” These are the ones we see locked into a frail version.

Oh, my people! Jeremiah wrote God will arise. “They be all adulterers, an assembly of treacherous men … They proceed from evil to evil … They will deceive every one … and will not speak the truth … Shall I not visit them for these things?” (Jer. 9:2–9). Therefore thus saith the Lord of hosts, the God of Israel, “Behold, I will feed them with wormwood, and make them drink the water of gall” (Jer. 23:15). Every sprouting idea gravitates to becoming a burden. It is tempting to abandon virtue; “they sin more and more, and have made them molten images of their silver” (Hos. 13:2). These idols are “nought,” good for nothing, worthless, born of conceit, and judgmental showpieces. This is the trumpet’s version of “a famine in the land.”

It’s time to move to the next trumpet. Let’s hope Louis is ready to play, “What a Wonderful World” and maybe we will see the best of times.

But the fourth trumpet brings complete darkness.

Second Trumpet: Revelation 8:8 — Great Mountain Burns

And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and a third part of the sea became blood. (Rev. 8:8)

The symbolism here is “a great mountain” with a gently sounding Louis Armstrong playing in recital. Revelation in apocalyptic times references, as its underlying source, the Jews returning from Babylonian captivity. Consequently, there is a great captivity in the great age of uncovering final deception at the start of the Apocalypse. The “great mountain” referenced is ancient Babylon, a refuse of confusion, error, and simplistic codification of beliefs.  Babylon had held captive Israel and Judah. All that took them, “captive held them fast, they refused to let them go” (Jer. 50:33). “And I will render unto Babylon and to all the inhabitants of Chaldea all their evil that they have done in Zion in your sight, saith the Lord … which destroyest all the earth: and I will stretch out mine hand upon thee, and roll thee down from the rocks, and will make thee a burnt mountain. And they shall not take of thee a stone for a corner, not a stone for foundations; but thou shall be desolate forever, saith the Lord.” This ensample is from Jeremiah 51:24–26. It is really overwhelming to the mind to consider how many references can be drawn upon in archetype – the end of the opaque era. Archetype cannot ever be selectively objectified into one point of time and space. But the archetype is a great culmination, so all is drawn into an earth-moving moment. The type is Babylon from the OT; many apologists claim Babylon must be Rome. They unfortunately have missed the boat.

John of Patmos, writing in the four decades to 70 AD was selecting the samples of the Ancient scribes’ writings to reveal a Jesus Christ, the written “Word”, not a personification, of death, persecution and resurrection, our evolutionary ascent. The “Word” exposed Satan, any force that bonds the consciousness of the individual by false teaching from a young age.  And each individual is to be in the likeness of God.

Again, “the third part of the sea became blood.” The sea is a large body of water (from yam); and floods, rivers, and springs are symbols of people (see quotes such as Isa. 8:6–8, Jer. 46:7–8, and Rev. 17:15). “The waters which thou sawest, where the whore sitteth, are peoples, the multitudes, and nations and tongues.” So in Revelation, where the red horse stands in the center of the church, we have a great babel of concoctions blighting the greatest gift of life. Cast amongst the inhabitants of spiritual Jerusalem (the third part), they have become blood in this horrific prophetic vision. The word blood is from the Hebrew word dam, meaning “guilty.” Dam was used originally in Exodus 7:17 when Pharaoh refused to allow Israel to go into the wilderness to serve their God. The OT transfers offer great insight into the construction.

And why should such a calamity fall upon “the third part,” the “professing” followers of Christendom? The token answer is, “I set a watchman over you, saying, Hearken to the sound of the trumpet, But they said, we will not hearken” (Jer. 6:17). Ecclesiasticism has through the centuries been ever so certain that its many and varied interpretations are all holier than thou, untouchable, the only truths.

Continuing from the second trumpet, we learn more. “And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed” (Rev. 8:9). Died, from apothnēskē, means “departed, or ceased to be.” Ships from ploion meaning foundation, alludes to those who embarked upon an enormous enterprise with misplaced conceptions and wants of waywardness. Hoping to escape coming judgment, they were destroyed, from diaphthĕirō, meaning “perverted, corrupted, perished, left to thoroughly rot.” “Watch ye therefore: for ye know not when the master of the house cometh” (Mark 13:35, Matt. 25:13). This is the second trumpet’s interpretation of the second seal, clearly stating that the book will be opened in an hour least expected.

After the “great mountain,” what will the third trumpet sound?

First Trumpet: Revelation 8:7 — Hail, Fire, Blood

With the opening of the seals, the first trumpet sounds, accompanied by fire, hail mingled with blood, burned trees burned, and scorched grass. It is overwhelming, terrifying.

The first angel sounded, and there fell hail and fire mingled with blood, and they were cast upon the earth, and the third part of trees was burnt up, and all green grass was burnt up. (Rev. 8:7)

Let’s identify six earlier types from OT and NT that illustrate where Rev. 8:7 draws its material for the archetypical application.  Revelation is an accumulation of superimpositions similar to Saul, David, Solomon and the beasts of Rev. 13 being the diverse beast (Israel and Judah) and the two-horned beast being the Pharisees and Sadducees. Understanding the early sources of metaphors leads to a comprehension of the global apocalypse.  So here are the types highlighted, from above:

  • “Hail”: —Hail is explained in Isa. 28:2 where we are told, “hail shall sweep away a refuge of lies”. The hail shall brush aside and turn off the deception taught until the book is opened.
  • “Fire mingled with blood”: — Regarding fire, Jeremiah explains when writing about God’s judgments upon the Jews for perverseness: “And the prophets (priests and ministers) shall become wind, and the word is not in them: thus shall it be done unto them. Wherefore thus saith the Lord God of hosts, Because ye speak this word, behold, I will make my words in thy mouth fire, and the people wood, and it shall devour them” (Jer. 5:14). False scriptural interpretations are to be incinerated by words of fire out of the mouth. Same as saying they will be swept away.
  • “mingled with blood”: — In highly graphic language, this means the word blood from haima, for “juice of grapes” or “atoning blood of lamb.” Examples of fire mingled with blood are, “This is my blood of the testament” (Heb. 9:20) and also Paul’s statement, “This cup is the new testament in my blood” (1 Cor. 11:25). In the final apocalypse, there is conflagration between those interpreting the ancients’ message and those opposing it. Revelation draws on Paul’s NT types to depict the final apocalypse.

Remember, these words are from the first trumpet’s quiet sounding. These phrases are the first signs of restoration. It awakens everyone with its reverberating sound. A complete renewal is necessary before the culminating reformation. But what is to happen? Will it be greeted with open arms? Hail and fire mingled with blood in this picture are cast upon the earth. The word earth is symbolic for “ground” where the “sower went forth to sow.” And a third part of the trees was burnt up, but they were not literal trees of the forest.

  • “The third part of”: — refers to Jerusalem in Ezekiel 5:1–2 in the OT. It is called the judgment of Jerusalem. In Revelation, the same destruction comes to the church, which is latter-day Jerusalem in Christendom. Hair is used as a type to distinguish between people. The judgment is of Jerusalem for their indolence and upstart appearance of superiority. “Thou shalt burn with fire a third part in the midst of the city, when the days of the siege are fulfilled: and thou shalt take a third part, and smite about it with a knife: and a third part thou shalt scatter in the wind; and I will draw out a sword after them” (Ezek. 5:2). In this OT quote “third part” is mentioned three times. Revelation is drawing on the many “third part” mentions in the OT construction.
  • “And a third part of the trees was burnt up”: — Because Jerusalem was full of lassitude and worshipped the work of their own hands, these trees personify the “proud and lofty.” They are persons who have affronted the ancients’ unity of all things, concentrating on the trends of the time and not the wider panoram “The lofty looks of man … shall be bowed down, and the haughtiness of men shall be made low: and the Lord alone shall be exalted in that day” (Isa. 2:11-17). Humankind’s willful error of interpreting becomes the most telling mistake of all time. The “proud and lofty” are destroyed as the new dawn sweeps in, and a new song is to be sung. These arrogant “burnt up” trees are not akin to the trees of righteousness — ayîl meaning “strong,” “a chief (politically) with the strength of an oak.” The gallant fighters of the Maccabees were an example of the trees of righteousness.
  • And all green grass was burnt up”: Green in Greek is chlōrŏs, which means “verdant, inexperienced, naïve.” Grassis from chŏrtŏs, meaning “vegetation, those of an unthinking cranium, all burnt up.” Even today, if a person be immature in judgment, it is common practice to say, “He is green.” We have all been green for far too long, accepting the tradition as proffered. However, an even older paler tradition will come into its own at the end of our delusion.

Jerusalem of old, caretakers of the oracles of God — the third part — constantly regressed into lethargy and were dominated by mercantile. The true wise prophets reviled against this erosion and inevitable captivity. It is written that Israel was a rebellious nation, “for they are impudent children and stiffhearted” (Ezek. 2:4). Jerusalem, “their land is full of idols; they worship the work of their own hands” (Isa. 2:8). “And all the graven images thereof shall be beaten to pieces … and all idols thereof will I lay desolate” (Mic. 1:7). The ancient scribes pined and yearned to be forearmed against the ravages of negativity. Life was transitory, too short for worshipping alleged truths and wanton historicism.

Jerusalem of the new covenant, which is above (Gal. 4:26), is a symbol of elevation, an abstract city, poetry in motion, acknowledging the inherited oneness of corporeal and incorporeal. The Jews, those claiming allegiance to their Maker, had a circumcised heart (Rom. 2:29). The church (ĕkklēsia) is made up of those called out by their still, small voice, not a church as such. They are the true church. “Now ye are the body of Christ” (1 Cor. 12:27), “one body” (Eph. 4:4). Paul’s teachings were always directed to the body of our inheritance, from time immemorial. “As Christ (righteousness and peace), is the head” (Eph. 5:23), he is “the spiritual Rock” (1 Cor. 10:4).

Obsessive adulation of selective doctrines dulls and mummifies the Christian dispensation with delirious spells of hysterical nonsense. The messianic construction was a broad brush that swept all before it, supported overwhelmingly at the community level. We all tend to literalize any story or fable. “Howbeit in vain do they worship me, teaching for doctrines the commandments of men” (Mark 7:7). “And what agreement hath the temple of God with idols? for ye are the temple of the living God” (2 Cor. 6:16). “Little children, keep yourselves from idols” (1 John 5:21). Endless repetition ad nauseam is a deplorable abominable transgression.

The faithful were promised there would always be, “a light before me in Jerusalem” (1 Kings 11:36). Let’s await the next trumpet, which resonates a little louder for just a verse. Are we satisfied with our Jerusalem? What light is shining? What values does it espouse? What higher ethical standards? Has humankind surpassed and been raised to that higher level by the oneness in all?

Fire and Water Pending in Revelation’s revealing of Jesus Christ

 

Just as the scribes had condemned their leadership in the Pre-exilic and Post-exilic eras they also condemned the governance and authority of the Pharisees and Sadducees. They were impoverished under the harsh rule of Herod the Great and made slaves to their own society. Their lives became bitter with hard bondage and they were displaced from their agrarian subsistence and force to live in urban cities. Conditions were so bad that many claimed to be a long awaited messiah and went around preaching to the entirely illiterate population.

Writing much later the gospels literalized the struggle of the population and rightly so. They were united as one, one person, as they had been under judges. It was the only way to allegorize their downfallen and brutalized state of affairs. Paul and John of Patmos acknowledged that there was no literal Christ. It was a massive movement against the principalities and high places. Paul experienced firsthand the oppressive ruler-ship of James and Peter. He was on the frontline and saw the rising swell against the newly appointed Roman procurators who were replaced one after another in the 5th decade due to incompetence. He saw the impending fall of Jerusalem. Nothing could be more horrific to the Jewish nation. Resurrection of the rebellion was squashed after complete persecution called crucifixion of the 4th decade. Paul and John of Patmos acknowledge the comprehension of Daniel who was at one with the writing of the ancient scribes. He appreciated the writing of the OT ceremonial years of kings in what they called sacred time – before chronological time. Daniel had placed the history of the two Temple eras in a period of 490 years (threescore and ten symbol of Dan. 9:24-27). Kings and Chronicles was the source of this renowned life-fulfilling construction of God’s locomotion. Paul’s epiphany was that of leaving the culture of the Pharisees for that of the common ordinary citizen.

John of Patmos foreshadowed similar transitions would reoccur as the world ascended from national to universality where we are at today. And he described in Revelation the upheaval by metaphors from the OT of hail and fire. This real coming Reformation is avoided for as long as possible in the darkness that has engulfing the entire planet – causing a great wastage of our ascension to a higher level of humanity.

The personification was a way of bringing to Light to the struggle that humankind faces when confronted by pseudo philosophical and theological leadership. But this foundation is about to be broken as we ascent to heavenly things.

Lateralization enabled the gospels to clarify the belligerence of the Jewish governance a dissension from the time of Judas Maccabees’ great victory. John in the final gospel, written between AD 100 -120 highlighted that the story was not about Rome at all but the houses of Jewish merchandise:

• Nicodemus, a man of the Pharisees, answered, “How can these things be?” (John 3:9)
• “Pharisees had heard that Jesus made and baptized more disciples than John” (John 4:1)
• “Simon … should betray him” (John 6:71)
• “The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him” (John 7:32)

• “The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true” (John 8:13)
• “They understood not” (John 8:27)
• “They brought to the Pharisees him that aforetime was blind” (John 9:13)
• “And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also?” (John 9:40)
• “Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where he were, he should shew it, that they might take him” (John 11:57)
• “The Pharisees therefore said … the world is gone after him” (John 12:19)
• “Pharisees they did not confess him” (John 12:42)
• “Judas … received a band of men and officers from the chief priests and Pharisees” (John 18:3)
• “Pilate … I find in him no fault at all” (John 18:38)
• “Then said the chief priests … Write … I am the King of the Jews” (John 19:21)

In Revelation Jesus Christ is the “Word” of the inkhorn of God, created and built by the Scribes down through the centuries of time. In this we have the glory of God.

The Ability to Write Ten Commands

The Ancient scribes believed there was an ordered cosmology. In their secular society they only saw chaos and so they decided to write in a uniform manner. From alpha to omega they created a pattern. They wanted their government to be in sync with the Wonder. So they designated 6 months sacred and 6 months for secular equivalence (1260 days symbol). They were certain that God was unnamable, unmentionable and beyond human comprehension. But consciousness had ascended, or evolved and that consciousness could “make” as long as it was free holding the baton. And so they set down Ten Commandments “to make” “to create order, not laws of control. In their writing weapon, their great inkhorn, they created one precedent after another, one superimposition on another, archetype, based on type. In their chaotic brutal world, their secular world of beastly kings and kingdoms they had to make their vision and they did just that:

7 Days and 7 Angels of Creation
Genesis Revelation

First Day: Light (Gen. 1:1–5)
First Angel: Proclaims light (Rev. 5:1)

Second Day: Division (Gen. 1:6–10)
Second Angel: “Woe, woe, woe” (Rev. 8:13)

Third Day: Grass, new life (Gen. 1:11–13)
Third Angel: Everlasting gospel, open (Rev. 14:6–7)

Fourth Day: Concept (Gen. 1:14–19)
Fourth Angel: Babylon is fallen; conception triumphs (Rev. 14:8)

Fifth Day: Be fruitful (Gen. 1:20–23)
Fifth Angel: A warning against complacency (Rev. 14:9–11)

Sixth Day: Man, concept, rest (Gen. 1:22–31
Sixth Angel: Arise, spread the word; It is done (Rev. 16:17)

Seventh Day: Rest (Gen. 2:1–2)
Seventh Angel “Come out of her my people,” rest (Rev. 18:4–5)

The Ten Commandments are very identifiable to any reader:

— I. “make an ark of shittim wood” (Exod. 25:10–22)
— II. “make a mercy seat of pure gold” (Exod. 25:17–22)
— III. “make a table of shittim wood” (Exod. 25:23–30)
— IV. “make a candlestick of pure gold” (Exod. 25:31–40)
— V. “make ten curtains of fine twined linen for walls” (Exod. 26:1–6) “and curtains of goat’s hair for covering” (Exod. 26:7–13)
— VI. “And thou shall make a covering for the tent of ram’s skins dyed red and a covering above of badgers’ skins” (Exod. 26:1)
— VII. “make boards for the tabernacle of shittim wood standing up” (Exod. 26:15) “and make bars of shittim wood” (Exod. 26:26)
— VIII. “make a vail.… Hang up the vail under the taches.… Bring in thither within the vail the ark of the testimony: and the vail shall divide unto you between the holy place and the most holy.… And thou shalt set the table without the vail, and the candlestick” (Exod. 26:31–37)
— IX. “make an altar of shittim wood” (Exod. 27:1–8). In archetype the court and its trimmings are “without the temple, leave out, measure it not; for it is given unto the Gentiles” (Rev. 11:2)
— X. “make an atonement” (Exod. 30:6–8, 10)

These are not the commandments revered by western divinity.