22. Midrashic Seventh Trumpet: Revelation 11:15–Revelation 15 — Wonder In Heaven

With the sounding of the seventh trumpet the book of Revelation is opened.  That’s momentous.  There is “wonder in heaven”.  All ecclesiastical churches are astounded.  There is a new child to be born.  The world passes on from the old ideology and the iconic Jesus Christ to a new Jesus Christ the writings of the Ancient midrashic scribes.  The world is turned inside out.  But lo a great dragon appears.  The institutions of society (symbolized by seven heads – last seven kings of Judah before Babylonian captivity) with ten crowns (the ten tribes of Israel) reappear to seek revenge on those revering midrash of the Ancients.  A great war looms.  The woman (matriarchy – life creativeness) gives birth and the child is called to the throne on high.  The woman flees to the wilderness.  Michael fights the dragon of literalist indoctrination.  The woman nourishes the child reviving the symbolic terrestrial and celestial conjunction of “time, times and half a time” – 42 months. 3.5 years, 1260 days (half of 7, half of 2520 days).

 The remnant possess the “testimony of Jesus Christ” – 12:17.  The “Revelation of Jesus Christ” – Rev. 1:1 to “come Lord Jesus” – 22:18 is opening to the knock at the door.   Christianity has never accepted that Revelation reveals Jesus Christ long before the Gospels.  But Revelation clearly states the truth.

 The Gospels written later and after the horrendous burning of Jerusalem personify a Christ completely backing up the book of Revelation – the Gospels will be covered in due time.  But the time now is to reveal the Jesus Christ of the Ancient scribes.

Go, tell it on the mountain
Over the hills and everywhere
Go, tell it on the mountain
That Jesus Christ is born!


 The seventh trumpet begins sounding in Revelation 11:15 and becomes even louder throughout chapter 15. The trumpet heralds the last messages as the book of Revelation is opened. It heralds “that the kingdoms of this world” are becoming “the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever” (Rev. 11:15). Good news. The book of Revelation is about to be fully opened, form is to be made permanent by the saints, and a new generation will come to a full fruition. Here, the seventh trumpet resonates chapter by chapter. This seventh alert is the final warning; everyone will pay attention as all the scripts become as plain as day. Jesus Christ’s revelation comes to each with an open mind. Just hearing the call of this trumpet will make you understand that there are no doctrines, no dogmas, and no derogatory denominations. Step by step, these three chapters are now detailed from the source only.

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

There is a “wonder in heaven.” Unexpectedly, a woman clothed with the sun is seen with child. A new savior for the world! Birth is about to spring forth. All the old myths firmly clenched through the dark ages to the present time will turn their attention to this new tomorrow’s child. This child is about to be born and we have to move on. The structure of the Testaments is about to be disclosed.

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

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

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

Suddenly, the opposing dark forces appear. A red dragon appears ready to devour the woman clothed with the sun and moon. Our new bambino is in danger. Jealousy is threatening, the curse of all time. This dragon has seven heads, ten horns, and ten crowns and is ready to devour the embryonic child — the same characteristics as that first beast! The dragon and the beasts of Daniel have metamorphosed into one almighty beast throughout the ages of deception and pitch darkness. A terrible beast that is much more street smart apparently surpasses the individual powers of Saul, David, Solomon, or the diverse beast of Israel and Judah. This hazardous beast has devolved from all the beasts of the past and inhabits every nook and corner. Friends, it can’t be trusted. It is absolutely terrifying and will do anything to survive. Anything is possible with the support of the power of the dragon. We will come back to it in Revelation 13:1.

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

Wow. How could we take this literally? Another child, unto us another child is born! And I recall 1260 days will the child be fed in the wilderness. Is not that the sacred and civil year eternally recurrent periods of time? And in antitype fleeing to the wilderness is this reminiscent of the John the Baptist story and the escape from Egyptian captivity.

And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels. And prevailed not; neither was their place found any more in heaven. (Rev. 12:7-8)

There is war in heaven. Can you imagine war in heaven! We thought that war on “earth” was bad enough. Michael has wings out ready to flap and a flashing sword. He challenges the dragon with seven heads, ten horns, and ten crowns! I hope Michael’s wings enable him to fly away. And remember the seventh trumpet is sounding all the way through.

And when the Dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child … she is nourished for a time, and times, and half a time. (Rev. 12:13–14)

The dragon persecutes the woman who brought forth the man-child. Michael casts the dragon, the old servant called the Devil and Satan, out of heaven into the earth. Salvation and strength are now possible. The new baby can be revealed and the woman nourished for the symbolical time: for a time, and times, and half a time.

As the Testaments open, and the dragon persecutes the woman, this story becomes apparent to the eye of the beholder.

The serpent (Dragon) cast “out of his mouth water as a flood after the woman,… and the earth opened her mouth, and swallowed up the flood which the dragon cast of his mouth.” (Rev. 12:15–16)

The dragon has a large following in the earth, waters being the symbol of people; there were plenty of loyal patriotic followers and believers. The dragon confidently assumes that overwhelming numbers always win any battle. But the earth swallows up the flood of people supporters of the dragon. The morning light is breaking.

Dragon was wroth with the woman, and went to make war with the remnant of woman of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. (Rev. 12:17)

The woman with child also has a following. The dragon prepares to make war with the woman clothed with the sun, having brought forth a new vision — the builders of a newly clarified testimony of Jesus Christ. “What will the dragon do next?” we may well ask. Will anything save the dragon if it can’t save itself?

21. Midrashic Sixth Trumpet: Revelation 9:13–21 — Four Angels Loosened

Interspersed amongst the sounding of the trumpets are the seven angels’ messages. Each message needs contemplation with the sounding of each trumpet.  The seven angels’ messages will be dealt with after the plagues.  One certainly needs an intricate knowledge of the OT to fully gain the implication of John of Patmos.  The book of Revelation has been beyond the scholastic endeavor of the western world and especially paganized Christianity.   It is up to each person to “know thyself” to come to a fuller appreciation of the midrashic mode of thought coming to your own conclusions.

Of course the universal world is so corrupt that angels must come from the altar of heaven.  There are many “angels” but only the seven released from the altar of heaven have a particular message for the apocalyptic age.


One woe is past; [and], behold, there come two woes more hereafter. And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. (Rev. 9:13–21)

One woe is past (we will cover the seven angels’ messages in future articles), and two more are to come. How many woes can we take? Did you get the first woe? If not, retrace to Revelation 8 and remember that the archetype is projected to the time the book is opened, in the evening of the Judeo-Christian age. Watch out for two more woes!

The “third part of men” signifies Jerusalem of old for her apostasy, as a pro forma exemplification (Ezek. 5:1–2). John of Patmos, in servitude, is writing to the Christian churches of future generations, indicted for enchantment with a false god and doltish behavior. The narrated old example correlates and is time independent. It retains credibility in all times and places.

The four angels (“four angels were loosed”) from the Euphrates are chosen as the requisite types. The number four depicts worldwide solicitation as an ecclesiastical Christendom was foreseen to have significant dominion. These four angels unbound the flow of waters of the Euphrates.

Waters represent peoples, and the flow becomes a large army of “two hundred thousand thousand” (Rev. 9:16). Their renewed application was turned against the Hebrew captives (the third part) who had chosen death in captivity, anathema to the story of the ancients. These blindly led captives unwittingly changed God’s (Jehovah’s) judgments into wickedness. “They have not walked in them. Therefore saith the Lord, I am against thee, and I will execute judgments in the midst of thee in the sight of the nations” (Ezek. 5:8). In Babylon, the Hebrews had Bel the sun god and Merodach the god of war, so they were oblivious to the fact that Babylon had an “assembly of great nations” (Jer. 50:9) against them. The large army (unbound waters) spontaneously attacked “the third part of men.” OT stories are only narratives, but many of the scenes are gross. All types become individual experiences, fables for our edification for distant application.

Revelation 9:17–21 concerns the awesome scene that follows in the eternal conflict. In apocalyptic language, there were men on horses. These men had breastplates of fire, jacinth, and brimstone. Note the colors there — red, blue, and yellow — the colors of a ferocious fire. The heads of the horses were like the heads of lions. They were strong. Their mouths belched fire, smoke, and brimstone, making for quite a formidable army. By this consuming fire, these emancipating words, the abominations of sanctimonious sectarianism were annihilated.

The power of the horses was in their mouths and their tails, for their tails were like serpents. This fortified armor covered them from front to rear. Jeremiah writes that the Lord God of hosts said, “I will make my words in thy mouth fire, and this people wood, and it shall devour them” (Jer. 5:14). Revelation continues to accumulate types in amazing pictographic sequences.

“And the rest of the men which were not killed by those plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.” John in the revelation of Jesus Christ is saying that the same denial is a hallmark of the dark ages preceding an apocalyptic epoch.

We are now about to hear the final trumpet that continuously sounds right through the next few chapters of Revelation. You may need the volume turned down as the message is not one that pleases our narrow literal minded.

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

Everyone agrees that Revelation was written within fifty years of the crucifixion. But only John gives the meaning of the crucifixion. He stated the great star falls. John perceived from time to time the world is to be shaken up – the old passes away and the new emerges.
John described the apocalyptic age as an era when the orthodoxy would fall from its pedestal and described it as a great star falling. John and the Ancient scribes fully recognized that all societies revert to a staid foundation – thus stifling our creative spirit, our inheritance – part of our very being. John forecast the greatest of all upheavals would finalize in a universal age. He was never pointing to a particular country or event. The Ancients knew that the world was constantly ascending, in locomotion.
In our shrinking world that that time is upon us when finally the midrashic interpretation of these ancient works of humanity will be finally recognized – revered. Currently very few ever read the texts but all give a verbatim response, passed down through the corridors of power.
These eleven verses are self-explanatory and well worth your consideration and interpretation.
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 one at a time.
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 for holding water. “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 converged in antitype only to diverge in archetype. Where have locusts been mentioned? Where is the power in the ancient descriptive? Yes. Isaiah, with readiness of pen, 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, as 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 who have the tendency to simply accept what they are told, without testing.
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, an enslavement of thought has reoccurred. 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. 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 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 still 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 must be allowed 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.
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 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 of the Bible.
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.

Midrashic Fourth Trumpet: Revelation 8:12 — Darkness

John of Patmos forecast a long period of darkness.  John was always addressing the larger aspects – the four types of personality, blood, fire, hail, bitterness.  Jesus Christ’s “Revelation” was always at the extremities, abstract but very real, which John called the “Word of God”.  John used the words “Jesus Christ” and “come Lord Jesus” but never as an individual.  He spoke aesthetically, using multiple midrashic examples, without any knowledge of the later Gospels to come – Gospels which were a personification of the John’s abstract divinity of societal formation – the marriage of the feminine and masculine which was completely devoid at that time.

John was always optimistic that advance would conquer the retrograde belligerent, construction surpassing destruction, Light over Darkness.  But John had patience.  He knew he would not see it in his lifetime.



 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)

Once again the tags of the trumpeter have to be synchronised.

Darkness — what better way to set forth the meaning of a terrible plight that had engulfed the nation? Death and hell, hail and darkness! Was this blindness a configuration borrowed from the OT library, showing us the similarity of John’s vision of circumstances to bygone ages? 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 predominant 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, this amazing momentum driver, must forever be reverenced. This moment was when our God rested in the knowledge that good or bad could be distinguished. As we faithfully apply this wonderful gift, we also rest. Will we, through love, contribute to and partake in tranquil personification, firmly seated, at a higher altitude?

As with antitypes and archetypes, more than one type embraces predicament or elevation. Of course, it must be multiple types, expansive, with complexity. 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 sounded a warning of total darkness. The writers, 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 although it is all around us. All the one-time lights of heaven are now out, having departed to the grotto of despondency. The supposedly avowed had to combat such dejection.

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, the ascenders. 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 Christianity’s road to ruin. Have we been deceived even to a greater extent by an aura of abundance and supernal theology that is aberrant to the teleology of natural cosmology?

The book of Daniel prophetically noting 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). Is this the portrait that the revelator 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 was John’s motivation of total recall.  Have Christians, a woman in all her glory, betrayed these texts for notoriety and possibly recognition?

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 in vastly separated circumstances. Have we been offered a compromised, mutated version of interpretation?

Enough said about the typical darkness that came to Judah of old. The parallel with Revelation appears to be clearly set out for consideration. But what age is Revelation revealing, and is preaching the mystery of Christ revealed?

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

With the seven seals open the teachings of ecclesiastical literalism become bitter – call me not Naomi but Mara (bitterness).  The creative spirit at the turn of the millennium became bitter (Mary) to the increase (Joseph) in the tyrannical reign of the Pharisees and Sadducees (Massacre of Innocents).  The population wanted a Messiah, like Hezekiah (Wonderful, Counsellor, Immanuel), Cyrus the anointed who saved the population from Babylonian captivity, or Judas Maccabees – the Rock and everlasting.  But as the legions ran to the cliff there was no redemption for their compromising leadership.  John of Patmos saw institutional religiosity dominating a very long deep dark age.  His nation had repeatedly experienced enslavement; mourning and finally resurrection after centuries of time and time again. John of Patmos knew the powers to be would continue … he saw seven wayward churches and had something against them all.  The Ancient scribes had a philosophy of governance unlike any other surrounding nation.  John projected this into a futuristic apocalyptic age when the community of the world came to perceive the water that they had drunk was not quite the truth.


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 has been lost and knows the book has closed on many occasions and been opened just a few times during Hezekiah’s reign, Daniel’s time, and not again until that of Paul.

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.

17. Midrashic Second Trumpet: Revelation 8:8 — Great Mountain Burns

All Biblical literalism must be challenged to free the mind from the great ecclesiastical grip that has hindered the world for two thousand years of indoctrination. John of Patmos describes such bondage to falsehood as a great mountain burning – how apt.
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 example, the Jews returning from Babylonian captivity. Consequently, there is a great captivity in the age of deception before the Apocalypse. The “great mountain” 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 Zionin 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 type is from Jeremiah 51:24–26. It is really overwhelming to the mind to consider how many references can be drawn upon in archetype. 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.
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 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?
There is only one “great mountain” in the world.