28. The Seven Angels’ Messages

Let’s review the seven angels’ messages and when they were given:

Rev. 5:1–2 First Angel’s Message — Book with Seven Seals

Rev. 6:1–2 First Seal — White horse
Rev. 6:3–4 Second Seal — Red horse
Rev. 6:5–6 Third Seal — Black horse
Rev. 6:7–8 Fourth Seal — Pale horse
Rev. 6:9–11 Fifth Seal — Torment—How long?
Rev. 6:12–17 Sixth Seal — Great earthquake
Rev. 8:1–3, 7:1–3 Seventh Seal — Silence in heaven
Rev. 8:7 First Trumpet — Hail, fire, blood
Rev. 8:8 Second Trumpet — Great mountain burns
Rev. 8:9–11 Third Trumpet — Waters made bitter
Rev. 8:12 Fourth Trumpet — Darkness

Rev. 8:13 Second Angel’s Message — Three Angel’s Woes predicted
Rev. 9:1–11 Fifth Trumpet — A great star falls
Rev. 9:13–21 Sixth Trumpet — Four angels loosened
Rev. 11–15 Seventh Trumpet — Wonder in heaven — continues to Rev. 15
Rev. 12:1 Beginning of wonder in heaven — Woman clothed with sun, being with child
Rev. 12:3 Wonder in heaven — Red dragon with seven heads, ten horns, ten crowns ready to devour child of woman clothed with sun; same image as first beast in Rev. 13.
Rev. 12:5–6 Man-child brought forth — woman clothed with sun escapes to wilderness
Rev. 12:7-8 “War in heaven” — Michael versus dragon
Rev. 12:13–14 Dragon (Devil and Satan) cast out — persecutes woman with man-child
Rev. 12:17 Dragon ready to make war with remnant of woman
Rev. 13:1–4 First beast of Apocalypse — seven heads, ten horns, ten crowns; like a leopard, a lion, a bear; great authority; one head wounded; worshipped dragon; spoke blasphemy
Rev. 13:7 This beast was given power over all kindred, tongues, and nations; all on earth shall worship this beast
Rev. 13:7–8 “Patience and faith of the saints”
Rev. 13:10 “Rich and poor, free and bound”; “no man might buy or sell”; “mark on right hand … mark is name of a man” (Solomon)
Rev. 13:11 Second beast — “another beast … had two horns like a lamb”
Rev. 13:16–18 “No man might buy or sell”; let him have understanding; “beast … Six hundred threescore and six”
Rev. 14:1 A Lamb stood on mount Sion
Rev. 14:3 “Sung as it were a new song”

Rev. 14:6–7 Third Angel’s Message — First Woe, Hour of Judgment

Rev. 14:8 Fourth Angel’s Message — Second Woe, Babylon is Fallen

Rev. 14:9–11 Fifth Angel’s Message — Third Woe, Wrath of God
Rev. 14:14 “One sat like unto the Son of man”
Rev. 14:20 “By the space of a thousand and six hundred furlongs”
Rev. 15:5 Temple of tabernacle of testimony is opened
Rev. 16:1–2 First Plague — Grievous sores, leprosy
Rev. 16:3 Second Plague — Blood of the dead
Rev. 16:4–7 Third Plague — Rivers become blood
Rev. 16:8–9 Fourth Plague — Scorching fire

Rev. 16:17 Sixth Angel’s Message — “It is done”
Rev. 16:10–11 Fifth Plague — Darkness, blasphemy
Rev. 16:12–16 Sixth Plague — Unclean frogs out of mouth of dragon, beast, false prophet
Rev 16:17 Seventh Plague — It is done
Rev. 17:1 Judgment of “the great whore that sitteth upon many waters” — blasphemy having seven heads and ten horns
Rev. 17:5 “Mystery, Babylon the Great, Mother of Harlots and Abominations of the Earth”
Rev. 17:7 “I will tell thee the mystery of the woman”
Rev. 17:9 “The seven heads are seven mountains, on which the woman sitteth”
Rev. 17:10 “Seven kings: five are fallen, and one is, and the other is not yet come”
Rev. 17:12–14 “Ten horns are ten kings … receive power as kings one hour with the beast”
Rev. 17:16 Ten horns (ten kings) … “shall hate the whore … desolate … naked … eat her flesh”
Rev. 17:17 “Until the words of God shall be fulfilled”
Rev. 18:2 “Babylon, the great is fallen, is fallen”

Rev. 18:4 Seventh Angel’s Message — “Come Out of Her My People”

Starting at Rev. 17, immediately after the seven plagues John says “it is done”. A new song is sung at Rev. 14:3 as soon as the identity of the beasts of Rev. 13 are identified. But you have to be able to hear the new song to be able to sit in the street and sing.
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John foresaw a great universal upheaval when the book of Revelation is opened by recognizing Christ as the pedagogical metaphors that Christianity has completely failed to understand.

Every person needs to make their own judgment with the opening of the book.

The saints are about to turn on the Great, Mother of Harlots and Abominations. The words of God will be fulfilled. The great corrupter Babylon is about to fall. The true saints come marching in.

If you have got this far then you can “Come Out”. The divinity of humanity is about to be restored. Know thy self is the motto. Silence is betrayal.

The mystery of the KJV is about to be resolved from the four corners of the world. Glory be for the new chorus. Come Lord Jesus.

27. John of Patmos

John of Patmos always looked hopefully to the future. He was wanting Christ to come. He wanted to discard the trappings of conformity for a higher divinity in humankind. He longed to escape his milieu of betrayal by his Jewish leaders. He wanted an everlasting marriage of the masculine and feminine to be regenerative as it had been from time immemorial. But he needed a foundation and that had to be midrash – superimposition, type becoming antitype becoming archetype. Midrash provided those wheels within wheels, example upon example. It provided remembrance, respect and perspective. He wanted the new but was trapped by the old. Everything had reverted to the status quo despite intrinsic change in the celestial and terrestrial.

The seven churches had lost their way. It was evident to John that the religiosity of the Pharisees had led to such abomination the likes his world had not experienced. Such woe was catastrophic. So powerful he likened it to a combined recall of tow beasts – first beast and second beast in his treatise of Rev. 13. He stacked the beasts as one with same form as the dragon of Rev. 12. That beast has morphed but now dominates the whole worldwide philosophy. It wears the title ecclesiasticism. It is the complete opposite of John’s desire. It is supremely confident, riding high, with no need to consider any hypothesis. It has the truth. It has followers in every nook and cranny. John fully understood this to be sorcery, wizardry, astrology, magical, enchanting like drugs, false prophesying, idolatry, liars – ”for without are dogs, and sorcerers, and idolaters, and whosoever loveth to make a lie” – Rev. 22:15. John understood that society would be bewitched, hypnotized beyond belief.

The use of midrash was only a tool to enable a new outlook, to refresh. John was looking for a new marriage (a resurrection) in his descriptive – a revelation of the “testimony” of Jesus Christ. Paul consistently had said “we preach” in counter-distinction from the belligerency and gods around about. Christ at this stage, post the fourth decade, was not being literalized but pedagogically personified in words – the purpose “to teach”, like Enoch of old, tuition, teacher – for the masses were illiterate. Maybe this concept is beyond modernity. It was a distinctly Jewish concept, of repetition, a process of building, making content, atonement, being Paul a little tent builder. It was describing the divinity in humankind – unlimited potential as contrasted to sorcery.

In John’s Revelation there is no mention of the midrashic types of Mara (book of Ruth-bitterness), Joseph (increase) nor Joshua (Jah saves) – but Christ was being revealed from alpha to omega – contrasting wayward teachings in Asia. Midrashic ensamples, precepts were designed to enabled the illiterate population to recall, learn and revere their nation’s experiences from the beginning of time – forever a remembrance. But it was not designed for tradition but transformation.

After the recall of the 1st beast of Rev. 13:1 (the pre-exilic beasts Saul, David, Solomon and their kings and kingdoms of Israel and Judah) John went on to name his extant beast of his age Rev. 13:11 (the Pharisees and Sadducees – “two horns like a lamb, and he spake (as covered in the Gospels) as a dragon” Catastrophe had struck, the population oppressed beyond oppression. Crazy messiahs claiming renowned. The nation splintered into sects. The population was totally uneducated, staving, upended, enslaved in works of massive building projects of cities and ports, taxed and ritualized. Their conscience denied – bonded.

But John saw this pattern duplicating in the transition from local, to national to universal. The inkhorn, “clothed with linen, with a writer’s inkhorn” – Eze 9:2 by his side was the Ancient’s sword, as object lessons of transformation. John saw society as completely fractured – patriarchy at odds with matriarchy – as barren as previous. The nation was bitter. Insecurity was mounting. Their governance came increasingly under the sway of Roman procurators in the fifth decade – when the book of Revelation was being composed. Their very security was in grave peril. John of Patmos’ wheels within wheels, “The Word of God” preached in the name of the conjunctive Jesus Christ – increasing anointment, ensured mankind would be left a massage of light on papyrus.

John continued:

And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. (Rev. 13:12)

The emerging beast of the dark ages worships, in principle, the first beast of the pre-exilic and extant beast of John’s time. This second beast has the same mannerism, describing the Pharisees and Sadducees as Israel and Judah of old. But this apocalyptic beast is much more insidious. It makes an image to the first beast of the OT in rule and domination. The “first beast, whose deadly wound was healed” refers to Jehoiachin (Jah establishes), one of the seven last kings of Judah. Jehoiachin was taken captive by Evil-merodach but later released and rehabilitated (deadly wound healed). He is the only character that matches to type in all the stories. But Christianity is blind to the Ancient’s communication and construction. In the NT’s second beast, it was the Pharisees and Sadducees who suffered a deadly wound when the population rebelled burnt cities and attacked at random their establishment for gross violation. But their wound was healed by their persecution and annihilation of the rebellious masses. Their evil rule continued under James and Peter and increasing auspicious with the backing of evil Rome. It is no wonder John wrote that the second beast made an image to the first beast.

And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. (Rev. 13:13)

But John was speaking of the apocalyptic day beast of outward righteousness, pomp and cememony. A beast that has terrified the world for two thousand years dominating every country, every museum, every art gallery from east to west. Such was John and the Ancient scribes’ insight. They perceived there would be nothing new under the sun. The same yesterday, today and tomorrow. Wonders are done by this apocalyptic-day beast. All have pandered to it with reverence and awe unquestioning, vicarious faith. No wonder this ecclesiastic has flaunted influence, persuasion, ethics, and moralistic benchmarks. It is a marvel.

And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. (Rev. 13:14)

John foresaw such persuasion institutionalized religious powers wound wield. He foresaw the centuries of darkness. The sun would turn back and the moon reddened. But until the apocalypse the population would not to rock the boat.

And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. (Rev. 13:15)

John’s insight certainly predominates. Few including non-believers accept belief. The divinity of humanity has been annulled. Dogma dominates. Principalities and high places play cultural wars.

And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads. (Rev. 13:16)

The mark of the beast imprinted in our right hand (our hand of action) and in their forehead (conscience) – we are paralyzed. The spirited dare to challenge the beast; dare to be a saint is John’s cry to “come out of her my people” – it cannot change from within.

And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. (Rev. 13:17)

Mercantilism is restricted to all those who have the mark, inside traders barter anonymously. Such great power does the beast infuse throughout. Nonconformers are labeled outcasts, irrelevant, banished as unworthy of the slightest consideration.

Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. (Rev. 13:18)

The beast of Judeo-Christianity has an identical number. It is midrash carryover from the OT. Ignored by Christianity reluctance to engage the OT it is the number of Solomon, 666. Its admonition is for the saints, the remnant if there be any. They opt to keep it a mystery, bedazzle, better to babble on in tongues. Anything new may cause a glitch – insurrection – Christ returning.

Reading the Gospels in Light of Revelation

Can’t Christianity read the Gospels. They fully support John of Patmos’ revelation of the 2nd beast – “And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.” – Rev. 13:11 – this recalled beast only refers to the reign of the Pharisees and Sadducees (religio-civil governance).

The gospels were a personification of what had happened to their society from the time of Herod the Great – their agrarian self-sufficient secure society had gone backwards under the Hasmoneans and rapidly deteriorated by the turn of the millennium. The illiterate population was united as one, one voice.

With the ultimate destruction and burning of Jerusalem and in full awareness of midrashic Revelation they came to accept that no resurrection, no crossing of orthodoxy was remotely possible for aeons. They there looked to an apocalyptic fulfilment.

John’s fourth gospel reverted to the same spirited writing of Paul and John of Patmos – showing complete understanding of the other Gospels

The emphasis of all three Gospels in on the retrograde Pharisees and Sadducees – the two-horned beast. In the words of Mark are there for us to see:

• “And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes” (Mark 1:22)

• “What thing is this? what new doctrine is this?” (Mark 1:27)

• “And the Pharisees said unto him, Behold, why do they on the Sabbath day that which is not lawful? … The sabbath was made for man, and not man for the sabbath” (Mark 2:24–27)

• “And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him” (Mark 3:6)

• “That seeing they may see, and not perceive” (Mark 4:12)

• “For Herod feared John, knowing he was a just man” (Mark 6:20)

• “Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?” (Mark 7:5)

• “Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod” (Mark 8:15)

• “And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him” (Mark 10:2)

• “and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they condemn him to death, and shall deliverer him to the Gentiles” (Mark 10:33)

• “have ye not read this scripture; The stone which the builders rejected is become the head of the corner” (Mark 12:10)

• “And they send unto him certain of the Pharisees and of the Herodians” (Mark 12:13)

• “Then come unto him the Sadducees … If a man’s brother dies …” (Mark 12:18–19)

• “And they lead Jesus away to the high priest” (Mark 14:53)

• “Then Pilate said unto them, Why, what evil hath he done?” (Mark 15:14)

It is time spirited non-believers to open the book – seeing through the wall as our evolutionary road to ascent and not meekly accept the absurd literalism that church denominations still endlessly teach.

26. Virgin – Midrash to Literalism

The word virgin is one of the most misunderstood words in the Bible. It also provides a great example of how confusion can arise — it is mentioned numerous times in the OT. Without understanding the formative type, the NT is easily misrepresented. The word virgin builds upon the ancient writers’ prose when used in the NT. One has to be very careful as the essence of types does repeat. The original is the best guide to consistency in later recurrences.

A good point to start is the early part of Isaiah. The word virgin changes its nature in latter Isaiah, and that change must be fully clarified. The only way to interpret the word virgin independently is by consulting lexicons to gain a preliminary insight into the writers’ intent:
 The word virgin in this first instance is derived from the Hebrew

word almah, which means “concealment,” “unmarried female.”

 “A virgin shall conceive, and bear a son.” (Isa. 7:14)

Church fathers and theologians over the centuries insistently taught this statement of Isaiah pointed to one event only, that being the birth of Jesus. That made me start questioning. Once it became doctrine, it did not have to be questioned. However, a red alert should immediately be raised. Any thinking being would ask how this commentary in Isaiah, written in a book dealing with events well over half a millennium before, could possible stretch out to the first century AD. Why did the NT sing of the OT verses? In the OT, virgin never literally denoted a virginal woman. How it was transmogrified to refer to a literal virgin, when it was always highly symbolic, has never been answered but has instead been hushed and effectively sidelined. Silence is no answer.

This starting type in the Old Testament was drawn from the experiences of a pre-Babylonian society. Such community was all knit as one, together, under a divine cosmos. Governance had transitioned from judges to kings, and the writers were looking carefully at the result. Especially concerning to them was the division between Israel and Judah. Jewish society was deeply concerned that their new dual regal governance might not be able to save them from warring barbaric forces, especially ones from Egypt, Mesopotamia, and Assyria. Disquiet is evident throughout all books of the Old Testament.

To have a reasonable insight into this word virgin, the following is proposed. In the days of Ahaz (740–724 BC), king of Judah, the nation had slid back into old ways. It was said to have degraded from the time of David’s command to build the temple, practicing the worship of idols, smelting molten images for Baalim, burning incense, incinerating children, and committing unmentionably terrifying brutalities. All such activity was said not to be, “right in the sight of the Lord” (2 Chron. 28:1). It was due to this degraded condition that Judah was promised a deliverer — “Behold a virgin (almah, meaning “unmarried” or “concealed”) shall conceive, and bear a son, and shall call his name Immanuel.” Why do we avoid this recording in our concentrated repertoire?

After the escape from bondage, typified as Egyptian, the new nation had entered an everlasting covenant, heralded by David’s decree to build the temple. But the nation apostatized under the three kings, Uzziah, Jotham, and Ahaz. Early chapters of Isaiah descriptively explained that this concealment came from God. This alienation was said to be “unmarried” (almah) from God. To save readers from needing to refer to Isaiah, here are the disturbing signs of the times:

 “Ah sinful nation, a people laden with iniquity” (Isa. 1:4)

 “a seed of evildoers, children that are corrupters … forsaken the Lord” (Isa. 1:4)
 “gone away backward” (Isa. 1:4)

 “bruises, putrifying sores” (Isa. 1:6)

 “Your country is desolate” (Isa. 1:7)

 “as a lodge in a garden of cucumbers” (Isa. 1:8)

 “a besieged city” (Isa. 1:8)

 “vain obligation; incense is an abomination unto me” (Isa. 1:13)

 “Your new moons, your appointed feasts … I am weary to bear

them” (Isa. 1:14)

 “Land shall be utterly desolate” (Isa. 6:11)

 “Hear ye indeed but understand not; and see ye indeed but perceive not” (Isa. 6:9)

 “Until the cities be wasted without inhabitant” (Isa. 6:11)

In this context, the use of the word virgin from almah means “young, unmarried woman.” However, and less appreciated, it means “concealment,” as the young nation had degenerated. The nation had reverted to hideous abominations and thus was unmarried, concealed from God. This decadent condition, based on vanity, was hypocritically said by the nation’s leadership to portray truth. The nation was unmarried, concealed, “gone away backward.”

A full appreciation of this first type is a prerequisite for the later borrowing by the writers of the New Testament. There is a degree of consistency in types. They are verifiable, although circumstantial events change. Why would a young woman conceive and bear a son under the kings of Judah? Why call him Immanuel?

After scrutinizing the text, one can see that at this juncture, under Ahaz, Jerusalem, the daughter of Zion, was not married to God, Jehovah. They were not joined. Jerusalem was concealed, or unmarried. Jerusalem had a youthful zeal and was distracted, had regressed, and was lodged in a bed of cucumbers — an aberrant state with nature, so to speak. The daughter of Zion had apostatized, mishandling the beacon and dropping the baton. The governance of Judah had been dimmed; darkness was upon the face of the deep. And so a virgin, one who was concealed, would give birth, bear a son, and call his name Immanuel, meaning “God with us.” Regeneration or resurrection would come; the nation would bloom. The nation again would be in harmony and be protected.

If this hypothesis is correct, our interpretation of the New Testament’s replication will need thorough investigation and explanation. This testament’s antitype surely cannot stand solitary with a strict, literalizing usage of the word virgin. But if virgin in the New Testament is consistent with virgin in the Old Testament, then the New Testament will need to be reinterpreted for one to be able to grasp its intended meaning.

Conveniently, New Testament theological exegeses have highlighted Mary to exonerate the feminine giving birth to the masculine. All commentators have problems saying whether Jesus was God or human. Their quandary arises as they have bypassed the Old Testament’s portrayal. We will cover the New Testament’s messianic birth and bring that story back to its roots with the Old Testament’s transition from almah when commenting later in detail on the New Testament. Briefly stated, one would think likewise that it must relate to the cultural hegemony of the Pharisees and Sadducees (akin to that of Ahaz’s idolatry). We will return to this transgression in the synoptic Gospels.

The Jewish leadership was condemned time after time in the Old Testament’s books of Kings, 1 and 2 Chronicles, Isaiah, Jeremiah, and Ezekiel. But first let’s go on to examine this next word-type, Isaiah’s Immanuel, and the change in inference of the word virgin (from the Hebrew almah to bethulah) so that we can later appreciate the convolution of the Emmanuel story in the New Testament. It will be a while before we make headway to the archetype. Step by step, precept upon precept, we have a long road to travel over rocky, steep, hilly terrain.

The Real Ten Commandments – Daily Bread

Every word the Ancient scribes wrote was to be in likeness with the Maker of the Heavens and Earth, the Celestial and Terrestrial. There never was any original sin.  One never needed to confess but make a sacrifice daily, a doing for the community. One was to always be a builder, a carpenter, a maker of tents.  Using oral and recollected history enable the writers to be illustrative, pedagogical constructiveness amidst destructiveness.  Midrash was their positive locomotion, a constant movement, a constant memorial from time immemorial, always transitioning to a higher plain, security in a belligerent world.  Later literalism of the Gospels, post the catastrophic events of 70 AD, was easily institutionalized in religious dogma and church hierarchy espousing false literalism to an illiterate population.

But the Ancient scribes used their objective Jewish culture to portray the subjective in words. Their personification was to be called “The Word of God” in Revelation, the revealing of Jesus Christ, long before the later Gospels.  This revelation was from alpha to omega and is most striking in Rev. 13-15 which is going to be extensively covered next in the coming weeks.

In Revelation 13 -15 the scribes using their reflective methodology of midrash created a great perennial lesson for humankind. They pointed to the beasts of the earth, the controlling powers, from pre-exilic times to post-exilic and likened the form of these beasts to the dragon of Rev. 12:3 – a red dragon with seven heads and ten horns, ten crowns ready to devour the new child of the woman clothed with the sun.

Christianity has subjectively terrorized our minds as children with their hypothetical ten commandments – just ten laws out of over six hundred laws. But the ten “make” commands reach fulfilment in Rev. 13-15.  Understanding these chapters will guarantee an atonement the like of which we have not experienced.

These are the original Ten Commandments unseen and never acknowledged:

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)

The First Resurrection

 

In opening the book of Revelation seven angels’ messages are given:

  1. Revelation is a book with “seven seals” – message given at Rev. 5:1-2 precedent to the first seal opening – white matriarchy horse returning to Jerusalem. The red masculine horse rider awaits her return.

 

  1. The second angel’s message is at Rev. 8:13 – “three woes” are predicted. This message is precedent to the 5th trumpet sounding where a great star falls – predicting the fall of ecumenical.  A new marriage is pending – the black horse goes north and bay horse meanders.

 

  1. Upon the opening of chapter 13 of Revelation the third angel’s message is given – Rev. 14:6 – “the hour of judgement” has come. Everyone has a choice to consider the Christ’s midrash testimony – Rev. 12.  The new “man-child” – Rev. 12:5-6 is brought forth – the woman (conception, life) clothed with sun escapes to wilderness.  Such is the fury to come.

 

  1. Immediately follows the fourth angel’s message – “Woe”, “Babylon is fallen” – Rev. 14-8 – the false hierarchy if ecclesiastical truth is exposed as a full understanding and reverence for Ancients’ midrash insight comes to be revered.

 

  1. The fifth angel’s message – the third woe follows immediately – Rev. 14:9-11 – the “wrath of God” – a message denouncing the millenniums of literalism (abomination of desolation) espoused separating, keeping apart, the masculine and feminine. The “set apart” marriage is awaited.

 

  1. The sixth angel’s message is given in the midst of the plagues (after the fourth plague) – Rev. 16:17. The message is “It is done”.  The midrash story of Revelation, especially Rev. 13-15, is perceived.  The seventh plague – Rev. 16:17 – the last plague confirms again “It is done”.  The old is to be replaced with a new man-child – a reference to Hezekiah’s (the child who became a man) rebuilding o the Temple (soul temple).

 

  1. The seventh angel’s – Rev. 18:4 message is given before the marriage ceremony saying “Come Out of Her My People”. This message is a call to leave the old teaching into the full divinity of humankind, inclusivity, and a great appreciation of the masterwork bequeathed to us.

 

The message is “Faithful and True” “For the marriage of the Lamb is come” and “Salvation”.  False prophets are bound a thousand years and “This is the first resurrection”.

 

Alleluia.

 

Seven Midrash Plagues strike upon the Opening of Revelation

The Seven Midrash Plagues strike all those who fail (deny) understanding “come Lord Jesus” – Rev. 22:18 – the marriage of Matriarchy and Patriarchy – the celestial and terrestrial, 1260 civil days to 1260 sacred days, The Lamb and Bridegroom. They have denied the “Revelation of Jesus Christ” – Rev. 1:1. They have denied Christ’s testimony – “testimony of Jesus Christ” – Rev. 12:17. They have misinterpreted the Gospels. They have failed to understand Paul by their one-eyed approach to the Gospels and the Gospels only.
 
The plagues wipe out all the old and a new birth (divinity in humanity), a new child is born. The old ends in fire and brimstone. The saints turn on their Woman riding the beast. The plagues strike:
 
1. Grievous Sores – Leprosy 2. Blood of the Dead 3. Rivers become Blood 4. Scorching Fire 5. Darkness and Blasphemy 6. Unclean Frogs Out of Mouths 7. Vail into Air – “It is done”.
 
And remember seven angels come out of the altar of heaven with seven midrashic messages so appropriate to the apocalyptic age.
 
But first the book of Revelation must be opened and so a complete midrashic interpretation of Rev. 13-15 is on our horizon – today.