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(From the study "The Identity Of The Nephilim") In the previous article, we examined some of the Biblical passages that seem to describe hybrid Nephilim-type entities reemerging during the end times. But since we recognize the distinction between the Nephilim and the sons of God (or fallen angels of Genesis 6), it is important for us to also examine what the Bible says about the return of these fallen entities. It turns out that Scripture provides plenty of often-overlooked passages that do discuss the end times return of the fallen angels who sinned in Genesis 6. One passage we mentioned in the previous article, Luke 21:25-26, we believe may also relate to the return of the sons of God. In this verse which is part of Jesus' famed Olivet Discourse, He describes men’s hearts failing them for fear of the things coming upon the earth during the Day of the Lord. As we will see, it’s not only the Nephilim that are said to return during the end times, but the sons of God as well. We will begin by going back to the Old Testament prophets, where there are a number of passages that routinely get overlooked by Christians. First, we need to focus our attention on Ezekiel Chapters 31 and 32, which we believe give us a panoramic view of past history, as well as the future destiny of the fallen sons of God from Genesis 6. These chapters refer to an enigmatic being called "the Assyrian." Author and researcher Ryan Pitterson advocates that this is a reference to a pre-Flood fallen angelic ruler who was preeminent on the earth during that time. Pitterson summarizes these two important chapters by writing the following. Ezekiel 31 and 32 chronicle the rise and fall of the supreme angel who ruled the antediluvian kingdom of fallen angels and their Rephaim [or Nephilim] children. This king, referred to as "the Assyrian," was the first global ruler and the most powerful of all the Genesis 6 apostate angels. The book of Ezekiel chronicles his rise to prominence, the destruction of his kingdom, and one of the main reasons the Lord administered such a catastrophic flood judgment. Unlike the extra-biblical texts, the Bible provides specific details regarding the means and timing of the judgment of the sinning angels and the Nephilim and how they ended up deep in the abyss. It also contains prophetic references to the future return of the angels who sinned and the fate of the giants in hell. [1] While this unfamiliar linkage may at first seem to be a stretch, let's look a bit deeper into it. Often in Scripture, God will issue a prophetic address that appears on the surface to be directed toward a human being, such as an earthly king. However, at some point in the discourse, it becomes clear that this address transcends that earthly figure and instead is directed toward a supernatural being – possibly the true power behind that earthly figure. This is done in some very well-known passages, such as Isaiah 14 and Ezekiel 28. In Isaiah 14, the passage begins by addressing the earthly king of Babylon, but as the chapter continues, it becomes obvious that the message is really directed at the power behind that earthly king – none other than Satan himself. This is clear as the passage later on addresses the figure as “Lucifer, son of the morning,” describing him in a way that clearly transcends any earthly king. In Ezekiel 28, this same type of address takes place, first appearing to be directed toward the earthly king of Tyre. But as the chapter progresses, it clearly begins to again concern Satan himself. Yet another example is Psalm 22, in which the passage seems to begin by describing the earthly trials of King David – but later on, clearly begins to transcend the experiences of David and becomes a clear Messianic prophecy of the future experiences of Jesus Christ on the cross. With this in mind, we can better understand Ezekiel 31, which similarly records a cryptic address to the figure called “the Assyrian,” who could very well be a fallen angelic ruler of the pre-Flood world. You can come to your own conclusion as we continue. In similar style to the other prophetic chapters we just referenced, as this Ezekiel 31 passage begins, it appears to be addressing the earthly ruler called Pharaoh, the king of Egypt – but as it progresses, it begins to describe a mysterious angelic being referred to as “the Assyrian,” whose pre-Flood kingdom was brought to ruin by the judgment of God. While a comprehensive treatment of this passage is beyond our scope here, Pitterson undertakes a detailed analysis of this chapter in Ezekiel – including all of the key imagery – in Chapter 11 of his book Judgment of the Nephilim. He points out that Ezekiel 31 is full of language that is past tense (related to a former judgment of the Assyrian and the sons of god), but that Chapter 32’s language is future-tense (detailing their future final judgment). But as we will see, this final judgment will only take place after God allows for a final end times rampage of the Assyrian when he and his fallen horde are temporarily released from their captivity in the abyss. We will piece this together and show how clear the Bible is about this end times return. Let’s begin by asking the question: “Where does Scripture tell us the fallen sons of God of Genesis 6 fame are currently being held?” As we’ve shown throughout these articles and address in even further depth in our study, the answer is clear – they are currently imprisoned in chains of darkness in Tartarus – the pit, the lowest part of hell, or the abyss. We were clearly told this in Jude 1:6 and 2 Peter 2:4 – two passages we reviewed in great detail in a previous article. And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. -Jude 1:6 For if God spared not the angels that sinned, but cast them down to hell [Tartarus], and delivered them into chains of darkness, to be reserved unto judgment; -2 Peter 2:4 Like we pointed out, Tartarus is the word used in Greek "mythology" to refer to the abyss, or the bottomless pit – the lowest part of Hell, a place where the giant Titans had been imprisoned. As we also said, this word Tartarus has been variously translated in our English Bible versions. For example, the New English Bible translates Tartarus as “the dark pits of hell,” the Revised Version has it as “pits of darkness,” and the New International Version says “gloomy dungeons.” In all of these translations, depth and darkness are the distinctives of Tartarus. And as both Jude 1:6 and 2 Peter 2:4 state, this is the place where the angels that sinned are being held until their final judgment. And as it seems we’re told in Ezekiel 31 – our chapter in question – these imprisoned angels have a king referred to as the Assyrian. With this as our background, we should now be able to understand exactly what’s happening as the 5th Trumpet sounds during the Tribulation, as later seen by John in his apocalyptic vision recorded in Revelation Chapter 9. In this passage, Tartarus (the bottomless pit or abyss) is opened, and the Assyrian and the fallen angels of Genesis 6 are temporarily released during the Day of the Lord to wreak havoc upon the earth. 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. And he opened the bottomless pit; and there arose a 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. 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. 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 foreheads. 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. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. 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. And they had hair as the hair of women, and their teeth were as the teeth of lions. And they had breastplates, as it were breastplates of iron; and the sound of their wings was as the sound of chariots of many horses running to battle. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. -Revelation 9:1-11 The first thing to note is that these are not actual locusts (as in insects). Locusts do not have the faces of men, the hair of women, the teeth of lions, breastplates like iron, or stings like scorpions. Locusts also do not have kings reigning over them as these Revelation 9 locusts are said to have. In fact, we see this plainly written in Proverbs 30:27, describing actual locusts. The locusts have no king… -Proverbs 30:27 Furthermore, locusts don’t live in “the bottomless pit” – which is the place from which these “5th Trumpet locusts” get released. So then, what are these creatures? Well, who do we know is currently being held in the abyss, or the bottomless pit? That of course would be the fallen angels who sinned with women in Genesis 6 that Jude and Peter told us are currently being imprisoned there in chains of darkness. These “locusts” in Revelation 9 are the fallen angels being released from the abyss! This is positive confirmation of a return of the fallen sons of God in the Day of the Lord. They are led by a king, who is described as “the angel of the bottomless pit” – another confirmation that these locusts are fallen angels. This angel’s name is called Abaddon in Hebrew, but Apollyon in Greek. We believe this king to be the Assyrian of Ezekiel 31 and 32, who, along with the other fallen angels, are being released to torment the earth for a time. We’re told that their torment will be so severe that it will cause people to want to die, but for some reason they will not be able to. Interestingly, the Hebrew term Abaddon (Strong’s # H11) means “(a place of) destruction or ruin,” [2] and is first used in the book of Job in direct connection with Hell. Dead things are formed from under the waters, and the inhabitants thereof. Hell is naked before him, and destruction [Abaddon] hath no covering. -Job 26:5-6 In fact, the New American Standard Bible doesn’t even translate this word – it leaves the Hebrew term Abaddon. Sheol is naked before Him, And Abaddon has no covering. -Job 26:5-6 (NASB) But the Septuagint brings out an additional nuance, as it actually mentions the giants who are in Hell. Shall giants be born from under the water and the inhabitants thereof? Hell is naked before him, and destruction [Abaddon] has no covering. -Job 26:5-6, (LXX) [3] So, it would seem as though the Assyrian took on a name descriptive of Hell itself – which makes perfect sense, as he is called the “angel of the bottomless pit” in Revelation 9. Let’s also understand another interesting connection to the pre-Flood judgment – the duration of five months. In the passage we just read (Revelation 9), we saw that the so-called “locusts” would torment the earth for a period of five months. It’s critical to understand that the prophetic Biblical calendar uses 360-day years instead of our modern 365.25-day solar year. It was Sir Robert Anderson who first recognized this key and used it to help unlock the mystery of Daniel’s seventy weeks prophecy found in Daniel 9:24-27. [4] If you would like to learn more about this, please consult our study entitled, “The Daniel 9:25 Prophecy: An Exact Timeline For The Arrival Of The Messiah”. In that study, we show that the only Biblically sound way to calculate the duration of Daniel’s seventy weeks of years is by utilizing this key of the 360-day prophetic year. A quick summary of our rationale is that the Bible clearly describes the final week – Daniel’s seventieth week, what many refer to as the Tribulation – as consisting of 360-day years. We find that the Bible refers to this final seven-year “week” as consisting of two halves each comprised of periods of forty-two months or 1,260 days. When you do the math, it requires that this final seven-year period is comprised of thirty-day months and 360-day years. 42 months x 30 days per month = 1,260 days …or… 1,260 days / 3.5 years = 360 days per year With this in mind, we can understand that the five months of the locusts’ torment (described in Revelation 9) is equivalent to 150 days (five 30-month days = 150 days). But another Biblical example that bears direct connection to the locusts’ 150-day period of torment is the time of the original judgment of the pre-Flood world in Genesis. During the time of the Flood, Noah tells us that a period of 150 days began on the seventeenth day of the second month, and ended on the seventeenth day of the seventh month (Genesis 7:11, 24; 8:3-4). This is an exactly five-month period (150 / 5 months = 30 days per month). What’s the point here? Pitterson summarizes it well. These locusts are released from Hell for 150 days to torment the earth as part of God’s judgment – the exact amount of time the Assyrian, the sinning angels, and their Nephilim sons were tormented by the Flood in the days of Noah. [5] But Revelation Chapter 9 is not the only prophetic glimpse the Bible gives us concerning this latter-day return of the sons of God. Joel Chapter 2 also seems to warn us of this same event with similar descriptive detail. As we read through this somewhat lengthy passage, notice all of the details that identify it as the same time period and same event described later in Revelation 9. Sound the trumpet in Sion, make a proclamation in my holy mountain, and let all the inhabitants of the land be confounded: for the day of the Lord is near; for a day of darkness and gloominess is near, a day of cloud and mist: a numerous and strong people shall be spread upon the mountains as the morning; there has not been from the beginning one like it, and after it there shall not be again even to the years of many generations. Before them is a consuming fire, and behind them is a flame kindled: the land before them is as a paradise of delight, and behind them a desolate plain: and there shall none of them escape. Their appearance is as the appearance of horses; and as horsemen, so shall they pursue. As the sound of chariots on the tops of mountains shall they leap, and as the sound of a flame of fire devouring stubble, and as a numerous and strong people setting themselves in array for battle. Before them shall the people be crushed: every face as the blackness of a caldron. As warriors shall they run, and as men of war shall they mount on the walls; and each shall move in his path, and they shall not turn aside from their tracks: and not one shall stand aloof from his brother: they shall go on weighed down with their arms, and they fall upon their weapons, yet shall they in no wise be destroyed. They shall seize upon the city, and run upon the walls, and go up upon the houses, and enter in through the windows as thieves. Before them the earth shall be confounded, and the sky shall be shaken: the sun and the moon shall be darkened, and the stars shall withdraw their light. And the Lord shall utter his voice before his host: for his camp is very great: for the execution of his words is mighty: for the day of the Lord is great, very glorious, and who shall be able to it? -Joel 2:1-11, (LXX) [6] This passage in Joel contains many of the same themes also mentioned in Revelation 9 – for example, the prevalence of darkness and smoke, a strong army unlike any other that consumes everything in front of it, their appearance being like horses, their sound like many chariots, the extreme horror and distress of the earth-dwellers, and the heavenly bodies failing to give light. In addition, we should make note of the immediate context of the book of Joel. In the first chapter, it describes a literal locust plague that had devastated the land of Israel (Verse 4). Then (similarly to Isaiah 14, Ezekiel 28 and 31, and Psalm 22), the context clearly begins to transcend that event and focuses on an ultimate far-term context during the eschatological Day of the Lord. The prophet begins to see a day when “locusts” of another kind will terrorize the inhabitants of the earth. Although Joel does not explicitly call these beings locusts, we’ve shown from the contextual parellels that he’s very likely describing the same event that John saw in Revelation 9 – and of course, John did call them locusts. So, we have very good reason to believe that Joel and John are speaking of the same event – the release of a supernatural army of the fallen sons of God who have been imprisoned in the abyss since the judgment poured out upon them by God in the days of Enoch. Pitterson says it well. For 150 days, Hell will literally be unleashed upon Earth. These passages affirm why Jesus Christ prophesied the final years on earth would be "as the days of Noah" (Matthew 24:37). [7] Let’s also acknowledge the possibility that these passages in Revelation 9 and Joel 2 could be also connected with the passage we examined in the previous article – Isaiah 13, which describes the same time period, speaking of giants coming through a gateway and God bringing “His warriors” to bring judgment upon the earth. Are the fallen sons of God who are being released from the abyss also part of the army of warriors God spoke of in Isaiah 13? We examined that passage through the lenses of the return of the Nephilim. But is it possible that this all happens at the same time? It’s certainly something to consider, as the context in all three chapters is the judgment phase of the broad Day of the Lord. Now that we understand this aspect of end times prophecy – in which the fallen sons of God who are currently imprisoned in the abyss will be temporarily released during the Day of the Lord – let’s now proceed on to Ezekiel Chapter 32. Earlier, we discussed the Assyrian, whose pre-Flood kingdom was brought to ruin by the judgment of God. In Revelation 9, we witnessed the end times return of this fallen angel, now called “Abaddon” or “Apollyon,” as the Genesis 6 fallen angels are released from their imprisonment. But this release will be temporary. As we also saw in Revelation 9, they were only given permission to wreak havoc upon the earth for 150 days. As we now proceed into Ezekiel Chapter 32, we will find future-tense imagery detailing their future, final judgment. Looking into Ezekiel 32, we find a lamentation for the “strength of Egypt,” which we believe is a cryptic reference to these imprisoned fallen angels under the Assyrian’s command who get released from the pit during the Day of the Lord, but are ultimately judged by God and condemned to an eternity in Hell fire. This is brought out more clearly in the Septuagint, which actually refers to the Nephilim giants who will greet these fallen angels upon their final descent into Hell. Verses 18-21 describe this. We will read it in the Septuagint. Son of man, lament over the strength of Egypt, for the nations shall bring down her daughters dead to the depth of the earth, to them that go down to the pit. They shall fall with him in the midst of them slain with the sword, and all his strength shall perish: the giants also shall say to thee, Be thou in the depth of the pit: to whom art thou superior? yea, go down, and lie with the uncircumcised, in the midst of them slain with the sword. -Ezekiel 32:18-21, (LXX) [8] This passage states that as the “strength of Egypt” (or the hordes of fallen angels serving under the Assyrian) descend into Hell, they will be greeted by the Nephilim giants who will be astonished at their defeat. The giants essentially say to them, “you’ve been defeated and cast permanently into Hell just as we were, therefore you’re no greater than us even though we’re your offspring!” The passage then continues: And they are laid with the giants that fell of old, who went down to Hades with weapons of war: and they laid their swords under their heads, but their iniquities were upon their bones, because they terrified all men during their life. And thou shalt lie in the midst of the uncircumcised, with them that have been slain by the sword. -Ezekiel 32:27-28, (LXX) [9] This passage shows that the rebel angels will be laid right alongside the “giants that fell of old,” bringing to mind the words of Genesis 6:4, which described the Nephilim as “mighty men which were of old,” – a Biblical reference to the pre-Flood age. This passage also mentions how the pre-Flood Nephilim had gone down to Hell with their “weapons of war.” In other words, the judgment of the Flood quickly sucked them down to Hell like a giant whirlpool – weapons and all. This brings to mind the story of the revolt of Korah in the Old Testament. When Korah rebelled against Moses, Numbers Chapter 16 tells us that God literally opened up the earth, swallowing the rebels, their families, and all their possessions. It was in this way that the Flood swallowed up the pre-Flood Nephilim and brought them down into the pit of Hell. This is the fashion in which the enemies of God are brought down, and at the end of the Tribulation when Jesus Christ will be revealed at His coming, He will pour out this final judgment upon all of His enemies – including Satan and his angels, the Assyrian, the rebel angels of Genesis 6, their Nephilim giant offspring, and the earth-dwelling humans who followed after their wickedness instead of following after God. So, the Bible is clear that God will allow the Assyrian and his angels one final return where they’ll be permitted to torment the earth for a short time prior to their own ultimate judgment, which has already been prophesied of in Ezekiel 32. They will be cast into the judgment of eternal Hell fire alongside the Nephilim giants and the other wicked dead. [1] Ryan Pitterson, Judgment of the Nephilim, New York, NY: Days of Noe, 2017, p. 167. [2] Strong’s Concordance, entry “11, abaddon,” BibleHub.com. (https://biblehub.com/hebrew/11.htm - Retrieved 8/15/21) [3] The Brenton translation of the Septuagint, Job 26:5-6, Bible Study Tools. (https://www.biblestudytools.com/lxx/job/26.html - Retrieved 6/12/21) [4] Robert Anderson, The Coming Prince, 10th ed., Grand Rapids, MI: Kregel, repr. 1957. [5] Pitterson, p. 190. [6] The Brenton translation of the Septuagint, Joel 2:1-11, Bible Study Tools. (https://www.biblestudytools.com/lxx/joel/2.html - Retrieved 8/15/21) [7] Pitterson, p. 193. [8] The Brenton translation of the Septuagint, Ezekiel 32:18-21, Bible Study Tools. (https://www.biblestudytools.com/lxx/jezekiel/32.html - Retrieved 8/15/21) [9] Ibid.

It may startle you to discover the treasures hidden in the wedding rituals of the ancient Hebrews, which God instituted. It is astonishing to recognize that everything that God has said about His marriage to His bride, the Church, was anticipated thousands of years earlier in the institution of these customs. That fact is a profound piece of evidence that the author of the Bible is not bound to the constraints of time as we are. Rather, it is profound proof of His reality, and demonstrates His origin to be from outside of time. These insights we will examine also demonstrate the integration of the Bible, which is another proof that demonstrates its Author to be from outside time. Because the Bible is composed of sixty-six books, written by over forty authors who mostly didn’t know each other, over an almost two thousand-year time span, to then discover that it is thoroughly integrated down to the subtle nuances is a proof of its extra-dimensional origin. Furthermore, the fact that its human authors could not have understood the true depth of meaning behind the “types and shadows” embedded into their inspired writings is a fact that echoes its inspiration from outside time. This content of this multi-part article series should continue to amaze you concerning God’s precision in that regard. Not only does this provide a profound awareness regarding our prophetic perspective, but it also demonstrates the incredible love and affection with which God views us. At face value, most of these insights are not obvious to the modern reader. However, by becoming in touch with the Hebraic roots of the Bible, we can better comprehend the depth of anticipatory design embedded into both the Biblical record and the ancient Hebrew culture. All through the Gospels, Jesus relied on the ancient Jewish wedding pattern for many of His parables (Matthew 22:1-14; 25:1-13), climaxing in His Bridegroom’s promise in the Upper Room in John 14. We will explore these references within this study in order to recognize the full importance of these allusions. Unfortunately, many of us miss seeing the full depth of meaning by our modern unfamiliarity with the model of ancient Jewish wedding rituals. The Hebrew wedding involved a number of important rituals typologically correlating with the marriage of Christ and the Church. We will investigate seventeen of them in these articles. The following are not necessarily in strict order, yet they follow the general process of the ancient Hebrew wedding. Let’s begin to examine these astonishing parallels. 1.) Erusin - Betrothal The first step in a Hebrew marriage was betrothal (erusin). [1] Betrothal involved the establishment of an engagement covenant (te’naim), leading up to the marriage covenant (ketubah), as initiated by a prospective bridegroom (chatan). The ketubah is the final document that stipulates all expectations and conditions for the marriage between the husband and wife. [2] Jesus explicitly refers to Himself as the Bridegroom in the following passage in Mark. And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not? And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast. But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days. -Mark 2:18-20 So, Jesus identifies Himself as the Bridegroom. The following verse tells us that, like every Jewish bridegroom, Jesus came from His Father’s house and travelled to the home of his bride (kallah). I came forth from the Father, and am come into the world: -John 16:28a So, Jesus emphasized that He as the Bridegroom had come to earth, from His Father’s house, to find Himself a bride. We see from the above passage in Mark, and others, that He makes it clear He will at some point leave, and later return for His bride, as was the normal betrothal custom. It was normal for the bridegroom to often take the initiative in establishing a marriage covenant. Key Parallel: In ancient Jewish culture, in order to initiate betrothal, the prospective bridegroom would travel from his father’s house to the house of the prospective bride. In like manner, Jesus left His Father’s house in heaven and “travelled” to earth (through the Incarnation), the home of His prospective bride, the Church. 2.) The Mohar – The Bride Price Upon arrival at the home of the young woman, the prospective bridegroom would negotiate with the woman’s father as to the bride price (mohar – Strong’s # H4119) he must pay to “purchase” his bride, as was the custom (Genesis 24:53; 34:12; Exodus 22:15-16; 1 Samuel 18:25; Hosea 3:2). [3] On a practical level, since the Father was losing a valuable member of his household (the bride), and had spent considerably to raise, feed, and house her since she was young, the mohar paid to the father was to help compensate him for these costs. Jesus understood – because as God, He established this tradition – that He could not simply obtain a wife without paying a price (a mohar) for His bride. The necessity of a mohar is one of the most overlooked reasons for His death. You must recognize that He died not only to be free from the law of marriage with Israel, but He died also in order to present a mohar to His bride, the Church. In order to understand this, you must recognize that you as a believer have been purchased (redeemed), as the aforementioned passage in Ephesians 1 describes. Until the redemption of the purchased possession [referring to us as Christians] …. -Ephesians 1:14 So, as the bride, Christ has purchased us. We will discuss shortly what He used to pay for, or redeem us. But to understand the true depths of this, you need to see this from the cultural aspects of that time. In the ancient customs, it was not only necessary to simply present a mohar to the woman’s father, but you had to present a suitable mohar according to the woman’s social status (1 Samuel 18:23). For example, if you were marrying a commoner or a peasant woman, you may present sheep and chickens and goats to her father in order to demonstrate to him that you are capable of providing for her on the level in which she is used to living. However, if you were marrying royalty, you would present gifts such as silver and gold and costly garments. But yet, if you were marrying distinct royalty, in which the woman was able to trace her royal lineage back a certain number of generations, you may be required to present exotic gifts from around the world. You must meet her on her social level. [4] In order to properly understand the cross, you must recognize that the cross was meant to express to you your social status from God’s viewpoint. Forasmuch as ye know that ye were not redeemed [purchased] with corruptible things, as silver and gold… -1 Peter 1:18 Jesus made it clear to you that the objects normally given to earthly royalty as a mohar were far beneath what He considers your status to be. Peter implies in Verse 18 that even valuable earthly items such as silver and gold would actually be an insult to present to His bride. So then, what did He use to purchase us? In order to express to us how unique and special we are to Him, He came up with something to present as a mohar that was unique only to Him. Something nobody else would be able to duplicate, which would express to us our true status in His eyes. The following verse (Verse 19), tells us: But with the precious blood of Christ, as of a lamb without blemish and without spot: -1 Peter 1:19 So, we understand that what He devised as a mohar for the Church was His own precious, sinless blood, as of a lamb without blemish and without spot! It was because of this purchased price, that Paul wrote the following to the Church. Know ye not that … ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s. -1 Corinthians 6:19-20 Key Parallel: The prospective bridegroom would negotiate a mohar to pay the bride’s father in order to establish a marriage covenant whereby the woman would become his betrothed. The value of the mohar would be on par with the social status that the woman had. Jesus, through His death on the cross, paid the mohar that was needed (His own sinless blood) in order to atone for the sins of all mankind that began with Adam. He thereby purchased the Church as His betrothed with a mohar of incomparable value, indicating to her the true social status that she possesses in His sight. 3.) Shiluhin – The Dowry A dowry (shiluhin, or in later Talmudic terms, nedunya or nadan) is a transfer of parental property, gifts or money at the marriage of a daughter. A dowry contrasts with the related concept of a bride price or mohar. While a bride price or mohar is a payment by the groom to the bride’s parents, a dowry is the gift of wealth transferred from the bride’s family down to the bride. She would bring this gift with her into her new marriage. In other words, it was a wedding gift from the father to his daughter, the bride. [5] Upon leaving her father, the daughter received this shiluhin as a parting gift. This concept is mentioned in passages such as Genesis 24:59, 29:24, 29, and 1 Kings 9:16. In light of this definition of a dowry, consider the following passages, which seem to describe the Holy Spirit as the “dowry” being given to us from the Father. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. -John 14:16-18, 26 And, behold, I send the promise of my Father upon you [speaking of the Holy Spirit]: but tarry ye in the city of Jerusalem, until ye be endued with power from on high. -Luke 24:49 The Holy Spirit endowment is comparable to the modern practice of the bridegroom giving the bride an engagement ring as a type of down payment on the wedding. But in terms of the ancient Hebrew wedding practices, the Holy Spirit seems to also parallel the concept of the dowry, being that it comes from the Father and is given to the bride. Key Parallel: The father would present to his daughter, the bride, a dowry of value that she would bring with her into the marriage. The Father, God presented the Holy Spirit to the bride as a dowry that would seal her until the time of her redemption. 4.) Shiddukhin – The Proposal Shiddukhin can be defined as the early stage of the marriage process in which the man and woman consensually promise to marry each other in the future. [6] The Talmud refers to the marriage proposal as shiddukhin. [7] In ancient times, much of the negotiation of the ketubah was between the prospective bridegroom and the woman’s father. However, this could not be completed without the woman’s willing consent. The bridegroom would have to approach the woman in order to gain her agreement to marry. The betrothal could not be complete without the woman’s consent. [8] And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go. -Genesis 24:58 As became customary, the man would pass a cup of wine to the woman, symbolizing covenant agreement. If the woman did not pick up the cup and drink, she was refusing him. But if she picked up the cup and drank from it, she was accepting his marriage proposal. [9] [10] After the bride accepted, the family would partake in a festive meal in celebration of the covenanted marriage. [11] Acceptance of the marriage to Jesus is a decision that can only be done with one’s willing consent. And just like the bride did not initially choose the groom, we did not choose Christ. Ye have not chosen me, but I have chosen you… -John 15:16a So, like the ancient Hebrew brides, we simply consented to the marriage proposal. Regarding the drinking of the cup and the celebratory meal, let’s understand Jesus at the Last Supper speaking to His disciples. After the same manner also he took the cup, when he had supped, saying, this cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come. -1 Corinthians 11:25-26 In other words, Jesus was assuming the position of a Bridegroom, telling His bride-to-be that by the drinking of the cup, she is agreeing to His marriage proposal. He establishes this tradition of the Lord’s Supper meal to commemorate and celebrate the marriage. And just as the earthly bridegroom would leave after the bride’s agreement, in order to go prepare a place for her, and then later return, our heavenly Bridegroom instructed us to do this in remembrance of Him until He returns for us. So, you should recognize that participation in the tradition we call “communion” is in actuality a symbol of the acceptance of the marriage covenant with Jesus. Key Parallel: The ancient Jewish bridegrooms would obtain marital consent from the bride through the partaking of a drink of wine. The family would then celebrate the agreement with a festive meal. She did not choose him; he chose her, and she agreed. Jesus established the tradition of the Lord’s Supper for His bride the Church, indicating to her that through the drinking of the cup of wine, and the eating of the bread, she is commemorating her agreement to His marriage proposal. We did not choose Him; He chose us, and we agreed. [1] The Universal Jewish Encyclopedia, ed. Isaac Landman, New York: Universal Jewish Encyclopedia Co. Inc., 1948, pp. 7, 372. [2] David R. Mace, Hebrew Marriage, New York: Philosophical Library, 1953, p. 167. [3] The Universal Jewish Encyclopedia, p. 372. [4] Merrill Unger, The New Unger’s Bible Dictionary, Art. “Marriage – Marriage Customs,” ed. R.K. Harrison, Chicago: Moody Publishers, 1988, p. 818. [5] Louis Ginzberg and Julius H. Greenstone, Jewish Encyclopedia, entry “Dowry,” JewishEncyclopedia.com. (http://www.jewishencyclopedia.com/articles/5297-dowry - Retrieved 3/10/18) [6] Batsheva Sherman, “Marriage in Halakhic Judaism” Shalvi/Hyman Encyclopedia of Jewish Women, Dec. 31, 1999, Jewish Women’s Archive. (https://jwa.org/encyclopedia/article/marriage - Retrieved 5/10/18) [7] Aryeh Kaplan, Made in Heaven: A Jewish Wedding Guide, Brooklyn, NY: Moznaim Pub., 1983, p. 22. [8] Ibid., p. 22-23. [9] The Universal Jewish Encyclopedia, p. 373. [10] Avi Ben Mordechai, Signs in the Heavens, Millennium 7000 Communications, Int’l, 1996, p. 269. [11] Ibid., p. 273.

In our "Part 1" of this article series, we began to examine the typological treasures hidden in the wedding rituals of the ancient Hebrews, which God instituted. It is astonishing to recognize that everything that God has said about His marriage to His bride, the Church, was anticipated thousands of years earlier in the institution of these customs. That fact is a profound piece of evidence that the author of the Bible is not bound to the constraints of time as we are. Rather, it is profound proof of His reality, and demonstrates His origin to be from outside of time. The Hebrew wedding involved a number of important rituals typologically correlating with the marriage of Christ and the Church. We are investigating seventeen of them in these articles. While these are not necessarily in strict order, they do follow the general process of the ancient Hebrew wedding. Let’s continue our examination of these astonishing parallels. 5.) The Ketubah – The Marriage Covenant Once the bride price was paid, and the bride had accepted, the marriage covenant (ketubah) was established. The ketubah included documentation of the mohar, dowry, and the mutual obligations between the bridegroom and bride. [1] The ketubah also details the husband’s obligation to provide his wife with the necessities she needs – food, clothing, shelter, etc. These are obligations originally demanded in the Torah (Exodus 21:10). [2] Additionally, the ketubah lays out the financial resources and possessions each person brings into the relationship, the responsibilities of each family to the other, and finally the penalties to be paid should either side break off the covenant. [3] We understand that the Old Covenant, or giving of the Mosaic Law to Israel on Sinai, was a marriage covenant or ketubah. So then, we understand that the New Covenant (or New Testament – the B’rit Chadashah) acts as the ketubah for Christ’s bride the Church. Let's examine how. Jesus Himself sets the conditions for the marriage: If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love. These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. This is my commandment, That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends. -John 15:10-13 Jesus speaks of the required obligations: A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. -John 13:34 Jesus outlines His commitment to the relationship: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen. -Matthew 28:20 These are only a few of the many elements contained within the New Testament – our betrothal contract – that Jesus gave to His bride. Key Parallel: The ketubah was the marriage contract that contained details regarding the mutual obligations of the bridegroom and bride. As a Bridegroom, Christ gave the Church a legal document containing all of the provisions of the New Covenant – the contract detailing our marriage relationship with Him. 6.) Kiddushin – Sanctification From the establishment of the ketubah and forward, the man and woman were regarded legally as husband and wife, although the marriage ceremony had not yet been performed and therefore the marriage could not yet be consummated (Malachi 2:14; Matthew 1:18-19). [4] At this time, the bride was declared to be consecrated or sanctified – set apart – exclusively for her bridegroom. This is reflected in one of the Hebrew words for betrothal – kiddushin, which literally means sanctification or consecration. [5] [6] In the same manner, the Church has been declared as being consecrated, sanctified, and set apart exclusively for Christ. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. -Ephesians 5:25-27 Key Parallel: From the time the marriage was covenanted at the establishment of the ketubah, the woman was considered consecrated, sanctified, and set apart only for her bridegroom. The Church, as the bride, is declared to be sanctified, cleansed, and set apart exclusively for her bridegroom Christ. 7.) Kesef – Bought With A Price Within the Hebrew tradition, being “bought” is not thought of as though the woman was being purchased like property, but rather the transaction is meant to confer a “change of status.” There are two ways of purchasing something in Jewish law: by cash (kesef) or by barter (chaliphin). When something is purchased by barter, what has transpired is simply an exchange of property. However, when a transaction is made for cash, the transaction can also affect a change of status. The Talmud records emphatically that a woman cannot be married through a barter transaction, because this would imply a change in ownership, and would give the woman the status of a chattel (a possession, or personal property). [7] However, for a cash (kesef) transaction, one does not actually have to use cash. Any article of value can be used, such as a coin, a ring, a jewel, etc., and it must be given for its monetary value and not as barter. The bridegroom is changing the bride’s status from that of a single woman to that of a married one. The money is merely a legal consideration that makes the woman’s new status binding. [8] Jewish tradition teaches that in God’s marriage to Israel in the Old Testament, the wealth of the Egyptians was the “cash” used to seal the betrothal upon the exodus from slavery (Exodus 12:36). Here too, God was not “buying” the Israelites, but transforming their status to that of the Chosen People. [9] So, during the betrothal period, the Hebrew brides were considered to be “bought with a price” (the bride price, or mohar). [10] In like manner, the Church is considered “bought with a price,” that price being the perfect blood of the atoning death of Christ. For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s. -1 Corinthians 6:20 Key Parallel: The ancient Hebrew brides were considered “bought” with the mohar – the bride price – once the ketubah was agreed upon. The Church, as the bride of Christ, is considered “bought with a price,” that price being the spotless, sinless blood of our Bridegroom Christ. 8.) Mattan – Love Gifts During the betrothal period, it was common for the bridegroom to present his future bride with special gifts (mattan), displaying his appreciation for her. They were also intended to help her remember him while he was away during the long betrothal period. [11] Ask me never so much dowry and gift [mattan – Strong’s # H4976], and I will give according as ye shall say unto me: but give me the damsel to wife. -Genesis 34:12 In like manner, Jesus presented His bride, the Church, with a number of unique gifts only applicable to her. Some of the gifts that Jesus gave us are the nine Gifts of the Spirit that are accessible only to those who are filled with the Holy Ghost (1 Corinthians 12). These gifts given to the Church are of a supernatural nature, reminding us of the supernatural marriage to be performed one day with a supernatural Bridegroom. Key Parallel: During the long betrothal separation, the ancient Hebrew bridegrooms would present their future brides with special gifts that showed his affection for her. They would help her to remember him while he was away making preparations for the wedding. Jesus, our Bridegroom, left His bride the Church a number of supernatural gifts that only she has access to. These gifts help us operate in the Spirit during the long betrothal absence, and will stay with us until He comes for us again. [1] Aryeh Kaplan, Made in Heaven: A Jewish Wedding Guide, Brooklyn, NY: Moznaim Pub., 1983, pp. 95-99. [2] Ibid., pp. 113-114. [3] Avi Ben Mordechai, Signs in the Heavens, Millennium 7000 Communications, Int’l, 1996, p. 272. [4] The Jewish Encyclopedia, Vol. III, ed. Isidore Singer, New York: Funk and Wagnalls Co., 1907, pp. 126, 127. [5] George F. Moore, Judaism, Vol. II, Cambridge, MA: Harvard University Press, 1946, p. 121. [6] Kaplan, p. 173. [7] Kaplan, pp. 45-46. [8] Ibid. [9] Ibid, p. 46. [10] Richard Booker, Here Comes The Bride: Jewish Wedding Customs And The Messiah, Houston, TX: Sounds of the Trumpet, 1995, p. 7. [11] Louis M. Epstein, The Jewish Marriage Contract, New York: Jewish Theological Seminary of America, 1927, pp. 78-79.

In our "Part 1" and "Part 2" of this article series, we began to examine the typological treasures hidden in the wedding rituals of the ancient Hebrews, which God instituted. It is astonishing to recognize that everything that God has said about His marriage to His bride, the Church, was anticipated thousands of years earlier in the institution of these customs. That fact is a profound piece of evidence that the author of the Bible is not bound to the constraints of time as we are. Rather, it is profound proof of His reality, and demonstrates His origin to be from outside of time. The Hebrew wedding involved a number of important rituals typologically correlating with the marriage of Christ and the Church. We are investigating seventeen of them in these articles. While these are not necessarily in strict order, they do follow the general process of the ancient Hebrew wedding. Let’s continue our examination of these astonishing parallels. 9.) Mkudeshet – The Betrothed Bride After the marriage covenant was established, the bridegroom left his bride at her home and returned to his father’s house, where he remained separated from his bride for a period of time. A typical betrothal period would last about twelve months, but could be up to two years. [1] [2] Interestingly, scripture compares a thousand years to one day to help convey God’s perception of time. We have been without our Bridegroom for almost two thousand years (since 33 AD). Notice how the following passage tells us that to God, a thousand years is like a day, and notice the context – His return. Also, notice how the Church – the bride – is addressed as “beloved.” And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation. For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water: Whereby the world that then was, being overflowed with water, perished: But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. -2 Peter 3:4-8 This period of separation would allow the bride time to gather her trousseau and prepare for married life. [3] During this time, she prepared herself for the marriage. She likely had saved up money all her life for this time. She would purchase expensive perfumes, cosmetics, and clothing and keep herself well prepared should the bridegroom return. Because she did not know exactly when he would return, she had to be in a state of constant preparation and readiness! During this betrothal period while she awaited his return, she is referred to as a mkudeshet – one who is betrothed, sanctified, and dedicated to another. [4] This is how we, the Church and bride of Christ are supposed to await our Bridegroom’s return. Paul talks about our betrothal separation period in the following passage. For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. -2 Corinthians 11:2 Key Parallel: The ancient Hebrew brides would await the return of their bridegrooms over a betrothal period of about one to two years. The bride was separated and dedicated to her bridegroom throughout this period. During this time, they would make all preparations for the inexact time of his return and be ready to leave with him when he arrived. As Christ’s bride, the Church has endured nearly two thousand years awaiting her Bridegroom. During this time, she is told to stay separated and dedicated to Christ only, and eagerly await His return. Now is our time to make the necessary preparations, as we will have to be ready to depart with Him immediately at the Rapture – the catching away of the Church. Since we don’t know exactly when this will occur, we must remain ready at all times! 10.) Cheder – The Bride Chamber Concerning the pre-wedding preparations made by the bridegroom, much would need to be completed before it would be time to receive his bride. Once back at his father’s house, he would begin the task of the construction of the cheder – the bride chamber, typically as a room added onto his father’s house. The bridegroom would normally leave the bride by promising that he was going back to his father’s house to prepare a place for her, and that he would then return to receive her at an inexact time in the future (typically about one to two years). [5] The construction is examined and approved only by the father. When the father was satisfied with the construction, he would give his son permission to go and receive his bride. Therefore, the timing of the bridegroom’s return was inexact and unknown, especially to the bride. She would just have to be ready on an ongoing basis. In like manner, Jesus, before His crucifixion, made the promise of a bridegroom to His disciples who would soon become the foundation of His future Church. He had been warning the disciples of His coming departure and death, and gave them a comforting promise. Let not your heart be troubled: ye believe in God, believe also in me. In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. -John 14:1-3 This was Jesus’ first promise of what the disciples would later learn to recognize as what we call the Rapture, and He presented it using the phraseology of a Bridegroom. The word “mansion” here in Greek refers to a lodging, a dwelling-place, or a room (mone – Strong’s # G3438). [6] Concerning the timing of His return, just as any Jewish bride, the Church does not know the exact time. His return is simply imminent, and we must maintain constant readiness. So, Jesus, as a Bridegroom, is promising His bride that He will prepare a room (or bride chamber) in His Father’s house, for us to consummate the marriage with Him. And we must remain ready for the unknown hour of his return! Key Parallel: Once the bridegroom returned back to his father’s house, the construction of the bride chamber would be initiated. This room would typically be added onto the father’s house. The bridegroom would have left his future bride by promising that he was going to prepare the bride chamber for her and would be back to receive her at the appointed time. Jesus, in like manner, declared His intention to make this very preparation during our long betrothal period while we, His bride, await His return to receive us. He promised that He would return to receive us at the appointed time. 11.) Mikvah – Baptism The bride would also be required to partake in a cleansing bath (mikvah). Mikvah is in effect, the Hebrew word used for baptism, referring to a reservoir of water. To this day, a conservative Jewish bride cannot marry without a mikvah. [7] This ritual purification indicates a separation from a former way to a new way. In the case of marriage, it indicates leaving an old life for a new life with your spouse. In like manner, Jesus commanded us to be baptized both in the physical sense, by immersion in water in His name, but also promised a Comforter that would come. He let us know that this Comforter was His very own Spirit called the Holy Ghost, which the believer would become spiritually “baptized” into. Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. -Acts 2:38 John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he [Jesus] shall baptize you with the Holy Ghost and with fire: -Luke 3:16 Although there are many other passages that discuss both Spirit and water baptism, we recognize that the two above verses are representative of the New Testament commands regarding baptism. Jesus spoke of a new birth experience that incorporated elements of both Spirit and water baptism (John 3). Jesus, through the writings of the Apostle Paul, declares the following saying, concerning His bride. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, -Ephesians 5:25-26 Key Parallel: The ancient Hebrew brides, as well as many modern Jewish brides, were required to cleanse themselves in a purifying ritual mikvah prior to the wedding. Jesus commanded His bride, the Church, to be cleansed in the waters of baptism, but also to be baptized with the Holy Ghost. 12.) Shoshvinin – The Wedding Procession One of the important preparations for the wedding is choosing the members of the wedding procession or party (shoshvinin). The wedding party would include the best man, the maid or matron of honor, the ushers or male attendants, and the bridesmaids or female virgin attendants. In ancient times, an individual member of the wedding party was known as a shoshvin. [8] [9] In addition to the wedding party, there would also typically be a large number of guests that would attend. The guests could include members of the family and those in the community. Scripture gives us some indication as to the identity of at least one of the shoshvinin in the heavenly marriage between Christ and the church. John the Baptist, one of the last Old Testament Jewish saints, identified himself as the “friend of the Bridegroom” (John 3:29), or in modern terms, the “best man.” He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled. -John 3:29 In other words, John the Baptist does not claim to be part of the bride. We understand this further by Jesus’ statement in Matthew 11:11. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. -Matthew 11:11 So, Jesus made it clear that there was coming a group, of which John was not a part, of whom even the least would be greater. We understand later that this is due to the Holy Spirit endowment in each member of the Church. Jesus therefore, makes a clear distinction between Old Testament saints and the Church. John was one of the last Old Testament saints, and was not a part of the Church. Instead, John (knowing this) identified himself as the “best man.” What about the wedding guests? To speculate on who they might be, we must ask the question, “who else will be in heaven that is not part of the bride?” The most likely candidate group is the Old Testament saints. The souls of the Old Testament saints (though yet unresurrected) will be in heaven. [10] So, it is possible that the wedding guests may be the souls of the Old Testament saints. They are the friends of the Bridegroom, who are likely also among the ones invited as guests to the later marriage supper upon receiving their resurrection bodies (Daniel 12:2; Matthew 8:11). Key Parallel: In ancient times, any typical wedding party would have a best man, as well as a number of male and female attendants for the bridegroom and bride. There would be a large number of guests from the families and surrounding community who would attend and celebrate the wedding. Scripture describes John the Baptist – one of the last Old Testament saints – as the “best man.” We can then make an educated guess as to the identity of the other wedding guests. Jesus called John the greatest man of the Old Testament period, and therefore it makes sense why he is the “best man.” So then if he were the greatest of the Old Testament saints, it would make sense that the souls of the other Old Testament saints would be the wedding guests. 13.) Nesuin – The Taking of the Bride When the marriage chamber was ready, the father inspected it, and if it was suitable, he would tell his son the bridegroom that he could go receive his bride! This was typically done by a procession consisting of the bridegroom in festive attire and accompanied by his male escorts, called minyan – Strong’s # H4510 (Judges 14:11, Jeremiah 7:34). [11] The bridegroom and his procession would often approach at night, conducting a torch-lit procession to the home of the bride. [12] Although the bride was expecting her groom to come for her, she did not know the exact time of his coming. To maintain her readiness, she may keep an oil lamp lit through the night. As the procession approached the home of the bride, at a distance, a shofar (a ram’s horn trumpet) would be blown, and there would be shouts to alert the bride that “the bridegroom cometh!” [13] [14] She would be prepared and ready, and would use these last moments to gather her belongings and be ready to immediately leave with her bridegroom. We see something similar in Song of Solomon. My beloved spake, and said unto me, Rise up, my love, my fair one, and come away. -Song of Solomon 2:10 The arrival of the groom at the bride’s house signaled his intention of “taking her to wife.” This act of “taking” or in a sense romantically abducting the bride was referred to as nesuin, which literally means “taking.” [15] And that’s the romantic part – all Hebrew brides were “stolen.” The Jews had a special understanding of a woman’s heart. What a thrill for her, to be “abducted” and carried off into the night, not by a stranger, but by one who loved her so much that he had paid a high price and made great preparation for her! The bride is escorted by procession back to the bridegroom’s father’s house in a bridal litter or palanquin called an aperion in Hebrew (Strong’s # H668). This aperion is mentioned in Song of Solomon 3:9-10. King Solomon has made for himself a palanquin [aperion] From the (cedar) wood of Lebanon. He made its posts of silver, Its back of gold, Its seat of purple cloth, The interior lovingly and intricately wrought By the daughters of Jerusalem. -Song of Solomon 3:9-10 (AMP) After the groom and his wedding procession received his bride together with her female attendants (virgin bridesmaids – Psalm 45:13-15; Matthew 25:1-13), the enlarged wedding party would then return from the bride’s home back to the groom’s father’s house (Genesis 24:67). [16] Just as the bridegroom would come for the bride at any time, often at night, and with a shout and sound of the shofar, in like manner, the Lord will return as a Bridegroom for the Church. And just as the taking of the bride was accomplished by a procession of the groom and male escorts from the groom’s father’s house to the home of the bride, so the taking of the Church will be accomplished by the Bridegroom, Christ, along with a procession of angels from the “Father’s house” in heaven. Paul talks about this nesuin or “taking of the Church” in 1 Thessalonians. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. -1 Thessalonians 4:16-17 Let’s also recall the “Bridegroom’s promise” of Jesus in John 14. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. -John 14:3 Key Parallel: At the time appointed by the bridegroom’s father, a procession would be conducted to go and abduct the bride! Often, this would be done at night, by the light of torches. The bridegroom, flanked by his attendants, would approach the bride’s home. As he drew near, shofars would be sounded, and they would shout to alert her that he was coming! Upon arrival, the bride would be taken by the procession, lifted up and placed in a bridal litter, and brought back to the bridegroom’s father’s house amidst great rejoicing. At the time appointed of the Father, Jesus – our Bridegroom – will appear at a time unknown to us (maybe at midnight) with a shout, a trumpet, and a procession of angels to lift us up and “rapture” us out of this world and bring us back to His Father’s house for the wedding ceremony! [1] Avi Ben Mordechai, Signs in the Heavens, Millennium 7000 Communications, Int’l, 1996, p. 270. [2] The Universal Jewish Encyclopedia, ed. Isaac Landman, New York: Universal Jewish Encyclopedia Co. Inc., 1948, p. 372. [3] Ibid. [4] Judaism 101, entry “Marriage,” JewFAQ.org. (http://www.jewfaq.org/marriage.htm - Retrieved 5/28/18) [5] The Universal Jewish Encyclopedia, p. 372. [6] “G3438 - monē - Strong’s Greek Lexicon (KJV),” Blue Letter Bible. (https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g3438 - Retrieved 5/11/18) [7] “Mikveh Before the Wedding,” My Jewish Learning. (https://www.myjewishlearning.com/article/mikveh-a-spiritual-preparation-for-marriage/ - Retrieved 4/18/18) [8] Aryeh Kaplan, Made in Heaven: A Jewish Wedding Guide, Brooklyn, NY: Moznaim Pub., 1983, p. 62. [9] 1 Maccabees 9:37-39, (GNT), Bible Gateway. (https://www.biblegateway.com/passage/?search=1+Maccabees+9&version=GNT - Retrieved 4/20/18) [10] Tony Garland, A Commentary on the Book of Revelation, “20.5.1. Order of Resurrection,” Bible Study Tools. (https://www.biblestudytools.com/commentaries/revelation/revelation-20/order-of-resurrection.html - Retrieved 5/4/18) [11] 1 Maccabees 9:37-39, (GNT), Bible Gateway. (https://www.biblegateway.com/passage/?search=1+Maccabees+9&version=GNT) [12] The Standard Bible Encyclopedia, Vol. III, ed. James Orr, Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1957, p. 1998. [13] Richard Booker, Here Comes The Bride: Jewish Wedding Customs And The Messiah, Houston, TX: Sounds of the Trumpet, 1995, p. 9. [14] Avi Ben Mordechai, Signs in the Heavens, Millennium 7000 Communications, Int’l, 1996, p. 277. [15] Moses Mielziner, The Jewish Law of Marriage and Divorce in Ancient And Modern Times, Cincinnati, OH: Bloch, 1884, p. 83. [16] Roland de Vaux, Ancient Israel: Its Life and Institutions, Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997, p. 34.

(From the study "Should Christians Support Israel?") In our modern times, it has become fashionable for those in political, academic, and media spheres to attack Israel's right to exist as a sovereign nation. Unfortunately, similar sentiments are often expressed in Christian circles. For instance, some have taken the position that due to Israel’s current state of unbelief, the attitude of the Christian towards them as a nation should be one of opposition ("unbelief" meaning they still have not accepted their true Messiah, Jesus Christ). Some have gone as far as to say that their current state of unbelief makes even the State of Israel’s national sovereignty illegitimate in God’s eyes. They claim that since Israel’s return to the land in the 1900s took place while in this state of unbelief, then that return is not in any way connected to Bible prophecy. From this train of thought, they often deny that the modern State of Israel has any significance at all in terms of Bible prophecy. What is the truth about this? Where does Israel fit into God’s future program for humanity and world events? Is the modern State of Israel prophetically significant? Does God have a future plan for national Israel? And if so, what does it include? Answering these questions will help us gain a perspective as to the proper attitude of a Bible-believing Christian towards Israel. As Christians today, one of the best ways we can gain further understanding concerning the proper perspective we should have towards Israel as a nation is by recognizing what the Bible has to say about their prophetic destiny. First, we will explore the topic of whether Israel’s current regathering from worldwide dispersion (or in other words, the establishment of the modern State of Israel in the 1900s) has any connection to Bible prophecy. The answers we uncover will logically guide our perceptions going forward. In other words, if we do find that the modern State of Israel has prophetic relevance, and we recognize what Scripture tells us about Israel’s future in God’s plan, then those understandings must logically guide how we as Christians think towards modern Israel. Israel's Two Worldwide Regatherings In order to recognize how prophetically significant the current State of Israel actually is according to Bible prophecy, we need to first have an understanding of what the Bible says about Israel’s regathering to their ancestral homeland. The Bible is full of these prophecies. In fact, Bible scholar Thomas Ice notes: Every Old Testament prophet, except Jonah, speaks of a permanent return to the Land of Israel by the Jews. [1] The Biblical focus on the people of Israel being permanently regathered to the land is a pervasive theme throughout the Old Testament. But one of the most ignored topics of Bible prophecy is the awareness that Scripture plainly declares that Israel will undergo two different regatherings from worldwide dispersion (or if you prefer, two distinct phases of worldwide regathering). Further, the Bible also declares that these two regatherings would take place under very different circumstances and for very different purposes. It turns out that these differences actually help us recognize just how significant the current State of Israel is within the Bible’s prophetic outline for Israel’s future. We will begin by first stating our proposition. We will then thoroughly demonstrate the reality of this proposition as being a clear Scriptural teaching throughout the remainder of this article and the one to follow. Our proposition is that the Bible contains a number of prophecies indicating that Israel would be regathered first in a state of unbelief in preparation for judgment (the judgment that culminates in the Tribulation), and that afterwards, they would then be regathered a second and final time in faith (this taking place after the Tribulation), in preparation for blessings to be received in the Millennial Kingdom. This is significant because many people overlook the distinction of these two regatherings and only recognize one regathering. Some only recognize or expect a regathering in faith – and because of this, they deny the prophetic significance of the current secular regathering (in unbelief) that has been taking place over the past hundred years or so. Let’s dive right into this and see for ourselves what the Bible has to say about it. The first thing to take note of is that from the very beginning of Israel's history, God had promised to scatter them among the nations worldwide if they refused to keep the terms of the Mosaic Covenant and later refused to recognize Him as Messiah when He visited them. For instance, Deuteronomy 28:64 says God would: Scatter thee among all people, from the one end of the earth even unto the other... -Deuteronomy 28:64 From this passage, it’s clear that the dispersion would be global, as God had promised to scatter them from one end of the earth to the other. Predictions like this one are spoken of in a number of places throughout the Old Testament. Although the nation was somewhat scattered during the Assyrian and Babylonian invasions, in which many were brought captive into those lands, these events were only a local dispersion and cannot act as the ultimate fulfillment of these prophecies describing a worldwide dispersion. Instead, these prophecies of worldwide dispersion find clear fulfillment in the events of 70 AD and following. At this point in time, God brought discipline upon unbelieving Israel through the invasion of the Roman general Titus Vespasian, whose armies would level Jerusalem and the Temple in order to quell the Jewish uprisings of the late 60s AD. During this time, many Jews were killed or sold into slavery and removed from the land. Then, during the 130s AD, the Bar Kokhba revolt would result in most of the remaining Jewish population of Judea being killed, sold into foreign slavery, or forced to flee the land. The area of Jerusalem was renamed Aelia Capitolina by the Romans. For the last two thousand years, the Jews have found themselves in this worldwide dispersion without a home country (this dispersion referred to as the Diaspora) exactly as foretold by God through the writings of Moses in Deuteronomy, and in many other places. But just as Israel’s disciplinary dispersion is prophesied in the Old Testament, so is her eventual restoration. As we already stated, the Bible specifically predicts two worldwide regatherings for national Israel. First, there would be a regathering in unbelief when Israel returns to part of her original land promise – a return in preparation for the eventual judgment of the Tribulation, through which the nation will be brought to faith. But this regathering will be followed by another future regathering in faith, after the discipline of the Tribulation leads the Jewish remnant to cry out unto Christ in their time of trouble – prompting His response. After He returns to save this righteous remnant and destroy their enemies, He will then regather the global outcasts of Israel and bring them back to the land in preparation for blessings in the Kingdom Age. In this final regathering, Israel will be restored not only to part of her land, but to all of her land, according to the original boundaries promised by God to the Patriarchs and reiterated to Joshua in the Old Testament (Genesis 15:18 and Joshua 1:4). These boundaries have never yet been completely under Israel’s control, but they will be in this future Kingdom Age. But here’s a key point to recognize: We know that there are only two worldwide regatherings of Israel, and that this second and final one will occur after the Tribulation, prior to the beginning of the Millennial Kingdom. We learn all of this from Isaiah 11:11-12. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. -Isaiah 11:11-12 The setting of this passage is clearly eschatological, referring to the final regathering in faith after the Tribulation as the Millennial Kingdom is being established. Verses 1-5 of this chapter describe the Second Coming of Christ in judgment to rule the earth. Verses 6-9 depict the peaceful conditions of restoration under the New Covenant, and Verse 10 introduces Israel’s national repentance and return to their true Messiah. Verses 11-12 (which we just read) continue this theme, helping us understand the context of this final worldwide regathering. You will see this clearly in the other parallel passages we will examine in Part 2. But let’s recognize the important marker given to us in Verse 11 – the phrase “the second time.” In light of what we just discussed, it becomes clear that if this final worldwide regathering is the “second one,” then that means there was an earlier worldwide regathering – “the first one”. The Hebrew-Christian scholar Arnold Fruchtenbaum explains this further. [Isaiah] is speaking of the final worldwide regathering in faith in preparation for blessing. Isaiah numbers the final worldwide gathering in faith in preparation for the Messianic Kingdom as the second one. In other words, the last one is only the second one. If the last one is the second one, how many can there be before that? Only one. The first one could not have been the return from Babylon since that was not an international regathering from the four corners of the world, only a migration from one country (Babylonia) to another (Judea). The Bible does not allow for several worldwide regatherings in unbelief; it allows for one worldwide regathering in unbelief, followed by the last one, the one in faith, which is the second one. This text only permits two worldwide regatherings from the four corners of the earth. [2] Let’s take note that this “second time” regathering as a time of repentance indicates that national Israel must have existed in a state of unbelief prior to this (cf. Zechariah 12:10-14; 14:4; Romans 11:25-27). If this was not the case, then there would be nothing for Israel to repent of! Therefore, the “first time” regathering, which must be identified as taking place before this, must have involved Israel's regathering to the Land in unbelief. If there are only two regatherings, then this “first time” regathering of the Jews to the Land of Israel must be the modern one we’ve witnessed over the past hundred years or so – and it certainly has been a return in unbelief. Further yet, since the Bible describes Israel dwelling “in the land” throughout the end-times, and if there are only two regatherings, then there cannot be another dispersion before the future “second time” regathering. Logically then, this requires that the modern State of Israel will remain in possession of the Land perpetually from now until the fulfillment of end time prophecy. Otherwise, there would be more than two worldwide regatherings. Although the first regathering has already been occurring within modern times, we of course can recognize that many Jewish people will remain scattered among the nations awaiting the future “second time” regathering, according to prophecy. In other words, there have to be Jews still in worldwide diaspora who do not return during the first regathering, in order for a final worldwide regathering to occur later on. Another way of putting it is there must be Jews living both in Israel and in the worldwide diaspora among the nations throughout the end times. That of course is what we see currently taking place. The first regathering has been gradual and partial. The final regathering will be a full regathering of all remnant Jews, and seems to be more of an immediate event. So, the logical conclusion of all of this requires us to accept that the modern return of Israel to the Land (even while in a state of unbelief) is a divinely ordained event – and therefore, the modern State of Israel must be part of God’s prophetic program. Clearly, it is part of God's plan to bring the nation of Israel to future repentance and spiritual restoration. Fruchtenbaum arrives at the same conclusion. Therefore, the present Jewish state is relevant to Bible prophecy. [3] And so, from this key passage in Isaiah 11 that tells us of this second and final regathering, we can recognize the logical conclusion we are brought to: the modern State of Israel is prophetically significant! [1] Mark Hitchcock and Thomas Ice, Breaking the Apocalypse Code, Costa Mesa, CA: Word for Today, 2007, pp. 136-137. [2] Arnold Fruchtenbaum, Footsteps of the Messiah: A Study of the Sequence of Prophetic Events, rev. ed., Tustin, CA: Ariel, 2003, pp. 102-103. [3] Ibid.

(From the study "Should Christians Support Israel?") In "Part 1" of this article series, we examined the clear Biblical teaching regarding the two worldwide regatherings of Israel – the first being a partial regathering in unbelief prior to the Tribulation, and the second being a full regathering in faith after the Tribulation. The first regathering (the one we've witnessed over the past century or so) has been in preparation for the divine discipline of the Tribulation, while the future second regathering will be for the purpose of receiving blessings in the Millennial Kingdom. By recognizing this clear teaching from the scriptures, it becomes obvious that the modern regathering we have witnessed is a divinely preordained event. Therefore, the logical conclusion we are brought to is that the modern State of Israel is prophetically significant. We will now examine a number of the Biblical passages that prophetically detail these two worldwide regatherings of Israel. As we examine each, you will begin to see this concept more clearly. Israel's First Worldwide Regathering in Unbelief Let’s begin by examining Israel’s first or initial worldwide gathering – which we will see is the modern-day regathering we’ve been witnessing over the past hundred years or so. Numerous passages appear to speak of this initial regathering in unbelief prior to the Tribulation period. One of the clearest examples is found in Zephaniah 2. Gather yourselves together, yea, gather together, O nation not desired; Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you. -Zephaniah 2:1-2 This passage depicts a regathering of the nation clearly described as taking place before the outpouring of God’s discipline upon Israel in the Tribulation – helping us to recognize this as a first regathering passage. As we continue to go through these examples, it will become clear that there is one regathering prior to the Tribulation and one directly after the Tribulation, as the Millennial Kingdom is being introduced. It is also evident that when this first regathering takes place, the nation is still in unbelief, since they’re described as a “nation not desired” (Verse 1), or as the NASB puts it, a “nation without shame.” In other words, they are shamelessly in sin. Clearly, this indicates that they haven’t yet repented, and are in unbelief at the time of this regathering. For this reason, they are threatened with judgment when the Tribulation arrives (as we see in Verses 2-3). Therefore, this passage unmistakably shows a regathering of the nation in unbelief prior to the Tribulation – through which they will be brought to national repentance. We should also note the contrast presented one chapter later in Zephaniah 3:11, which speaks of the later Millennial Kingdom, saying, “In that day shalt thou not be ashamed for all thy doings.” Rather than conveying a condition of shamelessness while in sin (as before), the nation at this point will have repented and been redeemed, thereby removing their shame. This further clarifies for us that this regathering in Zephaniah Chapter 2 was the regathering in unbelief prior to the discipline that would lead to their repentance and the removal of their shame. So, this first regathering is a regathering in unbelief in preparation for the judgment and discipline of the Tribulation. This is just the first example, and we already see how clearly Biblical it is that Israel will be regathered first in a state of unbelief – which refutes the arguments of those who oppose the modern State of Israel on the basis of its formation taking place while in unbelief. Unbelieving Israel is part of God’s plan, according to these Scriptures! This is part of the process whereby God will bring them into faith. Before they can be brought to faith, they of course will be in a state of unbelief. Their unbelief does not mean God isn’t working to move them to a state of faith. This is exactly what we, as saved Christians also experienced. Before we came to faith, God was moving in our lives to draw us to Him in faith. And so, it should not be difficult to understand this same concept at work in the case of national Israel. But let’s continue on to examine a second example. Another incredible portrayal of unbelieving Israel’s initial regathering for judgment is found in Ezekiel Chapter 22. And the word of the Lord came unto me, saying, Son of man, the house of Israel is to me become dross: all they are brass, and tin, and iron, and lead, in the midst of the furnace; they are even the dross of silver. Therefore thus saith the Lord God; Because ye are all become dross, behold, therefore I will gather you into the midst of Jerusalem. As they gather silver, and brass, and iron, and lead, and tin, into the midst of the furnace, to blow the fire upon it, to melt it; so will I gather you in mine anger and in my fury, and I will leave you there, and melt you. Yea, I will gather you, and blow upon you in the fire of my wrath, and ye shall be melted in the midst therof. As silver is melted in the midst of the furnace, so shall ye be melted in the midst thereof; and ye shall know that I the Lord have poured out my fury upon you. -Ezekiel 22:17-22 Some have incorrectly attributed the fulfillment of this prophecy to the historical return of the Jews from Babylonian Captivity around 538 BC. But a careful reading of the context of this passage demands that this prophetic regathering is speaking of the current regathering we’ve witnessed in the modern State of Israel over the past hundred years or so. For example, this can be seen in the fact that the Jews’ return around 538 BC was in belief, not unbelief, and was in restoration, not judgment. Ezra 1:5 makes it clear that those 49,897 Jews that participated in the return from Babylon were those “whose spirit God had stirred to go up and rebuild the house of the Lord which is in Jerusalem.” By contrast, in the above passage in Ezekiel, it’s stated that the Lord will gather them in “anger” and “wrath” and will “pour out His wrath” on them. The purpose of this judgment, described by the imagery of smelting metal in a furnace or a foundry, is to bring Israel to national repentance and regeneration, as seen in the words “you will know that I am the Lord” (Verse 17, cf. Verse 22). In other words, at the time of this regathering, the nation was in rebellion and unbelief. But through God’s discipline of fiery wrath and judgment (here described as a furnace), they will be brought to faith. So, we easily see that this is a return in unbelief prior to a time of God’s wrath being poured out upon Israel. This future period of wrath clearly refers most specifically to the last half of the Tribulation (the Great Tribulation). This is the time of the consummation of the outpouring of God’s wrath and indignation described throughout the Old and New Testaments. It is the time of unparalleled distress for national Israel, which Jeremiah 30:7 describes as being a time unlike any other, calling it the “time of Jacob’s trouble.” It’s at this time that the invasion of Jerusalem by the international armies of the Antichrist will take place (Revelation 11:2; Zechariah 12:2-3, 9; 14:2a), and there will be a battle for the city, in which half of its Jewish population will be exiled, while the rest remain in a condition of siege (Zechariah 14:2). As a result of this purifying experience (cf. Zechariah 13:1), many Jews in Jerusalem will join in a national repentance (Zechariah 12:10-14). And so, going back to Ezekiel 22:17-22, we can see how that regathering depicts the first or initial regathering of Israel in unbelief in preparation for this time of discipline during the Tribulation. In addition to these clear and specific passages, there are also many other passages that depict the Jews inhabiting Jerusalem towards the end of this present age. The prophetic corpus of Scripture takes this for granted. This is significant to our current discussion because the entire context of end-time events focuses around an unrepentant Israel in the land being cast into the fiery discipline of the Tribulation. This entire context logically requires an initial regathering in unbelief. In other words, since we know they were dispersed out of the land in 70 AD and following, how could they be described as being in the land in these end-time passages, which we know take place before the final regathering that takes place after the Second Coming? It logically implies an initial regathering phase prior to all of this, while they are still in a state of rebellion. So, to summarize our progress so far in this article series, we have seen from Isaiah 11:11-12 (discussed in "Part 1") that there can only be two worldwide regatherings of Israel. The next several passages we looked at in this article (Zephaniah 2:1-2 and Ezekiel 22:17-22) clearly depict the first regathering – a regathering of the nation of Israel in unbelief prior to the Tribulation, through which the nation will be brought to repentance. Therefore, if we have witnessed the Jews being regathered to the land of Israel for the first time in history since their worldwide dispersion among the nations, returning in unbelief to form the modern secular State of Israel, just as these texts have foretold, how can we not say that the modern State of Israel is prophetically significant? Israel's Second and Final Worldwide Regathering in Faith Let’s now begin to examine some of the numerous second regathering passages found in scripture. The far more frequent mentions of Israel being regathered do refer to her second and final regathering after the end of the Tribulation in preparation for entering the Millennial Kingdom. We will find that this ultimate regathering of the Jews around the time of the Second Coming of the Messiah is one of the most talked-about events in all of Bible prophecy. We will examine a handful of them. Incredibly, we find that as early as Deuteronomy, this entire prophetic picture is revealed in detail. Deuteronomy Chapter 30 foretells in advance that Israel would disobey the Mosaic Covenant that had just been given to them (most ultimately by rejecting the Messiah to whom it was designed to lead them towards). They would then be scattered globally among the nations. But in the end, they would ultimately repent and God would then regather them in faith. Following this, He would then fulfill for them the promises of His many Old Testament unconditional covenants – one of which guaranteed their full possession of the Promised Land, stretching from the River of Egypt to the Euphrates River (Genesis 15:18). They will one day possess this land in its entirety. Israel will also receive spiritual restoration under the New Covenant at this time, although this final covenant wouldn’t be revealed until the later prophets (mainly Jeremiah, Ezekiel, and Joel). But the entire canvas of this prophetic portrait is detailed all the way back in Deuteronomy, by Moses! Let’s see this in Deuteronomy 30. And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, whither the Lord thy God hath driven thee, And shalt return unto the Lord thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul; That then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the Lord thy God hath scattered thee. If any of thine be driven out unto the outmost parts of heaven, from thence will the Lord thy God gather thee, and from thence will he fetch thee: And the Lord thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers. And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live. -Deuteronomy 30:1-6 We know this refers to the final regathering because Verse 2 describes a worldwide regathering in faith (the Jews turning back to God) – or in other words, in repentance, finally acknowledging Christ as their true Messiah. Obviously, this would not be an accurate description of the first worldwide regathering in the 1900s. Furthermore, it describes a return from the uttermost parts of heaven, which points to a global regathering. This eliminates any possibility that the passage could refer to the return from Babylonian captivity. Further yet, Verse 6 (referring to circumcision of the heart, etc.) is a clear reference to the New Covenant later described in the prophets (cf. Ezekiel 36:24-28; Jeremiah 31:31-34; Romans 2:29), which Israel as a nation will receive in the Millennium. Let’s look at another passage that describes this final regathering – this one being found in Isaiah Chapter 43. Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west; I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth; Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him. -Isaiah 43:5-7 Again, this passage quite clearly refers to the final regathering, as the previous chapter (Chapter 42) describes the Tribulation in Verses 15-16, and the context of Chapter 43 involves the ultimate redemption and restoration of Israel – events that have no immediate connection to the modern-day regathering. We can also see this as depicting a global regathering (meaning it cannot refer to the return from Babylon), as the passage is clear in its reference to the four cardinal directions (east, west, north, south), and its description as a regathering “from the ends of the earth”. Another important final regathering passage is found in Isaiah Chapter 27. In that day from the river Euphrates to the Brook of Egypt the Lord will thresh out the grain, and you will be gleaned one by one, O people of Israel. And in that day a great trumpet will be blown, and those who were lost in the land of Assyria and those who were driven out to the land of Egypt will come and worship the Lord on the holy mountain at Jerusalem. -Isaiah 27:12-13 (ESV) We can see that the second national regathering of Israel is accompanied by the blowing of a “great trumpet.” Although this passage only makes specific mention of Jews being regathered from Assyria and Egypt, there are a number of clues that positively identify it's context with the Day of the Lord, and therefore, the second and final regathering. First, there is the double mention of “in that day,” which generally refers to the eschatological Day of the Lord, which more broadly encompasses the Tribulation period; but in the narrower sense, focuses specifically on the day of the Second Coming – the event that will occasion the second and final regathering. Second, this passage describes a regathering associated with faith rather than unbelief, as we can see from the mention of Israel worshipping the Lord on the holy mountain at Jerusalem. And third, the sound of the "great trumpet" is associated with the time of the final judgment. There was no trumpet associated with the modern regathering. This speaks of an eschatological event. We see this same concept described in Matthew 24 as well, as Jesus states that at the blowing of a great trumpet, people would witness His return, and His angels would gather the elect (this being the second regathering of Israel – the righteous remnant who had survived the Tribulation and turned to faith in Christ as Messiah). They will be regathered and brought to Jerusalem in preparation for blessings in the Millennial Kingdom. Furthermore, Matthew 24 also gives the same “directional” language as many of the regathering passages we’ve already read, which allude to the four cardinal directions – north, south, east, and west. Let’s review this parallel passage in Matthew 24 and observe the obvious language that places this event after the Tribulation, at the Second Coming of Christ. Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. -Matthew 24:29-31 We can see here the same language that was used in the last several Old Testament passages we've examined that also describe this final regathering of Israel: a great trumpet blast and a worldwide regathering of the elect (Israel) from the four cardinal directions under heaven. And when will this final regathering occur? It occurs “immediately after the Tribulation." After the Tribulation, Christ returns, and then the regathering occurs. Many people misunderstand this statement of Jesus in Matthew 24 to refer to the rapture of the Church. But if you know your Old Testament, and understand the concept of the two end time worldwide regatherings of Israel, it should be easy to recognize that this statement in Matthew 24 speaks of Israel’s second and final regathering in faith after being brought to repentance through the divine discipline of the Tribulation. At this time they will be led into the Millennial Kingdom that has been promised to Israel throughout the Old Testament. Another passage, Ezekiel 20:33-38, describes a future judgment of national Israel (during the Tribulation) that will lead a remnant of Israel to national repentance and restoration – in connection with a regathering. As I live, saith the Lord God, surely with a mighty hand, and with a stretched out arm, and with fury poured out, will I rule over you: And I will bring you out from the people, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with a stretched out arm, and with fury poured out. And I will bring you into the wilderness of the people, and there will I plead with you face to face. Like as I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, saith the Lord God. And I will cause you to pass under the rod, and I will bring you into the bond of the covenant: And I will purge out from among you the rebels, and them that transgress against me: I will bring them forth out of the country where they sojourn, and they shall not enter into the land of Israel: and ye shall know that I am the Lord. -Ezekiel 20:33-38 Here, we can see that the Lord will regather Israel in connection with the outpouring of His fury and wrath (the Tribulation), as He purges the rebels from the people. Zechariah 13:8 says two thirds of the Jews will perish at this time. He will then bring a repentant remnant into the bond of the New Covenant and will rule over them during the Kingdom Age. Everything about this describes the final regathering as Christ initiates the Kingdom. We see this same sequence being consistently repeated throughout the Bible when speaking of these events. These same prophetic themes are further detailed in Jeremiah 31. For thus saith the Lord; Sing with gladness for Jacob, and shout among the chief of the nations: publish ye, praise ye, and say, O Lord, save thy people, the remnant of Israel. Behold, I will bring them from the north country, and gather them from the coasts of the earth, and with them the blind and the lame, the woman with child and her that travaileth with child together: a great company shall return thither. They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn. Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. For the Lord hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he. -Jeremiah 31:7-11 We can see that this is a worldwide regathering, as it references the north country and the coasts of the earth. We also see that this is a regathering in faith, as those being gathered are described as the righteous remnant returning with much weeping and supplications, or repentant prayers. This account is then elaborated on for the next twenty verses. Following this, we’re then shown the prophetic promise of the outpouring of the New Covenant upon Israel in Verses 31-34. So, the context reveals that Israel will receive this New Covenant after their second and final regathering in the Kingdom Age. Verses 31-34 say: Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. -Jeremiah 31:31-34 God would continue to give more details about this through the inspired insights of other prophets. For instance, we see that Ezekiel Chapter 36 also foretells the worldwide regathering of Israel in preparation for receiving this New Covenant. For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God. -Ezekiel 36:24-28 Again, the ultimate redemption and spiritual restoration of Israel in the Millennial Kingdom is the clear context of this passage, helping us to understand that this prophecy speaks of the regathering that occurs directly prior to it. Notice how this regathering implies a newly-repentant Israel, which is a scriptural requirement for the outpouring of the New Covenant (in the context of national Israel). Scripture tells us that God will not pour out the New Covenant upon an unrepentant Israel – but will pour it out upon the repentant remnant when they are regathered at Christ’s Second Coming (as all of the other verses clearly agree). And so, the prophetic timeline laid out in scripture is consistent and clear. It is repeated over and over, as we see from this examination. When we're aware of Israel’s two worldwide regatherings, their significance as a modern and future national entity in God’s program becomes abundantly clear. We get all of this straight from the actual and literal meanings of the scriptural text. We did not have to change or allegorize anything in order to insert a new meaning. Instead, when we let God's Word speak for itself, we can only conclude that modern Israel is prophetically significant!

(From the study "Should Christians Support Israel?") So far in "Part 1" and "Part 2" of this article series, we have already demonstrated from scripture that Israel’s first worldwide regathering in unbelief must be the modern regathering in the current State of Israel. We have witnessed this return over the past century or so. But in order to recognize even more fully just how much modern Israel really is a part of God’s plan, we will now focus our attention on several Biblical characteristics of this regathering. Doing so will enable us to appreciate this with precise detail. So, we will shift our focus back to the first regathering that we have witnessed in recent times involving the modern Jewish State. #1 - Israel's First Worldwide Regathering Will be Through Persecution and For Judgment A key prophetic aspect that we need to be aware of regarding the current State of Israel and their present-day regathering has to do with the way in which this regathering has occurred. The Bible even gives us the specifics on the stimulus for this regathering. It tells us that they will be regathered through the means of being “fished” and “hunted” – or in other words, through persecution. This is outlined for us in Jeremiah 16:15-16. But, The Lord liveth, that brought up the children of Israel from the land of the north, and from all the lands whither he had driven them: and I will bring them again into their land that I gave unto their fathers. Behold, I will send for many fishers [or fishermen], saith the Lord, and they shall fish them; and after will I send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the holes of the rocks. -Jeremiah 16:15-16 Here, Jeremiah predicts a worldwide regathering of the Jewish people to the Land of Israel through the means of persecution. In Verse 16, this means of persecution is metaphorically described as involving “fishermen” and “hunters” whose actions will essentially chase the Jewish people back to their land. These pursuers, said to be sent by God, have been used to force the Jewish people to return back to their land in preparation for the events of judgment that will result in their final restoration. In an article entitled “Is the Modern State of Israel Prophetically Significant?” author and scholar Randall Price concludes: The modern history of Israel reveals that persecution has been the leading cause of the Jewish return to the Land. In the late 19th and early 20th centuries czarist pogroms and Polish economic discrimination in Eastern Europe motivated the creation of the Zionist Movement. During the Second World War, the attempted genocide of Jews during the Nazi holocaust encouraged international sympathy for the Jewish plight and led to the creation of the State of Israel. The Arab-Israel war of 1948-49 then forced Jews from Arab lands and later Soviet repression forced over a million Jews to immigrate to Israel. Over fifty years Israel has had to fight five major wars with its Arab neighbors for its survival and wage an on-going war of attrition with the Palestinians that during last decade Jews has resulted in a growing hostility in the international community toward Israel and provoked a renewed anti-Semitism in Europe. These "fishermen" and "hunters" continue to drive otherwise complacent Jews from the Diaspora to find safe haven in the Jewish State. If this modern history of events has occurred as these prophetic texts have predicted, how can we not say that the modern State of Israel is prophetically significant? [1] #2 - Israel Will Be Regathered to the Land in Stages Those who deny the prophetic significance of the modern return of the Jewish people often point out that the return has been only partial (meaning it has included only part of the Jewish people returning to only part of the land). In addition, some also object by saying the return is secular, and not spiritual in nature. However, we should understand that these objections are invalidated by scripture (as we've already shown in the previous two articles of this series). It is a misconception and a non-scriptural idea to expect that all of the Jewish people would return to the land immediately, all at once, when the process of national regathering began. It’s also a misconception that the regathering would be only spiritual in nature. To the contrary, as we’ve seen in the first two articles, the Bible prophetically reveals that the regathering would take place in two stages – a regathering before the Tribulation and a regathering before the Millennium. Furthermore, this is also clearly depicted in Ezekiel’s well-known vision of Israel’s restoration. Recorded in Ezekiel Chapter 37, this vision uses the imagery of a valley of dry bones (referring to Israel’s state of physical and spiritual deadness) that slowly and through several stages begin to experience restoration to life. It portrays a progressive physical restoration that ultimately ends in spiritual restoration. Professor Michael Rydelnik writes: The bones come to life in stages: first sinews on the bones, then flesh, then skin, and finally, breath of life (Ezekiel 37:6-10). Then God told Ezekiel that "these bones are the whole house of Israel" (Verse 11) and their restoration is a picture of the way God will bring them "back to the Land of Israel" (Verse 12). [2] Through this vision, we can recognize a prophetic pattern that reveals sequential stages of restoration: first a progressive physical regathering to the land, followed by a spiritual regathering to the Lord. Since this first regathering takes place in spiritual unbelief, then of course we should expect it to be a regathering characterized by secular and political means. That is exactly what we observe with the modern re-establishment of the secular Jewish State. So, this is not a reason to deny the prophetic significance of the modern regathering. Clearly, the opposite is true. Scripture requires it to be this way. Additionally, we would totally expect that a regathering of this nature (secular and political) would only result in a partial physical regathering. Total restoration cannot take place without a spiritual movement. Further, since this regathering is partial, it leaves the remainder of the Jewish population still living outside of the land. This is a necessity since the Bible teaches two regatherings. If the initial regathering was total, then how could there be a second one? There would be no Jews remaining to be regathered. So, again, this idea of a partial regathering is not unscriptural. Rather, it is a Biblical requirement. But even with the initial regathering being only partial, it still remains in perfect harmony with the prophesied pattern of a worldwide regathering. Geographically, we can see that Jews have returned from “the four corners of the earth,” just as Scripture anticipated. Randall Price concludes: The second regathering, then, which would follow a time of worldwide Jewish persecution in the Tribulation will result not only in Israel’s seeking deliverance physically but also spiritually in a time of national repentance (Luke 21:25-28). Therefore, just as the Jewish dispersion occurred in successive stages over time (722 B.C., 586 B.C., A.D. 70, A.D. 115, et. al), so the Jewish regathering can be seen to occur in stages modern and future (before the Tribulation, e.g. 1897, 1948, 1967, and at the end of the Tribulation). If the regathering is in stages, and the first regathering of the Jewish people to their Land is the historic modern regathering, how can we not say that the modern State of Israel is prophetically significant? [3] #3 - Modern Israel Parallels the Israel Expected to Exist During the End-Times In his article, Price observes that historically, Christians embracing a futurist and a consistent literal view of eschatology fully expected that at some point in history, the following would occur: the Jewish people would have to return to their ancient homeland, “the land of Israel” they would have to regain their national status as “the people of Israel” they would again be in an adversarial position with the Gentile nations Interestingly, all of these expectations have currently been fulfilled! Why did futurists and literalists always expect these conditions to come about? The simple answer is that they are all required by clear scriptural prophecies describing Israel in the end-times. Anyone who reads these prophecies from a literal perspective (and does not try to allegorize or spiritualize them away) could recognize the requirement of their future literal fulfillment. The prophecy of Gog and Magog in Ezekiel Chapters 38-39 is a good example. Price notes: Set in an eschatological context (Ezekiel 33-48), the text specifically states that its fulfillment "will come about in the last days" (38:16). At this time "the people of Israel" are described as living in "the cities of Israel" in "the Land of Israel" (38:14, 18-19; 39:9). According to Ezekiel 37:25 this Land is "the land that I (God) gave to Jacob (Israel) My servant, in which your fathers lived." Ezekiel 38:8 also states that the Jewish People who had retuned to the Land had been "gathered from many nations" (a worldwide regathering). The regathering of Jews from exile in 538 B.C. had only been from one nation (Babylon). Only in our modern period have we witnessed a regathering of Jews to Israel from "many nations" in accord with this prophecy. Ezekiel’s Gog and Magog prophecy also speaks of "the mountains of Israel" (39:2, 4, 17). This mountainous region that extends the length of the country did not become a part of the modern State until after the Six Day War of 1967. Only then could this region again be properly called "the mountains of Israel." Before this date it was under a succession of foreign rulers until wrested from Jordan (who last controlled it from 1948-1967). This is in harmony with Ezekiel 38:8, 12 which states that this mountainous land, before being restored to Israel, had been under "the sword" (foreign dominion). The text further states that the Land had been "a continual waste." History affirms that under foreign domination, and especially under the 400 years of Ottoman Turkish domination, the once fertile mountain region (particularly in the north) had been denuded and had eroded into a wasteland. [4] As Price notes, some have attempted to claim that the restoration being spoken of was the one that occurred in the 530s BC as the captive Jews were allowed to return to Israel after seventy years of Babylonian exile. However, a careful reading of this prophecy eliminates that return as being the fulfillment spoken of, as it was only a migration from one nation (Babylon). The prophecy requires the return to be worldwide, from “many nations.” Only in modern times have we witnessed a regathering of this kind. The many points of similarity between the conditions required by Ezekiel 38 and those of the modern regathering make it clear that this is the one intended. Price concludes: Therefore, Ezekiel 38-39 demonstrates that an Israel with the conditions presently experienced by the modern State was predicted to exist before final prophetic fulfillment would be possible. Other texts also reveal that the Israel of the end time will have conditions that parallel those existing in the modern Jewish State. Daniel 9:27 depicts Israel in the Land, in possession of the Land, and in the city of Jerusalem when the seventieth week of Daniel starts. It also speaks of a "covenant" being made between the Jewish leadership ("the many") and a foreign leader ("the prince that shall come," verse 26). In order for any covenant to be legally binding and enforceable, both parties must be recognized entities that have the authority and power to fulfill the terms of the agreement. Since this verse implies that the covenant has something to do with the restoration of the Temple and the sacrificial system, it is understood that the Jewish leaders have a control in the city that qualifies them as partners in the contract. Matthew 24:16 likewise implies that Jewish law (the Sabbath) is being observed in the Land, another factor that indicates Jewish control of the city or at least freedom from foreign rule that would restrict the free exercise of the Jewish religion. Today, the modern Jewish State fulfills all of these conditions, including having sovereignty (whether fully exercised or not) over the Temple Mount. If the modern State of Israel parallels the Israel of the end times, how can we not say that the modern State of Israel is prophetically significant? [5] After examining all of this evidence, our overall conclusion is simple: the creation of the modern Jewish State in 1948 has the prophetic significance of beginning the process of the regathering of Israel from the nations (the first regathering in unbelief in preparation for end-times judgment), which will be followed by a further regathering (the second regathering in faith) after the Tribulation, in preparation for the time of Israel’s full physical and spiritual restoration in the Millennial Kingdom. This is the result of a plain, literal reading of scripture, and it aligns perfectly with what we can observe in real time as we've watched the nation of Israel emerge back onto the world scene. So then in conclusion, if modern Israel is prophetically significant, and we know that God’s plan is to ultimately use this process to bring them to national salvation, then it should be clear what the attitude of the Bible-believing Christian should be towards Israel as well as the Jewish people. Our viewpoint towards them should mirror the mind of God – He still loves them, has plans for their future, and ultimately will get them back! Our attitudes as Christians should be in line with this. [1] Randall Price, “Is the Modern State of Israel Prophetically Significant?” Pre-Trib.org. (https://www.pre-trib.org/articles/dr-randall-price/message/is-the-modern-state-of-israel-prophetically-significant/read - Retrieved 11/10/20) [2] Michael Rydelnik, Understanding the Arab-Israeli Conflict, Chicago: Moody Press, 2004, p. 119. [3] Price. [4] Ibid. [5] Ibid.

(From the book The Missing Key in Dispensational Eschatology) The English word “rapture” refers to a state or experience of being carried away. In other words, it means to be carried away in spirit or in body. [1] There are a number of different “raptures” or “catching aways” spoken of in the Bible, such as when Enoch and Elijah were each taken up to heaven without experiencing death (Genesis 5:24; Hebrews 11:5; 2 Kings 2:1, 11). In addition, Jesus Christ was caught up to heaven in His ascension after His death, burial, and resurrection (Mark 16:19; Acts 1:9-11; Revelation 12:5). The apostle Paul also wrote of a man (probably referring to himself) who experienced a type of rapture when he was caught up to the third heaven (2 Corinthians 12:2-4). Another rapture is predicted to take place in the future Tribulation period when the Two Witnesses are caught up into heaven after being resurrected from death (Revelation 11:3; 11-12). But the rapture that is relevant to our purposes in this article is the most well-known future rapture event of all – the Rapture of the Church. The Rapture of the Church refers to the literal carrying away of the Church from earth to heaven by God. Scoffers often point out that the word rapture is not in the Bible, and therefore it is not a true Biblical teaching. This reasoning however is nonsensical. While it is true that the word rapture itself is not in the English Bible, the concept is. Rapture is simply a label modern Christians have given to this Biblical teaching of the supernatural removal of the Church. We must keep in mind that the word "Bible" itself is not in the Bible. Are we then to conclude that the Bible is invalid? As you hopefully can see, this is terrible reasoning. Furthermore, while the word rapture is not in the English Bible, it is in the Latin Bible. In fact, this English term rapture is derived from the Latin usage, which is used to describe the catching away of the Church in the Latin Vulgate. The original New Testament manuscripts were written in Greek, but later translated into Latin, English, and other languages. Jerome (c. 347-420 AD) translated the Greek Bible into Latin. The English word “rapture” comes from the Latin raptus, the past participle of rapere, meaning “to seize, or carry off.” Jerome used this Latin word to translate the original Greek word harpazó (Strong’s # G726 – meaning, “to pluck up, to seize, to catch away”) in 1 Thessalonians 4:17 and other passages. [2] [3] So, the English word “rapture” simply comes from the Latin translation of the Koine Greek word harpazó in 1 Thessalonians 4:17 and other places. Almost all modern Bibles translate this word as “caught up.” The English word “harpoon” comes from this Greek word harpazó. [4] The harpoon is the tool used by whalers to catch a whale and bring it up out of the water. At the Rapture, we will be supernaturally “harpooned” – plucked up by force out of this world by the Lord Jesus (but without the metal hook of course). There are three key New Testament passages that give us our foundational understandings about this concept of the Rapture of the Church: John 14:1-3, 1 Corinthians 15:51-53, and 1 Thessalonians 4:13-18. Let’s take a look at each. Let not your heart be troubled: ye believe in God, believe also in me. In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. -John 14:1-3 This was Jesus’s first clear disclosure of what that disciples would eventually come to recognize as what we today call the Rapture. He promises to one day return to take away His believers to be with Him forever. The apostle Paul later expounds on this concept, describing in even more vivid detail what will take place at this time when Jesus returns to gather His bride, the Church. Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. -1 Corinthians 15:51-53 Here, Paul is clear that not all Christians will experience death (“we shall not all sleep”), but all will experience the glorification of the body (“we shall all be changed … this mortal must put on immortality”). The next excerpt is most explicit concerning the actual “catching away” aspect. In Verse 17 (as referenced earlier), Paul uses the Greek word harpazó to describe this event. But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up [harpazó] together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words. -1 Thessalonians 4:13-18 These three passages reveal that at a sudden moment in time, a resurrection will take place in which the souls of dead Church saints will descend from heaven with Christ, and will be raised with glorified bodies that are immortal and incorruptible. The bodies of the Church saints who are still alive at that time will then be instantaneously transformed into this same kind of glorified body. Both the resurrected and transformed Church saints will be “raptured,” or caught up from earth to meet Christ in the air. They will return with Christ back to the Father’s house in heaven and dwell in the “mansions,” or rooms that He has prepared. Then, at His Second Coming proper, they will return with Him to the earth to rule and reign during His Millennial Kingdom. From the time of the Rapture on forward, we will forever be with the Lord (1 Thessalonians 4:17), thus ending the period of the Church Age on earth. This knowledge of the Rapture is intended to be a comfort to the Church (1 Thessalonians 4:18). Titus 2:13 calls the Rapture the “blessed hope” of every Christian. Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; -Titus 2:13 In other words, the Rapture is the next event every believer should be looking towards, as the Lord's imminent appearing will bring with it this "catching away" experience. Since we know it is a promise of bodily glorification, reunification with Christ, and rescue from the impending judgment coming on the world (the Day of the Lord), the Rapture truly is our blessed hope and earnest expectation! [1] Merriam-Webster, entry “Rapture,” Merriam-Webster.com Dictionary. (https://www.merriam-webster.com/dictionary/rapture - Retrieved 1/10/18) [2] Thayer and Smith, Greek Lexicon entry “harpazo,” in The KJV New Testament Greek Lexicon, BibleStudyTools.com. (https://www.biblestudytools.com/lexicons/greek/kjv/harpazo.html - Retrieved 1/10/21) [3] Harper, Douglas, “Etymology of rapt,” Online Etymology Dictionary. (https://www.etymonline.com/word/rapt?ref=etymonline_crossreference - Retrieved 1/10/21) [4] 1 Thessalonians 4:17-18 Commentary, PreceptAustin.org. (https://www.preceptaustin.org/1thessalonians_417-18 - Retrieved 1/10/21)

(From the book The Missing Key in Dispensational Eschatology) One of the most controversial issues related to the Rapture has to do with its timing. Within Christian circles, there is great disagreement over when the Rapture will take place in relation to the eschatological events the Bible foretells. Most of this discussion is related the timing of the Rapture in relation to the Tribulation (the final seven-year period of God's wrath), resulting in three main views: the pretribulational view, the midtribulational view, and the posttribulational view. The pretribulational view advocates that the Church will be raptured sometime prior to the seven-year Tribulation period, also called the seventieth week of the Daniel 9:24-27 prophecy (the future, remaining, final week of Israel’s seventy prophetic weeks that were revealed to Daniel). The midtribulational view holds that the Church will be raptured around the midpoint of the Tribulation period. The posttribulational view teaches that the Church will be raptured immediately after the ending of the Tribulation period when Christ returns at the Second Coming. There have also arisen other variations, such as the prewrath view, which, like pretribulationists, teach that the Rapture takes place prior to the wrath of God. However, the pre-wrath view differs by maintaining that the wrath doesn’t begin (and therefore the Rapture doesn’t take place) until sometime between the middle and end of the Tribulation (in other words, around three quarters of the way through). It is important to understand that one’s view of the timing of the Rapture is generally an outworking of the method of interpretation they use to understand the Bible – or, as the well-known Bible teacher Chuck Missler used to say, your hermeneutics will determine your eschatology. [1] Dispensationalism and the Timing of the Rapture At this point, we need to define another key term that, if embraced, is of great influence on one's view of the Rapture's timing. This term is dispensationalism, or premillennial dispensationalism. Premillennial dispensationalism is the name given to the belief system that results from a consistent literal-grammatical-historical-contextual, or plain interpretation of the Bible. The label “premillennial” derives from the fact that when one interprets the Bible in this way (without trying to allegorize the meaning of the text), the end-result is the recognition of a future literal Millennium of time in which Christ will physically rule the earth from Jerusalem, as the scriptures plainly foretell. The name “dispensationalism” comes from the scriptural recognition that God has dealt with mankind in a number of different ways throughout history. We call these different periods “dispensations,” meaning different ages or economies, characterized by, among other things, the different covenants God has made with man throughout history. In other words, dispensationalism is the understanding that God administers His plan for mankind in various stages, or dispensations. It recognizes how God has done so as He brings His ultimate plan for the redemption of mankind and the earth to completion. Two of the essentials of dispensationalism, as noted by scholar Charles Ryrie, [2] are as follows: Consistent Literal Interpretation This means consistently interpreting the Bible using the normal or plain meanings that the text is communicating, instead of spiritualizing or allegorizing the meanings. Israel and the Church are Distinct Dispensationalists recognize that the Bible teaches that God’s single program for human history includes a distinct plan for national Israel and a distinct plan for the Church. The Church is not Israel, and Israel is not the Church. The Church Age is an intercalation in Israel’s seventy-week prophetic timeline. Why is all of this relevant to our examination of the Rapture? It’s relevant because this fundamental recognition of the correct method of interpreting scripture has a direct impact on one’s understanding of the timing of the Rapture. We believe that a consistent application of a careful, sound, and literal exposition of the scriptures will always ultimately result in a pretribulational view of the timing of the Rapture. When one views the scriptures through a lens of consistent, literal interpretation, it results in the understanding that Israel and the Church are two distinct entities in God’s plan. It brings to light the recognition that the seventy prophetic “weeks” (or heptads of years) in Daniel 9:24-27 were specifically prophesied for the Jews (or Israel) and Jerusalem, and have nothing at all to do with the Church. Therefore, if the Tribulation is the seventieth week, it is completely antithetical to the Church. Just as the Church was not present on the earth for the first sixty-nine weeks of this prophetic calendar, it also cannot be on the earth for the seventieth. The Church must then be removed prior to this final week (pretribulationalism). Premillennial dispensationalists recognize that when Israel as a nation rejected their promised King Messiah, Jesus Christ, their promised Messianic Kingdom then had to be postponed. You cannot have the Kingdom without the King. At that time, the seventy-week prophetic timeline for Israel was paused. When this took place, God then introduced His interim plan for humanity: the Church. If this is true, then the Tribulation, which is the seventieth week – the future, remaining, final week of this prophetic timeline – clearly has nothing to do with the Church. In fact, the Tribulation and the Church are mutually exclusive. They are scripturally antithetical concepts. Many Christians are dispensationalists without even knowing it. Put simply, if you consistently interpret the Bible literally and believe Israel has a future, you view the Bible dispensationally. But for those who are unfamiliar with all of this, we will undertake a brief jog through the premillennial/dispensational understanding of eschatology (the study of the end times). A Dispensational Overview of Eschatology Correctly understanding the timeline for eschatology goes hand-in-hand with understanding God’s future program for Israel, as well as understanding how God has operated within the theater of humanity for the past four thousand years of human history. As we’ve already mentioned, our basic outline for this understanding is given in Daniel 9. This chapter records how in the mid-500s BC, the prophet Daniel was given the seventy-weeks prophecy, which declared seventy weeks of years that would take place for Israel and Jerusalem. This refers to a total of four hundred ninety years (seventy times seven). A beginning point and ending point are provided for marking the first through the sixty-ninth weeks of years (which was a prophetic countdown to the Messiah's First Coming). The sixty-ninth week ended with the Triumphal Entry of Jesus into Jerusalem in 33 AD, just days prior to His crucifixion. According to the prophecy, it is clear that the time-clock stopped with the completion of the sixty-ninth week, leaving one future week – the seventieth week – to still be completed. After Israel killed her Messiah, rejecting His offer of the Messianic Kingdom (which had been prophesied of throughout the Old Testament), this prophetic program for Israel was postponed (Matthew 23:37-39), and God instead introduced an interim program called the Church, as the Holy Spirit would be poured out around fifty days later on the Day of Pentecost (Acts 2). So, at the Triumphal Entry, the time-clock for Israel’s seventy-week countdown was paused and a gap period we call the Church Age was inserted. Subsequently, the gospel was to be spread to all nations, and God’s focus temporarily shifted from that of national Israel to His new work called the Church, which focused mainly on the Gentile nations. In 70 AD, the final harbinger of this shift took place as Jerusalem was destroyed, and the Jews, over the next century, were scattered to the uttermost parts of the earth in what is termed the Diaspora. Dispensationalists understand that God’s time clock for the Church will stop with the Rapture, and either immediately or soon after, His time clock for Israel will again restart, as there remains one final week of years – the seventieth week – to be completed (as prophesied in Daniel 9:26-27 and expounded upon throughout the Old and New Testaments). During this time, Israel will once again become the primary focus of God’s plan during their final seven-year “week.” In this way, God’s programs for Israel and the Church are operating similar to a chess clock. In formal chess matches, there is a clock for each of the two players. When one player’s clock is running, the other’s is automatically stopped – and vice versa. This is exactly what scripture implies is happening with Israel and the Church (Romans 11:25-29, et al.). This final week for Israel, the Tribulation, will be a time of unprecedented trouble for the world as a whole, as God’s wrath is poured out. Scripture says that the Tribulation begins with the Antichrist enforcing a covenant. Around midway through the seven years, he perpetrates an event known as the abomination of desolation (Daniel 9:27; Matthew 24:15). After this midpoint abomination, the latter three and a half years of the Tribulation will be a time of unparalleled distress in human history, particularly for the Jews (Jeremiah 30:7; Zechariah 13:8). In fact, Jesus calls it the Great Tribulation in Matthew 24:21-22. One of the primary purposes of the Tribulation is to drive the nation of Israel to repentance through great affliction. Sometimes God has to knock us down in order to get us to look up at Him – and that’s exactly what happens to Israel during the Tribulation. Through this experience of unimaginable distress, a remnant of Israel will finally be brought to faith (Zechariah 12:10; Romans 11:25). Scripture informs us that Israel turning toward her true Messiah – Jesus Christ – acknowledging Him as such, and petitioning His return, is actually a precondition for the next event – the Second Coming of Christ, which will end the Tribulation, or the seventieth week (Hosea 5:15; Matthew 23:39). When Christ does return to the earth at the end of the Tribulation, Israel will finally be ready to receive Him as their Messiah (Zechariah 12:10). This now-righteous remnant of Israel will be rescued from the nations that have gathered to destroy her, and Christ will set up His Millennial or Messianic Kingdom on earth (Zechariah 12:2-3; 14). The Church will have returned with Christ at the Second Coming (Revelation 19:14) and will then rule and reign with Him as His bride for a literal thousand years, along with the other First Resurrection believers (Revelation 1:5-6; 20:6; et al.). Strong support for a future literal Millennium is found in the clear teaching of Revelation 20:1-7, where it says six times that Christ’s Kingdom will last for one thousand years. Scripture tells us that during this thousand-year period, the Lord will establish His physical Kingdom on this earth with Jerusalem as its capital. With Christ reigning as King, Israel will be the prominent nation on earth, after being restored spiritually and physically. Representatives from all nations will come to Jerusalem to honor and worship the King – Jesus Christ – who will reign on the throne of David, fulfilling a multitude of Old Testament “Kingdom prophecies” (Isaiah 60; Zechariah 8; Micah 4:2; et al.). Then, following the Millennium will come the Eternal State, as God’s dispensational plan for the redemption of mankind will have been realized (Revelation 21-22). Both the Old Testament and the New Testament support a premillennial/dispensational understanding of God’s plan for Israel. It is essential to understand that the Church has not replaced Israel in God’s plan. The two entities are distinct. The Church’s role is to be the beloved bride of Christ! Believing Jews who are saved between Pentecost and the Rapture are of course part of the Church, in which there is no distinction between Jew and Gentile (Romans 10:9-13; Ephesians 3:1-6) While God’s time clock has temporarily shifted to focus on the Church for the past two thousand years (the Church Age), He has not forgotten Israel and will one day restore them to His intended role as the nation He has chosen (Romans 11). God’s attention will turn back to Israel for their final week, but only after He removes His Church from the earth at the pretribulational Rapture! Maranatha! [1] Chuck Missler, “The Seven Myths of Eschatology,” Koinonia House. (https://www.khouse.org/articles/2012/1072/print/ - Retrieved 4/02/22) [2] Charles Ryrie, Dispensationalism, rev. and exp. ed., Chicago: Moody, 2007, pp. 46-48.

(From the book The Missing Key in Dispensational Eschatology) Christians often use the words “imminent” or “imminence” to refer to the Biblical concept of the Rapture (the supernatural catching away of the Church from earth to heaven, which we examined in a past article). What do these words mean, especially within this Rapture context? Bible scholar Renald Showers gives an excellent overview of the scriptural usage of the term “imminence.” The English word "imminent" comes from the Latin verb "immineo, imminere," which means to "overhand" or "project." In light of this, the English word "imminent" means "hanging over one’s head, ready to befall or overtake one; close at hand in its incidence." Thus, an imminent event is one that is always hanging overhead, and is constantly ready to befall or overtake a person. Other things may happen before the imminent event, but nothing must take place before it happens. If something else must take place before an event can happen, that event is not imminent. The necessity of something else taking place first destroys the concept of imminency. [1] So, the concept of imminence refers to the definite occurrence of a specific future event, but with a completely unpredictable onset. The event can take place at any time. There are no signs or preconditions that must take place first in order for the event to occur. A requirement of prerequisite or preceding signs is contradictory to the meaning of imminence. An imminent event is one that can occur at any moment, suddenly, and without warning. Christians have long recognized that the New Testament clearly applies this concept of imminence to the Rapture of the Church (contrary to the frequent assertions of opponents of dispensationalism, who often claim it to be a relatively new doctrine that arose with a man named John Nelson Darby in the 1800s). Countering this assertion, J. Dwight Pentecost writes: This doctrine of imminence, or "at any moment coming," is not a new doctrine with Darby, as is sometimes charged, although he did clarify, systematize, and popularize it. Such a belief in imminency marked the premillennialism of the early church fathers as well as the writers of the New Testament. … This same view of imminence is clearly seen in the writings of the Reformers, even though they had different views on eschatological questions. [2] Many modern scholars – even including those not in agreement with a premillennial dispensational outlook – have recognized the Biblical teaching of the imminence of Christ’s coming. For instance, J. Barton Payne concluded that: In fact, no natural reading of Scripture would produce any other conclusion. [3] J.G. Davies, the Edward Cadbury Professor of Theology at the University of Birmingham likewise concluded that the Christian anticipation of Christ’s “imminent coming” is “so vivid in the New Testament.” [4] The concept of an imminent Rapture has been recognized by premillennial dispensational scholars as a foundational pillar of evidence demonstrating the New Testament’s clear teaching of a pretribulational Rapture. For instance, Wayne A. Brindle writes: The term "imminence" (or imminency) as applied to the rapture of the church means that Christ may return at any moment for His church, and no biblically predicted event must necessarily precede it. Those who believe that Christ will return for His church before the Tribulation normally hold that the rapture is imminent – that it may occur at any time and that it is the next predicted event in God’s prophetic timetable. [5] The Rapture is an event that can occur at any time. No prophesied event must precede it. If this is true, then logically the Rapture must be pretribulational as concerning its timing. Any other Rapture viewpoint violates this teaching of imminency, as they claim that other definite prophetic events must precede it in sequence. As we will see, the New Testament uses a number of noteworthy terms or phrases to refer to the Lord’s imminent coming. Although this “imminence language” is often overlooked by readers, it will be important for us to be aware of as we continue. The Lord’s coming is routinely referred to as being “near,” “soon,” “at hand,” and “at the door.” He is spoken of as coming “quickly” and “like a thief in the night.” It is said that His coming “draws near.” These are just several of the many ways the New Testament communicates the imminence of Jesus’s coming. They are all equivalent expressions that express imminence. In addition, there are also an abundance of passages that, when the original Greek language is understood, clearly teach Rapture imminence. These passages are laced throughout the gospels, epistles, and Revelation, making Rapture imminence one of the most well-established teachings of the New Testament. John 14:1-3 Let not your heart be troubled: ye believe in God, believe also in me. In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. -John 14:1-3 Here, in the Upper Room Discourse, Jesus Christ issues what many consider to be His first clear disclosure of the Rapture of the Church – but it’s only in the original Greek language that the element of imminence is obvious. Robert L. Thomas writes: Imminence is part of the verb form "I will come," the Greek word erchomai. Used in 14:3 in parallel with the empsomai, which means "I will receive," the present tense erchomai is clearly a futuristic use of the present tense, a use of that tense that strongly implies imminence. The sense is, "I am on my way and may arrive at any moment." [6] Philippians 3:20 For our citizenship is in heaven, from which we also eagerly wait for a Savior, the Lord Jesus Christ; -Philippians 3:20 (NASB) Here, we find Paul referencing the Church’s earnest expectation of Christ’s imminent coming – and he even includes himself as one also holding that expectation. Showers comments: We should note that Paul included himself among those who had this attitude toward Christ’s coming. Thus, Philippians 3:20 indicates that the expectation of Christ’s coming was so intense for Paul and the other Christians of the New Testament times that it was the primary focus of their concentration. Would it have been so if there was no possibility of an any-moment coming? [7] 1 Corinthians 16:22 If any man love not the Lord Jesus Christ, let him be Anathema. Maranatha! -1 Corinthians 16:22 In this passage, Paul pronounces anathema – or the status of being accursed – upon those who love not the Lord Jesus Christ. He then uses the Aramaic word maranatha as a petition to call for the Lord’s imminent return. If he expected that Tribulation events must precede the Rapture, then Paul could not have used this word. It serves as a warning that Christ could return at any moment. Brindle writes: Maranatha is an Aramaic word meaning "our Lord, come" – a petition to Christ that He should return now – at any moment. Paul used it in this letter to Greek-speaking (mainly Gentile) Christians in Corinth because it expressed an idea that had become universal in the early church. Christ could return at any moment, and Christians called upon Him to do so. [8] Philippians 4:5 Let your moderation be known unto all men. The Lord is at hand. -Philippians 4:5 In this passage, Paul’s exhortation to the Church is based on the expectation that the Lord’s return could happen at any time. He uses an expression of imminence (“the Lord is at hand”) to convey this. Concerning this passage, F.W. Beare wrote: The Apostle is not speaking of the nearness of the Lord in his abiding presence with us, but of the imminence of his coming. [9] Alfred Plummer adds that the Philippian church was to maintain the expectancy that “at any moment they may have to answer for their conduct.” [10] 1 Thessalonians 1:10 And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come. -1 Thessalonians 1:10 This is the lone New Testament passage where the specific Greek word anamenó – here translated “to wait for” – is used. According to W.E. Vine, this word “carries with it the suggestion of waiting with patience and confident expectancy.” [11] Concerning this passage, D. Edmond Hiebert said: In 1 Thessalonians 1:10, the Thessalonian believers are pictured as waiting for the return of Christ. The clear implication is that they had a hope of His imminent return. If they had been taught that the Great Tribulation, in whole or in part, must first run its course, it is difficult to see how they would be described as expectantly awaiting Christ’s return. Then they should rather have been described as bracing themselves for the Great Tribulation and the painful events connected with it. [12] James 5:8-9 Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh. Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door. -James 5:8-9 James’ exhortation makes it clear that the coming of the Lord and the judgment that His arrival will bring should be a matter of importance to his readers. His statements that “the coming of the Lord draweth nigh” and “the judge standeth before the door” are both meant to convey imminence. Regarding these verses, Showers says: The second important thing to note about James 5:7-9 is that the Greek verbs translated "draweth nigh" (v. 8) and "standeth" (v. 9) are in the perfect tense and indicative mood, meaning that each of these verbs refers to an action that was completed before James wrote his epistle and that continues on in that completed state. The implication is that Christ’s coming drew near before James wrote his epistle, and His coming continues to be near. In addition, Christ as judge began to stand before the door before James wrote his epistle, and Christ as judge continues to stand before the door. In other words, Christ’s coming was imminent in New Testament times and continues to be imminent. James wanted to impress his readers with the fact that Christ could come through the door at any moment and cause them as Christians to stand before Him at the Judgement Seat of Christ. [13] These were just a few of the many instances in which the New Testament writers convey the Lord’s coming as an imminent event. The reality is that the New Testament writers and the early Church maintained a fervent expectation of an any-moment return of Christ. These passages not only reveal the mentality of the early Church, but also inform us of the identical expectancy that should be held by believers today. This doctrine of imminence then acts as a prominent reason necessitating a pretribulational Rapture for the Church. [1] Renald Showers, Maranatha: Our Lord Come! Bellmawr, NJ: Friends of Israel, 1995, p. 127. [2] J. Dwight Pentecost, Things To Come, Grand Rapids, MI: Zondervan, 1964, p. 203. [3] J. Barton Payne, The Imminent Appearing of Christ, Grand Rapids, MI: Eerdmans, 1962, p. 102. [4] J.G. Davies, The Early Christian Church, Garden City, NY: Anchor Books, 1967, p. 132. [5] Wayne A. Brindle, “Imminence” in The Popular Encyclopedia Of Bible Prophecy, eds. Tim Lahaye and Ed Hindson, Eugene, OR: Harvest House, 2004, p. 144. [6] Robert L. Thomas, “Imminence In The New Testament, Especially In Paul’s Thessalonian Epistles,” in The Master’s Seminary Journal, Vol. 29, No. 1, Spring 2018, p. 75. [7] Showers, p. 132. [8] Brindle, p. 145. [9] F.W. Beare, A Commentary on the Epistle to the Philippians, London: Adam & Charles Black, 1959, p. 146. [10] Alfred Plummer, A Commentary on St. Paul’s Epistle to the Philippians, London: Robert Scott, 1919, p. 93. [11] W.E. Vine, entry “anameno,” in An Expository Dictionary of New Testament Words, Vol. IV, London: Oliphants Ltd., 1940, p. 194. [12] D. Edmond Hiebert, The Thessalonian Epistles, Chicago: Moody Press, 1972, p. 205. [13] Showers, p. 136.

(From the study "Understanding The Distinction Between Israel And The Church") Within the famed “seventy weeks prophecy“ found in Daniel 9:24-27 exists an often debated conundrum in Christian eschatology. This debate surrounds the mysterious shift between Verses 26 and 27, focusing on Verse 26’s reference to “the prince that shall come“ which is followed by Verse 27’s opening phrase “and he shall confirm the covenant with many for one week.“ Does this pronoun “he“ refer to the Messiah, Titus Vespasian, or a future Antichrist figure? Understanding Daniel's Prophecy In order to begin to answer this question, we must understand more about this prophecy as a whole. The context concerns Daniel while he was in Babylon during the Babylonian exile of the Jews (605-536 BC). Daniel understood from reading Jeremiah’s prophecies that the exile would last for seventy years (Daniel 9:2; Jeremiah 25:11; 29:10). He recognized that Israel's national restoration depended on their national repentance (Jeremiah 29:10-14), so Daniel personally interceded for Israel in prayer. He prayed specifically for the restoration of Jerusalem and the Temple, as they had been destroyed by the Babylonians (Daniel 9:3-19). Daniel apparently expected the immediate and complete fulfillment of Israel’s restoration with the conclusion of the seventy-year captivity. However, in these verses of Daniel 9, the future of the Jews and Jerusalem was shown to him by the angel Gabriel (who gave him the seventy weeks prophecy), revealing that Israel’s restoration would be progressive and only ultimately fulfilled at the time of the end (see also Daniel 12). Through this prophecy, God decreed that He would complete His Messianic redemption of the Jews and Jerusalem over the course of a seventy-week period (which as we now understand, includes both advents of Christ). This prophecy in Daniel 9 describes seventy “sevens” (or weeks) of years – in other words, 490 years that would be designated for the Jews and Jerusalem in order to complete six key objectives related to this full Messianic redemption (essentially, to wrap up this age of human history and introduce the Messianic Kingdom). Let’s begin by reading this passage in Daniel 9, beginning with Verse 24 and ending with the last verse of this chapter – Verse 27. We have added some parenthetical inserts in order to help you understand what each part of this prophecy is saying within the context of our topic here. We will then go over each verse in more detail to make sure it’s clear. Seventy weeks are determined upon thy people and upon thy holy city [meaning the Jews and Jerusalem], to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy [basically meaning “to finish this age”]. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks [7 + 62, equaling a total of 69 weeks, or 483 years since each week is 7 years]: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks [in other words, after the 62 weeks that follow the 7 weeks, or put another way, after the entire 69 weeks, or 483 years] shall Messiah be cut off [this happened in 33 AD with the crucifixion of Christ], but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined [this happened in 70 AD when the Romans destroyed Jerusalem]. And he [the topic of this article] shall confirm the covenant with many for one week [speaking of the final seventieth week]: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. -Daniel 9:24-27 In order for us to properly engage the issue of the mysterious “he“ in Verse 27 and how it relates to the “prince that shall come“ in Verse 26, a verse-by-verse analysis of this entire prophecy is in order. Due to the constraints of space and time in this article, we will attempt to reduce our summaries of the preceding verses to the bare basics. Let’s begin. An Analysis of Verse 24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. -Daniel 9:24 Verse 24 makes it clear to us that seventy weeks of years (70 x 7, or 490 years) are designated by God for the future of the Jews and Jerusalem in order to complete six key objectives. Since these objectives were not explicitly defined for us, it leaves the interpreter to find a plausible explanation of what they point toward. We believe it is clear that they point towards the culmination of the major Biblical themes of this age – judgment of sin, atonement, forgiveness, and spiritual restoration. It is critical to recognize that all of these objectives have not yet been fully completed. When we look at these themes while using the backdrop of Old and New Testament prophecy, it becomes clear that although some may have been fulfilled – or have begun being fulfilled – it is clear that in the ultimate sense, these events will be brought to complete fulfillment when Israel is brought to spiritual restoration and revival at the time of the Second Coming of Christ and the inauguration of the future Millennial Kingdom. An Analysis of Verse 25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. -Daniel 9:25 As we pointed out earlier, we have a total of seventy weeks of years, or 490 years. However, Verse 25 focuses on the first sixty-nine weeks of years, separating them from the seventieth. It breaks them down into a first seven weeks of years followed immediately by sixty-two weeks of years (or threescore and two weeks), totaling sixty-nine. It tells us that these sixty-nine weeks of years would be a countdown that begins with a commandment to restore and rebuild Jerusalem, and culminates with the appearance of the Messiah to Israel. It’s a countdown to the arrival of the Messiah, or what Christians would call the “First Coming.” In the our study entitled “The Daniel 9:25 Prophecy – An Exact Timeline For the Arrival Of The Messiah”, we conclusively proved in great detail that this sixty-nine week countdown began during the Hebrew month of Nisan in 444 BC with the decree of Artaxerxes (Nehemiah 1 and 2), and ended on March 30th of 33 AD at the Triumphal Entry of Jesus into Jerusalem. Several days following His Triumphal Entry, He was then crucified on April 3rd – a key element which we will see anticipated in the next verse (Verse 26). So, we should recognize that the sixty-nine weeks have concluded long ago. If you have any doubts about this, or would like to understand the evidence for yourself, feel free to consult the aforementioned study. An Analysis of Verse 26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. -Daniel 9:26 Verse 26 discusses the events that occur after the completion of the sixty-nine weeks, which we said terminated on March 30th of 33 AD – the day of the Triumphal Entry, the day Jesus rode the donkey into Jerusalem. So, as stated earlier, we should recognize that the sixty-nine weeks have concluded long ago. So, this verse discusses the events that would follow the termination of the sixty-ninth week. It says that after the sixty-nine total weeks, the Messiah would then be “cut off,” and that Jerusalem and the Temple would be destroyed by a prince who would come. These events happened exactly as this prophecy predicts. First, as we have shown in the aforementioned study, several days following the Triumphal Entry, Jesus (the Messiah) was cut off. The Triumphal Entry took place on Monday, ending the sixty-nine weeks, and then Jesus was crucified on Friday of that same week – in 33 AD. Let’s briefly discuss this term “cut off” so there is no confusion. The Hebrew term for “cut off” here, is karath (Strong’s # H3772). This word literally means to be “cut off, cut down, or cut asunder,” and is often used to mean that one would be executed or killed. [1] Interestingly, this word also is used to imply the “cutting of a covenant,” in which two people would literally cut off a piece of animal flesh and pass between the pieces while making vows – as was done during the giving of the Abrahamic Covenant by God to Abraham in Genesis 15. [2] Is there any word that better summarizes the work of Christ on the cross? He was “cut off” and rejected by His people, the Jews, and was then executed. But this act of laying down His life was the cornerstone upon which the New Covenant was based! So, there should be no confusion regarding this expression “cut off.” It means the Messiah would be executed after the conclusion of the sixty-nine weeks – which, as we have shown in our companion study, Christ was (four days – as we count – following His Triumphal Entry). Second, Verse 26 then predicts that Jerusalem and the Temple would be destroyed by a prince who would come. This was fulfilled precisely as spoken in this Verse, as the city and the sanctuary were indeed destroyed by a prince who would come about thirty-seven years later in 70 AD. Our knowledge of the history of this time is well-preserved and well-known. History records in detail the actions of the Roman prince and general, Titus Vespasian, who led the assault on Jerusalem and the Temple, destroying them in 70 AD. [3] For more information on this, feel free to consult our companion study entitled, “The Luke 19:43-44 Prophecy: The Destruction Of Jerusalem Foretold”. During the Jewish rebellion against Rome in the late 60s AD, Titus’ father Vespasian, also formerly a general, had now become the emperor of Rome. He put Titus in charge of carrying out the assault on Jerusalem, which he accomplished in 70 AD – resulting in the massacre and destruction of Jerusalem and the Temple. [4] So, Titus Vespasian had just become a prince, since his father had just become the emperor – exactly as the prophetic text required. And like the prophecy states, the end came for Jerusalem in its destruction in 70 AD, and following that, war continued with its desolations, as history has confirmed. The entire countryside was leveled, as recorded in the writings of Josephus, and beginning at that time, the Jewish people over the next century would be sent into a worldwide Diaspora. [5] The fulfillments of this prophetic verse are very clear. At this point, we have discussed the first through sixty-ninth weeks, as well as the events that took place after the sixty-ninth week. We have not yet discussed a seventieth week. An Analysis of Verse 27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. -Daniel 9:27 Verse 27 seems to make an unusual jump to describing the beginning of the mysterious seventieth week, but gives no description of how the events following the sixty-nine weeks link into the seventieth. Our understanding of the previous verse is clear that the sixty-nine weeks were completed, and tells us of events that would occur after their completion – forcing us to recognize a gap between the sixty-ninth and seventieth weeks. The sixty-nine weeks concluded on March 30th, 33 AD at the Triumphal Entry. Then after that, Jesus the Messiah was “cut off” four days later. Then still even further after that, the city and sanctuary were destroyed almost forty years later in 70 AD. So, any way you cut it, this passage mandates a gap of time following the sixty-nine weeks. But when we look at Verse 27 and notice its description of the final seventieth week, the question is, when should we understand this final week to occur? Did it occur in 70 AD? Or, is it yet future? The only point of continuity or linkage with the previous verse is the use of the pronoun “he,” which would seem to refer back to the antecedent – “prince that shall come” in Verse 26. We are told that a covenant will be confirmed (or enforced), which would appear to be the marker for the beginning of the final seventieth week – “and he shall confirm the covenant with many for one week”. We are then told of a marker that would appear to designate the middle of the seventieth week – “and in the midst of the week he shall cause the sacrifice and the oblation to cease…” There is often much confusion as to whether these events have already happened, or if we should understand them to be future events. Does the "He" in Verse 27 Refer to the Messiah in Verse 25 or "the Prince That Shall Come" in Verse 26? As mentioned at the outset, the identification of the pronoun “he” in this verse has been the topic of much debate. While some believe it refers to the “Messiah the Prince” originally mentioned in Verse 25, others believe it refers to the “prince that shall come” mentioned toward the end of Verse 26 (which we have already identified with Titus Vespasian). In normal laws of reference in language, a pronoun refers back to the last preceding person mentioned. In this case, the antecedent is “the prince that shall come” in Verse 26. Those who instead argue that “he” means the Messiah face a number of difficulties. For example, if this is taken to mean Christ confirming the New Covenant (as some have suggested), it immediately runs into major problems, as the New Covenant is obviously longer than seven years in duration. Further, those who apply this to Christ often apply the first half of the final seven years to Jesus’s earthly ministry. However, doing that would overlap the seventieth week with the sixty-ninth week, which we showed in our companion study to have been still in progress until 33 AD. Further yet, there are no noteworthy events to designate as markers that would conclude the seventieth week if you applied this to the years following 33 AD. Another eliminating factor for the “Messiah view“ is the reality that we know Jerusalem was destroyed by the Romans, not the Jewish people – and therefore the “he” in Verse 27 cannot refer to the “Messiah the Prince” in Verse 25. Dwight Pentecost, quoting Alva McClain, writes: The expression "prince that shall come" cannot possibly refer to "Messiah the Prince" for the simple reason that it is "the people of the prince that shall come" who are to destroy Jerusalem after the death of Messiah. And since it is now a matter of history that Jerusalem was destroyed in A.D. 70 by the Roman people, not by the Jewish people, it follows that "the prince that shall come" cannot be the Jewish Messiah… [6] But the most problematic issue for a “Messiah view“ is probably the great number of parallel prophetic passages (to be mentioned shortly) that clearly identify the seventieth week as a future time period that terminates with the Second Coming of Christ – a period often called the Tribulation. Since the Tribulation and the Second Coming of Christ are clearly and obviously portrayed in scripture as future events, then this requires a futurist interpretation of this prophecy. This is the view that we of course embrace. So, we find that the better interpretation of the pronoun “he” is in reference to the “prince that shall come.” How Can the "He" in Verse 27 Refer to the Future Antichrist if We Already Identified Him With Titus Vespasian? The next obvious question becomes, if the pronoun “he” refers to “the prince that shall come,” who we already identified as Titus Vespasian, how can this prophecy be yet future, and how can it refer to the Antichrist? Let’s begin to explore the answer to this question. Many interpreters (especially Preterists) have interpreted Verse 27 to have already been fulfilled in the first century AD with the destruction of Jerusalem in 70 AD. Preterism is a Christian eschatological view that interprets the end times prophecies of the Bible as being events which have already been fulfilled in the past, mainly in the first century. [7] The term Preterism comes from the Latin praeter, meaning “past.” Preterism is directly opposed to futurism, which sees the end times prophecies as having a still-future fulfillment. Another typical aspect of Preterism is the belief that Israel finds its continuation or fulfillment in the Christian Church following the destruction of Jerusalem in 70 AD. [8] In other words, this view falls into the camp of Replacement Theology, the idea that the Church has replaced Israel in God’s program. Preterists generally attribute the complete fulfillment of Daniel 9:27 to the actions of Titus Vespasian and the destruction of Jerusalem in 70 AD. Many Preterists have noted the similarities between the actions of Titus and the content of Verse 27 – “he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate.” Titus put an end to sacrifice and offering by destroying Jerusalem and the Temple. The Romans set up their pagan emblems on the eastern wing of the Temple and offered sacrifices to them. The Jewish/Roman historian Josephus, who was there, records all of this in The Wars of the Jews, Book 6, Chapter 6.3. [9] At quick glance, and when isolating this passage from the rest of the Biblical commentary on the seventieth week, this interpretation may appear convincing. Yet, when we utilize a systematic, precise, literal reading of all of the parallel Biblical passages that also discuss the seventieth week, we find that this Preterist view is indefensible. We must recognize that numerous future end times discourses in the New Testament were given based upon this template of Daniel 9:24-27. Jesus’ Olivet Discourse in Matthew 24, Paul’s teaching on the eschatological “Day of the Lord” in 2 Thessalonians 2, and the apocalyptic prophecies of Revelation 6-19 are all prime examples. Although we can't delve into an exploration of those in this article, any simple investigation will reveal that these passages all act as parallel or clarifying Biblical commentary on the events of the seventieth week, expounding upon this particular verse (Verse 27). Their plain, literal readings necessitate a future context of interpretation – meaning the events that Verse 27 describes cannot have found ultimate fulfillment in 70 AD, or any other time up until the present. These parallel prophecies, as well as other passages that clearly depict the seventieth week, describe it as a future end-times period that will involve the desecrating actions of the figure often called the Antichrist. The only Biblically coherent way to understand the seventieth week described here in Verse 27 is through the futurist interpretation. But let’s focus our attention on the question we posed earlier. If the pronoun “he“ in Verse 27 refers to the “prince that shall come,“ who we already identified as Titus Vespasian in Verse 26, then how can this prophecy be yet future? In order to further answer this question, we need to make note of several key peculiarities that we repeatedly note in prophetic scripture. First, we shouldn’t be surprised that between Verse 26 and Verse 27 exists a gap of time (if there is a significant gap here, then by that fact alone we cannot understand the “he“ in Verse 27 to refer to Titus Vespasian who is referred to in Verse 26). It is somewhat common in scripture for a prophecy to, in the course of a single line, or even in the space of a comma, jump from one fulfillment event to another, being hundreds or even thousands of years apart. We may refer to these as hidden intervals or gaps in prophecy. This is a common occurrence in Bible prophecy, often due to the hidden nature of the Church Age in prophetic God’s program. In an earlier article, we discussed how the Church was a mystery entity hidden throughout the Old Testament. Some have illustrated this concept as a series of mountain peaks, separated by a valley that lay in between. The first mountain peak represents the events of the First Coming of the Messiah, and the next taller mountain peaks represent the events of the Second Coming and then the Millennial Kingdom that immediately follows. In between the first two peaks sits a valley encompassing the Church Age, which was below the line of vision for the prophets. They could see the mountain peaks in the distance, and from their view, they seemed to follow each other sequentially without gaps or interruptions. But from their vantage point, they couldn’t tell that between the mountains was a valley. In other words, they couldn’t know that there was a two thousand-or-more-year Church Age that separated the events they saw. All of these things were beneath their line of sight. Their prophecies often discuss events fulfilled at Christ’s First Coming and seemingly flow right into events that will take place at His Second Coming (two prophetic “mountain peak” events). Through the benefit of hindsight, we can now see that they skip over the several thousand years we’ve experienced so far in the Church Age. If while initially reading them, you didn’t already know there was a mystery gap period (the Church Age) inserted in between, you’d think they were all continuous and uninterrupted prophecies. A prime example of this is the clear gap between Zechariah 9:9 and 9:10. Verse 9 is a clear prophecy related to Jesus’ First Coming, describing His Triumphal Entry into Jerusalem several days prior to His crucifixion. Verse 10 then immediately moves to a Second Coming context, prophetically describing the glorious return of Christ as the conquering Messiah who will defeat His enemies and establish His Millennial reign on earth. Verse 9: Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Verse 10: And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth. -Zechariah 9:9-10 From an Old Testament perspective prior to Christ, one would be hard-pressed to recognize a prophetic gap that separates these two verses. But by virtue of hindsight, the gap becomes clear. Between the events of Christ’s two comings lies the Church Age, a mystery intercalation in God’s program. Scholar Warren Wiersbe writes: The entire age of the Church fits between Zechariah 9:9 and 9:10, just as it does between Isaiah 9:6 and 7 and after the comma in Isaiah 61:2. [10] As Wiersbe notes, this prophetic gap is also obvious in Isaiah 9:6-7. Note how clearly the beginning of Verse 6 refers to the First Coming, but then immediately shifts to Second Coming events. Verse 6: For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Verse 7: Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this. -Isaiah 9:6-7 Isaiah’s prophecy of a child being born and a son being given obviously refers to Jesus’ Incarnation at His First Coming. But then the passage immediately transitions to a Second Coming context in everything that follows. While Wiersbe suggests that the transition takes place between the two verses, we must point out that the government has never yet been upon Jesus’s shoulder. This will not take place until He establishes His earthly reign following His Second Coming. Jesus has also never been called “Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace” by the Jewish nation to which He was sent and to whom this prophecy was given. This will not occur until all of Israel is brought to faith around the time of the Second Coming and establishment of the Millennial Kingdom. Therefore, the gap is actually located in Verse 6 between the phrases “unto us a son is given” and “and the government shall be upon his shoulder.” Verse 7 then continues to describe the establishment of Christ’s earthly reign in the Millennial Kingdom, which follows the Second Coming. So, again, without the benefit of hindsight, it would seem as if these prophecies flow together. But because we can look back on them with the clarity of New Testament revelation, it becomes obvious that a mystery time-gap separates them. Wiersbe also mentions Isaiah 61:2, possibly the most classic example of this “hidden gap” phenomena in all of scripture. Jesus Christ Himself interpreted this for us in Luke 4:16-19. This passage records how at the beginning of His ministry, Jesus stood up in the synagogue when it was His turn to read, and opened to the book of the prophet Isaiah. He proceeded to read Isaiah 61:1-2, proclaiming His mission at His First Coming. He finishes with His mandate: “To preach the acceptable year of the Lord.” What you probably wouldn’t realize without going back to Isaiah to read the original prophecy, is that Jesus stopped reading right in the middle of the sentence! The rest reads, “and the day of vengeance of our God…” Jesus stopped reading at the comma that preceded “and the day of vengeance of our God…” He left that last segment out. Why? Because we now understand that after that comma, the prophecy jumped from the time of the Messiah’s First Coming to some several thousand years or more into the future – past the present time in which we are now living, to the time of His Second Coming. The “day of vengeance” was not part of His mission during His First Coming, but it will be fulfilled at His Second Coming. So, in the original prophecy in Isaiah, we see that one comma separated several thousand years of history (to date), but this gap would have been unknown and undetectable to the original readers. This is exactly what we also see happening in Daniel 9:26-27, as thousands of years separate the two verses – and yet, from a casual reading, they seem to flow together. This explains how the timing context of Verse 26 can involve the first century, while the timing context of Verse 27 can involve the future seventieth week. But how can the personal context shift from Titus Vespasian in Verse 26 to the future Antichrist in Verse 27? If the “he” in Verse 27 refers back to the antecedent (Titus Vespasian, the prince that shall come) in Verse 26, then how can we say the Antichrist is meant? In scripture, there are also many examples of multiple reference prophecies. In these prophecies, it’s clear who the original subject is, but then at some point in the text, the prophecy clearly begins to transcend that local person and point to a person of far greater significance who will act as the ultimate fulfillment. One example of a multiple reference prophecy is found in the Book of Ezekiel (Ezekiel 28:12-19), which gives a description of someone called the King of Tyre. Although there was an actual historical person who was the King of Tyre, the description the Bible gives of this person at some point seems to go far beyond just describing this human leader. Though in context, Ezekiel was first speaking about the historical King of Tyre, at some point in the prophecy, he seemingly moved into the dateless past with a description of the original fall of Satan – the true power behind the earthly King of Tyre. This also seems to be happening here in Daniel 9:26-27. Verse 26 obviously refers to the actions of Titus Vespasian, and yet we understand from the many other parallel prophetic passages in scripture that the events of Verse 27 are yet-future. And so, even though the pronoun “he” from Verse 26 is carried into Verse 27 without any obvious change in context, we understand from these other parallel supporting texts that the “he” in Verse 27 clearly transcends Titus – and instead, refers to the coming Antichrist in the eschatological seventieth week. Furthermore, it is even possible that the events of Verse 27 as a whole do find a typological near-term fulfillment in the events of 70 AD. In other words, Titus Vespasian and the events of 70 AD may be in some ways a prophetic type (like a prototype) of the Antichrist and his future actions. And as usual with typology, the type is not identical in all ways to the antitype. That is perfectly compatible with the futurist interpretation, as futurists recognize the routine usage of multiple-stage fulfillment or multiple-reference prophecies in scripture, as we just outlined. You may also hear many of these simply referred to as dual reference or near/far-term fulfillment prophecies. Sometimes the event being prophesied of ripples forward many times in history before it is ultimately fulfilled – but only the ultimate fulfillment event perfectly mirrors the Biblical description. For instance, we find something similar in Daniel 11:31, another place in which the term abomination of desolation is referenced, which futurist scholars understand to have both near-term and far-term fulfillments. This is the essence of prophetic typology, and there is no limit to the number of types that can occur. It is often a reoccurring pattern that has the purpose of prefiguring an ultimate future far-term fulfillment event. In the near-term sense, this passage (Daniel 11:31) refers to the events that took place in 167 BC, in which a Seleucid-Greek ruler named Antiochus Epiphanes erected an idol of Zeus in the Jewish Temple in Jerusalem – and also sacrificed a pig on the altar. This historical abomination of desolation is the event that lead to the Maccabean Revolt, in which the Greeks were expelled from Judea, and the Temple was then cleansed and rededicated. This historical event is commemorated by the Jews each year at Hanukkah. But in the far-term sense, this passage in Daniel 11 also appears to transcend this and find ultimate fulfillment in the actions of the Antichrist during the future seventieth week. This is made clear for us in many ways, but maybe most obviously in the fact that Jesus referenced this event in Matthew 24:15 and spoke of it in the future tense. In other words, He implied that this historical event would be recapitulated in a final abomination of desecration that will constitute the ultimate fulfillment. Further yet, this future understanding is also confirmed in the fact that the Daniel 11 narrative (which flows into Daniel 12), like the Matthew 24 narrative, ends with the Second Coming of Christ. In other words, this chapter in Daniel is yet another example of a prophecy that begins to transcend the local near-term application and end with a far more significant and ultimate event that is clearly in the future. And like Daniel 9:26-27, you will find that Daniel 11 also skips over several thousand years of the Church Age, culminating in the Second Coming event described early in Chapter 12. This concept alone refutes the Preterist view that “all of this has already happened.” If it already happened, when did the Second Coming take place? Scripture is clear that these seventieth week events end with the Second Coming of Christ. So, this prophecy of an abomination of desolation that we see described in Daniel 11:31 did describe an actual historical event that has occurred in the past, yet we also understand it to be a type or a shadow of an ultimate fulfillment yet to come. Like we said, this may also be the case in Daniel 9:27 with the actions of Titus Vespasian in 70 AD. But at most, they only act as a shadow (a prophetic “ripple“) of something yet-future that will occur in the seventieth week. And as is the case in many of these instances, the near-term fulfillment doesn’t perfectly fit the prophecy. In other words, a shadow is hazy and indistinct. The actual object casting the shadow is detailed and well-defined. Even if we ignore the host of parallel passages necessitating an end times context, there are a number of other reasons why Daniel 9:27’s ultimate fulfillment could not have been found in the events of 70 AD. The most obvious reason is that the abomination of desolation refers most specifically to the desecrating action of a Gentile outsider erecting a false god in the Holy of Holies – and Titus did not do this. He did not even step foot into the Temple until it was already on fire and about to be destroyed. In fact, history records that Titus had actually ordered his men to preserve the Temple. Yet, due to their anger against the Jews, they disobeyed the order of their general and set fire to the Temple, destroying it and pillaging it of its gold. [11] The Jewish Encyclopedia records this ancient historical account, telling us: One of the Roman soldiers, weary of fighting, threw a burning piece of wood into the Temple. In vain did Titus give orders to extinguish the flames; his voice was drowned in the uproar. Titus himself, impelled by curiosity, entered the Sanctuary, but the smoke forced him to withdraw; and thus the destruction of the Temple of Jerusalem became associated with his name. [12] So, in some ways you can make the argument that the destruction of Jerusalem and the Temple was a type of an abomination of desolation event, and yet it doesn’t completely fit the bill regarding everything the Bible tells us about the ultimate and final desolation. Parallel prophetic passages in the Bible tell us that the ultimate future abomination of desolation will involve the Antichrist physically standing in the Holy of Holies claiming to be God (2 Thessalonians 2:4). It is therefore impossible to apply the full and ultimate fulfillment of Daniel 9:27 to Titus Vespasian and the events of 70 AD. At most, it can represent a partial near-term fulfillment or a type that will be ultimately fulfilled by the Antichrist in the future seventieth week – the Tribulation. And so, although it can be confusing to read Daniel 9:26-27 in isolation and without the benefit of other clarifying parallel passages, we should not allow this to cause us to misinterpret the text as Preterists and others do. Along with the host of additional insights presented, we do also have the other clarifying passages that clearly detail this final week, and we must not view Daniel 9 in isolation. We must take into account the entire corpus of Biblical commentary on this subject before formulating our conclusion. [1] James Strong, Strong’s Exhaustive Concordance of the Bible, Updated and Expanded Ed., Peabody, MA: Hendrickson Publishers, 2007, p. 1517. [2] Ibid. [3] Kate Lohnes, article “Siege of Jerusalem, Jewish-Roman war [70 CE],” Aug. 29, 2018, Encyclopedia Britannica. (https://www.britannica.com/event/Siege-of-Jerusalem-70 - Retrieved 2/18/19) [4] Guy Edward Farquhar Chilver, article “Vespasian, Roman emperor,” Sept. 22, 2022, Encyclopedia Britannica. (https://www.britannica.com/biography/Vespasian - Retrieved 2/18/19) [5] Flavius Josephus, The Wars of the Jews, in Josephus, The Complete Works, trans. William Whiston, Nashville, TN: Thomas Nelson Publishers, 1998. [6] J. Dwight Pentecost, Things To Come, Grand Rapids, MI: Zondervan, 1964, pp. 249-250. [7] Wikipedia contributors, “Preterism,” Wikipedia, The Free Encyclopedia. (https://en.wikipedia.org/wiki/Preterism - Retrieved 2/25/19) [8] Ibid. [9] Josephus, The Wars of the Jews, VI, 6.1, p. 891. [10] Warren W. Wiersbe, “Zechariah” in The Bible Exposition Commentary: The Prophets, Colorado Springs: David C. Cook, 2002, pp. 447-476. [11] Ray C. Stedman, “What’s This World Coming To?” (An expository study of Matthew 24-26, the Olivet Discourse). Palo Alto, CA: Discovery Publications, 1970, Ch. 1. [12] Joseph Jacobs and Samuel Krauss, Jewish Encyclopedia, entry “Titus (full name, Titus Flavius Sabinus Vespasianus)” JewishEncyclopedia.com. (http://jewishencyclopedia.com/articles/14412-titus - Retrieved 11/3/20)

(From the study "Understanding The Distinction Between Israel And The Church") In our previous article, we focused on understanding the identification of the pronoun “he” in Daniel 9:26 and 27 (part of Daniel’s famous “seventy weeks prophecy” in Daniel 9:24-27). We concluded that this figure refers to Titus Vespasian and his destruction of Jerusalem in 70 AD. However, we noted how, especially in Verse 27, the identity of this figure clearly transcends Titus Vespasian, and in a more ultimate sense, refers to the character many know as the Antichrist – and his final act of desecration (the abomination of desolation) in the future rebuilt Temple in Jerusalem during the final seventieth week (or the Tribulation). When we look at this while enjoying the benefit of the other clarifying parallel passages in scripture, we can clearly see that the actions of Titus may, at most, act as a mere shadow of this ultimate and final evil figure. And this abomination of desolation that this ultimate figure causes, is clearly in the context of a future end-times event that occurs prior to Christ’s Second Coming. As a review, Daniel 9:26-27 reads: And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he [Antichrist] shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. -Daniel 9:26-27 We are told that this future Antichrist character will confirm or enforce a covenant, presumably with Israel, since the context of the seventy weeks is the Jews and Jerusalem (Daniel 9:24). We don’t know exactly what this covenant, or treaty, is, but we know it marks the beginning of the final week. Many believe it has something to do with the Temple, since we’re told that in the middle of the week, he will cause the “sacrifice and the oblation to cease.” In other words, be breaks his covenant. This of course, implies that the Jews will be back in the land (this part already is being fulfilled, and has been for the last century with the Jews returning to Israel). It implies that the Jews will have rebuilt the Temple and have returned to the Levitical system of sacrifices (these things have not yet been fulfilled, but are well under way). This expectation of the Temple being rebuilt in the final seventieth week aligns with the rest of prophetic scripture, as Jesus, Paul, and John all allude to its existence at that future time. Verse 27 also tells us that “for the overspreading of abominations he shall make it desolate, even unto the consummation, and that determined shall be poured upon the desolate.” Although we touched on this in the last article, let’s delve into it further here, but this time connecting it with the words of Jesus, who described a future event that will transpire in similar fashion. Many Christians are surprised to find out that the New Testament actually refers to the Jewish celebration of Hanukkah. This reference is found in John 10:22 – called the “feast of dedication” in the winter, which refers to Hanukkah. Scripture seems to assume that its readers should be familiar with this event. Why? Because this rededication of the Temple was a pivotal event in “recent” Jewish history at the time the New Testament was written. Previously, we had referenced the abomination of desolation committed by Antiochus Epiphanes (the Greek-Seleucid ruler) in 167 BC. Among many of his other actions of persecution toward the Jews, He most famously erected an idol to Zeus in the Holy of Holies and sacrificed a pig on the altar in the Temple. As we also mentioned, the near-term fulfillment of this abomination of desolation event was prophesied of by Daniel in Daniel 11:31 several hundred years before it took place. Then, around two hundred years after the events of Antiochus’s desolation, Jesus makes reference to the abomination of desolation in a prophetic briefing (which we call the Olivet Discourse) given to His disciples, as recorded in Matthew 25:15. When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) -Matthew 24:15 Jesus was referring back to the events surrounding Antiochus’s desecration of the Temple – which any Jew, especially in His day, would have been intimately familiar with. Yet, Jesus spoke of it in a future eschatological context, allowing us to understand that the ultimate fulfillment is still to come. Jesus was answering the disciples’ question of, “what shall be the sign of thy coming, and of the end of the world?” in Verse 3 of Matthew 24. Daniel doesn’t only mention the abomination of desolation in Daniel 11:31 and 9:27, but he also mentions it in Daniel 12:11, in which it’s used as a marker for this time period near the end of the age. The context of Daniel 12 is clearly the eschatological future Tribulation and Second Coming. So, there should be no confusion about the fact that Jesus’s discourse in Matthew 24 was focusing on end time events that will occur during the judgment phase of the broad period of the Day of the Lord, of which the seventieth week of Daniel (or the Tribulation) is the concluding and culminating subset. The actions of Antiochus that occurred two hundred years before Jesus made this statement were simply the shadow, or type of an ultimate fulfillment, or antitype. Jesus was telling His listeners that there will be an ultimate abomination of desolation in the future seventieth week, perpetrated by the Antichrist. This interpretation also aligns with the other parallel passages describing this event and time period – such as Daniel 7, 2 Thessalonians 2, and Revelation 13. So, we understand from the words of Jesus that this future leader will evidently repeat (ultimately fulfilling) the “abomination of desolation” event performed by Antiochus in 167/168 BC – and possibly in some ways also foreshadowed by Titus Vespasian in 70 AD. But as we discussed in the previous article, the actions of Titus do not perfectly fulfill what Jesus spoke of, as for one thing, he did not erect an idol inside the Holy of Holies in the Temple, nor do anything even remotely similar. History records that he did not even want the Temple to be burned and destroyed. [1] [2] In fact, this prophetic event that Jesus described has not yet happened since the time He predicted it – which is another reason we know the seventieth week has not yet occurred. However, a Roman emperor did once unsuccessfully try. This was Caligula in 40 AD, who instructed his general Petronius to erect his image in the Holy of Holies. Petronius refused, knowing this would result in a Jewish revolt. Before Petronius could be executed for his refusal, Caligula died, letting him off the hook. [3] It would seem God would not allow this type of desecration to happen again until the seventieth week, as predicted by Daniel and Jesus. Let’s now look further into the timeline and events of this future and final week. There are around thirty-three titles for the Antichrist in the Old Testament, and thirteen in the New. For example, he’s called the “Beast” in Revelation Chapters 11 and 13. In 2 Thessalonians 2:3, Paul calls him the “Man of Sin” and the “Son of Perdition;” then in Verse 8, he calls him the “Lawless One.” John calls him the Antichrist (or pseudo-christ) in 1 John 2. We understand from Daniel 9:27 that this Antichrist or Beast will confirm a covenant for seven years, but in the middle of this week (or three and a half years into this final seventieth week), he will put a stop to the daily sacrifices and will commit the abomination of desolation. Revelation 13 gives us a clue as to what this abomination entails, as it explains that the Beast will have an image of himself that all are required to worship – and that the image will in some way become animated. 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. 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. -Revelation 13:14-15 Daniel 11:31 seems to imply that this image will be placed in the Temple, similar to how Antiochus Epiphanes erected an idol of Zeus in the Temple. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. -Daniel 11:31 2 Thessalonians 2 tells us the Antichrist will also himself sit in the Temple, as if he was God, requiring the world to worship him. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition [the Antichrist]; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. -2 Thessalonians 2:3-4 This aligns with the statement by Jesus in Matthew 24:15, saying that the abomination of desolation would “stand in the Holy Place” in the Temple. When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) -Matthew 24:15 Revelation 13:5 says that this will go on for forty-two months, which is three and a half years. Since Daniel 9:27 says that this will happen in the “middle of the week,” and Revelation 13:5 says that the Beast will do this for a period of forty-two months, it is easy to see that the total length of time in this “week” is eighty-four months, or seven years. Also see Daniel 7:25, which mentions “time, times, and half a time” (time = one year; times = two years; half a time = half a year; giving a total of three and a half years). What happens during this three and a half year period? Daniel 7:25 describes it as the period that Tribulation saints are given into the Antichrist’s hands. Daniel 9:27 describes it as the period between the breaking of the Antichrist’s covenant with Israel and subsequent abomination of desolation, and the establishment of Jesus’s earthly Kingdom. Daniel 12:7 describes it as the duration of the worst “time of trouble” for Israel. Revelation 11:2 describes it as the period that the holy city will be tread underfoot by Gentiles. Revelation 11:3 seems to describe it as the period of ministry for the Two Witnesses, though some believe this takes place in the first half of the week. Revelation 12:6 and 12:14 describes it as the period that the remnant of Israel is preserved by God in the wilderness. Revelation 13:5 describes it as the duration of Antichrist’s authority to rule, persecute and blaspheme. So, taking all these together, we are obviously dealing with the last half of Daniel’s seventieth week – a time repeatedly described in scripture with more detail than any other time in human history. In Matthew 24, Jesus tells us that the abomination of desolation that occurs around this mid-point of the seventieth week is a marker for the beginning of “great tribulation” – the name we now commonly apply to this final three and a half year period (the Great Tribulation). He also tells the Jews living in Jerusalem at that time that when they see this event take place, it will be their sign to immediately flee, as it will initiate a time of unparalleled distress for Israel. When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take any thing out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day: For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. -Matthew 24:15-21 So, let’s review. From the passages we’ve examined – and a few that we only referenced in passing – that all describe this abomination of desolation (which the reader is commanded by Jesus to understand), we see that it includes the following elements: It occurs in the Jewish Temple in Jerusalem (Daniel 11:31; 2 Thessalonians 2:4). It marks the beginning of the Great Tribulation, or the latter three and a half years of the final seventieth week of Daniel – the worst persecution against the Jewish people in history (Daniel 9:27; Matthew 24:15, 21). It seems to involve the Antichrist setting up a statue or some sort of image of himself so that he may be worshipped in place of God (Daniel 11:31; 2 Thessalonians 2:4; Revelation 13:14-15). The image is made to come to life or become animated in some way (Revelation 13:14). A worship system of this false god is thus inaugurated (2 Thessalonians 2:4; Revelation 13:14-15). The Antichrist himself sits in the Temple claiming to be God and demanding worship (2 Thessalonians 2:3-4). The abomination results in the cessation of the regular sacrifice (Daniel 9:27; 11:31; 12:11). At the end of this time period, the Antichrist who commits the act will himself be cut off (Daniel 9:27). [1] Ray C. Stedman, “What’s This World Coming To?” (An expository study of Matthew 24-26, the Olivet Discourse). Palo Alto, CA: Discovery Publications, 1970, Ch. 1. [2] Joseph Jacobs and Samuel Krauss, Jewish Encyclopedia, entry “Titus (full name, Titus Flavius Sabinus Vespasianus)” JewishEncyclopedia.com. (http://jewishencyclopedia.com/articles/14412-titus - Retrieved 11/3/20) [3] “Petronius, Publius,” Encyclopaedia Judaica, Encyclopedia.com.(https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/petronius-publiusdeg - Retrieved 11/2/23)