A Book That Demonstrates The Relevance Of Prophecy In Today's World!

A book that demonstrates the relevance of prophecy in today's world!

A Biblical Study of the Sequence of End-time Events

http://thelittlebookofrevelation.com/

Isaiah 9:6 Weighs Whether the Messiah is God (Christian Position) or a Mere Mortal (Judaic View)

By Author Eli of Kittim

I will present three examples from Isaiah Chapter 9 and verse 6 (which illustrate the Messiah’s Divinity) to demonstrate that the Hebrew text is not referring to a person of mere human origin, as Judaism suggests.

Let me introduce the first point of my argument. In Isaiah Chapter 9 and verse 6, the Hebrew word פֶלֶא “pele” (Strong’s H6382) is derived from the term “pala’,” which means “a miracle”– a marvellous wonder; as in the phrase “signs and wonders" (cf. Exod 15:11; Psalm 77:11, 14; Psalm 78:12; Psalm 88:10). Therefore, the standard English translation of the Hebrew term פֶלֶא “pele” as merely “wonderful” (in Isaiah 9:6) is not entirely accurate or adequate because it fails to address the nuances of this expression, which suggest that this child is associated with miracles and wonders! In other words, the term “pele” (Hb. פֶלֶא “Wonder”) implies that this is no ordinary child (not your typical human being), thereby suggesting the possibility of his divine or supernatural origin.

Secondly, Isaiah 9:6 says that this “son” (Hb. בֵּ֚ן “ben”; Strong’s H1121 i.e., “messianic child”) is called “mighty” (Hb. גִּבּוֹר “gibbor” Strong’s H1368) “God” (Hb. אֵ֣ל “el” Strong’s H410). The attribution of the phrase “mighty God” to the Messiah confirms the previous allusion regarding his ability to work wonders while admitting of no doubt or misunderstanding that this appellation of Messiah implies he is indeed God incarnate!

Thirdly, in Isaiah 9:6, the Messiah is called “the Prince” (Hb. שַׂר־ “sar” Strong’s H8269), “the everlasting” (Hb. עַד “ad” derived from “adah,” which means “perpetuity,” “continually,” or “eternally” Strong’s H5703). In other words, this “son” that “is given” to us as a gift (Hb. נִתַּן־ “nit·tān” Strong’s H5414) is from everlasting! As a supplemental observation, compare Micah 5:2 regarding the Messiah, “whose origin is from of old, from ancient days.”

Similarly, in Daniel 7:14 it is said that the Messiah’s kingdom is “everlasting” (Hb. עָלַם֙ “alam” Strong’s H5957), thus presumably reinforcing the notion that the Messiah (Hb. בַּר אֱנָשׁ “bar enash” i.e., “son of man” Dan 7:13) is himself everlasting. That’s why Isaiah 2:19 and Zephaniah 1:7 seemingly refer to the Messiah as “Lord” (Hb. יְהוָה֙ “Yhvh”), and why Zechariah 12:10 suggests that God (Hb. אֵלַ֖י “El”) himself  is looked upon by those who pierce him, followed by a world-wide mourning in the last days.

No wonder John 1:1-2 tells us categorically that the “Word” (Gk. Λόγος “Logos” i.e., Christ) is God:

“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God.”

The author of Colossians contributes to this discussion by stating that Christ (i.e., “Messiah” or the Anointed One) “is the image of the invisible God” (1:15).

This is precisely why the great messianic prince named Michael is likened to God in Daniel 12:1 (Hb. מִיכָאֵל “Mikael” i.e., “Who is like God?” Strong’s H4317), and why the name of the messianic child in Isaiah 7:14 is “Immanuel” (עִמָּנוּאֵל i.e., God is with us).

Conclusion

Isaiah 9:6 in the original Hebrew text paints a divine picture of the Messiah, unlike the one erroniously drawn by traditional Judaism of a mere human being!

The Greek New Testament Prophesies the Birth, Death, and Resurrection of Christ in the Last Days

By Author Eli Kittim

Theological Narrative versus Expository Writing in the New Testament

In order to procure accurate information from our interpretative methods, we must first differentiate between “theological narrative” and “expository writing” in the New Testament, which represent two distinct genres.

In narrative writing, the author’s main purpose is to tell a story using characters and dialogue. In the New Testament, the gospels employ this literary technique in an attempt to portray Jesus as the Messianic fulfillment of the Jewish prophecies. That is to say, the gospel “story” now becomes the fulfillment of the earlier Messianic promises of Jewish scripture. That is why the genealogy of Christ is inserted in the gospel texts: to ensure that this connection is established. But in order to do so, the gospel writers actually borrow a great deal from Hebrew scripture and tell a story, using characters and dialogue, which is wrapped in theological language. That’s why we do not encounter these “theological” themes in any of the epistles. For instance, the epistolary authors never once mention the nativity of Jesus, the virgin birth, the flight into Egypt, the star of Bethlehem, the magi, or even the city of Bethlehem as Jesus’ birth place. Therefore, we must come to realize that the gospels are “theological narratives,” not necessarily historical accounts, especially since we now know that the gospel authors were not eyewitnesses of these events, given that they composed their texts sometime around 70-100 CE. And like any good story, they are filled with drama, conflict, and intrigue. The gospel narratives are “characteristic” of situations and events that take place at some unspecified time, as reflected in the idea that Jesus died to redeem us. The timeline of the gospel events is thus in a transhistorical context, or within the context of the entire human history, not just past history.

On the other hand, the epistles (or “letters” of the New Testament) use “expository writing.” Expository writing’s main purpose is to explain. It is a subject-oriented writing style, in which authors focus on a given topic or subject without narrative embellishment or story-telling. The epistolary authors, for example, furnish the reader with relevant spiritual facts and principles but do not include dialogue or characters. So then, if we are to understand the mystery of Christ’s revelation, we must first differentiate between “theological narrative” and “expository writing” in the New Testament. Why? Because the authors of the epistles seemingly contradict the gospels since they allude to Christ’s revelation as occurring “once at the consummation of the ages” (Heb.9:26), or in the “last days” (Heb. 1:1-2), so that the correct timing of Christ’s coming suddenly becomes an open question! But if we realize that there is a clear line of demarcation between “theological narrative” (gospels) and “expository writing” (epistles), the hermeneutical problem ceases to exist and the text resolves itself into a meaningful and “inspired” manuscript.

The second thing that we must do is to challenge the kind of historical interpretation that affords little attention to the issue of translation. The New Testament was originally written in Greek (scholarly consensus). In order to engage in deep biblical exegesis, we must first understand what the original New Testament epistles (“expository writing”) have to say about the timing of Christ’s incarnation. So, let’s dive headfirst into the discussion to uncover the facts and clear the air. I will present the Greek text so that you can go over it and form your own conclusions.

The Greek Text: In the Fullness of Time Jesus is Born

In the Greek text, Romans 5:6 makes it quite clear that Christ died (ἀπέθανεν) at some unspecified time of human history by using the phrase κατὰ καιρὸν, which means “according to the right time,” or at the appropriate time, and does not necessarily refer to past history. http://biblehub.com/interlinear/romans/5-6.htm

Similarly, Galatians 4:4 tells us that when the “right time” or, more specifically, “the fullness of the time” had come, Christ was incarnated, “having been born of a woman” (γενόμενον ἐκ γυναικός). In Greek, “the fullness of the time” is τὸ πλήρωμα τοῦ χρόνου. The term πλήρωμα means fulness or completion while the term χρόνου refers to chronological time. It literally means when time reached its fullness or completion. http://biblehub.com/interlinear/galatians/4-4.htm

The consistency of biblical terms allows scripture to define itself. Rather than imposing our own speculations on the text (eisegesis), we should allow the Bible to interpret its own terms (exegesis) so that our interpretations and conclusions are accurate and in line with it.

Accordingly, Ephesians 1:10 defines the idiomatic phrase “the fullness of the times” (τοῦ πληρώματος τῶν καιρῶν, which we encountered in Galatians 4:4) as the summing up (ἀνακεφαλαιώσασθαι) of all things in Christ (τὰ πάντα ἐν τῷ Χριστῷ), the things in the heavens (τὰ ἐπὶ τοῖς οὐρανοῖς) and the things upon the earth (καὶ τὰ ἐπὶ τῆς γῆς). In short, the designation “the fullness of the time” refers to the period of time when all things, both in the heavens and upon the earth, will conclude in Christ. In other words, τὸ πλήρωμα τοῦ χρόνου refers to the completion of time, which is another way of saying “the end of the world.” Yet, surprisingly, according to Galatians 4:4, this is also the time of Christ’s incarnation! http://biblehub.com/interlinear/ephesians/1-10.htm

Using the “expository writing” of the epistles rather than the “theological narrative” of the gospels as our basis for procuring accurate information from our interpretative methods, we find overwhelming evidence pertaining to the incarnation of Christ at the end of days. But there is more.

Christ’s Resurrection in the Last Days

The Septuagint, an early Greek translation of Hebrew Scripture, was heavily relied upon by the New Testament authors when quoting from the “Old Testament” (which in Hebrew is called “Tanakh”). That’s why it’s important to study the Septuagint. For instance, one of Isaiah’s prophecies says that “In the last days the mountain [Messiah] of God will appear and will be exalted above the hills [human powers], and all gentile nations will flow to it” (2:2). The Septuagint translates it as follows:

Εν ταις εσχαταις ημεραις εμφανες το ορος κυριου και ο οικος του θεου επ’ ακρων των ορεων και υψωθησεται υπερανω των βουνων και ηξουσιν επ’ αυτο παντα τα εθνη (Isaiah 2:2).

Once again, notice the allusion to the Messiah becoming apparent (εμφανες) in the last days (Εν ταις εσχαταις ημεραις). The word εσχαταις means last (from where we get the term “eschatology”), while the term ημεραις refers to chronological days (⬇️ see Isaiah 2.2 LXX ⬇️):

But something far more interesting is mentioned by Isaiah in chapter 2. If we drop down to Isaiah 2:19, we get a picture of the great tribulation or the great ordeal of the end times:

“Men will go into caves of the rocks, and into holes of the ground before the terror of the LORD, and before the splendor of His majesty, when He arises to make the earth tremble.”

Here’s the translation from the Septuagint:

Εισενεγκαντες εις τα σπηλαια και εις τας σχισμας των πετρων και εις τας τρωγλας της γης απο προσωπου του φοβου κυριου και απο της δοξης της ισχυος αυτου οταν αναστη θραυσαι την γην.

(⬇️ see Isaiah 2.19 LXX ⬇️):

The game changer in this verse is the Hebrew term “qum,” which is rendered in English as “arises.” Interestingly enough, the Septuagint translates it as αναστη (from the Greek ανάσταση, which in this context means resurrection). Compare the Greek terms *ἀναστῇ* (Isa. 2.19 LXX), *ἀναστήσεται* (Th Dan. 12.1 LXX), and *ἀναστήσονται* (Dan. 12.2 LXX), all of which refer to an eschatological *resurrection* from the dead! This gives us a completely different interpretation concerning the timing of the Lord’s (Messiah’s) resurrection, namely, as taking place in the end times. What’s more, Isaiah doesn’t just say that the Lord arises and then quietly goes away, but that he “arises to make the earth tremble”:

“Men will go into caves of the rocks, and into holes of the ground before the terror of the LORD, and before the splendor of His majesty, when He arises [from the dead] to make the earth tremble.”

There is support for this conclusion in Romans 15:12, a verse which is basically quoting from Isaiah. It reads:

“And again Isaiah says, ‘There shall come the root of Jesse, and he who arises to rule over the Gentiles, in him shall the Gentiles hope.”

The key phrase, here, is “he who arises to rule over the Gentiles.” Firstly, notice that he (Christ) who arises does so with the express purpose of imposing his will upon the Gentiles. That is to say, he arises and does not wait for a two-thousand-year interim to transpire; rather, he arises to rule as king over the nations. And since we know that Isaiah is referring to the last days, as mentioned earlier, it is appropriate to note how the Greek New Testament interprets Isaiah’s prophecy. Secondly, the original Greek New Testament uses the word ἀνιστάμενος (similar to the αναστη of the Septuagint) to define what Isaiah means by the word “arises.” The term ἀνιστάμενος is derived from the Greek ανάσταση, which means resurrection:

Καὶ πάλιν, Ἠσαΐας λέγει, Ἔσται ἡ ῥίζα τοῦ Ἰεσσαί, καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν. http://biblehub.com/interlinear/romans/15-12.htm

Thus, it’s perfectly clear that Isaiah’s use of the term “arises”—translated by both the Septuagint and Paul as “resurrection”—refers to the Messiah’s resurrection at the end of days.

Moreover, 1 Corinthians 15:23 tells of the sequence of resurrection events in the last days without any mention of a more-than-two-thousand-year gap between them; that is, between the resurrection of Christ and that of the rest of the dead. We know this because immediately following the resurrection sequence, the text concludes:

“Then comes the end, when He [Christ] delivers up the kingdom to the God and Father, when He has abolished all rule and all authority and power” (1 Corinthians 15:24).

But what do the previous verses say about the sequence of resurrection events just before the end comes? 1 Corinthians 15:20 says—in a timeless context—that “Christ is raised from the dead, the first fruits of those who are asleep.” Here’s the verse in Greek:

Νυνὶ δὲ Χριστὸς ἐγήγερται ἐκ νεκρῶν, ἀπαρχὴ τῶν κεκοιμημένων. http://biblehub.com/interlinear/1_corinthians/15-20.htm

But now the text becomes very specific in explaining the sequence of resurrection events that take place just prior to Christ’s kingly rule over “all authority and power” at the end of days. 1 Corinthians 15:23 tells us that the first-fruit [to be raised from the dead] is Christ; next, those who belong to Christ are resurrected, in his presence; “then comes the end” (1 Corinthians 15:24):

Ἀπαρχὴ Χριστός, ἔπειτα οἱ τοῦ Χριστοῦ, ἐν τῇ παρουσίᾳ αὐτοῦ (1 Corinthians 15:23). http://biblehub.com/interlinear/1_corinthians/15-23.htm

Jesus Dies for the Remission of Sins at the End of Days

As odd as this may sound, the letter to the Hebrews states:

“God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son” (Hebrews 1:1-2).

In the original Greek text, it is very clear that God speaks to mankind in the last days through his son, Jesus:

Ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων, ἐλάλησεν ἡμῖν ἐν Υἱῷ (Hebrews 1:2) http://biblehub.com/interlinear/hebrews/1-2.htm

The phrase Ἐπ’ ἐσχάτου τῶν ἡμερῶν literally means in the last days, or during the last age when time will reach its fullness or completion. The phrase ἐλάλησεν ἡμῖν ἐν Υἱῷ means that God spoke to us by or in his Son. In the context of prophecy, the tense ἐλάλησεν (spoke) should be understood in a timeless context, or within the context of the entire human history, not just past history, and especially so because these words are said to be spoken in the last days.

But there is a verse that stands out among the others as the one that unequivocally and categorically points to Christ’s sacrifice and death in the end of the world. The first part of Hebrews 9:26 attempts to explain that Christ does not die over and over again, nor offer himself as a sacrifice repeatedly. The second part of the verse instills the epiphany, namely, that Christ is offered once and for all, “to put away sin by the sacrifice of Himself,” and that this event takes place not at the beginning of the ages, but rather at the “consummation of the ages” (NASV), or “in the end of the world” (KJV):

Νυνὶ δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων, εἰς ἀθέτησιν τῆς ἁμαρτίας, διὰ τῆς θυσίας αὐτοῦ πεφανέρωται (Hebrews 9:26). http://biblehub.com/interlinear/hebrews/9-26.htm

Translation:

“Now, however, once and for all [ἅπαξ] in the end [or completion] of the ages, [Jesus] is revealed [πεφανέρωται] to put away sin, by the sacrifice of himself.”

There is a key phrase within this sentence that undoubtedly places the timeline of this event “in the end of the world,” as opposed to any other time period, because it comprises the words ἐπὶ συντελείᾳ τῶν αἰώνων. The term ἐπὶ means “in,” while the word συντελείᾳ refers to “completion” or “end.” The final word of the phrase is αἰώνων, which refers to chronological time and means “ages” or centuries in the modern sense. Simply put, the phrase ἐπὶ συντελείᾳ τῶν αἰώνων means at the end or at the completion of all the ages. This is another way of saying at the final point of time, in the last days, in the end times, or “in the end of the world.” The exact same phrase (sinteleias tou aionos) is used in Matthew 24:3 to refer to “the end of the age" (or the end of the world), when Jesus is asked, “What will be the sign of Your coming, and of the end of the age?” http://biblehub.com/interlinear/matthew/24-3.htm So, what does Hebrews 9:26 imply? That Jesus is revealed once and for all at the completion of all the ages to die for our sins!

1 Peter 1:5 says, “For [the] salvation is ready to be revealed in the last time.” The Greek text reads:

Εἰς σωτηρίαν ἑτοίμην ἀποκαλυφθῆναι ἐν καιρῷ ἐσχάτῳ (1 Peter 1:5) http://biblehub.com/interlinear/1_peter/1-5.htm

Once more, we read of Christ’s salvation as being revealed (ἀποκαλυφθῆναι) “in the last time” (ἐν καιρῷ ἐσχάτῳ), otherwise known as the end-time (or the last days).

1 Peter 1:20 drives home the same biblical notion that Jesus is revealed for the first time in human history in the end times. First, it makes a point of contrast between the foreknowledge of Christ before the foundation of the world and his actual manifestation or revelation in the end times:

Προεγνωσμένου μὲν πρὸ καταβολῆς κόσμου, φανερωθέντος δὲ ἐπ’ ἐσχάτου τῶν χρόνων (1 Peter 1:20). http://biblehub.com/interlinear/1_peter/1-20.htm

The term φανερωθέντος means “is manifested,” or “made manifest,” or “shall appear.” http://biblehub.com/greek/phanero_thentos_5319.htm

The phrase ἐπ’ ἐσχάτου τῶν χρόνων is a reference to the last days or end times because it literally means “in the last times.” Also, note that the word “times” (χρόνων) is referring to chronological times, ages, or years in the modern sense. http://biblehub.com/greek/chrono_n_5550.htm

However, the most profound statement of all is found in Revelation 19:10. There, we are told in no uncertain terms that the witnesses of Christ, indeed the entire New Testament testimony pertaining to the birth, life, death, and resurrection of Jesus is based on “prophecy” given by the “pneuma” or spirit of God. And then we begin to comprehend how the authors of the New Testament witnessed Jesus. In retrospect, the New Testament authors are bearing witness to Jesus Christ in the exact same manner as Paul. Everyone would agree that Paul never saw Jesus in the flesh. Yet, due to his personal revelations, Paul knew more about Jesus than anyone else! Revelation 19:10 says:

Ἡ γὰρ μαρτυρία Ἰησοῦ ἐστιν τὸ πνεῦμα τῆς προφητείας.

English translation:

“Indeed, the testimony of Jesus is the spirit of prophecy.” http://biblehub.com/interlinear/revelation/19-10.htm

In other words, the biblical testimony of Jesus is a matter of prophecy, not history!

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