Ancient Descriptions – The Gulf War

This book was originally published the week of the invasion of Kuwait, in 1990.08—before many of the events prophesied herein had occurred.

"Egypt will oppose Iraq's threats toward Kuwait. Iraq will respond by massing tanks, cavalry and ships, flushing away those who stand in his way as he invades this rich oil country he covets. Many will fall before him but the following will not be conquered at this time: Saudi Arabia, Jordan and the Jordanians. Saddam Khussein will show his hand and even Egypt will not be beyond the range of his influence. Saddam will gain control of the riches of the Kuwaiti oil fields with its gold and silver and impose itself into Egypt's position in the Arab world. Libya and Sudan will align themselves in Iraq's footsteps. But news from the Iranian front and from the north (intelligence from a spy satellite andor Turkey/Syria) will alarm Khussein and he will order the Armageddon button to be armed. Saddam will set up a puppet government in the Kuwaiti palace between the Red Sea and Persian Gulf, with ambitions toward הַר הַמִּקדָשׁ in יְרוּשָׁלַיִם in the holy land of יִשְׂרָאֵל. But he will fizzle out in Kuwait and no one will come to his assistance." That's the news. This is Dan Beltshatzar. Good night.

This news bulletin was first published in 1990.08, the week of the invasion of Kuwait, before most of the events described herein occurred. The news bulletin is a viable interpretation of Dân•i•eil′  11.40-45—written over 2,500 years ago by an Iraqi יְהוּדִי!

As one tries to decipher these ancient messages it is important to realize that these יְהוּדִים, the נְבִיאִים, were seeing a scene with devices, machines and vehicles that they had never imagined, and for which they had no vocabulary. Their lack of vocabulary and limited scientific understanding may have served as a convenient "seal" to encode the scenes they saw for ages to come. If Y^әkhëz•qeil′  had seen a Cobra attack helicopter how would he describe it using the vocabulary of his day? If he had seen a rocket? A VTOL (vertical take-off and land) fighter plane? The fall and detonation of a chemical, biological or atomic missile warhead? A satellite? It would probably sound a lot like what we read in Y^әkhëz•qeil′ : flying locusts with eyes (windows?) and faces of men (within? or the windshields and nose of an aircraft), a pillar of smoke with a fiery eye (jet engine exhaust) and the roar of multitudes, wheels within wheels with several כַּנְפוֹת, eyes of fire and the roar of multitudes, a raining down of the stars of heaven in fire and sulphur (brimstone) causing a plethora of plagues on the land or a bright star in the heavens saying to a מַלְאַך…

"עֵת צָרַת קֵץ"

These cryptic messages were encoded by the heavenly מַלְאַך speaking to Dân•i•eil′ : namely, גַּבְרִיאֵל. The prophecies were "plugged up and sealed" by גַּבְרִיאֵל's Code—a spiritual code to be sure—but only until the described events themselves would provide the necessary keys to decipher the code; as Dân•i•eil′  הַנָבִיא explicitly specified: "עֵת of the קֵץ" (Dân•i•eil′  12.4 & 9). The final countdown began with the founding of the State of Israel in 1948. Since that time, some of these prophecies have been revealed, enabling the code to be decrypted.

Perspective

Ideas on the visions of the end times have been published in both Jewish and Christian circles—and rarely have the texts of one related to, or been seriously regarded by, the other. This author is an Orthodox נְצָרִים יְהוּדִי who is a member in good standing in an Orthodox synagogue (Mo•resh′ et Âv•ot′ ) and in the Orthodox Jewish community in Ra•a•nan′ â(h), Israel; yet, born and raised as a devout Christian. He obtained a Christian education at Hampden DuBose Academy, an elite private school for evangelists' kids, missionaries' kids and preachers' kids (where at least one of Billy Graham's kids went to school) and eventually became an ordained Baptist minister. Seeing logical contradictions in Christian doctrines and determined to find the underlying cause of the problems, he translated ALL of the earliest extant source documents of the NT up through the 4th century C.E., along with studying Josephus, Eusebius, the Pseudepigrapha and Apocrypha, the Nag Hammadi Codices, Dead Sea Scrolls and the like. In this process, he learned that the man he regarded as the Jewish מָשִׁיחַ was a תּוֹרָה-observant and halakhic יְהוּדִי, a Pharisee רִיבִּי, who taught in Jewish synagogues. The historical documents indicate that neither he nor his נְצָרִים followers, יְהוּדִים, espoused certain Christian doctrines, which derived from the pagan Hellenism of the Roman Empire. Because of his unique background in both the Christian and Judaic worlds, Pâ•qid′  Yi•r^әm^әyâh′ u is able to present his findings in a way which can be meaningful to the open-minded of both worlds.

Ceasing to rely on any translation eliminates many errors and misconceptions. This work depends only upon the original languages of the earliest extant source texts themselves, directly. Interpretations and commentaries based solely on translations, though typically done by recognized scholars, marks those authors as charlatans who attempt to explain something they themselves have not investigated in a scholarly manner. The so-called scholarly religious community has become irresponsibly lazy in recognizing scholars based on their theologically-related degree—often nothing more than a piece of paper from some church's "doctor" factory—rather than any scholarly or scientific merit. You, the individual reader, are commanded to follow the Creator, NOT men! That includes translators and clerics. If you can't translate the original language of the Bible for yourself, then you're drowning. If you have to rely on your rabbi or pastor, then you're drowning. Consequently, I try to help you relate directly to the original language, and learn to translate it for yourself, so that you don't depend upon my translating either.

In this work all passages are rendered directly from the most ancient extant documents. Scholars and laymen may agree, disagree andor argue about the rendering but, for the first time for lay persons, the reader can identify the earliest extant source documents and consider the information from the breadth of these source mss. (manuscripts), working directly from the original language, and predicating their conclusions on a more informed basis. We reject the notion that lay persons cannot understand obscure idioms and colloquialisms. That's an excuse for the clergy to keep you in the dark(ness)… in more ways than one. Often, the person who is a layman in the religious field may be a research scientist, physician or engineer in some other discipline, well-equipped to conduct scholarly work. These are typically far better-equipped to understand than the typical seminarian or doctor of theology from their church's "doctor factory" whose ignorance of the Bible, epidemic among non-יְהוּדִים, generally ranges from almost complete ignorance to superficial misconceptions. Despite that disability, lay יְהוּדִים and gentiles continue to prefer relying upon such seminarians and theologians to filter and mask the original language based on their often-ridiculous misconeptions. As a result, lay persons who place their trust in them have no chance to relate to the original text and are, therefore, without exception misled unawares.

The idea that the scholar is some kind of priest who knows best, and that such things cannot be given to the reader to evaluate because they would misunderstand and promulgate misconceptions went out with the advent of literacy. Such an attitude is cavalier, insulting, dangerous to society and directly contradictory to the Bible (D^әvâr•im′  30.11-20). Blind reliance on "scholars" leads to a society in which only institutionally-approved scholars are given only the facts their superiors deem proper, and others must rely totally upon the resulting "scholars" of their community as their high priests—faith in men. Relative to hard sciences and engineering this makes sense. Relative to medical treatment, social "sciences" and religion it leads to certain disaster. That elitism is how a handful of the most highly regarded "scholars" in the world kept most of the Dead Sea Scrolls locked away from the entire world for 40 years hoping they would deteriorate (and they almost succeeded) and refused to release them for publication or even photographing. Despite the יַעֲקֹב Ossuary having been authenticated by the most expert scholars after questions that it was forged, lesser "scholars"—one of whom may have been responsible for "misplacing" (selling) it—continue to delude the public that it's a fake. It is the same redux with the Talpiot Tombs.

All of this should induce the reader to stop relying indiscriminately on degrees, credentials, institutions, and conventional practices. According to the Writings of Mi•sh^әl•ei′  Sh^әlom•oh′  1.7, it is Yir•at′  ha-Sheim′ , not following your own heart and your own eyes or putting blind faith in men, is the beginning of knowledge. While this declaration has always been vaguely acknowledged, any scholar who goes beyond the superficial level and investigates any field of discipline in depth will find questions and issues related to matter, energy, mathematics, physics, astronomy, human nature, genetics, and so on. Theologian who doesn't harmonize his or her findings with the hard sciences is a charlatan deceiver-"scholar".

There is only one segment of the world's population who has never relied upon translations—the יְהוּדִים. This is because their native language is the language of the Bible (and many Tei•mân•im′  continue to be fluent in the Aramaic of Dân•i•eil′  as well). They, quite naturally, read the Bible in the original language without any interpretations being surreptitiously inserted unawares through translations. That factor alone makes this people the Light of the Bible in the world. That the authors, perspectives and interpretations of the Bible were also יְהוּדִים themselves is another factor not sufficiently perceived and appreciated by gentile theologians in relating to "the" interpretations of idioms and perspectives of the Bible. Idioms and definitions relate to Hebrew, not English nor Greek; and colloquialisms relate to Judaic tradition, not gentile nor Christian (= Hellenist Roman) traditions. The Bible is a book by יְהוּדִים, about יְהוּדִים and for יְהוּדִים (and גֵרִים).

In the case of Dân•i•eil′  (barring archaeological discoveries), the extant source texts are the Masoretic Text (MT), the Tar•jum′ s and, to a far less-reliable extent, the Hellenized (Greek) Septuagint (LXX). Renderings of the more controversial words, phrases andor passages are accompanied by citations of the original language with explanations of their literal and idiomatic meanings within the context of Dân•i•eil′ 's own usage—as an Iraqi יְהוּדִי of ca. B.C.E. 550—and his Jewish community and readership.

Caveat

Jewish commentators have long issued strong warnings regarding interpreting the "end time," with good reason. Many dates have been set for the Jewish מָשִׁיחַ (as well as for the distinctly different Christian Christ) to come. When the date passed, and the false נָבִיא was found to be in error, the faith of the devotees was destroyed. Even the glimmer of a more general faith which might exist in the hearts of outside observers can be further eroded by each such folly as they become more jaded. [Update 2008.08: "Coincidental" to a current movie theme (2012: Doomsday), the media is busy hyping 2012.12.21, the winter solstice when the Mayan calendar seemed to end.] Interpretations in The 1993 Covenant are not prophecies nor firm and reliable dates. They are a decoding of the encrypted interpretations of the ancient Biblical prophecies. The code shows that Dân•i•eil′ 's visions point to our era as a window—not a precise date (or year)—of time. When these calculations generate a year, it must be regarded as a general window of time, not a specific date or year.

הַמַּשְׂכִּלִים

Several Jewish commentators, including Rash′ "i, have offered interpretations of the end times with similar stipulations. Further, the Sages are unanimous that the messages were encoded (sealed) only "until the time of the end." If this is the end time, as all indications suggest, then the message is no longer sealed and the essential information has been revealed to decipher the code. There is no way to know if the present is within the end time-window and the messages have been unsealed except by making oneself aware of the possibilities and remaining knowledgeable and alert—without pinning all one's hopes on any given interpretation. Moreover, Dân•i•eil′  himself declares (12.10) "but הַמַּשְׂכִּלִים shall understand" Thus, this work is in harmony with the Halakhic warnings of the Jewish commentators.

Methodology

One cannot hope to understand the Judaic Scriptures while simultaneously refusing to develop the Judaic perspective of its authors and commentators since the beginning, including familiarity with basic terms of the Hebrew Scriptures. This book refers repeatedly to the Hebrew Scriptures, namely the Hebrew תנ"ך. The names of the books of the Hebrew Bible are listed in the table of contents of any Hebrew-English תנ"ך. Basic Hebrew terms and concepts used in this book are transliterated and defined herein and extensively cross-referenced to our "Live Links" (our on-line glossary entries that are updated whenever new information comes to light) to make it easy to review any given definition when the term is re-used later. The reader isn't required to read Hebrew (though you won't progress far without learning to read basic Hebrew). Using a Hebrew תנ"ך like the Hebrew-English Stone Edition (Artscroll Publishers, Brooklyn, NY) is essential for the reader to become familiar with the names of the various books of the תנ"ך, etc.

This approach to decipher the prophetic code attempts to state relevant concepts in logical terms and process them according to logical rules such that the visions of Dân•i•eil′  are in a form which could be entered into a computer and the visions solved mathematically and logically. If a spreadsheet program format were used then "what if" questions could be asked. Supplying various candidate events as input, a computer arrives at these same results.

The methodology applies elementary algebra to an equation governing the calculation of unknown factors. If one is given the equation

2x = 3y

then x can only be solved in terms of y. That is (dividing both sides by 2),

x = ^3y / ₂

Clearly, x is sealed in (i.e., can only be solved in terms of) y, or vice-versa. Thus, as long as y remains undetermined then x is intractably encoded (sealed up) by y. If, on the other hand, we could somehow find the value of y, say we find a box in some cave, open it up and it reveals that y=4, then, y being "unsealed," we can simply substitute 4 for y and solve for x:

x = ^3•4 / ₂ = 6.

As long as y remains unknown, then x is intractably encoded ("sealed up") in y (or vice-versa). This is no less true in logic than in mathematics. (Each maps to the other.)

In the prophetic code, the key, y, is the unit of real-world time corresponding to the symbolic "day," "week" and "time" in which Dân•i•eil′  encoded his prophecies. This book demonstrates how y was coded so that, early in the end time, the value of y being revealed enables the calculation of approximate "due date" windows for the remaining prophesied end-time events. We will also find, however, that the definition of y and, consequently, the value of y, remains subject to some uncertainty, yielding several sets of windows.

Dân•i•eil′  9.26: Starts the Clock To The מָשִׁיחַ

Historians agree that the order to rebuild יְרוּשָׁלַיִם and the בֵּית הַמִּקדָשׁ הַשֵׁנִי (Dân•i•eil′  9.25) by Ar•takh•shast′  I was between B.C.E. 454-444. If we use the midpoint of the historians' estimates, B.C.E. 453, then:

B.C.E. 453	Ar•takh•shast′  I ordered Nәkhëm•yâh′  to rebuild walls of יְרוּשָׁלַיִם
– 49	7 שָׁבֻעִים of years (7x7=49) until Ë′ zәr•â, Dân•i•eil′  9.26 brings us to
B.C.E. 404	Ë′ zәr•â's mission
– 434	62 שָׁבֻעִים of years (62x7=434), Dân•i•eil′  9.26 brings us to
30 C.E.	when the מָשִׁיחַ would be cut-off (Dân•i•eil′  9.26).

1985: R. Yitzkhaq Kaduri, z"l,
The Preeminent Kabbalist of the 20^th century
Identified Y^әho•shuꞋ a as the Mâ•shiꞋ akh in an Encrypted Note

R. Kaduri left a sealed and encrypted note (below), to be opened and read only after his death, that he promised would identify the Mâ•shiꞋ akh. When it was opened and read, 2007.01.23, it was found to explicitly name the Mâ•shiꞋ akh: יהושע—an acronym formed from the first letter of each word in the single sentence of his note! In this regard, see Zәkhar•yâh′ chapter 3.

To see the Hebrew words, hover over the text in the note. For further help, then click on the word. The text reads: בענין הד"ת של משיח ירום העם ויוכיח שדברי ותורתו עומדים באתי על החתום בחודש הרחמים התשמ"ה יצחק כדורי (On the topic of the DәvarꞋ  Tor•âhꞋ  of the Mâ•shiꞋ akh The kindred shall elevate itself and prove that my dâ•vârꞋ  and his Tor•âhꞋ  stand (I signed in the month of compassion, 5745 Yitz•khâqꞋ  Kaduri)

Thus, it was prophesied to be 7 + 62 = 69 שָׁבֻעִים of years (= 49 + 434 = 483 years) from the issuing of the order in B.C.E. 453 to the cutting-off of the מָשִׁיחַ in 30 C.E. This, of course, is also the date of the crucifixion of רִיבִּי יְהוֹשֻׁעַ בֶּן-יוֹסֵף בֶּן-דָוִד, in 3790.

As the representative of י--ה on earth, the מָשִׁיחַ, transferring the בֵּית הַמִּקדָשׁ הַשֵׁנִי from physical symbolism to spiritual actuality (the things on earth being the tav•nit′  of "the real things" in the heavens) would indeed have accomplished li•m^әsho′ akh (Dân•i•eil′  9.24) the real Qo′ dësh ha-Qâ•dâsh•im′  of our Father—in the spiritual domain, the בֵּית הַמִּקדָשׁ הַתָמִיד, rather than the temporal physical domain. It is also well documented that רִיבִּי יְהוֹשֻׁעַ visited the בֵּית הַמִּקדָשׁ הַשֵׁנִי, thereby fulfilling the prophecy of Khaj•ai′  2.7-9; as well as fulfilling the prophecies in Y^әsha•yâh′ u 53 and the many others that can no longer ever be fulfilled by any pretender to the מָשִׁיחַship (e.g, inter alia, being born in the now Arab-occupied city of Beit-Lëkh′ ëm).

The only prophecies still outstanding for the מָשִׁיחַ are the "בְּרִית שָׁלוֹם, i.e., the בְּרִית עוֹלָם" and the giving of the בֵּית הַמִּקדָשׁ הַתָמִיד among the יְהוּדִים forever (Y^әkhëz•qeil′  37.25-28). Even the latter likely refers to the prophesied בֵּית הַמִּקדָשׁ whose stones are the נְפָשׁוֹת of the תּוֹרָה-observers, יְהוּדִים and גֵרִים down through the ages.

רִיבִּי יְהוֹשֻׁעַ realized that the real domicile of י--ה is in the hearts of תּוֹרָה-observers (including גֵרִים), that this was the implication of תּוֹרָה (D^әvâr•im′  30.6) with Y^әkhëz•qeil′  36.24-38 and the בְּרִית kha•dâshâh′  of Yi•r^әm^әyâh′ u (24.7 & 31.30-33). It was רִיבִּי יְהוֹשֻׁעַ who first realized that this similarly implied that the stones from which the בֵּית הַמִּקדָשׁ הַתָמִיד is (already) being built are the נְפָשׁוֹת יִשְׂרָאֵל (and גֵרִים). This Realm of the heavens, the Realm of י--ה, is, in the vernacular of the physicist, the non-dimensional Realm. This is the domain of the Singularity, implied in the Sh^әm•a′ , Who is the Prime Force of our universe." (Atonement In the Biblical 'New Covenant'.)

In the meantime, there will be non-enduring בְּרִיתוֹת Shâ•lom′ , without a physical בֵּית הַמִּקדָשׁ, and false messiahs claiming they have brought the messianic eternal בְּרִית Shâ•lom′ . However, הַמַּשְׂכִּלִים, גַּבְרִיאֵל promised, will understand and not be deceived (Dân•i•eil′  12.10). In other words, הַמַּשְׂכִּלִים will discern his code.

1993 Covenant (Oslo Accord)

An essential distinction must be noted here: 1993 is the prophesied year that a covenant will be signed that will have a deadline 7 years later but be broken at its midpoint, 3½ years into the covenant.

It must also be noted that the 1993 Oslo Accord was an emendation fortifying a long-standing and ongoing "Peace Process" Agreement.

"Timeline — From the historic Oslo accord of 1993 through the next seven years of negotiations, an overview of how the peace talks -- aiming for a final resolution of the Israeli-Palistani conflict -- were constantly threatened, and ultimately undone, by the dynamics of politics and violence." (pbs.org/wgbh/pages/frontline/shows/oslo/etc/cron.html, emphasis added)

1993.09.09 The core foundation and prerequisite for יִשְׂרָאֵל signing the Oslo Accord was a letter signed by Yasser Arafat as Chairman of the PLO and incorporated as part of the Oslo Accords agreeing that:

• ... the PLO renounces the use of terrorism and other acts of violence and will assume responsibility over all PLO elements and personnel in order to assure their compliance, prevent violations and discipline violators. This meant that any terrorist act by the Palestanis would be a breach breaking the accord.
  
  
• ... those articles of the Palistani Covenant which deny יִשְׂרָאֵל's right to exist, and the provisions of the Covenant which are inconsistent with the commitments of this letter are now inoperative and no longer valid
  
  
• ... the PLO undertakes to submit to the Palistani National Council for formal approval the necessary changes in regard to the Palistani Covenant.

1993.09.13 — The Oslo Accord was signed on the White House lawn. During its initial 5-year period of duration culminating in negotiations on the "final status" to occur in 1999. In the interim, several extensions, interim agreements, were mutually agreed, in the last of which, on 1999.09.13 at the Egyptian Red Sea Resort of Sharm Al-Sheikh, a deadline of 2000.01.20 for completing the terms of the agreement was mutually agreed and signed, extending the Oslo Accord to a 7-year Covenant.

1995.09.28 Oslo II – Deadline established for Palistan National Council, the only body with the authority to revoke clauses in the Palistani National Covenant requiring יִשְׂרָאֵל's destruction: no later than 2 months after the inauguration of the Palistani Legislative Council, elected in 1996.01; i.e., 1996.03.

1996.02.24-03.04 – "Several weeks after Israel assassinates Hamas' chief bomb-maker, Hamas retaliates. Three suicide attacks in eight days leave 46 dead and hundreds wounded. Then, on March 4, 1996, a fourth suicide bomber explodes himself, this time in a Tel Aviv mall. Thirteen people are killed and 157 more wounded; the dead are all under 17 years old. Arafat orders his security forces to move against the Islamic militants and some 2,000 people are arrested. The peace process – and its principle advocate, Shimon Peres – comes under increasing attack." (http://www.washington-report.org/backissues/0596/9605040.htm).

Confronted with the deadline (3½ years into the agreement), yet refusing to comply with the requirements of the 1993 Oslo Accord—Covenant, as the deadline of 1996.03 approached, instead of meeting the obligations of the agreement, Arafat and the Palistanis broke the agreement as vividly as possible: initiating a series of suicide bombings in 1996.02-03 that killed fifty-seven Israelis, and in 1996.07 15 Israelis were murdered and 150 wounded. "During the 5-year period after Oslo, 279 Israeli men, women and children were killed in 92 lethal attacks carried out by Palistani terrorists. This is 50 percent more than the number of Israelis killed in the six years of the Intifada (1987-93), and surpasses the number of those killed during the entire 15 years preceding the signing of the agreements" (see aish). The slaughter was so acute that, on 1996.02.29, the U.S. Senate passed Resolution 228 Condemning Terror Attacks in Israel.

1996.09.24 "In an area extremely sensitive to both Muslims and יְהוּדִים – where the Al Aqsa mosque on the Temple Mount sits above the Western Wall – Netanyahu changes the status quo and opens an ancient tunnel that runs along the wall. Netanyahu's security advisers had warned him against opening the tunnel, fearing that the move was too provocative.

Palistani radicals are quick to exploit the situation and organize demonstrations. The Israeli army fires upon the demonstrators and for the first time since the Oslo accord was signed, the Palistani police use their guns against the Israeli army. Netanyahu gives the order to move Israel's tank forces into striking positions. The violence leaves 59 Palistanis and 16 Israelis dead. Hundreds more are wounded on both sides before Palistani and Israeli security forces cooperate to bring an end to the fighting." (pbs.org/wgbh/pages/frontline/shows/oslo/etc/cron.html)

"The resolution, drawn up by Arafat and his staff after the first day of discussion, called for appointment of a seven-member committee to draft changes in the 33-article Palistani National Covenant, which had been adopted upon the PLO’s founding in 1964 and amended in 1968. The resolution specified that the committee was to change provisions in the charter calling for the destruction of Israel or denying Israel’s right to exist. The resolution followed to the letter Palistani obligations under the second Oslo accord, but did not spell out the substance of the changes. Instead it called also for a new charter still to come" (http://www.washington-report.org/backissues/0596/9605040.htm).

1997.01.15 – After four months of difficult negotiations, Israel agrees to withdraw from Hebron, leaving behind only a small enclave of Jewish settlers. Now Arafat's Palistani Authority controls all of the major cities in the West Bank and Gaza. Palistanis cheer the withdrawal, but Jewish settlers feel betrayed by Netanyahu." (http://www.washington-report.org/backissues/0596/9605040.htm).

1997.03.21 – 3½ years into the Oslo Accord "In Tel Aviv, a suicide bomber explodes himself in a packed café." (washington-report.org/backissues/0596/9605040.htm). As subsequent events demonstrate, Arafat had, in the weeks prior to this date—perhaps precisely 3 ½ years from the signing, decided to abrogate the Oslo Accords.

1997.07.30 – "Two suicide attacks rip through Jerusalem's main market within 10 minutes of each other. Sixteen are killed and hundreds are wounded. In response, Israel limits access in and out of Palistani territories and enforces a strict curfew." (washington-report.org/backissues/0596/9605040.htm).

1997.09.04 – "Three more suicide bombers strike at the heart of Jerusalem. Five Israelis are killed and more than 200 wounded. Netanyahu declares that no more land will be handed over to the Palistanis as long as terror continues." (washington-report.org/backissues/0596/9605040.htm).

1998.10.23 – The Wye Agreement demonstrates that the changes revoking clauses requiring the destruction of Israel by the deadline of 1996.03 never happened:

2. PLO Charter

The Executive Committee of the Palistan Liberation Organization and the Palistani Central Council will reaffirm the letter of 1998.01.22 from PLO Chairman Yasir Arafat to President Clinton concerning the nullification of the Palistani National Charter provisions that are inconsistent with the letters exchanged between the PLO and the Government of Israel on 9-10 September 1993. PLO Chairman Arafat, the Speaker of the Palistan National Council, and the Speaker of the Palistani Council will invite the members of the PNC, as well as the members of the Central Council, the Council, and the Palistani Heads of Ministries to a meeting to be addressed by President Clinton to reaffirm their support for the peace process and the aforementioned decisions of the Executive Committee and the Central Council.

Summary of Dân•i•eil′  and Its Implications

Relative to Saddam Khussein, the worst scenario is the most likely one. Recognizing that he has not yet developed his nuclear weapons and missiles adequately to enforce his adventure, Khussein may yield to negotiations to withdraw entirely from Kuwait and make whatever promises the world community wishes. Promises mean nothing to Khussein and this would permit him (or his successors, should he be assassinated) to continue Iraq's present development programs for nuclear, biological and chemical weapons. Khussein already has a greater ground force than the U.S. 5-10 years from now he would also have the capability to enforce his next adventure with awesome weaponry, shared with his allies (and a powerful tool to seduce more allies among Muslim Arabs who wish to see both the יְהוּדִים and the west eliminated from the mid-east), and perhaps by then the range to reach both Europe and the U.S. if his development programs are not completely destroyed now. Then the adventures of any crazed megalomaniac in the mid-east, whether Iraq, Libya, Iran, Sudan or Syria, would threaten more than just the U.S. pocketbook. After Khussein's latest adventure and many demonstrations in his support by 'Palistanis' in both Israel and Jordan, anyone who would assert that he, or his Palistani supporters, would pass up such an opportunity is a fool.

Khussein's greatest ally, even above Muslim Arab fundamentalists, is the 'Palistanis' and the P.L.O. The Israeli-PLO בְּרִית will likely only put a temporary damper on the public face of the alliance between Iraq and the 'Palistanis'. It should be glaringly conspicuous that neither those who violate borders and invade a peaceful country nor the supporters of such an invader honor agreements. So there is no point in a בְּרִית with him.

For many years, 1992 (when all of the planets came into alignment), and the immediately subsequent period has come up in a number of other indirectly related ways, including astronomy and consequent earthquakes and climatological predictions, famines, etc. Remember the caveat: Don't pin all your hopes on one interpretation and lose your faith if it's wrong. On the other hand, don't be unprepared if it's right. It may have passed you by unnoticed… "as in the days of No′ akh"!!! Those who laughed about people being "Left Behind" are the very people being "Left Behind."

As you read many of the prophecies in Y^әkhëz•qeil′ , Y^әsha•yâh′ u and the other נְבִיאִים, consider how a person living more than 2,000 years ago, treated to a peek into today's world, would have to describe modern instruments of war and transportation. There was no vocabulary for rockets, missiles raining down like falling stars or rockets streaming through the skies like a rain of fire and sulphur / brimstone. Cobra attack helicopters might have been described as flying locusts with the sun glinting gold from the wheels (rotating blades) with which they flew. The pilots, visible inside, were somewhat like men, but how would he describe helmets, sun visors, etc? From the rear, the fire of a rocket engine looks like a blue wheel within a different shade blue wheel, and it has a roar "like a multitude." Someone getting into the cockpit of a jet and roaring off would be described in some pretty creative and exotic ways. Next time you see the latest generation of fighter aircraft, bombers, tanks, missiles, helicopters, nuclear explosions and the like, try to describe it in the vocabulary of an ancient נָבִיא. A lot of otherwise unintelligible passages will suddenly have new meaning for you (e.g. Yo•eil′  2-4).

"עֵת צָרָה" of the "קֵץ"

We read that an עֵת צָרָה לְיַעֲקֹב would befall the תּוֹרָה-observers in this end time (Dân•i•eil′  12.1 with note, Yi•r^әm^әyâh′ u 30.7 and The N^әtzârim Reconstruction of Hebrew Matityâhu (NHM) 24.21-31). We also postulated that, perhaps, the Holocaust was the fulfillment of that prophecy. If the Holocaust was the fulfillment of that prophecy and if Saddam Khussein is the villain of Dân•i•eil′  11.40-45, then the order of events must be somewhat different from popular notions. The Battle of Har M^әgid•o′  may not take place at this time. The time when Mi•khâ•eil′  will stand up may be delineated by the Holocaust (12.1), and the consequent rebirth of the תּוֹרָה-observant people in the nation of יִשְׂרָאֵל in 1948. In this case, Dân•i•eil′  11.45 would more likely indicate that Saddam Khussein will go out pretty much with a whimper rather than an Armageddon bang. Current events seem to indicate that Saddam Khussein doesn't seem likely to enlist the aid of גּוֹג or מָגוֹג, no matter who they may be.

The מָשִׁיחַ

Chronologically delineated from the previous verse, Dân•i•eil′  7.9 parallels Dân•i•eil′  12. According to Rash′ "i and virtually all other commentators, בַּר-אֱנָשׁ in Dân•i•eil′  7.13-14 refers to מֶלֶך מָשִׁיחַ:

"…one like a בַּר-אֱנָשׁ came with the clouds of the heavens and came unto the Ancient of days, and they brought him near before Him; ‎¹⁴ and there was given him rule, and dearness, and a realm, that all the עַמִּים, nations and לְשֹׁנוֹת would serve him; his rule is a rule לְעוֹלָם that shall not be surpassed and his realm is one that shall not be corrupted."

Only a spiritual realm can fit the eternality of this description. Everything earthly and physical is temporal.

There are some interesting twists in identifying the מָשִׁיחַ. The followers of Shabatai Tz^әvi (a false מָשִׁיחַ of 1666 C.E.), defended their "profaned" מָשִׁיחַ who had converted to Islam. They conjured up the notion that the "מָשִׁיחַ בֶּן-יוֹסֵף" fulfilled Y^әsha•yâh′ u 53. However, they related the terms חֳלָיֵנוּ and מְחֹלָל, as consequences of our crimes and, relying on a play on words with חל, they equated these to חֹל. Thus, they perverted these passages to mean that the "מָשִׁיחַ" would become חֹל rather than חוֹלֶה—precisely as Sabbatai Tz^әvi did in converting to Islam. Convoluted, but this is how they twisted the Scriptures to defend their false messiah even after he converted to Islam.

Yet, though the rabbis are quick to point out that the Sabbatian reasoning is twisted and apostate, many of the same rabbis continue today to fall back upon this Sabbatian reasoning to deny the suffering מָשִׁיחַ of Y^әsha•yâh′ u 53 who was to be "cut off from the land of the living" (v. 8) and who "bore the missteps of many and made intercession for the transgressors" (v. 12). These prophecies of the מָשִׁיחַ stand in contradistinction to the second set of prophecies describing the conquering and reigning מָשִׁיחַ. The interesting twist, however, is that the historical רִיבִּי יְהוֹשֻׁעַ always remained true to תּוֹרָה teachings—and was still profaned via a an anti-תּוֹרָה counterfeit of him, a true cloaking in בְּגָדִים צוֹאִים (Z^әkhar•yâh′  3.3)—the guise of J*esus.

If רִיבִּי יְהוֹשֻׁעַ is the מָשִׁיחַ then simple logic shows that the counterfeit image—the Hellenist Roman (i.e., gentile) man-g*od J*esus (aka יש"ו and Ιουδαιος)—is the contra-מָשִׁיחַ!

There is an unequivocal criteria for discerning the מָשִׁיחַ or a נָבִיא: D^әvâr•im′  13.2-6. תּוֹרָה sets forth the acid test, whether the alleged מָשִׁיחַ or נָבִיא advocates to keep, or displace, תּוֹרָה. Partial (i.e., selective) observance entails rejection of מִצווֹת that are non-selected, which is rejection of תּוֹרָה in its indivisible whole. There is no middle ground.

What did רִיבִּי יְהוֹשֻׁעַ teach? See The N^әtzârim Reconstruction of Hebrew Matityâhu (NHM) 5.17-20. הֲלָכָה has many complexities that can sometimes be difficult to discern—but if the alleged מָשִׁיחַ or נָבִיא tells you to do anything differently than what is in written תּוֹרָה, then you can be certain he is false. What is written in תּוֹרָה is applicable to you (whether as a יְהוּדִי or a גֵר) and it is possible to do, then you are responsible to do it. If it is not possible, remember that you're only responsible to love י--ה, demonstrated through obedience to His תּוֹרָה, "with all your heart and with all your נֶפֶשׁ" (from the שְׁמַע) in order that י--ה will provide כִּפּוּר for the rest. If and when such things again become possible, then you again become responsible to do them.

The מָשִׁיחַ בֶּן-יוֹסֵף

Very roughly speaking, for the sake of brevity, what Christians relate to as a first and second coming of the messiah is defined in Judaic terms as the מָשִׁיחַ בֶּן-יוֹסֵף and מָשִׁיחַ בֶּן-דָוִד (not necessarily the same person), respectively.

Many prophecies in תנ"ך that must be fulfilled by the legitimate מָשִׁיחַ were possible only prior to the destruction of the בֵּית הַמִּקדָשׁ הַשֵׁנִי and before the destruction of the genealogical records of בֵּית-דָוִד by the Romans. Not even כֹּהֲנִים can be recognized without an official family יוּחֲסִין dating back (scientifically and archeologically) to אַהֲרוֹן the brother of מֹשֶׁה at הַר סִינַי (N^әkhëm•yâh′  7.63). How much moreso the מָשִׁיחַ of the millennia? The מָשִׁיחַ is required to provide authentic יוּחֲסִין dating back to, and showing he is of the royal lineage of, דָוִד הַמֶּלֶך. Excepting the two יוּחֲסִין preserved in The N^әtzârim Reconstruction of Hebrew Matityâhu (NHM) (paternal and maternal) and their source texts that trace back to the time of the בֵּית הַמִּקדָשׁ הַשֵׁנִי, all such יוּחֲסִין were destroyed by the Romans by the time of Constantine the Great (4^th century C.E.).

Charlatans who today make the ludicrous claim that they have a pedigree—but refuse to produce a scientifically-validated, carbon-dated genealogy for archaeologists and scientists to verify—are frauds willing to lead fellow תּוֹרָה-observers astray in the pursuit of their own self-aggrandizement. If they have a scientifically validatable (carbon datable) documented genealogy that includes their branch of the official public registry, יוּחֲסִין, from the first century C.E. and connects them to בֵּית-דָוִד then let the scientific community of the world confirm their claims, as any reputable and straightforward servant of the Creator and His תּוֹרָה would do.

Until then, רִיבִּי יְהוֹשֻׁעַ remains the only possible candidate for מָשִׁיחַ בֶּן-יוֹסֵף—forever. Even beyond that, only the visit by רִיבִּי יְהוֹשֻׁעַ could possibly fulfill the prophecy that the כָּבוֹד of the בֵּית הַמִּקדָשׁ הַשֵׁנִי built by Z^әru-Bâ•vël′  would enjoy a greater כָּבוֹד than the בֵּית הַמִּקדָשׁ הָרִאשׁוֹן, despite the fact that the שְׁכִינָה was in the בֵּית הַמִּקדָשׁ הָרִאשׁוֹן and not in the בֵּית הַמִּקדָשׁ הַשֵׁנִי built by Z^әru-Bâ•vël′ . Even further, as we have shown, prophecy requires that the מָשִׁיחַ בֶּן-יוֹסֵף must come in the vicinity of 30 C.E., a prophecy that only רִיבִּי יְהוֹשֻׁעַ could possibly have satisfied. But while רִיבִּי יְהוֹשֻׁעַ is prophesied to come a second time to fulfill all remaining outstanding prophecies, the reverse is not true. It is now impossible for a מָשִׁיחַ בֶּן-יוֹסֵף other than רִיבִּי יְהוֹשֻׁעַ to fulfill the Biblical prophecies—which could only have happened two millennia ago!!!

The מָשִׁיחַ בֶּן-דָוִד

The time of year that the Sages seem to agree that מָשִׁיחַ בֶּן-דָוִד is to come seems to be in the fall. Both the latter rains (Ho•shei′ a 6.3) in יִשְׂרָאֵל and יוֹם תְּרוּעָה (Yo•eil′  2.1-2) occur in the fall.

Once the misconception is accepted that man has the authority to add or diminish from תּוֹרָה (contrary to D^әvâr•im′  13.1), changing the tenets of י--ה, then arguments about which humans were (or are) authorized to change these tenets opens the door to the chaos we see in the many sects within both Judaism and Christianity. If any person has the power to change the tenets of י--ה then every person has the power to change them to suit himself or herself, even gentiles. No man has ever had, nor ever shall have, such authority to contradict the perfect Ways of an Unchanging and Perfect Creator, rendering the Singularity a self-contradiction. It contradicts logic. Man is limited to confirming the unity of the One Set of Perfect Ways within the Singularity that is י--ה.

The domain of the מָשִׁיחַ is no exception. Every person, including the מָשִׁיחַ, is either within, or outside of, the Single Perfect Set of Instructions (תוֹרָה) of this Singularity. It is logically impossible to merge, mingle or otherwise unite imperfection within perfection. Thus, the individual who is "good" by human standards nevertheless stands short of the perfection of י--ה. To change that requires the intervention and provision (כִּפוּר of wa-Yi•q^әr•â′  17.11, et al. with Y^әsha•yâh′ u 53) of י--ה, through His חֵן, to bridge that gap for man, enabling a person to one day become unified in community with י--ה. It is only in this Way that we may commune with Him; i.e., have a portion in הָעוֹלָם הַבָא.

The lesson of the acceptability only of unblemished sacrifices and כִּפּוּר of wa-Yi•q^әr•â′  17.11 reinforced time and again the pattern that only the unblemished are acceptable before the Creator and only innocent blood of an unblemished victim can provide כִּפּוּר. The notions of כִּפּוּר through תְּפִלָּה and other machinations are the product of religious leaders desperate to rationalize and justify their position and influence—"empire builders," all subsequent to the destruction of the בֵּית הַמִּקדָשׁ הַשֵׁנִי. Passages that were unanimously understood by the entire Jewish community prior to 70 C.E. as condemning hypocritical sacrifices (i.e. not followed by the conformance of his or her practice to תּוֹרָה—i.e., תְּשׁוּבִה) have been twisted and misapplied to displace the תּוֹרָה teachings requiring the prescribed כִּפּוּר. Such assertions are no different in principle or effect from the Christian assertion of grace replacing תּוֹרָה teachings.

There has been no substitute. Sacrifices were never more than visual aids illustrating and emphasizing elements of תְּשׁוּבִה and כִּפּוּר. We have simply been weaned from the visual aids; not substituting, or superseding, one visual aid with another.

Christians sometimes ask, "If there is no atonement for Christians then what did רִיבִּי יְהוֹשֻׁעַ die for?" This question assumes, wrongly, that the death of the Jewish מָשִׁיחַ would not be for the transgressions of תּוֹרָה by his תּוֹרָה-observant עָם—which is precisely what the מָשִׁיחַ of Y^әsha•yâh′ u 53 was prophesied to do. Worse, the question implies that the מָשִׁיחַ would provide כִּפּוּר for those who deliberately reject the תּוֹרָה of י--ה rather than only for those who make genuine תְּשׁוּבִה. A christ who atones for those who deliberately reject the תּוֹרָה of י--ה implies either a christ who contradicts and rebels against his allegedly perfect and unchanging father in the heavens or who is the champion and savior of the followers of שָׂטָן—a notion specifically repudiated by Paul (III Paul 2.17). כִּפּוּר is for those conscientiously trying to obey תּוֹרָה.

For those who are not already תּוֹרָה-observant, the time may be very short indeed to become תּוֹרָה-observant. This prompts us to be very straightforward for Christian readers. רִיבִּי יְהוֹשֻׁעַ provides כִּפּוּר for transgressions of תּוֹרָה only when followed by תְּשׁוּבִה.

תּוֹרָה and עִבְרִית are alien to most Christians, and רִיבִּי יְהוֹשֻׁעַ provides no כִּפּוּר for those who simply rebel against obeying the תּוֹרָה of י--ה. Because Christians continually choose the Hellenist Displacement Theology they've always been taught, they remain alien to the authentic רִיבִּי יְהוֹשֻׁעַ and the תּוֹרָה he lived and taught. In doing so, they've created for themselves an ever-widening chasm that they must cross.

For those who are practicing תּוֹרָה-observance, time may be very short to take a serious look at exactly how "righteous"—unblemished and perfect—you are in comparison with the original הֲלָכָה of הַר סִינַי and the perfection required to commune with the Perfect Singularity. Though blood isn't the only type of כִּפּוּר, ‭ ‬ תּוֹרָה states repeatedly that cleansing from imperfections is attainable only via provision of י--ה, i.e., including—as opposed to excluding—כִּפּוּר that is in accordance with wa-Yi•q^әr•â′  17.11—the blood כִּפּוּר of רִיבִּי יְהוֹשֻׁעַ the מָשִׁיחַ.

Y^әkhëz•qeil′  38-39: גּוֹג and מָגוֹג

Where and how do גּוֹג,‭ ‬מָגוֹג and the Battle of הַר מְגִידּוֹ fit into all of this?

First, the valley specified in Y^әkhëz•qeil′  39.11 is גֵּיא הֲמוֹן גּוֹג. This is distinguished from בִּקְעַת מְגִדוֹן specified in Z^әkhar•yâh′  12.11) and from הַר מְגִידּוֹ discussed in The Unveiling 16.16.

Y^әkhëz•qeil′  37.15 describes two houses—יִשְׂרָאֵל ‭ ‬ (10 Tribes) and יְהוּדָה—coming together as one עָם, יְהוּדָה, and called by that name (Hellenized to "יְהוּדָה"). These Yehudim (יְהוּדִים) in 37.21 would be gathered from the four points of the compass—as we have already witnessed in our generation since 1948!

The next event described by Y^әkhëz•qeil′  is the reign of the מָשִׁיחַ of בֵּית-דָוִד ‭ ‬ (37.24). Then (37.27) "My מִשְׁכָּן shall be among them"!!! The building of the prophesied בֵּית הַמִּקדָשׁ, in contrast to מִשְׁכָּן, whether spiritual or physical, occurs only after the coming of the מָשִׁיחַ, not before!

After the coming of the מָשִׁיחַ and after the establishment of His Dwelling (viz., שְׁכִינָה) among His עָם, we read about גּוֹג and מָגוֹג. (Incidentally, this also correlates to Christian, Apocryphal and Pseudepigraphal references to a second battle after the establishment of the Messianic Reign—the "Battle of Armageddon").

Christians have argued that the מָשִׁיחַ has already established this realm in the hearts of his followers, that the hearts of his followers is His dwelling place among His עָם. By this reasoning, רִיבִּי יְהוֹשֻׁעַ is the "servant דָוִד" who is the נָשִׂיא—now. It then follows that the events involving גּוֹג and מָגוֹג are next up. Until the 20^th century, however, this reasoning failed because of Y^әkhëz•qeil′  37.21-25, which requires that, first (37.21), the יְהוּדִים must be gathered from among the גּוֹיִם into one nation in their own land. That has only taken place since 1948!

The massive עֲלִיָּה from the north (the Soviet Union), the fourth and last of the four directions, has taken place only since 1990. Therefore, the events which follow Y^әkhëz•qeil′  37.21 are subsequent to 1990. The מָשִׁיחַ בֶּן-דָוִד is brought into the discussion after Y^әkhëz•qeil′  37.21 / 1990. Then a בְּרִית שָׁלוֹם, i.e., the בְּרִית עוֹלָם will be made between י--ה and His עָם (the יְהוּדִים; ‭ ‬ 37.26). Only after all this, "I will allow My מִּקדָשׁ to be among them לְעוֹלָם."

"Since, in the list of the sons of Noah (b^ә-Reish•it′  10.2), מָגוֹג is mentioned as the brother of גּוֹמֶר and מָדַי, the most reasonable identification put forward is with Giges, also known as Gogo, king of Lydia [Lud; in modern-day western Turkey], and מָגוֹג, with his country." (Gog and Magog, Ency. Jud., 7.692). Contrary to the assertions of Cold War anti-communist spinmeisters, that they refer to the Russian cities of Москва and Тобольск, מֶשֶך and תֻבָל ‭ ‬ (38.2) are identified with provinces in northeastern Turkey. Other sources link מָגוֹג with the area from modern-day Georgia to north of the Caspian Sea—an area in which turmoil among Russian, Islamic and Western nations is already beginning to seethe.

If there is a chronological continuity between the vision of גּוֹג and מָגוֹג ‭ ‬ (38.1ff) and the vision of the two sticks (37.15-28), then it is only at 38.1 that the conflict involving גּוֹג and מָגוֹג are brought into the picture, after these other events.

If no chronological continuity is assumed between them, then the description that the villain will be "like a cloud to cover the land, you and all of your bands and many עַמִּים with you" (38.9) contrasts starkly against the description in Dân•i•eil′  11.45 where the villain is alone between the Persian Gulf and the Red Sea with his face set toward יְרוּשָׁלַיִם and "none shall help him." Moreover, if Y^әkhëz•qeil′  38-39 and Dân•i•eil′  11 describe the same conflict we pose the same question as Y^әkhëz•qeil′  38.14: "In that יוֹם when My עָם יִשְׂרָאֵל dwell safely, shall you not know it?" This is hardly the case in 1990, but will precede the appearance of גּוֹג and מָגוֹג. This final conflict will likely occur at the end of the second half of the "70^th Week," and arises from the area of Turkey and northward (probably Islamic countries to the northeast); not the middle-eastern countries of Iraq, Iran, Egypt, Sudan, Saudi-Arabia and Jordan as in Dân•i•eil′  11, during the first half of the "70^th Week."

Parallels in Z^әkhar•yâh′  12-14

The passages of Z^әkhar•yâh′  12-14 parallel some of the same events found in Dân•i•eil′ . There are three separate and parallel prophecies in these passages:

1. Z^әkhar•yâh′  12.1—13.6,
   
   
2. Z^әkhar•yâh′  13.7-9, and
   
   
3. Z^әkhar•yâh′  14.

#2, Z^әkhar•yâh′  13.7 certainly refers to the raising of the "sword" of the Romans against His מָשִׁיחַ, רִיבִּי יְהוֹשֻׁעַ, the "רֹעֶה of His עָם" (תּוֹרָה-observing יְהוּדִים and גֵרִים). 13.8 certainly recalls the שׁוֹאָה and 13.9 completes panning the ages, looking toward the קֵץ.

Z^әkhar•yâh′  14 begins at the destruction of 70 C.E., closely paralleled by the historical account of Josephus. A chronologically distinct passage begins at 14.3 (rather than at 14.4) with "then." Then when? Not necessarily immediately after the events of the preceding verse as most assume. Recognizing that 14.3 belongs to the end time does not imply that 14.1-2 refer to the end time; only that they precede the latter. Conversely, recognizing that 14.1-2 belong to 70 C.E. does not imply that 14.3 belongs to 70 C.E. Most commentators agree that Z^әkhar•yâh′  14.3-21 refers to the end time. Our difference is in our assertion that the first two verses concludes a description of the 70 C.E. destruction of יְרוּשָׁלַיִם by the Romans before jumping to a description of Z^әkhar•yâh′ 's far more-distant future. The references to this period in Z^әkhar•yâh′  12 & 13 support our suggestion.

Chronologically, Z^әkhar•yâh′  12.1—13.6 first describes the קֵץ and then, in numbers 2 & 3 above, how the world gets there.

This battle, centered upon יְרוּשָׁלַיִם and the path of its invasion from the north (i.e., the area of modern-day Lebanon, Syria and northeastward), בִּקְעַת מְגִדוֹן (Z^әkhar•yâh′  12.11), is identical with the battle of גֵּיא הֲמוֹן גּוֹג in Y^әkhëz•qeil′  39.11-15. Z^әkhar•yâh′  12.1-6 and 8-9 seem to refer to 1967. 12.7 seems to refer back to 1948, when the יְהוּדִים established the State of יִשְׂרָאֵל—first (so that no royalty of דָוִד or inhabitants of יְרוּשָׁלַיִם would boast themselves above ordinary יְהוּדִים).

This brings us to the present time. During this second half of the "70^th Week" of Dân•i•eil′  (Z^әkhar•yâh′  12.10):
"וְהִבִּיטוּ אֵלַי אֵת אֲשֶׁר-דָּקָרוּ, and they shall mourn for him as one mourns an only son… On that יוֹם ‭ ‬ (13.1), a spring shall be opened for בֵּית-דָוִד and the inhabitants of יְרוּשָׁלַיִם, ‭ ‬ לְחַטַּאת וְלְנִדָּה." Also (13.2), "I will cut off the names of the idols out of the land." This is already happening, as a result of the teachings of רִיבִּי יְהוֹשֻׁעַ who, through his נְצָרִים followers, has already blazed the path in the Orthodox Jewish community leading the campaign to eliminate pagan names from the lexicon of תּוֹרָה-observers.

Study the translation carefully and notice that there is no Hebrew support for the injection in Z^әkhar•yâh′  12.10 of words like "because" or "concerning."

All of the Prophecies Correlated:
Tomorrow's News Today

Each of the pertinent visions provide fragmentary information of the overall picture of the future, the "end time." Together, these can be described as a network in which each node represents a vision and the network, once the nodes are properly situated in the network, provides the overall picture. For example, ^a נָבִיא may have seen a vision depicting creation (node a₁), the יְצִיאָה (node a₂) and the destruction of יְרוּשָׁלַיִם in 70 C.E. (node a₃). Then the ordered set of events prophesied by ^a נָבִיא can be described:

A = {a: a = an event prophesied by ^a נָבִיא, a₁, a₂, a₃}

^b נָבִיא may have seen a vision depicting the יְצִיאָה (node b₁), the giving of תּוֹרָה on הַר סִינַי (node b₂) and the destruction of יְרוּשָׁלַיִם in 70 C.E. (node b₃). Then the ordered set of events prophesied by ^b נָבִיא can be described:

B = {b: b = an event prophesied by ^b נָבִיא, b₁, b₂, b₃}

In our analysis, each prophecy was first linked internally to preserve their order when all of the prophecies are correlated. In the example above, the order of vision-nodes a₁, a₂ and a₃ are linked so that their order cannot be violated. Vision-nodes b₁, b₂ and b₃ are similarly linked to each other so that their order cannot be violated. Then parallel inter-prophetic events, across passages and נְבִיאִים, are linked to each other. In the example above, Visions of the יְצִיאָה are assigned node a₂≡b₁ and visions of 70 C.E. are assigned node a₃≡b₃. Now, not only must vision a₁ precede a₂, and vision a₃ follow a₂, visions b₂ and b₃ must also follow a₂ and vision a₃ must follow vision b₁. None of these links may be violated. Visions of the destruction of יְרוּשָׁלַיִם in 70 C.E. are assigned node a₃-b₃, imposing still more constraints. These constraints fix vision b₂ between visions a₂ and a₃.

In this simple example it is easy to see that these events, though different, are not contradictory. Furthermore, consulting historical sources, the ordering of the depicted events can be logically ordered:

A ⋃ B = {a₁, a₂ ≡ b₁, b₂, a₃ ≡ b₃}

In the complexity of the prophecies, these inferences can be quite subtle, missed by conventional analyses that violate, often through mistranslation or misinterpretation, many of the more subtle constraints. With the help of the computer, all of the constraints are maintained through many iterations in collating the various passages to produce an overall picture. Finally, translations, direct from the Hebrew תנ"ך, are often supplemented by modern terminology to make the picture more comprehensible. The picture that emerges challenges many preconceptions. Alternatives to this interpretation violate one or more links, i.e., contradict one or more of the נְבִיאִים.

While the following picture is clearer than any seen before, we can be certain only of these words: "And concerning that יוֹם and hour, no one sees—not even the מַלאָכִים nor the son. Only the Father knows this" (The N^әtzârim Reconstruction of Hebrew Matityâhu (NHM) 24.36).

B.C.E. 4 to 70 C.E.

Y^әsha•yâh′ u 66.8 prophesies the rebirth of the State of יִשְׂרָאֵל (see below). Since no other הֵיכָל has been erected prior to the rebirth of the State of יִשְׂרָאֵל, Y^әsha•yâh′ u 66.6-7—which prophesies the birth of the מָשִׁיחַ, the male child and Voice of י--ה heard teaching in the הֵיכָל—which can only refer to the בֵּית הַמִּקדָשׁ הַשֵׁנִי prior to its destruction in 70 C.E.

Y^әsha•yâh′ u ‎^66.6 "A voice of uproar from the city, a voice from the הֵיכָל, the Voice of י--ה paying recompense to His enemies. ‎⁷ Prior to writhing with labor pains [צִיּוֹן] shall give birth. Prior to the coming of travail she shall deliver a זָכָר. ‎⁸ Who has heard of anything like this? Who has seen things like these? Shall the land have labor pains and give birth in one day? Has a nation ever been born at one time, as צִיּוֹן went through her labor and gave birth to בָּנֶיהָא?"

The singular זָכָר of verse 7 is decidedly distinct from, and not to be confused with, the plural בָּנֶיהָא of verse 8. The זָכָר צִיּוֹן in verse 7 clearly refers to the מָשִׁיחַ.

The contemporary כֹּהֵן הַגָּדוֹל in the time of Z^әkhar•yâh′ —יְהוֹשֻׁעַ בֶּן-יְהוֹצָדָק—never stood in the heavens "in front of the מַלְאַך י--ה with שָׂטָן at his right side to act as שָׂטָן [impugn] against him." However, this is exactly how Z^әkhar•yâh′  prophesies the birth of the מָשִׁיחַ "in one day," actually naming the מָשִׁיחַ as יְהוֹשֻׁעַ half a millennium beforehand (Z^әkhar•yâh′  3.1-10):

‎^3.1 "Then he showed me יְהוֹשֻעַ הַכֹּהֵן הַגָּדוֹל standing before the מַלְאַך י--ה, and שָׂטָן standing at his right [hand] to impugn as his שָׂטָן; ‎² And י--ה said to שָׂטָן, 'May י--ה rebuke you, O שָׂטָן. May י--ה, the Chooser of יְרוּשָׁלַיִם, rebuke you; Is this man not an ember rescued from the fire?'

‎³ יְהוֹשֻׁעַ was dressed in בְּגָדִים צוֹאִים, standing before the מַלְאַך. ‎⁴ Then [י--ה] answered and spoke to those who stood before Him saying, 'Remove the בְּגָדִים צוֹאִים from him!' Then to [יְהוֹשֻׁעַ] He said, 'See, I have caused your עֲוֹנוֹת to pass from you, and I have clothed you in מַחֲלָצוֹת.' ‎⁵ Then He said, 'Let them place a טָהוֹר turban on his head!' And they placed the טָהוֹר turban on his head, and dressed him in clothes, and the מַלְאַך י--ה stood.

‎⁶ And the מַלְאַך י--ה counselled יְהוֹשֻׁעַ saying, ‎⁷ 'Thus says י--ה of צְבָאוֹת, "If you will walk in My Way, and if תִשׁמֹר My מִשְׁמָר, and תָּדִין in My courtyards, then I will allow you walkings among those standing here. ‎⁸ Hearken now יְהוֹשֻעַ—הַכֹּהֵן הַגָּדוֹל, you and your associates sitting before you, for these men are a wondrous-sign; that behold, I bring My servant the צֶמַח. ‎⁹ For behold, the [corner] stone, which I have placed before יְהוֹשֻׁעַ. Upon the one stone are שִׁבְעָה עֵינים. Behold, I will engrave its inscription," declares י--ה צְבָאוֹת, "and I will remove the עֲוֹן of that land in one יוֹם. ‎¹⁰ In that יוֹם," declares י--ה צְבָאוֹת, "each man shall call לְרֵעֵהוּ beneath the vine and beneath the fig tree."'"

Dân•i•eil′  7.7 predicted:

"And behold a fourth חֵיוָה… and it was different from all the חֵיוָן before it, and it had 10 קַרְנַיִן."

Concurring with Y^әsha•yâh′ u 53, Z^әkhar•yâh′  prophesied the death of the מָשִׁיחַ—His רֹעֶה—more than 5 centuries before the destruction of יְרוּשָׁלַיִם in 70 C.E. and the נַפֵּץ of the יְהוּדִים into subjugation under the גּוֹיִם.

Z^әkhar•yâh′  13.7: "Awake, O sword, over My רֹעֶה, over the גֶּבֶר of My kinsman, declares י--ה צְבָאוֹת. Strike the רֹעֶה and the flock will be נַפֵּץ. Then I will turn My יָד upon הַצֹּעֲרִים."

This רֹעֶה, the גֶּבֶר and associate of י--ה who was struck down prior to the נַפֵּץ of 70 C.E., can only have been רִיבִּי יְהוֹשֻׁעַ who was struck down in 30 C.E.

Returning to Dân•i•eil′ :

‎^7.7 "After this, I was envisioning in a night vision; and behold, the fourth חֵיוָה, fearsome, threatening and more forceful and it had great teeth of iron; it devoured and pulverized, and the remainder was trampled under its feet. It was different from all of the חֵיוָן that [had come] before it, and it had 10 קַרְנַיִן. ‎⁸ I was considering the קַרְנַיִן and, behold, [there] came up among them another קֶרֶן זְעֵירָה, before which three previous קַרְנַיִן were plucked up by the roots previous to [this קֶרֶן זְעֵירָה]; and, behold: eyes like the eyes of humankind were in this קֶרֶן, and a spokesperson proclaiming greatnesses."

Dân•i•eil′  7.25 describes the head of the "Holy" Hellenist Roman Empire as equating itself beside אֱלֹהִים, whose representatives would "בְּלָא the קַדִּישֵׁי עֶליוֹנִין" and change—displace—holy days and הֲלָכָה as defined by תּוֹרָה to Christian holidays and the "NT." "And he shall express words as a peer beside the Supreme, and he shall בְּלָא the קַדִּישֵׁי עֶליוֹנִין, and suppose to change the זִמְנִין and the דָת. And these things shall be allowed by his יָד for an עִדָן, and עִדָנִין and half an עִדָן."

1933—1945: The שׁוֹאָה.

Yi•r^әm^әyâh′ u 30.7—"Hoy, for great is that יוֹם. None has ever been like it. And it is an עֵת צָרָה for יַעֲקֹב, yet יִוָּשֵׁעַ out of it."

Z^әkhar•yâh′  13.8-9: "Then it shall be that throughout the land, says י--ה, ⅔ shall be cut off and die, but ⅓ shall be left. And I will bring this remaining ⅓ under fire and refine them as one refines silver, and will assay them as one assays gold with a touchstone. [My רֹעֶה] shall call on My Name and I will answer him. I will say, he is My עָם; and he will say, י--ה is my אֱלֹהִים."

Because it takes place in the penultimate sentence, the jarring switch from the plural (them) to the singular (he and him) contradicts the popular gloss of "עָם."

The שׁוֹאָה fully satisfies the prophecies of Z^әkhar•yâh′  13.7 and Yi•r^әm^әyâh′ u 30.7. Does Dân•i•eil′  12.1, then, predict the שׁוֹאָה, or a different cataclysm worse than the שׁוֹאָה? The עֵת צָרָה, prophesied in Dân•i•eil′  12.1, never to be equalled in the world, past or future, precedes the resurrection: "Then many who sleep in the soil of the dirt shall awake, some לְחַיֵּיּ עוֹלָם and others לְחֲרָפוֹת לְדִרְאוֹן עוֹלָם" (Dân•i•eil′  12.2).

Thus, the cataclysmic events of Dân•i•eil′  12.1 take place in the יוֹם י--ה. The שׁוֹאָה can be the fulfillment of Dân•i•eil′  12.2 only if the "יוֹם" of י--ה is an era rather than a 24-hr. period. As we show below, this is likely. Yet, there are many unsatisfied prophesies, which appear to require violating the sequencing (links) of other prophecies in order for the שׁוֹאָה to be the fulfillment of Dân•i•eil′  12.1. תּוֹרָה-observing יְהוּדִים can take comfort from related passages that demonstrate the עֵת צָרָה described by Dân•i•eil′  refer to the retaliation of י--ה in vengeance against גּוֹיִם, not תּוֹרָה-observing יְהוּדִים. This conclusion, gleaned from תנ"ך, is corroborated by the prophecies of רִיבִּי יְהוֹשֻׁעַ. He prophesied that הַשִׁקְוּץ מְשֹׁמֵם would stand in the מִקְדָּש immediately followed by his return as the מָשִׁיחַ and Dân•i•eil′ 's עֵת צָרָה ushering in the יוֹם י--ה. Moreover, except for the introduction in late-1800s Europe of the Reform Judaism Movement, no הַשִׁקְוּץ מְשֹׁמֵם stood in the holy place immediately preceding the שׁוֹאָה. A priori, Dân•i•eil′  12 and The N^әtzârim Reconstruction of Hebrew Matityâhu (NHM) 24.16-26 describe the יוֹם י--ה, not the שׁוֹאָה.

1948

The 3½ eons of Dân•i•eil′  7.25 began in 70 C.E. and ended when the situation was reversed in 1948 ("when they have finished the נַפֵּץ of the עַם-קֹדֶשׁ, all these things shall be finished"; Dân•i•eil′  12.7).

1948, with its momentous re-establishment of the State of יִשְׂרָאֵל, is then easily identified as the conclusion of Dân•i•eil′ 's prophecy concerning the נַפֵּץ of the יְהוּדִים and oppression at the יָד of the גּוֹיִם that is to last 1260 PTUs. This 3½ eons (also עִדָנִין or מוֹעֵדִים) equals 3½ prophetic "years," = 1260 "יָמִים." These 1260 "יָמִים," equate to the calendar period from 70 C.E. to 1948 = 1878 actual years (1948—70)!!!

This is the same period (1260 "יָמִים" = 42 "months" = 3½ "years") mentioned in The Unveiling (11.02) as the "Time of the Gentiles." Few have recognized that the prophesied "Time of the Gentiles," the first half of the "Seventieth Week of Dân•i•eil′ ," came to a close in 1948! Yet, this enables the mathematically inclined to correlate 1260 PTUs with the actual 1878 years of this period of gentile-oppression of יְהוּדִים.

Y^әkhëz•qeil′  הַנָבִיא describes the ingathering we've witnessed ourselves during our own lifetimes, the last several decades (Y^әkhëz•qeil′  37.21-22). "Thus says אֲדֹנָי י--ה, 'Behold, I'm taking בְּנֵי-יִשְׂרָאֵל from among the גּוֹיִם to whom they went there, and have ingathered them and brought them to their soil. And I have made them for one גּוֹי in the land, in the mountains of יִשְׂרָאֵל; and One מֶלֶך shall be מֶלֶך over all of them. No longer will they be two גּוֹיִם, nor divided into two kingdoms." Though we have not fully realized our King—י--ה—yet, this refers to יִשְׂרָאֵל today.

During this יוֹם [Yo•eil′  4.1-12], when י--ה will restore the יְהוּדִים and יְרוּשָׁלַיִם, He will also

"gather all of the גּוֹיִם and bring them down into עֵמֶק יְהוֹשָׁפָט and וְנִשְׁפַּטְתִּי them there concerning My עָם and My inheritance יִשְׂרָאֵל whom they have dispersed among the גּוֹיִם and My land that they have divided up … ‎⁹ Among the גּוֹיִם they shall announce: קַדְּשׁוּ מִלְחָמָה! … Beat your plowshares into swords."

Still in the future, all of the גּוֹיִם—there is no exemption for "Benei Noakh"—will be gathered to עֵמֶק יְהוֹשָׁפָט (v. 12).

Y^әsha•yâh′ u 66.8 speaks of the birth of the State of יִשְׂרָאֵל in one יוֹם: ‭ ‬ 1948.05.15. "Who has heard such a thing? Who has seen such a thing? Shall the birth pains of the land be in the one יוֹם? For צִיּוֹן went into labor and gave birth to her children." These labor pains range from the שׁוֹאָה to the wars of 1948, 1967, 1973, etc. These children of צִיּוֹן are the continuing influx of יְהוּדִים into the State of יִשְׂרָאֵל since 1948.

"Behold, מוֹשִׁיעַ My עָם from the east country, and from the west country; and I will bring them in, and they will dwell in the midst of יְרוּשָׁלַיִם; and they will be My עָם and I will be their אֱלֹהִים in אֶמֶת and in צֶדֶק. (Z^әkhar•yâh′  8.7)

1967

The Israeli-Arab conflict has involved all of the nations in the UN during this period, causing all to choose sides. Of the גּוֹיִם in the "land" (יִשְׂרָאֵל), all have opposed יִשְׂרָאֵל. The Six Day War of 1967, leading up to the taking back of יְרוּשָׁלַיִם, and the יוֹם כִּפּוּר War of 1973 is described in:

Z^әkhar•yâh′  ‎^12.1 "י--ה says, ‎² "Behold, To all of the עָם around, I will set יְרוּשָׁלַיִם as a wobbling goblet, both in the siege of יְרוּשָׁלַיִם, and also concerning יְהוּדָה as well. ‎³ And it shall be that on that יוֹם I will set יְרוּשָׁלַיִם as a heavy weight. All of the עַמִּים that weigh themselves down with her shall be severely cut, and all of the גּוֹיִם of הָאָרֶץ shall be gathered against her.

‎⁴ "On that יוֹם, says י--ה, I will strike every motor-vehicle with stupefaction and its driver with raving confusion, and I will open My eyes upon the house of יְהוּדָה. And I will render every motor-vehicle of the עַמִּים blind. ‎⁵ And the אַלֻּפֵי יְהוּדָה shall say in their heart, 'In י--ה צְבָאוֹת, our אֱלֹהִים, I have the strength to be the inhabitant of יְרוּשָׁלַיִם.' ‎⁶ In that יוֹם, I will place the אַלֻּפֵי יְהוּדָה as a fire based in the woods, even like a torch of fire in a sheaf. And they will consume on their right and left all of the עַמִּים around. And יְרוּשָׁלַיִם shall again be settled [by יְהוּדִים] in her own place, יְרוּשָׁלַיִם. ‎⁷ [Also on this יוֹם], ‭ ‬ וְהוֹשִׁיעַ י--ה the tents of the יְהוּדִים first, so that the כָּבוֹד of Davidic royalty, or of being the inhabitants of יְרוּשָׁלַיִם, doesn't cause them to magnify themselves above ordinary יְהוּדִים."

As has periodically been reported for several years in many news reports, the desert has begun to "blossom like a lily" (Y^әsha•yâh′ u 35.1-2).

Z^әkhar•yâh′  ‎^12.8 "In that יוֹם, ‭ ‬ י--ה shall be a shield for the inhabitants of יְרוּשָׁלַיִם. In that יוֹם, even the ones who stumble will be warriors like דָוִד הַמֶּלֶך. And בֵּית-דָוִד shall be like אֱלֹהִים, and like the מַלְאַך י--ה. ‎⁹ And it shall be that in this יוֹם I will request to destroy all of the גּוֹיִם that have come against יְרוּשָׁלַיִם."

Earlier analysis has demonstrated that it is רִיבִּי יְהוֹשֻׁעַ, the מָשִׁיחַ who is (Y^әsha•yâh′ u 11.10)

‎^11.10  "the שֹׁרֶשׁ יִשַׁי who stands for a banner for the עַמִּים, whom the גּוֹיִם shall seek; and his rest shall [finally] be honored."

‎¹¹ It shall be on that יוֹם that י--ה will a second time add His יָד to acquire the remainder of His עָם who remain: from eastern Syria, Egypt, Jordan, Sudan-Ethiopia, Iran, Iraq, Western Syria, and the Mediterranean Basin. ‎¹² And he shall bear a banner for the גּוֹיִם and collect the exiles of יִשְׂרָאֵל and gather the נַפֵּץ יְהוּדִים from the four כַּנְפוֹת of הָאָרֶץ."

1973

According to Y^әsha•yâh′ u 11.13–12.6, the adversaries of יְהוּדָה shall be cut off. 11.15:

‎^11.15 "וְהֶחֱרִים י--ה the tongue of the Great Bitter Lake, and with his scorching רוּחַ He shall shake His יָד over the [Suez] Canal and cause men to cross the canal with dry shoes. ‎¹⁶ And there shall be for the עָם a highway from Damascus to Egypt. ‎^12.1  And in that יוֹם, you shall say, I will thank You, י--ה, because, though You were angry with me, you have turned Your anger away from me and have been lenient with me. ‎² Behold, אֵל is my יְשׁוּעָה. I will trust and not be afraid because my Strength and My Song is י-ה י--ה. And He shall be My יְשׁוּעָה. ‎³ And jubilantly shall you draw waters from the wellsprings of יְשׁוּעָה. ‎⁴ And in that יוֹם you shall say, Confer majesty upon י--ה, call upon His Name. Announce His deeds to the עַמִּים. Recall that His Name is lofty. ‎⁵ Chant of י--ה, for He has done high things that are known in all of יְהוּדִים from the four כַּנְפוֹת of הָאָרֶץ. ‎⁶ Cheer and sing jubilantly, יוֹשֶׁבֶת צִיּוֹן, because the קְדוֹשׁ יִשְׂרָאֵל in the midst of you is Great."

Tz^әphan•yâh′  3 establishes the order of fragments of a picture not usually emphasized. Maintaining a virtually seamless continuity through later verses of the chapter, this passage must be identified with this same period. The secular nature of יְרוּשָׁלַיִם during this period, and the corruption of Israel's leaders is described vividly (Tz^әphan•yâh′  3.1-6 & 7-8):

Tz^әphan•yâh′  ‎^3.1 "Oy to her who grows fat and is made loathsome, the city of vexation. ‎² She did not hearken to the voice, she did not accept the report, she did not trust in י--ה nor draw near to her אֱלֹהִים. ‎³ Her שָׂרִים are roaring lions amongst her. Her שֹׁפְטִים are wolves of the evening who victimize those in their courts for what they can get, by the end of the day, leaving nothing for the morrow. ‎⁴ Her נְבִיאִים are wanton traitorous men. Her כֹּהֲנִים have profaned the קֹדֶשׁ, they have commited violence over תּוֹרָה."

‎⁷ "I've said, Surely you will revere Me, you will accept the chastising and her habitation would not have been excised, all that I made her account for … ‎⁸ Therefore wait for Me, declares י--ה, for the יוֹם when I rise up against the predator, for My מִשְׁפָּט is to collect the גּוֹיִם, to gather the kingdoms to pour My indignation upon them, all of My incensed fury. Because all of הָאָרֶץ will be consumed by the fire of My jealousy."

The above all takes place concurrently with the ingathering of the יְהוּדִים, which has been underway for several years already. Tz^әphan•yâh′  (3.10) further specifies this as the יוֹם of the return of from "the other side of the rivers of Kush"—Ethiopian יְהוּדִים.

Tz^әphan•yâh′  ‎^3.9 "Then I will convert the עַמִּים to a שָׂפָה בְרוּרָה, for all of them to call upon י--ה, to serve Him as one. ‎¹⁰ From the other side of the rivers of Kush, My petitioners of the Daughter of My scattering shall transport My מִנְחָה. ‎¹¹ On that יוֹם you won't be ashamed for your deeds, which פָּשַׁעַתְ against Me, for then I will eliminate from your midst those who applaud your pride, and you will no longer add to your arrogance בְהַר קָדְשִׁי. ‎¹² And I will leave in your midst a poor and humble עָם and they shall find refuge in the Name of י--ה."

That most people will be blissfully unaware of this era was prophesied by רִיבִּי יְהוֹשֻׁעַ: "Yet, as it was in the יָמִים of נֹחַ, so shall it be in the שְׁכִינָה of the בֶּן-אָדָם. For so they were in the יָמִים which were before the flood—eating and drinking, being fruitful and multiplying, until the יוֹם that נֹחַ went into the תֵּבָה. And they did not know until the flood came and picked them all up. Thus shall the שְׁכִינָה of the בֶּן-אָדָם also be" (The N^әtzârim Reconstruction of Hebrew Matityâhu (NHM) 24.37-39).

The 1993 בְּרִית (Covenant)

Equating 1260 PTUs with 1878 actual years, as we showed in an earlier chapter, permits a simple determination of a PTU in actual years to calculate the next milestone: 1290 PTUs (Dân•i•eil′  9.27). This milestone prophecy, whose main theme is a momentous "בְּרִית," resolved (in a previous section) to 1993.

Dân•i•eil′  9.27 describes a Displacement Theology offspring spawned by the Hellenist Roman Empire, i.e., a representative of Displacement Theology or Hellenist democracy, its two main characteristics, and backing a בְּרִית between יִשְׂרָאֵל and "the many"—the surrounding millions of Muslim Arabs.

During the [first] half [70 C.E. to 1948] of the final שָׁבוּעַ he shall cause the זֶבַח וּמִנְחָה to cease, and upon a כְּנַף of שִׁקְוּצִים he [will be] inflicting שֹׁמֵמוֹת."

The guarantor of the 1993 Israeli-PLO Accord is the Hellenist American democracy, a political offspring of the Hellenist Roman Empire. Perhaps more pertinent, this passage appears to describe a religious בְּרִית, i.e., with the Hellenist "Holy" Roman Empire—strongly suggesting the 1993 signing of a treaty establishing Israeli-Vatican relations.

Dân•i•eil′  12.11 tells us how long it would be from 70 C.E. until this בְּרִית. As we showed earlier, simple arithmetic reveals that ths passage refers to 1993. Thus, 1993 is a milestone predicted from antiquity.

The principals of the 1993 בְּרִית can now be matched up with those in the description in Dân•i•eil′ . Whether or not one places any credence in רִיבִּי יְהוֹשֻׁעַ בֶּן-דָוִד, because the accounts of his teachings date from the 2^nd-4^th centuries C.E. and describe the ^st century, The N^әtzârim Reconstruction of Hebrew Matityâhu (NHM) account is no less evidence of many ancient traditions in Judaism than the מִשְׁנָה or Josephus.

A Temple-era Judaic interpretation of this passage in Dân•i•eil′  is found in NHM 24.15. According to this passage, the הַשִׁקְוּץ מְשֹׁמֵם principal (viz., the הִגְבִּיר) of this בְּרִית will "stand in the מִקְדָּשׁ" (i.e., on "הַר הַמִּקדָשׁ). This was first presaged by Antiochus IV Epiphanes and later by Hadrian (both of whom also made "peace through assimilation"—which dates back to the curse of בִּלְעָם in "the matter of פְּעוֹר" (b^ә-Mi•d^әbar′  22-25).

This שֹׁמֵם of שִׁקְוּצִים will be a נָגִיד," embodied as a principal—the הִגְבִּיר—of the 1993 בְּרִית. This הִגְבִּיר, (identified in our previous book, Who Are the Netzarim? Live-Link (WAN Live-Link), as "666"), will be representative of an entity exhibiting one, or both, of the main characteristics of Hadrian and the later Roman Empire and will stand on הַר הַבַּיִת (as the Muslims, indeed, occupy it):

1. a Hellenist-style, democratic republic or
   
   
2. a Displacement Theology.
   
   

Because it is prophesied to be breached after 3½ years, the 1993 בְּרִית cannot be the בְּרִית of permanent peace described in Y^әkhëz•qeil′  37.25-28 and Y^әsha•yâh′ u 2.1-5. A priori, many of those outstanding prophecies presently remain unfulfilled.

Consequently, the 1993 בְּרִית can at best provide a short respite… while it lights the fuse that will detonate the "War of הַר מְגִידּוֹ."

Assimilation in the Diaspora is erasing the distinctions between the secular, Reform and Conservative elements of the Jewish community and Christian friends of Israel at a dizzying pace. Even in Israel, Orthodox synagogues are "graying," seeing their younger members assimilate and intermarry while their older members die off. In the Diaspora, where the "graying" is an an extreme, advanced, state, יְהוּדִים will continue to dissipate and evaporate, assimilating into הַשִׁקְוּץ מְשֹׁמֵם of Dân•i•eil′  9.27.

Israel, governed by increasingly vehement anti-religious Zionists, will nevertheless be the last bastion for תּוֹרָה-observers. Israel's establishing of formal relations with the head spokesman of the religion symbolizing Rome and anti-תּוֹרָה שִׁקְוּצִים and numerous pogroms (שֹׁמֵמוֹת) constitutes adultery against י--ה. For the pope to visit the Temple Mount would clearly identify him as a שִׁקְוּץ מְשֹׁמֵם, perhaps another milestone in prophecy.

A good case can also be made that the הַשִׁקְוּץ מְשֹׁמֵם standing in the מִקְדָּשׁ is the مسجد قبة الصخرة, embodying the second-order (after Christianity) Displacement Theology, Islam, personified in Yasser Arafat, a main principal of one of the two 1993 בְּרִיתוֹת (the other being with the Vatican). This is especially true since Arafat reportedly plans to make an announcement from the الحرم الشريف "in a few months time," declaring القُدس the capital of an Arab-Muslim (and terrorist) 'Palistani' State—in دار الإسلام!

As the reader will find below, when either of these occurs it will apparently signal a telescoping of events in rapid succession.

The PLO, Hamas, the Islamic fundamentalists and other Muslim Arabs all agree on one point—the elimination of יִשְׂרָאֵל from the Middle East, which they claim is a waqf. Having no intention whatsoever of honoring agreements, they are willing to agree to anything which brings them even one step closer to that objective—including denial that this is their objective. These aims have long been routinely published in Arabic publications and stated in Arabic (for Islamic, not western consumption) at Arabic summit meetings. They are equally as willing to break any existing agreement—the 1993 Agreement will be unremarkable—to achieve even one more step toward that objective. They are willing to say, and agree to, anything that will propagandize world opinion in support of their insidious "peaceful" intentions. The lesson of Dân•i•eil′  9.27 is clear. Reliance on a בְּרִית with adversaries of י--ה carries with it the prophetic Bil•âm′ ic guarantee that this is not the eternal peace of the מָשִׁיחַ.

The period immediately beyond 1993 offers Israel a fleeting dichotomy of prospects. Whereas Hamas was a minority enemy, former PLO fighters against a Jewish state in the Middle East will now abandon the PLO and align themselves alongside Hamas. An Arab journalist in the area, Adnan Abu Hassna, "estimates that 40 percent of the Gaza Strip 'Palistanis' belong to Arafat's Al Fatah and 20 percent to the fundamentalist opposition of Hamas and Islamic jihad. Other observers put total support for the Muslim extremists, active and passive, at between 30 and 40 percent … Hani Arhim, a black-bearded Jihad activist who spent a total of five years in Israeli jails, spells it out, 'Anyone who gives the יְהוּדִים any part of Palistan is a traitor. The conflict will go on for as long as there is a Jewish state … Arafat and anyone who negotiates over a single speck of our Muslim soil deserves to be killed.'" And the non-PLO minority will grow as anti-Israel factions merge.

When Arabs attack יְהוּדִים the PLO will shrug their shoulders. "You couldn't stop them, how do you expect us to?" Whereas we formerly suffered acts of Arab-Islamic terror, we can now look forward instead to "militant" acts of "fringe elements" who are against peace with Israel. In a relatively prosperous period the government leaders and media will convince us to blissfully accept calling it peace instead of Intifada. Driving a new car or buying a villa will buffer many from the mourning of other יְהוּדִים and the impending reality. A large influx of investments is expected to prop up secular Arab governments against the Islamic undercurrent. Much of this, however, will be directed toward making Palistan the Japan of the Middle East, world-wide sponsorship designed to raise them from the agony of defeat to the thrill of prosperity. We will see a too-short period of relative prosperity while Palistan grows strong and less tolerant. Meanwhile, the Jewish communities of the Diaspora are evaporating with their support. Israeli leaders weren't able to remove יְרוּשָׁלַיִם from the table when our enemies are at their perigee following the Gulf War and the demise of the USSR. Prospects to secure יְרוּשָׁלַיִם can only deteriorate as Muslim-Arab positions grow stronger. By failing to insist on PLO recognition of Israeli sovereignty over all of יְרוּשָׁלַיִם as the indivisible capital of Israel along with the recognition of Israel, the PLO-Israeli accord effectively cedes the part of יְרוּשָׁלַיִם that דָוִד הַמֶּלֶך established. In Arafat's recent words, "The agreement is only the forerunner to a final settlement based on complete withdrawal from all occupied 'Palistani' lands, especially Jerusalem." (in Arabic to Arab foreign ministers meeting in Cairo—not in English to western media).

The misojudaic Moshe Dayan gave away the "Temple Mount" and now Yitzkhaq Rabin has conceded יְרוּשָׁלַיִם and half of our country in the vain hope of appeasing the "moderate half" of our enemies. Many rabbinic leaders, both Ash•k^әnaz′ im and S^әphâ•râd•im′ , go along with anything for a pile of money and political gain. What will the world will expect of us to appease the remaining half of our enemies—who demand it all to be appeased? The American administration is already impatient with Rabin's hesitancy to rush headlong into another agreement with Syria.

In return, we will allow ourselves to be blinded by a temporary respite of investment and economic prosperity until the intractable and buoyant nature of the conflict over יְרוּשָׁלַיִם resurfaces— along with the grim realization that Rabin has already played all of our trump cards on a dummy hand. If our calculation of a PTU "יוֹם" holds, then, as we show in this work, this respite will deteriorate into a gradual slide toward conflict, accelerating into a war in the period preceding "1335 יָמִים" (perhaps 2060-61). As tensions rise, so will misojudaic sentiments and activities outside Israel, but with a greatly diminished Jewish presence there to fight it, a highly disinterested Diaspora Jewish Community and a corresponding decrease in outside support for Israel.

These things aren't inevitable. But avoiding them will require תְּשׁוּבִה and taking intelligent and rational steps to prevent them.

In preparing for war, our military resolve will become vulnerable to the peace mindset in which it no longer seems justified to spend money on weapons. Our vulnerability will be compounded by pinning our hopes for missile defense on the Arrow, with the full realization that if it performs perfectly it will stop no more than a few incoming dummy objects and, statistically, won't stop any warheads at all. By the time a missile defense system gets off the drawing board and becomes operational it will have to stop a more advanced missile threat. As a computer intelligence scientist, early in the SDI program I did a small research project at Tel Aviv University to recommend what kind of intelligent computer system would be required to cope with exactly this problem. It is a relatively simple matter, and economically obvious, for the enemy to put multiple warheads, and even simpler to place thousands of dummy warheads, on a single carrier (missile). Once it pulls free of the atmosphere, the carrier deploys its thousands of dummy warheads in a giant cloud miles in diameter. The Arrow would have to ascertain which are real warheads, perhaps defend itself from attack, and then destroy them.

Distinguishing real warheads in space, amidst a widely dispersed cloud of thousands of dummies, is even further in the future than other alternatives. One alternative is to knock out the missile before it gets out of the atmosphere and deploys its multiple warheads and dummies (with a deadline of about 90 seconds after launch if I remember). By the time aircraft could be scrambled the missiles would long since have deployed their cargo. We must stop the myopic approach that tomorrow's enemy missiles will be limited to SCUDs. The only point in scrambling aircraft would be to deliver a devastating retaliation. Even if the Arrow should work perfectly, and no system does, a zero possibility of success is built into its design. Building the Arrow to replace the Patriot is like building a more efficient factory for producing slide rules. It would be wiser to focus the money and efforts on the over-the-horizon sensing elements; and development, in concert with the US, of a distant-future, over-the-horizon, strike capable of knocking out, say, 500 missiles (at least a couple of thousand if it must also suit US needs) plus double or triple targeting in case of malfunction—all under the deadline of 90 seconds zap time. That, by the way, is not enough time to consult humans for decisions. The Six Day War will seem like an eternity by comparison. Computer intelligence would have to make the decisions, coordinate targeting and defensive measures and manage the Ninety Second War—without becoming a danger of attacking accidentally and triggering the war it was designed to prevent.

The only other alternative, proven over many years by the US against the threat of Soviet missiles, is deterrence. Keeping the other side, leaders and people, scared sick of a totally devastating retaliation is what works. And it is clearly the most technically viable and economically feasible alternative. On the downside, it also quickly escalates to bring the prospect of the "Battle of Armageddon" to center stage, and make fear of it a constant companion. Americans and Russians lived with it for decades. During the Cuban Missile Crisis, many frantic preparations were made to survive a nuclear winter. During the Gulf War many useless preparations were made to fool the public and avert panic over a chemical attack.

"Experts" pushing their own interests pull the wool over your eyes when they claim that cost-effectiveness is irrelevant. The enemy will buy tens of effective delivery missiles, warheads by the gross, and tens of thousands of dummy warheads for each Arrow we buy. You don't need a computer model to see who would win that missile race or that war. If one nuclear, chemical or biological warhead slips through the umbrella of Arrows, out of the cloud of tens of thousands of false targets, then the system has been nothing more than an exercise in fooling the public—like the gas masks and "sealed" rooms. This gloomy realization may have contributed to the headlong rush into a peace accord.

Consider these things from their ancient perspective. A נָבִיא is given a glimpse of, say, the Yom יוֹם כִּפּוּר War. Modern tanks thunder along over the hills like living chariots, spitting fire out of their mouth. Fighter aircraft thunder overhead like mighty locusts riding on a tail of fire. Rotors of combat helicopters glint gold in afternoon sunlight, כַּנְפוֹת like a golden crown covering their head and their tail, and with which they fly. Aircraft appear to have eyes and a nose, like flying חֵיוָן, with other חֵיוָן inside having faces of men, eyes (helmet visors) like insects and long hair (helmets) like women (ancient hairstyles). Another נָבִיא perhaps saw the Gulf War. Incoming missiles, going up on wheels of fire within wheels of fire, fall like stars from the heavens, raining fiery material (guessed by ancients to be sulphur and brimstone).

The נְבִיאִים seem to have seen still other wars in which missiles deliver nuclear, chemical, and biological cargo; scorching the earth, obscuring the sun, moon and stars with smoke, polluting the waters, causing the heavens to mushroom up like a scroll and turn evening darkness back into dusk twilight.

This world and our universe is like an enormous laboratory. What we had better do is make contact with the Singularity who runs the lab… before the experiment is over.

Update 2004

With Saddam sidelined and Libya coming in from the cold, Iran, Pakistan and N. Korea now seem to be the frontrunners in the race for WMDs (weapons of mass destruction). However, the WMD race has taken on a many-tentacled thrust that includes Russia selling dirty nuclear material and the countries named above developing cheaper, easier, quicker, smaller, easier to conceal and dirtier WMDs for profit, as a business; then selling them to terrorist cells. In addition to a credible missile threat, WMDs now can also wind up in a parcel in a subway or mall instead of the more expensive missile delivery systems. Whereas the past threat was of WMDs raining down from outside, tomorrow's threat is of WMDs welling up from within.

Where the Present Blurs with the Future

Often it is assumed that the last half of the Seventieth Week of Dân•i•eil′  (rather than merely the בְּרִית week, which began in 1993), will be 3½ actual years rather than 3½ PTUs, symmetrical to the first half. By this assumption, the קֵץ would be expected around 1997-8. While possible, this is unlikely. [Update 2004: Clearly, I was right.] The N^әtzârim Reconstruction of Hebrew Matityâhu (NHM) 24.34 is often quoted to show that all of these events will be telescoped into one "generation." However, the Hebrew term is uncertain and the Hellenist (Greek) term, γενεα, can also mean simply that the יְהוּדִים, as a עָם, will be preserved through all of these trials. Why should the length of the second half (1878 years) be a contradiction of the first?

י--ה will not be still until the צִדְקָהּ of יְרוּשָׁלַיִם and her יְשׁוּעָה radiates from her (Y^әsha•yâh′ u 62.1-2).

The Merger (and נְצָרִים Logo) "אֵלֶּה שְׁנֵי בְנֵי-הַיִּצְהָר; הָעֹמְדִים עַל-אֲדוֹן כָּל הָאָרֶץ‮.‬" (Zәkhar•yâh′  4.14)

Z^әkhar•yâh′  prophesies (4.1-7, 11-14) concerning שְׁנֵי בְנֵי-הַיִּצְהָר (v. 14). Describing them as בְנֵי-הַיִּצְהָר rather than מְשִׁיחִים implies that they are followers of a "refreshed" (i.e., restored) מָשִׁיחַ (viz., the נְצָרִים) rather than being "messiahs" themselves.

יִּצְהָר also implies that they are "fresh," i.e., revived, after the "בְּלָא of the קַדִּישֵׁי עֶליוֹנִין."

As Z^әkhar•yâh′  specifically explains, אֵלֶּה שְׁנֵי בְנֵי-הַיִּצְהָר are the שְׁנַיִם זֵיתִים that symbolize the כְּהֻנָּה, of בֵית-אַהֲרֹן and the royal בֵּית-דָוִד, respectively), pouring their oil (symbolizing the merging of their respective services and contributions to the תּוֹרָה-observing עָם) into the gold מְנוֹרָה.

The "Two Witnesses" are:

1. יִשְׂרָאֵל in her messianic role as כֹּהֲנִים for a world of תּוֹרָה-observing גּוֹיִם (Sh^әm•ot′  19.6), and
   
   
2. the מָשִׁיחַ of the Royal בֵּית-דָוִד, perpetuated in the only surviving ancient יוּחֲסִין—that of רִיבִּי יְהוֹשֻׁעַ the מָשִׁיחַ.
   
   

These witnesses, however, are both—"two"—בְנֵי-הַיִּצְהָר. Both are "sons" of the refreshed מָשִׁיחַ—namely, the נְצָרִים! A priori, the two identities can only be those specified in Sh^әm•ot′  19.6, with each being a "son" of the refreshed מָשִׁיחַ.

Thus, these "Two Witnesses" are

1. מַמְלֶכֶת כֹּהֲנִים
   
   
2. וְגוֹי קָדוֹשׁ
   
   

These are the "Two [Principal] Witnesses" from among the other witnesses explicitly specified by Y^әsha•yâh′ u as יַעֲקֹב and יִשְׂרָאֵל (43.1,3,10-12; not from among Christians). These "Two Witnesses" are תּוֹרָה-observing יְהוּדִים, who are identified (Y^әsha•yâh′ u 43.1) within יַעֲקֹב and יִשְׂרָאֵל (not from among gentiles).

These are also the same "Two Witnesses" that early Hellenist Christians misinterpreted into The Unveiling, (popularly "Revelation" or "The Apocalypse," ch. 11) as (11.13) going up in (probably an atomic) "vapor cloud" that causes

"a great earthquake and a tenth of the city [יְרוּשָׁלַיִם] to fall, and there were seven thousand [family] names of humans killed [extinguished] in the earthquake and the remainder became afraid and glorified אלהים of the heavens."

Such an interpretation fails to harmonize with the time and history of the writer of the The Unveiling and implies something impossibly contrary to reality: a shared interests of Jews, Christians and Muslims: not harming The Mount (and no one else is particularly interested).

Taking the time of the writing and Hellenist Roman (gentile) interpretation of The Unveiling into account, this passage certainly refers to the destruction of יְרוּשָׁלַיִם in 70 C.E.—corroborating the beginning of the "70 שָׁבוּעַ" of Dân•i•eil′ ! Rather than an atomic cloud, the cloud referred to the smoke from the fires of destruction. The Roman battering rams, killing and destruction were a metaphoric earthquake and archeology has shown that the rest of this description is pretty literal.

Confirming this, the passage describing these same "Two Witnesses" follows the passage describing the conclusion of the "Age of the Gentiles," viz., 1948 (11.2-3), and most NT readers assumed the appearance of these "Two Witnesses" would follow the "Age of the Gentiles" as well.

The Unveiling 11 describes the scene of גּוֹיִם treading down the יְרוּשָׁלַיִם for 42 months, after which (see The Unveiling for explanations of the underlying Greek—including what it says comes next):

"I will give My two witnesses and they shall prophesy 1260 יָמִים outfitted in sackcloth. These are the שְׁנַיִם זֵיתִים by the מְנוֹרָה, who stand in sight of the אֲדוֹן of יְהוּדִים, [who are] from the four כַּנְפוֹת הָאָרֶץ"

יְרוּשָׁלַיִם would no longer be called שְׁמָמָה but חֶפְצִי-בָהּ and בְּעוּלָה (Y^әsha•yâh′ u 62.3-6). Neither should we take any rest until He sets יְרוּשָׁלַיִם as תְּהִלָּה in יְהוּדִים, from the four כַּנְפוֹת הָאָרֶץ (Y^әsha•yâh′ u 62.7-11) and יְשׁוּעָה comes to the daughter of צִיּוֹן. ‭ ‬ יְרוּשָׁלַיִם is also called דְרוּשָׁה (Y^әsha•yâh′ u 62.12).

According to רִיבִּי יְהוֹשֻׁעַ, when this joyful news is published among all the גּוֹיִם, then the [עֵת] of the קֵץ shall come—The N^әtzârim Reconstruction of Hebrew Matityâhu (NHM) 24.14.

Immediately Preceding 1335 "יָמִים,"

From the Present to, Perhaps, Circa 2060-61

O•vad•yâh′  ‎^15a "For יוֹם י--ה is impending over the גּוֹיִם. … ‎¹⁷ And on Har Tziy•on′  there will be a refuge, and there will be קֹדֶשׁ. בית-יַעֲקֹב shall inherit their inheritance. ‎¹⁸ בית-יַעֲקֹב shall be a fire, בית-Yo•seiph′  a flame and בית-עֵשָׂו shall be the fodder… There will be no survivor of בית-עֵשָׂו, for י--ה has spoken! ‎¹⁹ Those in the הַנֶּגֶב shall inherit הַר עֵשָׂו. ‭ ‬ וְהַשְׁפֵלָה shall inherit Gaza, and the area between Tel Aviv and the Jordan Valley and the Shomron. And Benyamin shall inherit the east bank of the Jordan River. This military that was exiled from among the כְּנַעֲנִים as far as France, and the exiles of יְרוּשָׁלַיִם who are in Spain shall occupy the cities of the נֶּגֶב.

Y^әkhëz•qeil′  39.25-28 indicates that this is the period when we should expect to see the Prime Minister (Chief נָשִׂיא) of the area around the Transcaucasus Republic of Georgia, make his appearance (Y^әkhëz•qeil′  38.01—39.29). This chief executive is prophesied to be allied with Iran, Sudan, and Put, west central Turkey, and east central Turkey.

Y^әkhëz•qeil′  38.14: When Israel becomes (over-) confident of her security these will coordinate an attack on her. If we allowed that Y^әkhëz•qeil′  could have had as much trouble correlating present-day countries to those he knew as we have with the reverse process today, then this accurately describes the יוֹם כִּפּוּר War, when Israel was smugly confident, even the day before the attack, that she was too powerful for the Arabs to even consider attacking.

This is the time that:

Y^әkhëz•qeil′  ‎^38.16 "It shall occur בְּאַחֲרִית יָמִים, that I will bring you against My אָרֶץ so that the גּוֹיִם may know Me, בְּהִקָּדְשִׁי in you, O גּוֹג, for their eyes … ‎¹⁸ It shall be in that יוֹם, the יוֹם that גּוֹג comes upon the soil of יִשְׂרָאֵל,' declares אֲדֹנָי י--ה, '[that] My rage will flare.'"

Y^әkhëz•qeil′  ‎^39.11 "It shall be in that יוֹם that I will allow גּוֹג a place in יִשְׂרָאֵל for burial, a valley of passers-through east of the [Mediterranean] sea, it's a chokepoint for passers-through; and there is where they shall bury גּוֹג and all of the multitude; and they shall call it the גֵּיא הֲמוֹן גּוֹג."

It will take יִשְׂרָאֵל (v. 12) seven months to [kill, find and] bury all the dead…

Y^әkhëz•qeil′  ‎^39.16 "and the name of the city shall also be הֲמוֹנָה and they shall purify הָאָרֶץ." …

‎^39.21 "Then I will allow My כָּבוֹד among the גּוֹיִם, and all of the גּוֹיִם shall see My מִשְׁפָּט that I have made and My יָד that I have placed in them. ‎²² Then בֵּית-יִשְׂרָאֵל shall know that I am י--ה their אֱלֹהִים; from that יוֹם onward. ‎²³ Then the גּוֹיִם shall know that, as a consequence of their עֲוֹן, ‭ ‬ בֵּית-יִשְׂרָאֵל went into the גָּלוּת; because they were unfaithful to Me… ‎²⁵ 'Therefore,' says אֲדֹנָי י--ה, 'now I will return יַעֲקֹב from the captivity and have רַחֲמִים on all of בֵּית-יִשְׂרָאֵל, and will be zealous for שִׁם of My קֹדֶשׁ.

‎²⁶ When they shall settle on their own soil in security and there is no one to make them tremble then they shall bear their shame and all of their unfaithfulness with which they have been unfaithful to Me. ‎²⁷ When I have returned them from the עַמִּים and gathered them from the lands of their enemies and have made Myself קֹדֶשׁ in them for the eyes of the many גּוֹיִם, ‎²⁸ then they shall know that I am י--ה their אֱלֹהִים, in dispersing them among the גּוֹיִם, then causing them to enter again on their own soil, not leaving another one of them there. ‎²⁹ Then I will no longer conceal My Face from them, for I will pour out My רוּחַ on בֵּית-יִשְׂרָאֵל, declares אֲדֹנָי י--ה."

Ma·lâkh·i′  ‎¹⁹ "For behold, the יוֹם is coming, it burns like a furnace. And all of the malicious and all who do wickedly shall be the straw. The coming יוֹם will engulf them in flames, says י--ה צְבָאוֹת יִשְׂרָאֵל, Who will leave them neither root nor branch. ‎²⁰ Then יִרְאֵי שְׁמִי shall shine forth a sun of צְדָקָה with healing בִּכְנָפֶיהָ and you shall go out and curvet like calves in a pen. ‎²¹ And you shall stomp the רְשָׁעִים, for they shall be like the dust under the soles of your feet in the יוֹם I shall do this, says י--ה צְבָאוֹת. ‎²² Remember the תּוֹרָה of מֹשֶׁה, My servant; which I commanded you for all יִשְׂרָאֵל in Khor′ ëv—חֻקִּים and מִשְׁפָּט. ‎²³ Behold, I am sending אֵלִיָּה הַנָּבִיא to you before the great and awesome יוֹם י--ה comes. ‎²⁴ He will turn the hearts of fathers to the children and children to the fathers, lest I come and strike the land with a חֵרֶם.

Yo•eil′  ‎^1.14 "קַּדְשִׁי-צוֹם, call an עֲצָרָה. Collect the seniors and all of the יֹשְׁבֵי הָאָרֶץ, to be a בֵּית-י--ה your אֱלֹהִים, and cry out to י--ה. ‎¹⁵ Aha for this יוֹם; for the יוֹם י--ה is impending, and it shall come as a destruction מִשַּׁדַּי."

There will be no time to dawdle (Yo•eil′  2.1; see also 15-17):

Yo•eil′  ‎^2.1a "תִּקְעוּ שׁוֹפָר in צִיּוֹן, and sound the alarm בְהַר קָדְשִׁי. Let all of יֹשְׁבֵי הָאָרֶץ tremble…"

Y^әsha•yâh′ u 34.1-2:

‎^34.1 "Come near גּוֹיִם to לִשְׁמֹע. Nations, pay attention. תִּשְׁמַע הָאָרֶץ and those who fill the civilized world and those who come forth from her. ‎² For י--ה has indignation for all of the גּוֹיִם. He is angry with all of their צְבָאוֹת; He הֶחֱרִימָם, given them to be slaughtered."

Dân•i•eil′  12.1:

"Then, in that עֵת, shall be מִיכָאֵל, ‭ ‬הַשַּׂר הַגָּדוֹל who stands for the children of your עָם. There shall be an עֵת צָרָה that has never been from when there became a גּוֹי until this עֵת; and in that עֵת your עָם shall be delivered, all who are found כָּתוּב בַּסֵּפֶר."

While Z^әkhar•yâh′  14.3-4 is clearly still in the future, verses 1-2 seem to describe earlier events which have already taken place—in 70 C.E.:

‎^14.1 "Behold, יוֹם י--ה is coming and your booty shall be apportioned among you, ‎² and I will gather all of the גּוֹיִם against יְרוּשָׁלַיִם for a war. And the city shall be captured, the houses plundered and the women raped. Half of the city shall go into exile but the rest of the עָם shall not be cut off from the city."

רִיבִּי יְהוֹשֻׁעַ seems to have foreseen the impending Roman destruction (The N^әtzârim Reconstruction of Hebrew Matityâhu (NHM) 24.15-22): "When, therefore, you see הַשִׁקְוּץ מְשֹׁמֵם that was spoken of through Dân•i•eil′  הַנָבִיא standing in the מִּקדָשׁ (he who reads should comprehend!), then those in יְהוּדָה should flee into the mountains [of יְהוּדָה]. He who is on the roof patio should not go downstairs to pick up anything from his house. And he who is in the field should not return to pick up his טַלִּית. And oy for those who are pregnant, and those who nurse children during those יָמִים. So pray that your escape should not happen in a winter storm nor during שַׁבָּת. For then there shall be the awesome יוֹם, and the עֵת צָרָה לְיַעֲקֹב [Yi•r^әm^әyâh′ u 30.7], the likes of which has not become since the primacy of הָעוֹלָם until now; no, nor shall ever become. And unless those יָמִים were terminated, no flesh would be delivered. For the בְּחִירִים, however, those יָמִים shall be interrupted."

During the long interim period (1878 years) many will be deceived into following one or more false messiahs (NHM 24.23-26).

"יוֹם י--ה"

"יוֹם י--ה" is apparently an epoch in earth time rather than a simplistic understanding as a 24 hour period. We base this on the description of Y^әsha•yâh′ u 66 (vs 15-19) that seems to describe the "יוֹם י--ה," yet precedes the ingathering of the יְהוּדִים to יִשְׂרָאֵל (v. 20)—which has already occurred!!!

This indicates that the "יוֹם י--ה has already begun! (Though, of course, much remains in this "יוֹם י--ה" that we haven't yet seen.)

Consider the creation; what was the length of a יוֹם before the creation of the sun?!? Even if י--ה's "יוֹם" is designated as a PTU, then the "יוֹם י--ה" might be expected to last approximately 1½ actual years.

Z^әkhar•yâh′  ‎^14.4 "And in that יוֹם his feet shall stand on הַר הַזֵּיתִים on the east side of יְרוּשָׁלַיִם, splitting הַר הַזֵּיתִים and creating a very large gorge along an east-west line across the middle of הַר הַזֵּיתִים. Half of the mountain shall be displaced to the north, and half to the south. ‎⁵ Then you should flee through the gorge created between these mountains, for this gorge shall reach to •tzal′ … And י--ה, my אֱלֹהִים, shall come; and all of the קְדֹשִׁים with You."

Z^әkhar•yâh′  ‎^14.6 "And in that יוֹם there shall be no אוֹר, יְקָרוֹת יקפאון. ‎⁷ And this shall be one יוֹם known to י--ה, neither יוֹם nor night, and it shall be that toward עֵת עֶרֵב there shall be אוֹר."

•mos′  ‎^5.16 "Therefore, thus says י--ה, אֱלֹהִים of צְבָאוֹת, [Who is] אֲדֹנָי, There shall be wailing in all of the streets and they shall say, Oy, Oy, in all of the intersections … ‎¹⁷ And in all of the vineyards there shall be wailing, for I shall pass among you says י--ה."

In this same passage (5.18-27), •mos′  gives the impression that those who are obedient to תּוֹרָה בֶּאֱמֶת may be exempted from passing through this מִשְׁפָּט:

•mos′  ‎^5.18 "Oy for you who long for the יוֹם י--ה. Why would this יוֹם י--ה be for you? It is dark, not אוֹר. ‎¹⁹ It will be as if a man fled from a lion and ran into a bear, or went into his house, leaned against the wall, and a snake bit him. ‎²⁰ Shouldn't the יוֹם י--ה be dark, not אוֹר? Dismally gloomy and not shining? ‎²¹ I eschew and despise your [secularized or paganized] חַגִּים and I won't smell any [sacrifices of] your עֲצָרוֹת. ‎²² For even if you sent up ascendance-sacrifices and מְנָחוֹת, I would not accept them … ‎²³ Take away the cacophony of your songs from Me for I will not listen to the music of your נֶבֶל. ‎²⁴ Instead, let מִשְׁפָּט and צְדָקָה roll down like a mighty river of water. ‎²⁵ Did you present זֶבָחִים וּמְנָחוֹת to Me during the 40 years in the arid-wilderness, O בֵּית-יִשְׂרָאֵל? ‎²⁶ You shall carry סִכּוּת your "king," [also called] כִּיּוּן—your images of the star of your אֱלֹהִים, which you made for yourselves—‎²⁷ and I will cause you to go into the גָלוּת beyond Damascus, says י--ה, אֱלֹהִים צְבָאוֹת is His Name."

Yo•eil′  ‎^2.1b "For the יוֹם י--ה approaches, it is imminent; ‎² a יוֹם of darkness, gloom, overcast and dark clouds, like darkness overtaking the mountains; there shall be a myriad and mighty עָם like there has never been in all of history, nor shall be after it, until the years of generations of generations. ‎³ [They send explosions and] fire before them, and flames burn [in the wreckage] behind them. In front of them is like the Garden of Eiden, but behind them is a devastated wilderness. There aren't even any refugees. ‎⁴ [Their tanks] are like the appearance of [armored war] horses; and like horsemen so they run. ‎⁵ Like the sound of chariots, [their tanks] tip-and-rock over the ridges of the hills. Like the sound of a flaming fire consuming straw, like a mighty עָם arrayed for battle. ‎⁶ The עַמִּים writhe before it; every face gathers redness. ‎⁷ They run like גְבָרִים. They climb walls like men of war, each man in his own path and they don't break ranks. ‎⁸ Nor do they run into each other, each גֶּבֶר stays in his path, rumbling along, exposing themselves to light arms fire but unscathed. ‎⁹ They infiltrate the city, they run along the walls and go up into the buildings, going in the windows like a burglar. ‎¹⁰ The earth is agitated before them [as the tanks approach] and the heavens quake [as their aircraft thunder by]. [Smoke] obscures the sun and moon [during the day] and the stars don't shine at night.

‎¹¹ Then י--ה gives His voice before His soldiers, for His camp is very great, for mighty are those who do דְבָרוֹ, for great is יוֹם י--ה, and extremely awesome. Who can comprehend it?."

Y^әsha•yâh′ u ‎^34.4 "And all of the צְבָא הַשָּׁמַיִם shall ripen and fall. הַשָּׁמָיִם will mushroom like an [unraveling] scroll and all of their צְבָאוֹת shall drop as the leaf drops from the vine… ‎^6b For a זֶבַח for י--ה is in Bâtz^әr•âh′ , [Iraq] and a great slaughter in their ally, אֱדוֹם."

Z^әkhar•yâh′  ‎^14.12 "And this shall be the הַמַּגֵּפָה with which יִגֹּף י--ה all of the עַמִּים who have fought against יְרוּשָׁלַיִם: He will cause their flesh to be consumed while they still stand on their feet, their eyes shall be consumed in their sockets and their לְשֹׁנוֹת shall be consumed in their mouth. ‎¹³ And in that יוֹם there shall be a great panic from י--ה among the גּוֹיִם and they shall each assault their neighbor. ‎¹⁴ And יְהוּדָה shall also fight at יְרוּשָׁלַיִם. And a very great wealth of all of the surrounding גּוֹיִם—gold, silver and clothing—shall be gathered. ‎¹⁵ And similarly, the מַּגֵּפָה shall come upon the horse, the mule, the camel, the donkey and the animals in their camps; like this מַּגֵּפָה."

Tz^әphan•yâh′  ‎^2.1 :"Gather yourselves as the kindling, O גּוֹי who yearns not. ‎² Prior to the birth of the חֹק, the יוֹם will pass like the chaff. Previously, the flaring anger of י--ה hasn't come upon you. Previously, the יוֹם of the flaring of י--ה hasn't come upon you. ‎³ Request י--ה, all of the modest of the land who have enacted His מִשְׁפָּט; request צֶדֶק, request modesty. Perhaps you will be hidden in the יוֹם of the flaring of י--ה. ‎⁴ For עַזָּה shall be abandoned and Ash•q^әlon′  shall be for שֹׁמֵם. Ash•dod′  shall be driven out in the afternoon and Ëq•ron′  shall be uprooted."

Yo•eil′ : ‎^2.12 "Even now, declares י--ה, turn unto Me with all your heart; with fasting, with crying and with eulogizing. ‎¹³ Tear your hearts, not your garments; turn to י--ה your אֱלֹהִים; for He is gracious, compassionate, long-suffering, in great kindness and relenting concerning wrong. ‎¹⁴ Whoever knows, let him turn and relent; and leave a blessing after Him—a מִנְחָה and a beverage-offering for י--ה your אֱלֹהִים."

‎¹⁵ תִּקְעוּ שׁוֹפָר in צִיּוֹן, ‭ ‬ קַּדְשִׁי-צוֹם, call a an עֲצָרָה. ‎¹⁶ Collect the עָם [and] קַּדְשִׁוּ קָהָל, gather the seniors, collect the nursing-infants, and sucklings of שָׁדָיִם. Let the groom go forth from his bedroom and the bride from the חֻפָּה. ‎¹⁷ Let the כֹּהֲנִים, ministering to י--ה, cry-out from the Vestibule to the מִּזְבֵּחַ; and let them say, Provide refuge for Your עָם י--ה. Don't allow Your heritage for a reproach, to be ruled by the גּוֹיִם. Why should they say among the עַמִּים, 'Where is their אֱלֹהִים?'

‎¹⁸ "Then י--ה was jealous for His land and spared His עָם. ‎¹⁹ י--ה answered His עָם saying, "Behold, I send you grain, and fresh wine, and virgin olive-oil to satisfy you. I will not allow you to be a reproach among the גּוֹיִם anymore. ‎²⁰ I will distance the northerner from you and banish him to a dry and שְׁמָמָה land, with his face toward the eastern sea and his [rear] end toward the latter sea. His stink shall rise and his stench shall go up because he amplified his doing."

‎²¹ "Don't be afraid, O land; be glad and rejoice, because י--ה has amplified His doing… ‎²³ Be glad and rejoice in י--ה your אֱלֹהִים, O בְּנֵי-צִיּוֹן, … ‎²⁶ You shall eat food and be satisfied and extol the שֵׁם of י--ה your אֱלֹהִים Who, with you, has made a wonder, and My עָם shall not be ashamed לְעוֹלָם. You shall know that I am amidst יִשְׂרָאֵל, that I am י--ה your אֱלֹהִים, and that there is no other. Then My עָם shall not be ashamed לְעוֹלָם."

Tz^әphan•yâh′  1 should now be fairly self-explanatory, describing the יוֹם י--ה as (v. 8) the "יוֹם זֶבַח י--ה," which seems to imply one of the חַגִּים. Reinforcing this, an allusion to בְּדִיקַת חָמֵץ in verse 12 points to the contrast between מַצָּה and חָמֵץ during חַג הַמַּצּוֹת as the paradigm for the polarization between Tor•âh′ -observant, on the one hand, versus the sanctimonious religious hypocrites and seculars in יִשְׂרָאֵל.

In later verses (14-16), the שׁוֹפָר heralds יוֹם תְּרוּעָה as paralleling the wreaking of מִשְׁפָּט and צְדָקָה. There is yet another allusion to פֶּסַח:

Tz^әphan•yâh′  ‎^1.18 "Neither their silver nor their gold can rescue them in the יוֹם עֶבְרַת י--ה. In the fire of His zealousness He shall consume the whole land. For He shall end it, He shall surely make an alarming [end] of all of יֹשְׁבֵי הָאָרֶץ."

Y^әsha•yâh′ u ‎^34.8 "For it is the יוֹם נָקָם י--ה, the year of repayments לְרִיב with צִיּוֹן."

Y^әsha•yâh′ u: ‎^35.3 "Strengthen the feeble יָדַיִם, and embolden the stumbling knees. ‎⁴ Say to the impatient, Be strong and don't be terrified. Behold, your אֱלֹהִים נָקָם comes, the גְּמוּל אֱלֹהִים. He will come וְיֹשַעֲכֶם."

Y^әsha•yâh′ u: ‎^63.1 "Who is this coming from אֱדוֹם coming in soured garments from Bâtz^әr•âh′ ; [Who had been such a] splendid dresser, inclined [there] by the superiority of His [military] strength? I speak in צְדָקָה, great לְהוֹשִׁיעַ. ‎² Why does your clothing have red [stains] and [why are] your garments like one who treads grapes? ‎³ I alone have trodden the winepress; and there was no man from the עַמִּים with Me. I have trodden them in My anger and trampled them in My fury; and their "נֵצַח" spattered on My garments and אֶגְאָלְתִי [that got on] My clothes. ‎⁴ For the יוֹם of vengeance is in My Heart, and the year of My גְּאוּלַי has come. ‎⁵ I scrutinized but there was neither helper nor supporter. So My own Arm וַתְּוֹשַׁע Me and My own anger supported Me. ‎⁶ In My anger I stomped the עַמִּים."

The slaughter of men will be so great there will be left seven women to each man (Y^әsha•yâh′ u 4.1).

Y^әsha•yâh′ u: ‎^34.9 "Their streams shall be polluted with oil, their soil shall be turned into sulphur and their land shall become burning oil. ‎¹⁰ It shall not be extinguished, night nor יוֹם, and לְעוֹלָם its smoke shall rise. From generation to generation it shall lay desolate and none shall pass through it forever… ‎^15b There shall the דַיּוֹת be gathered, the hen with her mate."

This seems to be the source of the interpretation taught by רִיבִּי יְהוֹשֻׁעַ: "For as the lightning comes out from the east and appears unto the west, so shall the שְׁכִינָה of the בֶּן-אָדָם. In whichever place the גויה is, there shall the αετοι be gathered" (The N^әtzârim Reconstruction of Hebrew Matityâhu (NHM) 24.27-28 & note 24.28.3.)

O•vad•yâh′  ‎^15b "On יוֹם י--ה… ‎^21a מוֹשִׁעִים shall ascend הַר צִיּוֹן to render מִשְׁפָּט upon הַר עֵשָׂו…

Yo•eil′ : ‎^3.1 "And afterward, I shall pour out My רוּחַ upon all flesh, your sons and your daughters shall prophesy. Your seniors shall dream dreams and your youths shall see visions. ‎² I will even pour out My רוּחַ upon the servants and the maids in those יָמִים."

Y^әsha•yâh′ u ‎^4.2 "In that יוֹם, the צֶמַח of י--ה shall become the object of desire and honor; [like] the fruit of the land he shall be a גָאוֹן and for a glory to the remnant of יִשְׂרָאֵל."

It is at this point that רִיבִּי יְהוֹשֻׁעַ elaborated on these passages: "Then, suddenly, after the צָרַת יָמִים, the sun shall be darkened and the moon shall not give her brightness. Celestial-phenomena shall fall out of the heavens and the forces of the heavens shall be shaken" (The N^әtzârim Reconstruction of Hebrew Matityâhu (NHM) 24.29).

Yo•eil′  ‎^4.13 "Like a harvester with a sickle and a wine-maker treading grapes, human-kind will be cut down and trampled in this era. "Send the sickle for the harvest is ripe. Come, go down for the oil-press is full and the vats overflow for the wrong-doing is great. ‎¹⁴ Throngs and throngs in the Valley of the Edict, for יוֹם י--ה is impending in the Valley of the Edict. ‎¹⁵ The sun and moon have been obscured, the stars withhold their shining. ‎¹⁶ י--ה roars from צִיּוֹן and gives His Voice from יְרוּשָׁלַיִם. The heavens and the earth quake but י--ה is a refuge for His עָם, the Fortress for בְּנֵי-יִשְׂרָאֵל. ‎¹⁷ Then you shall know that I am י--ה your אֱלֹהִים, Who שֹׁכֵן on צִיּוֹן, [which is] הַר קָדְשִׁי. Then יְרוּשָׁלַיִם shall be קֹדֶשׁ; וְזָרִים shall no more pass through her."

Yo•eil′ : ‎^3.3 "Before the coming of the great and awesome יוֹם י--ה I will give wonders in the heavens and in the land: blood, fire and columns of smoke, ‎⁴ obscuring the sun and changing the moon to a blood-like [hue]. ‎⁵ But it shall be that anyone who shall call on the Name of י--ה shall be delivered, for there shall be refuge on הַר צִיּוֹן and in יְרוּשָׁלַיִם when י--ה has said; and [refuge] among the survivors whom י--ה calls."

1335 "יָמִים": ca. 2060

Dân•i•eil′  ‎^12.12 : "Happy is he who waits and arrives at 1335 יָמִים."

Using the primary formula demonstrated earlier, this equates to ca. 2060 C.E. So for יְהוּדִים and גֵרִים, from this time we can expect the latter part of:

Z^әkhar•yâh′  ‎^13.9 : "The רֹעֶה shall call on My Name and I will answer him …"

This refining process, calling תּוֹרָה-observers to תְּשׁוּבִה and גּוֹיִם to apprentice themselves as גֵרִים to תּוֹרָה according to הֲלָכָה, seems prophesied to continue between 1993 and ca. 2060. The challenges will be much the same for the Diaspora—opting out from among the lemmings (peer pressure and "political correctness") to combat their intensifying assimilation into the שִׁקְוּצִים of the שֹׁמֵם.

Dân•i•eil′  ‎^7.9 "I kept looking until [finally] כָרְסָוָן were raised and the Ancient of Days sat, whose clothes were bleached like snow and the hair of His Head was like clean wool. His כָּרְסְיֵהּ was flames of light with wheels of burning light. ‎¹⁰ A stream of light stretched in front of Him and issued from before Him; millions attended Him and a great, great many stood before Him. The [Heavenly בֵּית-]דִין convened and the וְסִפְרִין were opened.

‎¹¹ "Then I looked for the voice of the great words190 that the קֶרֶן declared. I kept looking until the חֵיוָה was killed, and his physical-body was destroyed and sent into the kindling fire. ‎¹² The rule of the rest of the חֵיוָן had [already] passed, and the length of their life had been allowed them: until זְמַן and an עִדָּן."

Dân•i•eil′  7.13-14 prophesies that the realm is delegated to the מָשִׁיחַ, implying his follower-agents.

‎¹³ "I was envisioning the night visions and, behold, one like a בַּר אֱנָשׁ came עִם-עֲנָנֵי שְׁמַיָּא and came unto the Ancient of יָמִים, and they brought him near before Him; ‎¹⁴ and there was given him rule, and dearness, and a realm, that all the עַמִּים, nations and לְשֹׁנוֹת would serve Him; His Rule is a Rule לְעוֹלָם that shall not be surpassed and His Realm is one that shall not be corrupted."

רִיבִּי יְהוֹשֻׁעַ further illuminated this passage: "And then the sign of the בֶּן-אָדָם shall appear in the heavens. And all the tribes of the land shall beat their fists [against their chests] in mourning. And they shall see the בֶּן-אָדָם coming upon the clouds of the heavens with great force and honor" (The N^әtzârim Reconstruction of Hebrew Matityâhu (NHM) 24.30).

Z^әkhar•yâh′ : ‎^12.10 "Then I will pour out upon בֵּית-דָוִד, and upon the יֹשְׁבֵי יְרוּשָׁלַיִם a רוּחַ of graciousness and supplications, and they shall gaze toward Me, with [him] whom they pierced and they shall mourn for him as one mourns an only son, bitterly over him, as one should be bitter over [the death of] a firstborn son. ‎¹¹ On that יוֹם there shall be great mourning in יְרוּשָׁלַיִם."

Z^әkhar•yâh′  ‎^13.1 "In that יוֹם, a wellspring shall open for בֵּית-דָוִד and for יֹשְׁבֵי יְרוּשָׁלַיִם; ‭ ‬ לְחַטַּאת and וּלְנִדָּה. ‎² And it shall be in that יוֹם, declares י--ה צְבָאוֹת, that I will excise the names of the images from the land, and they shall no longer be remembered. I will even cause the נְבִיאִים and the רוּחַ הַטֻּמְאָה to pass from the land…"

Y^әsha•yâh′ u: ‎^4.3 "Then it shall be said of the remnant in צִיּוֹן and those left in יְרוּשָׁלַיִם, ‭ ‬ 'קָדוֹשׁ' [is] everyone in יְרוּשָׁלַיִם who is inscribed to life. ‎⁴ If אֲדֹנָי has washed the צֹאַת of the daughters of צִיּוֹן and rinsed the דָם of יְרוּשָׁלַיִם from her midst in the רוּחַ of מִשְׁפָּט and in the רוּחַ of burning-up."

O•vad•yâh′  ‎^21b "…then the realm shall belong to י--ה."

Z^әkhar•yâh′  ‎^13.5 "Then he shall say, 'I myself am not a נָבִיא; I myself am a אִישׁ-עֹבֵד אֲדָמָה, because אָדָם הִקְנַנִי from my youth.' ‎⁶ Then one shall say to him, 'What are these wounds in the midst of your יָדַיִם'? Then he will say, 'When I was beaten in the house of my beloved.' "

Y^әkhëz•qeil′  ‎^37.23 "Then they shall no longer contaminate themselves with their גִּלּוּלִים, nor with their שִׁקְוּצִים, nor with any of their פְּשָׁעִים; ‭ ‬ וְהוֹשַׁעְתִי them, from all of their מוֹשָׁבוֹת wherein חָטְאוּ, and I shall purge them. They shall be My עָם and I shall be their אֱלֹהִים. ‎²⁴ And My servant דָוִד shall be מֶלֶך over them and there shall be one רוֹעֶה for all of them. They shall walk in My מִשְׁפָּטִים and watchguard and do My חֻקּוֹת."

Z^әkhar•yâh′  ‎^14.8 "It shall be on that יוֹם that מַיִם חַיִּים shall issue-forth from יְרוּשָׁלַיִם, half toward the eastern sea and half toward the latter sea, winter and summer. ‎⁹ Then י--ה shall be מֶלֶך over all the earth. In that יוֹם, ‭ ‬ י--ה shall be a Singularity and His Name a Singularity."

According to Y^әsha•yâh′ u 35.5-9, there will be medical advances—the blind will see, the deaf hear, the lame walk and the mute speak; water and irrigation shall emerge in the treeless-plain and there shall be a paved-highway and a דֶרֶך—and it shall be called דֶרֶך הַקֹדֶשׁ because (verse 10) the פְּדוּיֵי י--ה are returning to צִיּוֹן.

Y^әsha•yâh′ u 66 (vs. 12-24) seems to contradict the order of Y^әkhëz•qeil′  37 (vs. 25-28) and even his own writings (2.1-5). This is resolved by recognizing that peace is described in 66.12-13. Verse 14 introduces a flashback passage: "And when you have seen this and been jubilant …" Then:

Y^әsha•yâh′ u ‎^66.18 "I Myself am their מַעֲשִׂים and their מַחְשָׁבוֹת. All of the גּוֹיִם and לְשֹׁנוֹת have come for gathering. They shall come and see My כָּבוֹד ‎¹⁹ Then I will set a sign among them, sending survivors from among them to the גּוֹיִם—of תַּרְשִׁישׁ, of פּוּל and לוּד. Surviving soldiers will be sent to תֻּבַל and יָוָן, to the distant islands that have not heard the reports of Me and have not seen My כָּבוֹד. These survivors shall convey My כָּבוֹד among the גּוֹיִם."

2300 "יָמִים": ca. 2134

In Dân•i•eil′  8.14, a period of 2300 יָמִים is specified, presumably from the destruction of the בֵּית הַמִּקדָשׁ הַשֵׁנִי, which, applying the same formula, may equate to ca. 2134 C.E. (cf. chap. 8): ‎^8.14 "Until the eve of the morning there shall be 2300, וְנִצְדַּק קֹדֶש."

Y^әkhëz•qeil′  37.24-28 establishes that the building of the בֵּית הַמִּקדָשׁ הַתָמִיד precedes the era of eternal peace, after which

Y^әkhëz•qeil′  ‎^37.24 "My servant דָוִד will be מֶלֶך over them… ‎²⁵  … and My servant דָוִד shall be their נָשִׂיא לְעוֹלָם, ‎²⁶ and I will cut a בְּרִית שָׁלוֹם with them, a בְּרִית לְעוֹלָם it shall be with them; and I will give it to them and multiply them and give My מִּקדָשׁ in their midst לְעוֹלָם. ‎²⁷ And My מִשְׁכָּן shall be over them and I shall be אֱלֹהִים to them and they shall be for a עָם to Me. ‎²⁸ Then the גּוֹיִם shall know that I, י--ה, ‭ ‬ מְקַדֵּש יִשְׂרָאֵל in My מִּקדָשׁ, [which is] among them לְעוֹלָם."

At this point, Yo•eil′  picks up the description:

Yo•eil′  ‎^4.18 "Then it shall be during that יוֹם that the mountains shall drip with pressed-juice and the hills shall flow with milk. All of the streambeds in יְהוּדָה shall flow with water and a wellspring shall go forth from בֵּית י--ה and irrigate נַחַל הַשִּׁטִּים. ‎¹⁹ Mi•tz^әr•ay′ im shall be שְׁמָמָה and אֱדוֹם shall be a שְׁמָמָה of arid-badlands because of the violence against בְּנֵי יְהוּדָה; because they have shed innocent blood in their land. ‎²⁰ And יְהוּדָה לְעוֹלָם תֵּשֵׁב and יְרוּשָׁלַיִם from generation to generation. ‎²¹ But, having cleansed, I have not cleansed [those who shed] their blood. And י--ה שֹׁכֵן בְּצִיּוֹן."

Speaking about יְהוּדָה and יְרוּשָׁלַיִם, Y^әsha•yâh′ u (2.2-5) relates,

Y^әsha•yâh′ u ‎^2.2 "Then it shall be in the last of the יָמִים that הַר בֵּית י--ה shall be established on the chief mountain and borne from the hills and all of the גּוֹיִם shall flow toward it; ‎³ and many עַמִּים shall go. They shall say, Let's go ascend to הַר-י--ה, to בֵּית אֱלֹהִים of יַעֲקֹב."

Y^әsha•yâh′ u ‎^4.5 "Then י--ה will create a cloud of smoke to be seen by יוֹם and shining flames of fire visible at night; over every foundation on הַר צִיּוֹן, over her מִקְרָאֶהָ and over every כָּבוֹד for a חֻפָּה; ‎⁶ and there shall be a סֻכָּה from the חֹרֶב-side for daytime shade, for shelter and for a hiding place from the downpour and the torrential-rain."

"And he shall send forth his מַלְאַך with a שׁוֹפָר. And they shall convoke the convocation of his chosen from the four winds—from one extremity of the heavens unto the other" (The N^әtzârim Reconstruction of Hebrew Matityâhu (NHM)197 24.31).

Tz^әphan•yâh′  ‎^3.13 "The remnant of יִשְׂרָאֵל shall not do her injustice, nor speak prevarication, nor shall a deceptive לָשׁוֹן be found in their mouth; for they shall graze and lie down, and no one shall make them tremble. ‎¹⁴ Sing jubilantly, O daughter of צִיּוֹן. הָרִיעוּ [the שׁוֹפָר], O יִשְׂרָאֵל. Rejoice and exult with all of your heart, O daughter of יְרוּשָׁלַיִם. ‎¹⁵ י--ה has removed your [convictions as a result of] מִשְׁפָּט. He has repulsed your enemy. מֶלֶך יִשְׂרָאֵל, י--ה, is within you. You will no longer be terrified by wrong-doers. ‎¹⁶ In that יוֹם it shall be said to יְרוּשָׁלַיִם, Don't be terrified. צִיּוֹן, don't let your יָד slacken. ‎¹⁷ י--ה your אֱלֹהִים is within you. גִּבּוֹר יוֹשִׁיעַ you. He will joy over you in rejoicing, be silent over you in His love, and be glad over you in jubilation. ‎¹⁸ I will collect from among you those who were grieving from having borne scorn [during] the מּוֹעֵד. ‎¹⁹ Behold, I do this to all who afflict you in this עֵת; וְהוֹשַׁעְתִי her who limps and gather the exiled. And I will set them for fame and for a name throughout the land [where they had been] shamed. ‎²⁰ In that עֵת I will bring you, and in that עֵת I will gather you; for I will give you for a name and for fame among all of the עַמִּים of the land, in restoring you from your dispersal before their eyes, says י--ה."

Y^әsha•yâh′ u‎^66.20 "And [these survivors] shall bring all of your brothers from among all of the גּוֹיִם, a מִנְחָה to י--ה, on horses, tanks, and in trucks, mules and carriages upon הַר קָדְשִׁי, יְרוּשָׁלַיִם, says י--ה, when בְּנֵי-יִשְׂרָאֵל brings a מִנְחָה in a purified vessel to בֵּית י--ה. ‎²¹ I will also take from among them for Myself, for the כֹּהֵנִים, for לְוִיִּים, says י--ה.

This is the period when תּוֹרָה-observing יְהוּדִים assume their mantle as a kingdom of י--ה, כֹּהֵנִים and מְשָׁרְתִים of our אֱלֹהִים Interestingly, this resumes exactly where רִיבִּי יְהוֹשֻׁעַ, probably at his בַּר-מִצוָה, left off reading the הַפטָרָה, effectively passing the baton to the next era.

Y^әsha•yâh′ u‎^61.2 "To call a year of favor for י--ה, and a יוֹם of vengeance for our אֱלֹהִים; to comfort all mourners. ‎³ To set for the mourners of צִיּוֹן the giving to them of a diadem instead of ashes, oil of joy instead of mourning, an envelop of fame instead of a spirit of dimness; that they be called the oaks of צֶּדֶק, the planting by י--ה, to adorn Himself. ‎⁴ They shall build the dried-up-ruins of the age, renovate the שֹׁמֵמוֹת of the first [age], and renew the cities of חֹרֶב that have lain שֹׁמֵמוֹת for many generations. ‎⁵ זָרִים shall stand וְרָעוּ your livestock, and בְנֵי נֵכָר shall be your vineyard workers. ‎⁶ And you shall be called כֹּהֲנֵי י--ה. It will be said of you that you are the מְשָׁרְתֵי of our אֱלֹהִים. You shall consume the soldiery of the גּוֹיִם and bask in their כָּבוֹד. ‎⁷ Instead of your shame, a double [portion for you of their soldiery and כָּבוֹד]; and [instead of heaping on more] disgrace, they shall sing jubilantly toward your toward your portion; therefore, you shall inherit double their land and you shall have rejoicing לְעוֹלָם."

To summarize, After gathering all the גּוֹיִם and לְשֹׁנוֹת (Y^әsha•yâh′ u 66.18), they will bring the brothers of יִשְׂרָאֵל as a מִנְחָה for י--ה (66.20).

Y^әsha•yâh′ u ‎^66.21 "I will also take from among them for Myself, for the כֹּהֵנִים, for לְוִיִּים, says י--ה." ‎²² For when the new heavens and the new land, which I shall make, shall stand before Me, declares י--ה, so shall stand your seed and your name." ‎²³ "Then it shall be that for every Kho′ dësh and for every Shab•ât′  all flesh shall come to prostrate themselves before Me, says י--ה."

While the Romans destroyed all of the genealogies of the earlier כֹּהֵנִים, ‭ ‬ צְדוֹקִים who had become so corrupt they were no longer even genealogically authentic or legitimate, this generation of newly-selected כֹּהֵנִים described here will be established in a בְּרִית עוֹלָם.

Y^әsha•yâh′ u ‎^61.8 "Because I, י--ה, love מִשְׁפָּט, hating robbery [presented as] an ascendance-sacrifice. I will direct their actions אֶמֶת and cut a בְּרִית with them לְעוֹלָם."

It is at this point, finally, that (Y^әsha•yâh′ u 11.1-5) the מָשִׁיחַ

וְיָצָא חֹטֶר מִגֶּזַע יִשָׁי; וְנֵצֶר מִשָׁרָשָׁיו יִפְרֶה."

Recalling the symbolism of the lion, bear, etc. representing empires, kingdoms and powers, verses 6-9 then begin to clarify out of the fog of time.

Y^әsha•yâh′ u ‎^11.6 "The wolf shall live with the lamb, and the leopard shall stretch himself out with the kid; a calf, a כְּפִיר and a מְרִיא shall be together and a small youth shall lead them. ‎⁷ Cow and bear shall graze, their offspring shall stretch themselves out together and, like cattle, the lion shall eat straw. ‎⁸ The suckling infant shall entertain itself on the cobra's fangs and the toddler shall hold its יָד over the viper's den. ‎⁹ They shall neither wrong nor destroy in all of הַר קָדְשִׁי, for the land shall be filled with the knowledge of י--ה like water covers the sea [floor]."

The World Required to Keep תּוֹרָה

Z^әkhar•yâh′  ‎^8.23 "… Thus says י--ה of צְבָאוֹת; [It is] in those יָמִים that ten men from every לְשֹׁנוֹת of the גּוֹיִם shall absolutely grasp the כָּנָף of a יְהוּדִי saying, 'We will go with you, for we have heard that אֱלֹהִים is with you."

Y^әsha•yâh′ u ‎^66.23 "Then it shall be that from חֹדֶש to חֹדֶש, and from שַׁבָּת to שַׁבָּת, all בָּשָׂר shall come to prostrate themselves before Me, says י--ה."

Z^әkhar•yâh′  ‎^14.16 "Then it shall be that all of the remnant from all of the גּוֹיִם who came against יְרוּשָׁלַיִם; shall ascend year by year to kneel to the מֶלֶך , י--ה צְבָאוֹת, and to make-the-Khag of Khag Suk•ot′ . ‎¹⁷ And it shall be that whoever doesn't ascend from the families of יְהוּדִים from the four כַּנְפוֹת הָאָרֶץ to יְרוּשָׁלַיִם to kneel to the מֶלֶך, י--ה of צְבָאוֹת, then upon them shall be no rain."

Thus, contrary to the expectations of Christians, Jews allowing (in contradiction of תּוֹרָה) that "righteous gentiles" (an oxymoron, see גֵרִים) go to heaven and rabbis advocating for "B'nei Noah," survivors from among the גּוֹיִם are limited to גֵרִים who observe תּוֹרָה—and will do so forever!!!

Scriptural Index

Yәsha•yâh′ u 2.2-3 Yәsha•yâh′ u 4.1 Yәsha•yâh′ u 4.2 Yәsha•yâh′ u 4.3-4 Yәsha•yâh′ u 4.5-6 Yәsha•yâh′ u 11.1 Yәsha•yâh′ u 11.6-9 Yәsha•yâh′ u 11.10-12 Yәsha•yâh′ u 11.15-16 Yәsha•yâh′ u 12.1-6 Yәsha•yâh′ u 34.1-2 Yәsha•yâh′ u 34.8 Yәsha•yâh′ u 34.9-10 Yәsha•yâh′ u 34.15 Yәsha•yâh′ u 35.3-4 Yәsha•yâh′ u 61.2-7 Yәsha•yâh′ u 63.1-6 Yәsha•yâh′ u 66.6-8 Yәsha•yâh′ u 66.18-19 Yәsha•yâh′ u 66.18b

Yәsha•yâh′ u 66.20-21 Yәsha•yâh′ u 66.20b Yәsha•yâh′ u 66.21-23 Yәsha•yâh′ u 66.23 Yi•rәmәyâh′ u 2.3 Yәkhëz•qeil′  37.23-24 Yәkhëz•qeil′  37.24-28 Yәkhëz•qeil′  38.16, 18 Yәkhëz•qeil′  39.11 Yәkhëz•qeil′  39.16 Yәkhëz•qeil′  39.21-29 Yo•eil′  1.14-15 Yo•eil′  2.1a Yo•eil′  2.1b-20 Yo•eil′  2.23 Yo•eil′  2.26 Yo•eil′  3.1-2 Yo•eil′  3.3-5 Yo•eil′  4.13-17 Yo•eil′  4.18-21

•mos′  5.16-27 O•vad•yâh′  15-19 O•vad•yâh′  15b O•vad•yâh′  21a O•vad•yâh′  21b Tzәphan•yâh′  1.18 Tzәphan•yâh′  2.1-4 Tzәphan•yâh′  3.1-4 Tzәphan•yâh′  3.7-8 Tzәphan•yâh′  3.9-12 Tzәphan•yâh′  3.13-20 Zәkhar•yâh′  3.1-10 Zәkhar•yâh′  8.23 Zәkhar•yâh′  12.8-9 Zәkhar•yâh′  12.10-11 Zәkhar•yâh′  13.1-2 Zәkhar•yâh′  13.5-6 Zәkhar•yâh′  14.1-2 Zәkhar•yâh′  14.4-7 Zәkhar•yâh′  14.8-9

Zәkhar•yâh′  14.12-15 Zәkhar•yâh′  14.16-17 Ma·lâkh·i′  3.19-24 Dân•i•eil′  2 Dân•i•eil′  7 Dân•i•eil′  7.7-9 Dân•i•eil′  7.9-14 Dân•i•eil′  8 Dân•i•eil′  8.14 Dân•i•eil′  9.24 Dân•i•eil′  9.25 Dân•i•eil′  9.26 Dân•i•eil′  9.27 Dân•i•eil′  11.2-28 Dân•i•eil′  11.29-32 Dân•i•eil′  11.33-35 Dân•i•eil′  11.36–12.13 Dân•i•eil′  12.12