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

(From the study "Understanding The Distinction Between Israel And The Church") It is somewhat common in scripture for a prophecy to, in the course of a single line, or even in the space of a comma, jump from one fulfillment event to another, being hundreds or even thousands of years apart. This is a common occurrence in Bible prophecy due to the hidden nature of the Church Age in prophetic God’s program. Between the “mountain peaks” of Bible prophecy is the “valley” of the Church Age, which was hidden from view to the Old Testament prophets. Their prophecies often discuss events fulfilled at Christ’s First Coming and seemingly flow right into events that will take place at His Second Coming (two prophetic "mountain peak" events). Through the benefit of hindsight, we can now see that they skip over the several thousand years we’ve experienced so far in the Church Age. If while initially reading them, you didn’t already know there was a mystery gap period (the Church Age) inserted in between, you’d think they were all continuous and uninterrupted prophecies. A prime example of this is the clear gap between Zechariah 9:9 and 9:10. Verse 9 is a clear prophecy related to Jesus’ First Coming, describing His Triumphal Entry into Jerusalem several days prior to His crucifixion. Verse 10 then immediately moves to a Second Coming context, prophetically describing the glorious return of Christ as the conquering Messiah who will defeat His enemies and establish His Millennial reign on earth. Verse 9: Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Verse 10: And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth. -Zechariah 9:9-10 From an Old Testament perspective prior to Christ, one would be hard-pressed to recognize a prophetic gap that separates these two verses. No such gap is obvious in the text. But by virtue of hindsight, the gap becomes clear. Between the events of Christ’s two comings lies the Church Age, a mystery intercalation in God’s program. Scholar Warren Wiersbe writes: The entire age of the church fits between Zechariah 9:9 and 9:10, just as it does between Isaiah 9:6 and 7 and after the comma in Isaiah 61:2. [1] As Wiersbe notes, this prophetic gap is also obvious in Isaiah 9:6-7. Note how clearly the beginning of Verse 6 refers to the First Coming, but then immediately shifts to Second Coming events. Verse 6: For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Verse 7: Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this. -Isaiah 9:6-7 Isaiah’s prophecy of a child being born and a son being given obviously refers to Jesus’ incarnation at His First Coming. But then the passage immediately transitions to a Second Coming context in everything that follows. While Wiersbe suggests that the transition takes place between the two verses, we must point out that the government has never yet been upon Jesus’ shoulder. This will not take place until He establishes His earthly reign following His Second Coming. Jesus has also never been called “Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace” by the Jewish nation to which He was sent and to whom this prophecy was given. This will not occur until all of Israel is brought to faith around the time of the Second Coming and establishment of the Millennial Kingdom. Therefore, the gap is actually located in Verse 6 between the phrases "unto us a son is given" and "and the government shall be upon his shoulder." Verse 7 then continues to describe the establishment of Christ's earthly reign in the Millennial Kingdom, which follows the Second Coming. So, again, without the benefit of hindsight, it would seem as if these prophecies flow together. But because we can look back on them with the clarity of New Testament revelation, it becomes obvious that a mystery time-gap separates them. Wiersbe also mentions Isaiah 61:2, possibly the most classic example of this “hidden gap” phenomena in all of scripture. Jesus Christ Himself interpreted this for us in Luke 4:16-19. This passage records how at the beginning of His ministry, Jesus stood up in the synagogue when it was His turn to read, and opened to the book of the prophet Isaiah. He proceeded to read Isaiah 61:1-2, proclaiming His mission at His First Coming. He finishes with His mandate: “To preach the acceptable year of the Lord.” What you probably wouldn’t realize without going back to Isaiah to read the original prophecy, is that Jesus stopped reading right in the middle of the sentence! The rest reads, “and the day of vengeance of our God…” Jesus stopped reading at the comma that preceded “and the day of vengeance of our God…” He left that last segment out. Why? Because we now understand that after that comma, the prophecy jumped from the time of the Messiah’s First Coming to some several thousand years or more into the future – past the present time in which we are now living, to the time of His Second Coming. The “day of vengeance” was not part of His mission during His First Coming, but it will be fulfilled at His Second Coming. So, in the original prophecy in Isaiah, we see that one comma separated several thousand years of history (to date), but this gap would have been unknown and undetectable to the original readers. We need to recognize that the Church was a mystery entity hidden throughout the Old Testament. Some have illustrated this concept as a series of mountain peaks, separated by a valley that lay in between. The first mountain peak represents the events of the First Coming of the Messiah, and the next taller mountain peaks represent the events of the Second Coming and then the Millennial Kingdom that immediately follows. In between the first two peaks sits a valley encompassing the Church Age, which was below the line of vision for the prophets. They could see the mountain peaks in the distance, and from their view, they seemed to follow each other sequentially without gaps or interruptions. But from their vantage point, they couldn’t tell that between the mountains was a valley. In other words, they couldn’t know that there was a two thousand-or-more-year Church Age that separated the events they saw. All of these things were beneath their line of sight. This truth is taught consistently in the scriptures, as we see from the words of Jesus Himself in Matthew 13. Jesus’s disciples asked Him why He spoke in parables. His response alluded to this coming “valley,” or period of time we now call the church, as being a time which the Old Testament prophets could not see. And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them [the unbelieving] it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. -Matthew 13:10-17 In other words, due to God's foreknowledge of Israel's national unbelief, there was a mystery age inserted in between the two mountain peaks that the prophets were not permitted to foresee. Knowing that the nation of Israel would reject His Messiah, God had planned a hidden age that was not disclosed until later on in Jesus’s earthly ministry. When it became clear that the nation would reject Him as their King, it was only then that Jesus began to reveal this truth of a mystery age that would occur prior to the introduction of His Kingdom. This is taught also in 1 Peter. Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you: -1 Peter 1:10 Peter states that the prophets did not have the full disclosure of the salvation that would occur during the Church Age. They were given prophecies of the First Coming, which portrayed the Messiah as the “Suffering Servant.” They were given prophecies of the Second Coming, which portrayed the Messiah as the “Conquering King” who would introduce the Kingdom reign. While the prophets were shown these distinct “mountain peaks” of prophecy, they were unable to see the “valley” of the Church Age that lay between them. Therefore, they could not fully understand how the hazy and seemingly-contradictory prophesies of the Old Testament would come to pass. But when Israel as a nation rejected her Messiah at His First Coming, the Kingdom Age was postponed, and God introduced His mystery plan for a new entity called the Church! Although the Church began with the Jewish followers of Jesus as they received this New Covenant Spirit outpouring on Pentecost, this outpouring was soon extended to the Gentiles (Acts 10 and following), as this mystery hidden Church Age was inaugurated. The hidden nature of the Church Age is evident in the disciples’ confusion regarding what would “come next” after Jesus's resurrection. To the Jewish mind, the Church was an unknown and unexpected entity. It was completely concealed. As Jews, the disciples instead looked forward to the Messianic Age that was promised, in which their Messiah would rule on earth as a descendant of David. This is made clear for us in the following exchange between Jesus and His disciples. And, [Jesus] being assembled together with them [the disciples], commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he [Jesus] said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. -Acts 4:1-8 Here, following Jesus’s death, burial, and resurrection, the disciples were still confused as to what was to follow. They had it in their minds that the next thing to transpire was Jesus, as the Messiah, introducing the earthly Messianic Kingdom. They had no concept that His true purpose – hidden in the Old Testament – was His bride the Church, the centerpiece of His plan from the beginning (Revelation 13:8)! When they asked Him if Israel’s restoration through the Messianic Kingdom was to follow, Jesus essentially brushed off their question, letting them know that the earthly Kingdom was irrelevant for them at that moment. Christ didn’t deny that such a Kingdom would one day come, but it wasn’t the focus at that time. Instead, their true identity and purpose was far greater: to participate in the formation of the Church – the body and bride of Christ – which would introduce the spiritual aspects of the New Covenant. This idea of an intervening period of a Church Age that would unite Jew and Gentile as one in the body of Christ was a totally unexpected possibility for them. This truth, however, is most clearly revealed in the writings of Paul, who more than any other was given the privilege of expounding upon the doctrine of the Church, which he consistently referred to as a “mystery.” That word in Greek is mystērion (Strong’s # G3466), and has a slightly different meaning than our same word does in English. In the Greek New Testament, mystērion is a term normally used to refer to “that which has been kept secret by God in the past, but which He has now chosen to reveal.” [2] We see this in Paul's letter to the Romans: Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery [mystērion], which was kept secret since the world began, But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: -Romans 16:25-26 Paul states that the gospel of Jesus Christ, which would be made available to all nations (a description of the Church Age) was a mystery that was kept secret since the world began – but had not yet been made manifest (or revealed). He also teaches this truth in his Epistle to the Ephesians: Whereby, when ye read, ye may understand my knowledge in the mystery [mystērion] of Christ which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: -Ephesians 3:4-5 Paul teaches that the Church (comprised of Jews and Gentiles becoming one body in Christ through the gospel) was a mystery that was not made known to earlier generations. It was only now revealed through the apostles and prophets of the Church Age. Later in this letter, Paul refers to the bride of Christ (the Church) in this same way. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery [mystērion]: but I speak concerning Christ and the church. -Ephesians 5:31-32 The very existence of the Church was a great mystery that was unknown to previous audiences. The Church Age is an intercalation in God's dealings with Israel. It is a mystery that was hidden. Once again, Paul confirms this in his letter to the Colossians: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery [mystērion] which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: -Colossians 1:25-27 So, we can recognize the pervasive teaching of the hidden nature of the Church (and the Church Age) throughout the Old Testament. Between the “mountain peaks” of prophetic revelation laid a valley called the Church Age that was undisclosed to the Old Testament prophets. Conclusion Why did God disclose prophecy in this way? We suggest that God had to construct the prophetic narrative in a way that could fit either of two scenarios: One in which Israel rejects her Messiah (necessitating an intervening Church Age). One in which Israel accepts her Messiah (and theoretically, the Day of the Lord and glorious inauguration of the Messianic Kingdom could have immediately followed). Of course, God foreknew which option Israel would choose (and even revealed as much in prophetic passages such as Isaiah 53 and Psalm 22). But He disclosed prophecy in a way that allowed Israel to control their own destiny without the overt assumption that they would fail. When they ultimately did fail by rejecting their Messiah, they brought to light the true issue: humanity's need for the Messiah's death on the cross and the redemption it purchased. There could be no contiguous Kingdom without first the sacrifice of the Savior. But God's prophetic plan allowed for the insertion of an intervening gap of time in which the death and resurrection of the Messiah, as well as the subsequent Church Age could occur. In this way, we can appreciate how God foreknew humanity's need of redemption and the eventual failure of the nation of Israel at the initial coming of her Messiah. None of this was a last-minute surprise to God. His plan was multidimensional, and seamlessly accounted for these eventualities! Only He could have put together such a plan! [1] Warren W. Wiersbe, “Zechariah” in The Bible Exposition Commentary: The Prophets, Colorado Springs: David C. Cook, 2002, pp. 447-476. [2] Expository Dictionary of Bible Words, ed. Stephen D. Renn, Peabody, MA: Hendrickson Publishers, 2005, p. 659.

In "Part 1", "Part 2", and "Part 3" of this article series, we began to examine the typological treasures hidden in the wedding rituals of the ancient Hebrews, which God instituted. It is astonishing to recognize that everything that God has said about His marriage to His bride, the Church, was anticipated thousands of years earlier in the institution of these customs. That fact is a profound piece of evidence that the author of the Bible is not bound to the constraints of time as we are. Rather, it is profound proof of His reality, and demonstrates His origin to be from outside of time. The Hebrew wedding involved a number of important rituals typologically correlating with the marriage of Christ and the Church. We are investigating seventeen of them in these articles. While these are not necessarily in strict order, they do follow the general process of the ancient Hebrew wedding. Let’s continue our examination of these astonishing parallels. 14.) Kallah – The Bride On the wedding day, the bridegroom – and especially the bride (kallah) – would be elaborately clothed. From ancient times, Jewish couples would be treated like royalty on this day. The bride and groom were both given bridal crowns to wear. [1] Go forth, O ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart. -Song of Solomon 3:11 So, even from this ancient account in the Song of Solomon, we recognize that it was customary for the bride and groom to wear crowns on the day of their wedding. The wedding day is the bride’s special day, and she is treated accordingly. It is also a very ancient custom for a Jewish bride to sit on a “throne” at her reception. [2] From ancient to modern times, every Jewish bride is bedecked like a queen. The Jewish Midrash speaks of twenty-four adornments mentioned in Isaiah 3:18-24 that were customary for the ancient Hebrew brides to be beautified with on their wedding day. [3] Everything was done to make the bride as lovely as possible for this special day. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. -Isaiah 61:10 The bridal imagery in the following excerpt from Ezekiel 16 is also indicative of the majestic preparation and adornment of the ancient Hebrew brides, describing the marriage between God and Israel. Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord God, and thou becamest mine. Then washed I thee with water; yea, I thoroughly washed away thy blood from thee, and I anointed thee with oil. I clothed thee also with broidered work, and shod thee with badgers’ skin, and I girded thee about with fine linen, and I covered thee with silk. I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck. And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head. Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom. And thy renown went forth among the heathen for thy beauty: for it was perfect through my comeliness, which I had put upon thee, saith the Lord God. -Ezekiel 16:8-14 So, we understand that on her wedding day, an ancient Hebrew bride was treated like she was a queen at her coronation. One of the most exciting of the wedding preparations for the bride is choosing her wedding dress. As in most modern cultures, the traditional color of the wedding gown for the ancient Hebrews has always been white, denoting purity from sin. [4] [5] Concerning Christ and His bride the Church, we find the same bridal imagery described. We find that both Christ and the Church will be wearing crowns. The following passage from Revelation 14 describes the Bridegroom, Christ, coming out of the bridal chamber to visit judgment upon the earth – and He is wearing a crown. And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. -Revelation 14:14 The Church is also promised a crown at this time. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing. -2 Timothy 4:8 And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. -1 Peter 5:4 We also find that like the ancient Hebrew couple on their wedding day, the description of the Church’s future is portrayed as being royal. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light; -1 Peter 2:9-10 The following passage tells us of the royal nature of the Bridegroom, Christ. And he hath on his vesture and on his thigh a name written, King Of Kings, And Lord Of Lords. -Revelation 19:16 So, the identity of the Bridegroom is that of the highest royalty conceivable. If the Church is His bride, then the Church is going to be the bride of the most royal and magnificent wedding that has ever taken place. The Church is marrying the pinnacle of royalty! Like the Hebrew brides, the Church will also sit on a throne. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. -Revelation 3:21 We also find that the bride, the Church, is given her white wedding dress. Let us be glad and rejoice, and give honor to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. -Revelation 19:7-8 Key Parallel: The ancient Hebrew couple being wed was treated like royalty on their wedding day. They sat on “thrones” at their reception. They were dressed in magnificent wedding apparel and were given crowns. The bride was bedecked in a beautiful white wedding gown. The bride of Christ, the Church, is also royalty, as she will be married to the “King of Kings and Lord of Lords.” This will be a royal wedding of the highest magnitude! She will wear a crown, be seated on a throne, and have on a white wedding gown. 15.) Chuppah – Concealed in the Wedding Chamber Upon their arrival at the father’s house, the bridegroom would take his bride to the wedding chamber (chuppah – Strong’s # H2646) in the cheder (Strong’s # H2315), or the room he had prepared (Psalm 19:5, Joel 2:16). [6] These terms chuppah and cheder may be used interchangeably, but for our purposes here, we will define chuppah as the wedding chamber in which the marriage would be consummated through physical union. The tradition of the chuppah is one that has changed and evolved significantly over time, but is still in use today in a modern form in contemporary Jewish weddings. Today, the tradition of the chuppah is represented by a canopy under which the bride and groom stand during the wedding ceremony (often in the form of a cloth upheld by four poles). [7] [8] But in ancient times, it was in this chamber that the couple would spend seven days hidden away while the wedding celebration continued for that entire week (Judges 14:12). This is referred to as the “seven days of the chuppah.” [9] There, in the privacy of the chuppah, the bride and groom entered into physical union for the first time. The bridegroom’s best man would wait outside the door of the wedding chamber. When the marriage was consummated through their intimate union, the bridegroom would tell the best man through the door, and he would go and announce it to the assembled guests. Now you understand John the Baptist in John 3:29: He that hath the bride is the bridegroom: but the friend of the bridegroom [or the best man], which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled. -John 3:29 Upon hearing the good news, the wedding guests remained in the groom’s father’s house for the next seven days, celebrating with a great wedding feast. [10] The modern practice of yichud is the custom of the married couple enjoying a short period of privacy after the ceremony. [11] This custom also seems to look back to the ancient practice of having seven days concealed in the chuppah. The Shiv’at Y’mei Mishteh, or Seven Days of Feasting, are said to have been ordained by Moses, and are a custom that is thought to go back to patriarchal times. These feasting days serve as a focal point for communal rejoicing and for the couple to begin their married life together while in the lap of the community. This practice is still observed by traditional Jews today. In modern Jewish practice, during the Seven Days of Feasting, the bride and groom do not work, nor may they be involved in business transactions of any kind. They only eat, drink, and rejoice with each other. Each day, close relatives or friends host the married couple for a festive meal, which is punctuated by singing and rejoicing. [12] This modern practice is taken from the ancient Hebrew wedding tradition of the seven days of concealment in the chuppah, while the wedding guests celebrated in the father’s house for the entire week. Like the ancient Hebrew brides, Scripture seems to describe a bridal week for the Church in which we will be in the wedding chamber with our Bridegroom, Jesus. Biblical eschatology (or the study of the end times) describes a final seven-year period of time that is connected with the Jewish people specifically (Daniel 9). This chapter in Daniel describes time in periods of “weeks,” which is a common Hebraic expression for a period of seven (in this case, years). This time period is also described thoroughly in Revelation, and some refer to it as the Tribulation. This final seven-year “week” of time, especially the last half of it (called the “Great Tribulation” by Jesus in Matthew 24:21), is a time of unparalleled distress, and is characterized by the wrath or indignation of God. Pre-Tribulational eschatology, (which turns out to be the eschatological perspective that best aligns with the typology of the Jewish wedding) asserts that Scripture teaches that the Rapture, or catching away of the Church, will happen prior to this seven-year period. So, according to that pattern, while the Jewish people’s final “week” is taking place on earth, Jesus and His bride, the Church, will celebrate their marriage “week” in our heavenly chuppah, hidden away from view! Though the Church was unknown to the Old Testament audience, we seem to find some prophetic allusions that may refer to the heavenly chuppah in the following passages. And the Lord shall utter his voice before his army: for his camp is very great: for he is strong that executeth his word: for the day of the Lord is great and very terrible; and who can abide it? ... Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet [chuppah]. -Joel 2:11, 15-16 The theme of the Lord coming out of His chambers to visit judgment on the earth is spoken of here, referring prophetically to the “Day of the Lord.” It then speaks of a bridegroom coming out of his chamber and a bride from her chuppah. It's difficult to imagine this passage referring to any group other than the Church when it describes a bride coming out of her chuppah. Passages later in Scripture describe the Lord, whom the New Testament calls the Bridegroom, returning with His bride, the Church, at the Second Coming. Let’s examine another prophetic Old Testament passage that points to a select group of God’s people avoiding the Tribulation in the Day of the Lord by being concealed. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger. -Zephaniah 2:3 We know from later New Testament passages that the Church is not appointed to God’s Tribulation wrath, and will be kept from that time period altogether – making the Church a likely candidate for this group of people. The following passage written by Paul to the Church identifies this same period of the “Day of the Lord,” and specifically identifies the Church as being exempt from it. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. … But ye, brethren, are not in darkness, that that day should overtake you as a thief. … For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, -1 Thessalonians 5:2, 4, 9 Some feel that these Old Testament passages may refer to the remnant of Israel being hidden in the wilderness before the Second Coming. While this is certainly a possibility (and the Old Testament does seem to refer to this in other instances), we believe there are some reasons why this is not the case in the passages presented. Instead, it would seem to refer to the Church being hidden away as the pure, righteous bride that is exempted from the wrath of the Bridegroom. Let’s quickly examine this before moving on. One of the most glaring reasons why the group being hidden cannot be Israel, is because the passages are clear in describing these hidden ones as a righteous group who is exempted from the wrath. To the contrary, Israel at this time can hardly be considered righteous, which is the very reason why she must enter and endure the Tribulation. One of the purposes of the Tribulation is to drive the Jews to repentance, so that toward the end of it there will be a remnant who finally cries out unto Jesus Christ, finally acknowledging Him as their Messiah, which then prompts His return to save them from destruction. This hardly fits in with the narrative of a righteous group playing the role of a pure virgin bride being hidden away from the wrath. The Old Testament is clear that Israel up until that point was playing the role of the harlot unfaithful wife, not the unmarried pure virgin bride. Meanwhile, the New Testament clearly depicts the Church as the righteous and pure virgin bride of Christ who will avoid the coming wrath. If the Jews were the “hidden group” referenced by these passages, then how could they be called righteous before entering the chuppah, when we are told in passages such as Zechariah 13:8-9 that it will require the refining fire of the Tribulation to produce the righteousness of the Jewish remnant at the end of the Tribulation? But one of the main purposes of the Tribulation is to drive Israel to repentance. They were not righteous until the judgments drove them toward repentance. In fact, their repentance and turning to their true Messiah turns out to be a pre-condition for Christ’s return to earth (the Second Coming) with His bride to set up His Millennial reign. I [God speaking] will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early. -Hosea 5:15 Note: This word “early” actually means “earnestly.” [13] So, we’ve taken a brief detour through eschatology to explore and understand this aspect of end times prophecy that fits in (from a timing perspective) with the typology of the Jewish wedding rituals, and seems to clearly reveal the Church as that righteous bride being hidden away before the time of trouble, who then returns with her Bridegroom when it is passed. Before moving on to the next point, let’s do a quick review of the key parallels involving the chuppah. Key Parallel: The ancient Hebrew brides were “abducted” by their bridegrooms, and carried by procession to the father’s house. Upon arrival at the father’s house, the ancient Hebrew bridegrooms would take their brides into the privacy of the wedding chamber – the chuppah – for seven days. In the privacy of the chuppah, they would consummate the marriage through intimate union. The bride would then stay concealed in the chuppah for the remainder of the week, as the guests celebrated. The bride of Christ will be raptured, or lifted up off the earth to be carried away to our heavenly wedding chamber where we will spend “one week” (seven years), concealed and hidden away with our Bridegroom. While the bride of Christ is in the bridal chamber with Jesus, the rest of the world will face seven years of Tribulation. 16.) Mishteh – The Wedding Feast After seven days in the wedding chamber, the ancient Hebrew bride and bridegroom would emerge and participate in a wedding feast (mishteh – Strong’s # H4960) with their guests. The bride’s veil would be removed so that everyone could see her, and she would be presented to the guests and to the community. The end of this feast would conclude the wedding celebration. [14] In like manner, following the seven years in our heavenly chuppah while the Tribulation is taking place on earth, Jesus Christ will return to earth (the Second Coming) with His unveiled bride, the Church, to vanquish His enemies, establish His Kingdom, and also celebrate with a marriage supper. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. -Revelation 19:9, 11-14 Here in Revelation 19, we see that following the seven-year Tribulation, Jesus will return at His Second Coming with His unveiled bride to earth to execute judgment on earth and then participate in the “marriage supper of the Lamb.” We know His bride is with Him, as we see her described as being “clothed in fine linen, white and clean,” which was the description of the bride given only a few verses earlier in Verse 8. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. -Revelation 19:8 As mentioned earlier, we also find Old Testament prophetic mention of Christ at His Second Coming being described as a bridegroom coming out of his bridal chamber, bringing His bride with Him. Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet [chuppah]. -Joel 2:15-16 Key Parallel: The ancient Hebrew bridal couple would emerge after seven days hidden away in the chuppah and participate in a wedding feast with their guests. After the seven years in the heavenly chuppah, Jesus Christ will come out of His wedding chamber as a Bridegroom, bringing His bride the Church with Him – to also celebrate with a marriage supper. 17.) Yachad - A New Life Together The Hebrew word yachad meaning “togetherness” or “unitedness” (Strong’s # H3162), is an ideal description for the just-married couple as they begin their new life together as one. [15] The Old Testament describes this togetherness as follows. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. -Genesis 2:24 Since the very beginning of the Biblical tradition, the thought regarding the marital union was always one of unity and togetherness. The two people become one, through marriage. Following the seven-day marriage celebration, and marriage feast, the bridegroom and his bride would go to the home that the bridegroom had previously prepared. They would begin their new life together as husband and wife. As a future married couple, Christ and the Church will also be brought together as one. Paul, in his letter to the Ephesians, actually quotes the passage we just looked at from Genesis and applies it to Christ and the Church. Notice how Paul first describes the unity and togetherness of Christ and the Church, and then reveals that the Genesis 2:24 passage’s deeper meaning is to act as a type of Christ and the Church. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. -Ephesians 5:25-32 At the end of the final seven-year “week,” just as the bridegroom and his bride would leave the marriage supper to go to the home the bridegroom had prepared, so Jesus and His bride will depart for their new home, the New Jerusalem (though this may be post-Millennial). And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. -Revelation 21:2-4 The New Jerusalem was beautifully adorned as a bride, John said, because it will be the eternal home of Christ’s bride. The author of Hebrews told us that the patriarchs looked for a city whose builder and maker was God, and that a heavenly city was being prepared (Hebrews 11:10, 16). He goes on to say that the Church is seeking the “heavenly Jerusalem” and “the city to come” (Hebrews 12:22 and 13:14). The Scriptures noted throughout this study make it clear that the bride is the Church and that the city called the new Jerusalem is being prepared for the bride of Christ. The bride of Christ will then be with her Bridegroom for all of eternity. And so shall we ever be with the Lord. -1 Thessalonians 4:17b Key Parallel: After the marriage week and the feast, the ancient Hebrew couples would begin their new lives together in the home that the bridegroom had prepared. They would exhibit togetherness and unity – being considered “one” through marital union. The relationship between Christ and the Church is one of togetherness and unity. We are considered part of His body, and we are to cleave together as one. Following the final “week” on earth and subsequent marriage feast, Christ and His bride will finish out the Millennium and then continue into the Eternal State together forever. Conclusion As we close out our four-part article series on this topic, keep in mind all of the incredible typological parallels between the ancient Hebrew wedding traditions and the marriage of Jesus Christ and His bride, the Church. In this series, we aimed at representing the key parallels, but we certainly acknowledge that many additional wedding subtleties are also embedded within the Biblical text – possibly some waiting to yet be discovered! From the pattern of the ancient Hebrew wedding practices, we see that, like the bridegroom of ancient times, Jesus came to the home of His future bride for the betrothal, established a covenant with His bride, sealed it with a glass of wine, paid for the bride price with His blood, sanctified her, and sent His bride gifts of the Holy Spirit. We, the betrothed (Christ’s Church) currently await the return of our Bridegroom to abduct us away to the wedding chamber (at the Rapture) to spend seven years hidden away with Him (while the Tribulation occurs on earth). We will then celebrate the Marriage Supper of the Lamb and following the Millennial reign on earth, depart with our Bridegroom to our eternal home, the New Jerusalem! Our present task at hand is all about readiness! Just like the ancient Hebrew brides waited and prepared during the long betrothal period for their bridegroom’s return, we must also wait and prepare for the soon return of our Bridegroom, Christ! Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. -Revelation 19:7-9 [1] Emil G. Hirsch, Frank Knight Sanders, and Kaufmann Kohler, Jewish Encyclopedia, entry “Crown,” JewishEncyclopedia.com. (http://www.jewishencyclopedia.com/articles/4778-crown - Retrieved 5/15/18) [2] Aryeh Kaplan, Made in Heaven: A Jewish Wedding Guide, Brooklyn, NY: Moznaim Pub., 1983, p. 91. [3] Ibid., p. 59. [4] Ibid., p. 60. [5] Yehuda Shurpin, “Why Do Jewish Brides Wear White? Isn’t It a Non-Jewish Thing?” Chabad.org. (https://www.chabad.org/library/article_cdo/aid/3136016/jewish/Why-Do-Jewish-Brides-Wear-White-Isnt-It-a-Non-Jewish-Thing.htm - Retrieved 5/15/18) [6] Avi Ben Mordechai, Signs in the Heavens, Millennium 7000 Communications, Int’l, 1996, p. 277. [7] Eliezer Segal, “The Huppah: From Eden to Today,” Feb. 14, 1992, in Jewish Free Press. (http://people.ucalgary.ca/~elsegal/Shokel/920214_Huppah.html - Retrieved 5/13/18) [8] Kaplan, p. 133. [9] Kaufmann Kohler, Jewish Encyclopedia, entry “Huppah,” JewishEncyclopedia.com. (http://www.jewishencyclopedia.com/articles/7941-huppah - Retrieved 5/13/18) [10] The Universal Jewish Encyclopedia, ed. Isaac Landman, New York: Universal Jewish Encyclopedia Co., Inc., 1948, pp. 5, 10, 373, 399, 504. [11] Kaplan, p. 206. [12] Michael Kaufman, “After the Wedding Ceremony,” My Jewish Learning. (https://www.myjewishlearning.com/article/after-the-wedding-ceremony/ - Retrieved 5/13/18) [13] Benson Commentary, entry “Hosea 5:15,” BibleHub.com. (http://biblehub.com/commentaries/hosea/5-15.htm - Retrieved 02/05/18) [14] The Universal Jewish Encyclopedia, pp. 5, 504. [15] Strong’s Concordance, entry “3162, yachad,” BibleHub.com. (http://biblehub.com/hebrew/3162.htm - Retrieved 5/22/18)

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

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

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

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

(From the study "The Identity Of The Nephilim") The reemergence of hybrid Nephilim-type entities during the end times certainly appears to be hinted at in scripture – and is actually a phenomenon that bears great relevance to events already taking place in our world right now. In our study, we discuss the burgeoning reports of what has been called “alien abduction,” and how this phenomenon is likely identified with fallen angels who are masquerading as “extraterrestrials” – being preoccupied with genetic experimentation and human hybridization. In his book, Confrontations – A Scientist’s Search for Alien Contact, the highly regarded UFO researcher Dr. Jacques Vallée concluded the following. Contact with [aliens is] only a modern extension of the age-old tradition of contact with nonhuman consciousness in the form of angels, demons, elves, and sylphs. [1] Researchers Tom Horn and Cris Putnam detail much evidence supporting these subjects in their information-packed book Exo-Vaticana. Based on the evidence they present (much of which is beyond our scope here), they conclude by saying: Today, what some call "alien abduction," in which a breeding program allegedly exists resulting in alien/human hybrids, seems but a contemporary retelling of similar DNA harvesting and genetic manipulation by those mysterious beings called "Watchers" whose genetic modification activities we have discussed. [2] We should not be surprised that activity like this is taking place in our modern times – and we should expect it to increase further as we get closer to the time of the end. A possible glimpse of this activity may be given to us in Daniel 2:43. In Daniel 2, the prophet Daniel interprets the Babylonian king Nebuchadnezzar’s dream of a great multi-metallic statue. In the dream, the king saw a vision of a giant statue made of gold, silver, bronze, iron, and clay. He then saw a stone not cut by human hand come down and strike the statue, breaking it into pieces. The wind then carried away the pieces like dust, leaving no traces behind. The stone then turned into a gigantic mountain that covered the earth. This dream greatly troubled the king, and none of his priests, advisors, or soothsayers were able to give the interpretation – except for the Hebrew prophet Daniel. Daniel explained to the king that the statue represented four successive human kingdoms, beginning with Babylon – while the stone and mountain signified a future kingdom established by God that would never be destroyed. But in Verse 43, when discussing the final phase of the final human kingdom, we find an interesting allusion to an unnamed kind of entity mingling themselves with the “seed of men.” Let’s read Verses 40-44 of this chapter. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken. And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. -Daniel 2:40-44 Many commentators have pointed out the fact that Verse 43 seems to be describing a type of being that is something other than the “seed of men.” In other words, since the “seed of men” in the Bible is a label meaning “all mankind,” then in order for something to mix itself with the seed of men, that “something” must be something other than the seed of men. Who could this refer to? Are there any other beings notoriously mentioned in scripture who historically intermingled with the seed of men? Of course, the answer is yes – and it’s the subject of our study. Fallen angels have intermingled their seed with the seed of men in the past, producing hybrid Nephilim offspring, and according to this cryptic prophecy of Satan’s final kingdom during the end times, we can see that this activity will once again be recapitulated. Author, pastor, and researcher Douglas Hamp further bolsters this conclusion, as he gives us further insight into the morphology of this passage. Note: In linguistics, morphology is the study of words, how they’re formed, and their relationship to other words in the same language. An important clue to understanding this phrase is to understand what is being mixed. This portion of Daniel (Daniel 2:4b-7:28) was written in Aramaic because of the direct communication to Nebuchadnezzar, Belshazzar and their visions (with the vision of chapter seven happening during Belshazzar’s reign). The word "mingle" [mitarvin מִתְעָרְבִ֤ין] is a third person plural hitpaal (as confirmed by the Westminster Hebrew Morphology Codes). The hitpaal is virtually identical to the Hebrew hitpael. The basic usage is reflexive which means that the subject is also the object, for example: "I dress myself" is where "I," the subject, do the action (dress) and "I" also receive the action of the verb (being dressed). Thus, the hitpaal verb of Daniel 2:43 conveys that same meaning. Therefore "they" are the ones doing the action, but they are also doing it to themselves. Thus, the idea is that "they" (the subject) will mingle themselves (the object of the verb) with something else. This is reflected in the numerous English translations available of Daniel 2:43. [3] So, the mysterious “they” are mingling themselves with something else – the seed of men. This confirms that “they” are not men. In the article we just quoted from, Hamp goes on to explore the possible identification of the mysterious “they.” The text says that "they will mingle themselves." The antecedent of a pronoun usually comes before it, but since there is no other defining noun for "they," we must look at the next possible noun which is "these kings" in verse 44. Thus, the word that defines "they" is in fact "these kings." Just like those two materials do not blend well, neither will "these kings" with the seed of men. … They (the ten kings) must be some beings that are able to mix their seed with mankind but are different from mankind, and just as we saw in the Jude 1:7 passage, the strange flesh reference (mingling with a different kind) seems to be referring to demons (fallen angels) having sexual relations with women. [4] So, since there is no previous antecedent identifying the “they” in Verse 43, Hamp suggests we look ahead to Verse 44 in order to understand who “they” are. Verse 44 mentions a group of kings that will be ruling during the period leading up to the Second Coming of Jesus Christ, who is the rock that destroys their kingdom. Why though, does Hamp believe these are ten kings? He explains it as follows, speaking about the fourth kingdom, which many theologians have identified with being the historical Roman Empire (the two legs of the statue and later the ten toes), but also representing a future expression of Rome as the end time kingdom of the Antichrist. Hamp says: The Roman Empire is described in amazing precision by noting that it would become two legs. The Roman Empire was not divided into two parts, Eastern and Western, until A.D. 285 by Diocletian – over 700 years later! However, the kingdom will be governed by a group of ten kings represented by the ten toes. The ten toes are equal to the ten kings found in Daniel 7:24 and Revelation 17:12 and they are partly strong and partly weak. "And as the toes of the feet were partly of iron and partly of clay, so the kingdom shall be partly strong and partly fragile," (Daniel 2:42). [5] Hamp connects the ten toes with the ten kings that are mentioned in other parallel prophetic passages that also speak of this same time. The first passage he mentioned (Daniel 7:23-24), reads as follows. Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. -Daniel 7:23-24 This passage also speaks of this same fourth kingdom, but instead of using the “ten toes” imagery, it speaks of them as being ten horns, which it then explicitly identifies as ten kings. The second passage he mentioned (Revelation 17:12), reads as follows. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. -Revelation 17:12 In this passage in Revelation, the apostle John is given a similar understanding of the end times, in which ten kings would rule, receiving their power from the Beast (or the Antichrist), whom they were under. Based upon the wording in this passage in Revelation, Hamp makes the following observation, which bolsters his earlier conclusion that these ten kings are fallen angels. If we zoom in just a bit we notice something important; the ten horns "are ten kings" which "have received no kingdom as yet". John was told that there are kings (current to his day) that do not yet have a kingdom. However, these same kings (alive in John’s day) will receive their kingdom when the Beast rises to power. It has been nearly two thousand years since John received the Revelation from Jesus on the island of Patmos. What human kings have been alive for two thousand years? Clearly the answer is none! Therefore, the only option left are kings that do not die but continue – demons do not physically die and therefore the ten kings were present back in John’s day, had no kingdom but will receive the kingdom when the Beast comes, and so we conclude that the kings are necessarily demonic kings. [6] If Hamp’s suggestion is correct that the “they” of Daniel 2:43 can be identified with the “kings” in Daniel 2:44 (who appear to be fallen angels), then that only bolsters our understanding of the kind of activity that will be ongoing during the end times. But whether “they” refers to the ten kings or to someone else, the grammar is clear that it must be a type of being other than a human being – and that is the real point here. Genetic hybridization will be going on during this time. But that isn’t all the Bible says about this kind of activity happening during the end times. The Old Testament book of the prophet Isaiah speaks in detail about the end times, and mentions the reemergence of monsters, hybrids, and giants. Let’s look deeper into this. Perhaps the most well-known of all hybrids is the satyr. It is half human, half goat, and is found all over the pages of human history – especially in Greek so-called mythology. A wiki page focused on Greek mythology describes satyrs as follows. Satyrs are creatures with the upper half of a man but the lower half and horns of a goat. Satyrs are often depicted as drunken, lustful creatures who are often chasing after nymphs because of their beauty. They are sometimes associated with the gods Pan and Dionysus. [7] Interestingly, the Bible prophesies the return of satyrs in the last days. It is also interesting to make note of the context in which they’re mentioned. This chapter in which they're mentioned speaks prophetically concerning the future destruction of Babylon that is to occur during the judgment phase of the broad Day of the Lord. The following passage in Isaiah describes satyrs inhabiting these future ruins of Babylon during this time. But wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there. -Isaiah 13:21 Many English Bibles translate this Hebrew term as “wild goats” instead of satyrs, but there are several translations that hold to what seems to be the original meaning and intent of the author – which is to describe a creature beyond just a normal goat. For instance, the International Standard Version phrases it as: But desert beasts will lie down there, and their houses will be full of howling creatures; there owls will dwell, and goat-demons will dance there. -Isaiah 13:21 (ISV) But the most interesting reading is found in Brenton’s Septuagint Translation. Let’s keep in mind that the Septuagint was the Greek translation of the Hebrew Old Testament that was completed several hundred years before Christ, and may preserve the earliest reading. It says: But wild beasts shall rest there; and the houses shall be filled with howling; and monsters shall rest there, and devils shall dance there, -Isaiah 13:21, (LXX) [8] The verse that follows (Verse 22) specifically mentions satyrs as well. And satyrs shall dwell there; and hedgehogs shall make their nests in their houses. It will come soon, and will not tarry. -Isaiah 13:22, (LXX) [9] Several times in Scripture this Hebrew term is rendered “devils” (in the KJV – Leviticus 17:7 and 2 Chronicles 11:15), where it actually signifies a pagan god. We know the ancients worshipped these hybrid beings and esteemed them as gods – and we recognize their true identity as either fallen angels or Nephilim hybrids. According to this prophecy in Isaiah, they will apparently be making a comeback in the end times. Interestingly, this verse mentioning satyrs in Isaiah 13 is preceded by several other unusual verses that we may not easily recognize in the modern English translations. However, the unusual nature of these verses is better preserved in the Septuagint. They speak of giants being released during the Day of the Lord, and are said to enter through what might be an ancient description of an inter-dimensional gateway or portal. These verses (Isaiah 13:1-9 in the Septuagint) read as follows. THE VISION WHICH ESAIAS SON OF AMOS SAW AGAINST BABYLON. Lift up a standard on the mountain of the plain, exalt the voice to them, beckon with the hand, open the gates, ye rulers. I give command, and I bring them: giants are coming to fulfil my wrath, rejoicing at the same time and insulting. A voice of many nations on the mountains, even like to that of many nations; a voice of kings and nations gathered together: the Lord of hosts has given command to a war-like nation, to come from a land afar off, from the utmost foundation of heaven; the Lord and his warriors are coming to destroy all the world. Howl ye, for the day of the Lord is near, and destruction from God shall arrive. Therefore every hand shall become powerless, and every soul of man shall be dismayed. The elders shall be troubled, and pangs shall seize them, as of a woman in travail: and they shall mourn one to another, and shall be amazed, and shall change their countenance as a flame. For behold! the day of the Lord is coming which cannot be escaped, a day of wrath and anger, to make the world desolate, and to destroy sinners out of it. -Isaiah 13:1-9, (LXX) [10] In this passage, the eschatological Day of the Lord is described, in which God’s wrath will be poured out upon the wicked, culminating in Christ’s Second Coming and the establishment of His earthly kingdom. During this time, giants will be released to wreak havoc upon the earth. Like we pointed out earlier, God will use Satan’s plans in order to bring about His own purposes. Notice how these giants are described as “God’s warriors” in this passage. They are God’s in the sense that He will use them to administer divine wrath during this coming time of tribulation. It seems clear that the events occurring in those days will include some of the strangest things one can imagine (involving satyrs, monsters, giants, portals, hybrids, etc.). Life on Earth is going to become very bizarre before it’s all over – and it gives us some insight into the possible meaning of the prophetic words of Jesus in Luke 21:26, part of the Olivet Discourse, which describe this same time period. And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. -Luke 21:25-26 We notice Jesus’ statement that during this time there will be fearful things coming upon the earth that will be so utterly horrifying that men will suffer severe heart-attacks out of intense distress. The return of Nephilim giants, satyrs, and hybrid monsters of all types would certainly do the trick! This same overwhelming dread is also mentioned back in Isaiah 13, just several verses after the giants coming through the gates are spoken of. We read this earlier in Verses 7 and 8. Every soul of man shall be dismayed. The elders shall be troubled, and pangs shall seize them, as of a woman in travail: and they shall mourn one to another, and shall be amazed, and shall change their countenance as a flame. -Isaiah 13:7-8 (LXX) [11] So, this same intense fear that Jesus discusses was not a completely new revelation. It was already spoken of all the way back in Isaiah. In light of all of this, we can understand that the Bible clearly depicts the return of the Nephilim as a future reality. We can truly conclude that this will be a time when the paranormal becomes the new normal. [1] Jacques Vallée, Confrontations – A Scientist’s Search for Alien Contact, New York, NY: Ballantine Books, 1990, p. 159. [2] Cris Putnam and Tom Horn, Exo-Vaticana, Crane, MO: Defender Publishing, 2013, p. 121. [3] Douglas Hamp, “Mingling with the Seed of Men,” Apr. 24, 2011, DouglasHamp.com. (https://www.douglashamp.com/part-eleven-mingling-with-the-seed-of-men/ - Retrieved 8/14/21) [4] Ibid. [5] Ibid. [6] Ibid. [7] “Satyr,” Greek Mythology Wiki. (https://greekmythology.wikia.org/wiki/Satyr - Retrieved 8/14/21) [8] The Brenton translation of the Septuagint, Isaiah 13:21, Bible Study Tools. (https://www.biblestudytools.com/lxx/esias/13.html - Retrieved 8/13/21) [9] Ibid. [10] Ibid. [11] Ibid.

(From the study "The Identity Of The Nephilim") In our past several articles, we've advocated for what may be called the "angel view" of Genesis 6:4. This refers to the interpretation that the "sons of God" mentioned in that verse refer to fallen angels, whom the passage then states had sexual relations with human women, producing a hybrid offspring of giants the Bible calls "Nephilim." While it may be difficult for some to accept, this is the clear, plain meaning of the text – as we've shown so far in this article series. But if this is to be accepted as the accurate understanding of Genesis 6 and the pre-Flood world, wouldn’t we expect to find further mention of it elsewhere in scripture? Taking into account the enormity of this subject’s impact on the Biblical narrative, we would absolutely expect further mention, commentary, or allusion to it being woven throughout the Bible. Actually, that is exactly what we do find – and these further complimentary passages add valuable confirmation of the interpretation presented in these articles. Let’s begin to take a closer look at some of these passages. In a previous article, we mentioned that Numbers 13:33 is the only passage other than Genesis 6:1-4 that explicitly uses the Hebrew word “Nephilim.” This passage deals with the post-Flood giants in the Promised Land during the Conquest of Canaan. In addition, there are many other passages in the Bible that offer convincing support for the "angel view." As we begin to examine them, let’s start with a key Old Testament passage that is often overlooked or ignored – but that convincingly verifies this interpretation. This passage is Job 4:13-18, and it reads as follows. Behold, he put no trust in his servants; and his angels he charged with folly: -Job 4:18 We’ve underlined the key words in this passage: “angels” and “folly.” Most readers may quickly overlook this word “folly,” as it’s not a word commonly used in modern English – and when it is used, it doesn’t carry with it the same connotations as it did in the Elizabethan period of Early Modern English (the era in which the King James Version was written). [1] In modern English, we may think of “folly” as referring to “silly behavior.” However, let’s be clear that in "KJV English," it’s used to describe serious, illicit sexual activity. Ryan Pitterson writes the following concerning this subject. The word "folly," which is translated from the Hebrew "nebalah," is commonly defined as "senseless; or disgraceful." While dictionary definitions are important, the primary source for the meaning of a word is the context in which it occurs. In the King James Version of the Old Testament, "folly" is most often used to describe sexual sin. [2] It is enlightening to look at several examples of how “folly” is used in the KJV Old Testament. And Dinah the daughter of Leah, which she bare unto Jacob, went out to see the daughters of the land. And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her. And the sons of Jacob came out of the field when they heard it: and the men were grieved, and they were very wroth, because he had wrought folly in Israel in lying with Jacob's daughter: which thing ought not to be done. -Genesis 34:1-2, 7 Then they shall bring out the damsel to the door of her father's house, and the men of her city shall stone her with stones that she die: because she hath wrought folly in Israel, to play the whore in her father's house: so shalt thou put evil away from among you. -Deuteronomy 22:21 Now as they were making their hearts merry, behold, the men of the city, certain sons of Belial, beset the house round about, and beat at the door, and spake to the master of the house, the old man, saying, Bring forth the man that came into thine house, that we may know him ["know", meaning to have sexual relations with – in this case, rape]. And the man, the master of the house, went out unto them, and said unto them, Nay, my brethren, nay, I pray you, do not so wickedly; seeing that this man is come into mine house, do not this folly. -Judges 19:22-23 And it came to pass after this, that Absalom the son of David had a fair sister, whose name was Tamar; and Amnon the son of David loved her. And Amnon was so vexed, that he fell sick for his sister Tamar; for she was a virgin; and Amnon thought it hard for him to do anything to her. And when she had brought them unto him to eat, he took hold of her, and said unto her, Come lie with me, my sister. And she answered him, Nay, my brother, do not force me; for no such thing ought to be done in Israel: do not thou this folly. -2 Samuel 13:1-2, 11-12 From looking at these instances, we can see that rape, fornication, and incest are three prominent contexts in which “folly” is used in the KJV Old Testament – three examples of illicit sexual activity. With this in mind, we can then look back to our original passage (Job 4:18 – “his angels he charged with folly”) and recognize that when you let scripture interpret scripture, the Bible itself confirms that a group of angels committed illicit sexual activity, providing a strong confirmation of our understanding of Genesis 6. Let’s now skip ahead to the New Testament and focus on several significant complimentary passages that also validate the angel view of Genesis 6. Jude 1:6-7 First, we will look to the book of Jude, which provides one of the principal complimentary passages on the angelic seduction of human women and subsequent rise of the Nephilim. Actually, this passage even includes within it a key to answering the question of how an angel from heaven could produce a child with a human woman. In Jude 1:6-7, we read the following. And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. -Jude 1:6-7 This passage describes a certain group of angels that “kept not their first estate, but left their own habitation.” This same group of sinful angels is now described as being imprisoned in “everlasting chains under darkness” until their final judgment. Interestingly, Jude assumes that the readers are already familiar with who these angels are. In other words, he’s clearly alluding to the storyline of the fallen angels first mentioned in Genesis 6, which everyone during his day was familiar with. This is made even plainer in the next verse, which identifies the sinful activity these angels were committing – which resulted in their imprisonment. It says they were committing fornication (or illicit sexual activity) and going after “strange flesh” – much like what was happening at Sodom and Gomorrah. In "The Identity Of The Nephilim", we look deeper into the issue of what really may have been happening at Sodom and Gomorrah – but for now, let’s just say that the reference to these cities may have closer ties to Genesis 6 than most realize. Let’s not overlook the fact that the men of Sodom also wanted to have sexual relations with angels – the angels that came to visit Lot (Genesis 19:5). Again, you can find out more about that by reading our full study. For now, let’s further break down this passage in Jude. The phrase “first estate” (in “the angels which kept not their first estate”) refers to their beginning or their origin – the Greek word arché (Strong’s # G746). [3] In other words, these angels abandoned their original position as holy angels of God in heaven. It then says that they left this position by leaving their “own habitation.” As we will see, this word “habitation” is the key we referenced earlier that helps us answer the question of how an angel can come together with a human woman and produce offspring. This word translated as “habitation” is the Greek word oikétérion (Strong's # G3613), and means a dwelling place, a habitation, or an abode. [4] But here’s the key: this word oikétérion is only used twice in scripture. The only other place where it’s found is 2 Corinthians 5:2, which metaphorically describes the glorified, heavenly body that a born-again believer will one day receive in the resurrection. 2 Corinthians 5:1-6 reads: For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house [oikétérion] which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit. Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: -2 Corinthians 5:1-6 The apostle Paul uses the Greek word oikétérion (translated as “house” in Verse 2) to describe the future resurrection body that we, as believers, will receive. Pitterson further connects the dots for us, writing: The Apostle Paul, under the Holy Spirit’s inspiration, explains that for Christians the flesh bodies we are born with pale in comparison to the heavenly bodies we will receive at the Rapture when all believers are translated. This celestial body is immortal and does not contain the sin nature that all human beings have inherited from Adam. So, the ‘house’ that Paul desires is the same "habitation," or "oikétérion" that the angels who sinned chose to desecrate to pursue their sinful schemes. [5] Chuck Missler put it this way: The very term oikétérion, alluding to the heavenly body with which the believer longs to be clothed, is the precise term used for the heavenly bodies from which the fallen angels had disrobed. [6] Scripture is very clear that the angels were able to leave their original heavenly bodies and manifest themselves in bodies that were physical. So, the sinning sons of God who left their “habitation” to go after “strange flesh” received the punishment of being reserved in chains of darkness until the day of judgment. The renowned twentieth century Bible scholar Arthur W. Pink summarizes our position in the following comment concerning this passage in Jude. The reference in Jude to the angels leaving their own habitation appears to point to and correspond with these "sons of God" (angels) coming in unto the daughters of men. Apparently, by this means, Satan hoped to destroy the human race (the channel through which the woman’s Seed was to come) by producing a race of monstrosities. How nearly he succeeded is evident from the fact that with the exception of one family, "all flesh had corrupted his way upon the earth" (Gen. 6:12). That monstrosities were produced as the result of this unnatural union between the "sons of God" (angels) and the daughters of men, is evidence from the words of Genesis 6:4: "There were giants in the earth in those days.” [7] So, we can see that this passage in Jude is a clear New Testament confirmation of the “angel view” of Genesis 6. But the New Testament continues to give us further confirmation of this in several other key verses. 2 Peter 2:4-9 Next, we will look to the book of 2 Peter, which gives us a second key complimentary passage describing the illicit union between the fallen angels and human women. 2 Peter 2:4-9 reads: For if God spared not the angels that sinned, but cast them down to hell [Tartarus], and delivered them into chains of darkness, to be reserved unto judgment; And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; And turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly; And delivered just Lot, vexed with the filthy conversation of the wicked: (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;) The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished: -2 Peter 2:4-9 In this similar passage, we again see a mention of a group of angels who sinned and received the punishment of being imprisoned in chains of darkness until the judgment. And in the verses that follow, like the passage in Jude, we again find a reference to Sodom and Gomorrah. But this passage even more clearly links these angels to the days of Noah and the Genesis 6 context. We see this in Verse 5, as it immediately refers to God’s destruction of the “old world” through the judgment of the Flood. But there’s an additional point of significance that we must make note of from this passage. As mentioned, the Greek word translated “hell” in this passage is the word Tartarus (Strong's # G5020) – and it provides us with another unique clue. First, we should note that this is the only place in scripture where this Greek word is used. This word has been variously translated in our English Bible versions; for example, the New English Bible translates it as “the dark pits of hell,” the Revised Version has it as “pits of darkness,” and the New International Version says “gloomy dungeons.” In all of these translations, depth and darkness are the distinctives of Tartarus. Normally, when, for instance, the KJV uses the word “hell,” it is translated from the Greek word hadés (Strong's # G86). Hades refers to the resting place of the dead and place of departed souls/spirits. [8] So then, why doesn’t the Bible use Hades to describe this place of imprisonment for the fallen angels (instead of Tartarus)? And if Tartarus is only used this one time in the Bible, can we know what this term refers to? Actually, the answer to the second question is “yes,” we can know what this word means – and learning what it means will answer the first question of why the Bible uses this term here. What did the word Tartarus mean to the ancient Greeks? The late author, researcher, and pastor I.D.E. Thomas tells us that this word was used by the ancient Greek poets, such as Homer. Thomas writes: When Homer used the word [Tartarus] he gave it the meaning of subterranean. Hades was the place where the souls of departed men awaited the coming judgment, but Tartarus was a much deeper and darker abyss and reserved specifically for fallen angels. [9] In Greek so-called mythology, Tartarus is the abyss described as a place lower than Hades where the Titans had been imprisoned. Who were the Titans? According to the Greek legends, the mighty Titans were a powerful race that ruled the world before the Olympians, in the time of the Golden Age of men. They were known as being immortal giants of incredible strength, and they possessed knowledge of advanced technology, or what the mortals would have called “magic,” which they brought to earth. They are also known as the “elder gods.” [10] [11] The legends of giant Titans, Olympians, gods and demigods (half god/half human) were considered by the Greeks to be based on an actual core of real history. The Greeks believed these legends and actually worshipped many of these figures as deities. But the point here is that Peter, the writer of the passage we’re examining in 2 Peter, living in a Greco-Roman world and writing in Greek, certainly knew the difference between Hades and Tartarus. Specifically choosing the word Tartarus describes another more specific place of punishment other than Hades. In other words, in this passage, Peter was deliberately linking the account of the sons of God/Nephilim in Genesis 6 with the events of Greek so-called mythology (which we propose is actually just a perversion of the Genesis 6 story). These were the “mighty men of renown” spoken of in Genesis 6:4 – men whom the Greeks viewed as gods. It is eye-opening to recognize that all of the ancient cultures have legends echoing these same concepts of heavenly beings called “gods” descending to earth, having relations with human women, and introducing advanced technology to mankind. Just as we find countless ancient cultures that record a legend of a great Deluge afflicting the planet, we find the story of the Nephilim reflected in numerous ancient cultures worldwide. Based on the Biblical record, it seems as though these so-called legends are actually based on a core of truth, and actually substantiate the Genesis 6 account. 1 Peter 3:18-20 For our third complimentary passage, we look to the book of 1 Peter, which provides us with another witness of the Genesis 6 event, and clearly connects with the common themes of the first two passages we looked at. 1 Peter 3:18-20 reads: For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit; By which also he went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is eight souls were saved by water. -1 Peter 3:18-20 In this third passage, we find a reference to “spirits” who are currently in prison, and Peter identifies these spirits as being disobedient during the pre-Flood days when Noah was preparing the ark. Psalms 104:4 and then Hebrews 1:7 which quotes it, identify angels as being spirits (“…who maketh his angels spirits…”). Clearly, this is yet another reference to the angels who sinned and are now imprisoned – as Peter said in the previous passage we looked at – in Tartarus, and as the first two passages both said – in chains of darkness until the judgment. Clearly, these three passages we’ve examined are all referring to this same event – the sons of God who fell and sinned with women in Genesis 6. But in this passage, Peter says that Jesus at one point actually went to this prison to “preach” to these spirits. What does this mean? Peter is describing Christ’s time in the underworld during the time after His crucifixion and prior to His resurrection. The Greek word translated “preach” here actually means “to herald, or publicly declare.” It doesn’t mean that Jesus preached the gospel to them so that they could be saved. Instead, Jesus, while His body lay in the grave, went to Hades and proclaimed His victory to the fallen angels imprisoned there! They had lost, and He had won – and their ultimate fate was sealed! [12] Another passage that appears to confirm this understanding is found in 1 Timothy 3. In this passage, it confirms that God, in His manifestation as the Son, was “seen of angels.” And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. -1 Timothy 3:16 It would seem that when this passage mentions Jesus being “seen of angels,” it's referring to His descent into Tartarus to announce His victory. And why would Jesus need to make such an announcement? The book of Philippians describes the exaltation of Jesus after His victory on the cross. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. -Philippians 2:8-11 When this passage mentions “things under the earth” confessing the Lordship of Jesus, what could it be referring to? It clearly seems to be a reference to the underworld, which the Bible often describes as being somewhere down “within” or “underneath” the earth. While imprisoned in the underworld in Tartarus, (or the deep abyss or bottomless pit) awaiting their judgment, the sinful sons of God were completely unaware of what was happening up on the earth’s surface until Jesus showed up to herald His victory and the redemption of all humanity through His death on the cross! Whether it was at that moment or in the future, these fallen angels will also bow before Him! The more you begin to understand the circumstances surrounding Genesis 6 and the Nephilim, the more the dots of scripture become connected. And so, after looking at these three complimentary passages in detail (found in Jude, and 1 and 2 Peter), it should be clear to us that the New Testament absolutely corroborates the interpretation of Genesis 6 that we are advocating. In fact, if these verses are not describing the angels that fell in Genesis 6, to which angels are they then referring? The Bible gives us no indication that any of the other angels that fell with Satan are imprisoned anywhere. If all of the fallen angels were imprisoned, then who are the fallen angels described in scripture as being active in the world? For example, in Daniel Chapter 10, we are told that the moment Daniel began to pray, God sent an angel to minister to him – yet, the angel tells us that he was opposed and held up for twenty-one days by the “prince of Persia” – referring to a fallen angelic entity that controlled the kingdom of Persia. Additionally, in Ephesians 6:12 we are told that we as Christians battle against ranks of fallen angels who, under Satan’s leadership, exert their wicked influence over the earth. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. -Ephesians 6:12 The fallen angels referred to here are not “chained” anywhere. They will ultimately be defeated, but as of now, they’re able to move around and influence life on earth – which is why we face spiritual warfare in our Christian walk. If they were all chained in prison, earth would be a much more wonderful and godly place! So, the point is, if you’re hesitant to accept what’s being clearly taught in Genesis 6:4 concerning human-angelic sexual relations producing giant Nephilim offspring, it is on you then to explain the identity of the fallen angels imprisoned in Tartarus that are being described in Jude and 1 + 2 Peter. In addition, you also need to explain the passage in Job that describes the “folly” of the angels – referring to illicit sexual activity. Clearly, the only explanation is that these fallen angels that are currently bound in chains of darkness are the "sons of God" who fell and committed sexual sin with human women in the time before the Flood, as described in Genesis 6. There is no other coherent Biblical explanation. [1] “King James English,” Bible Research. (http://www.bible-researcher.com/english.html - Retrieved 5/02/21) [2] Ryan Pitterson, Judgment of the Nephilim, New York, NY: Days of Noe, 2017, p. 106. [3] Strong’s Concordance, entry “746, arché,” BibleHub.com. (https://biblehub.com/greek/746.htm - Retrieved 4/16/21) [4] Strong’s Concordance, entry “3613, oikétérion,” BibleHub.com. (https://biblehub.com/greek/3613.htm - Retrieved 4/16/21) [5] Pitterson, p. 102-103. [6] Chuck Missler, “Textual Controversy: Mischievous Angels or Sethites?” Aug. 1, 1997, Koinonia House. (https://khouse.org/articles/1997/110/ - Retrieved 4/16/21) [7] Arthur W. Pink, Gleanings in Genesis, Chicago: Moody Bible Institute, 1922, p. 93. [8] Englishman’s Concordance, entry “86, ᾅδης (hadés),” BibleHub.com. (https://biblehub.com/greek/strongs_86.htm - Retrieved 4/16/21) [9] I.D.E. Thomas, The Omega Conspiracy, Anomalos Publishing House, 2008, pp. 101-102. [10] “The Titans, elder Greek gods and first divine rulers,” GreekGods.org. (https://www.greek-gods.org/titans.php - Retrieved 4/17/21) [11] “Titans of Greek Mythology: Facts & Overview,” Sept. 9, 2016, Study.com. (https://study.com/academy/lesson/titans-of-greek-mythology-facts-lesson-quiz.html - Retrieved 4/17/21) [12] NASB Lexicon, entry “1 Peter 3:19,” BibleHub.com. (https://biblehub.com/lexicon/1_peter/3-19.htm - Retrieved 4/15/21)

(From the study "The Identity Of The Nephilim") In our previous two articles on this subject, we've endeavored to take a sound, Biblical look into what was happening back in Genesis 6 with the "sons of God" entering into relations with human women, producing "Nephilim," or giants. In one of these articles, we touched on the subject of Biblical hermeneutics (or methods of interpretation). We discussed the foundational principles of properly interpreting the text of the Bible – including the need to take the text literally unless the text itself makes it obvious that a figure of speech is being used. We also mentioned the fact that the Bible is the best interpreter of itself. In other words, we should not feel free to impose our own interpretations on a particular passage when the Bible clearly defines it elsewhere. These are some of the foundational principles of sound Biblical hermeneutics. When we utilize these principles and apply them to Genesis 6:4, the only resulting interpretation that demonstrates coherence is the one we’ve been advocating thus far – that the sons of God should be understood as angels, and that they married and had sexual relations with human women, producing a hybrid offspring of giants that the Bible calls the Nephilim. But as clear as this is, we should recognize the existence of a prominent, alternative view of Genesis 6:1-4, which we need to more closely address. First, we should point out that even if you’ve grown up in a Christian church, there’s a very good possibility that the information we’re presenting in this article is new to you. If you fit this description, you may be wondering "Why haven't I heard this before?” The answer is that, unfortunately, around the fifth century AD, an alternative view (referred to as the “Sons of Seth view”) became prevalent. The popularity of this newly proposed Sons of Seth view of Genesis 6:1-4 eventually surpassed the earlier traditional “angel view” for which we’re advocating. This alternative view then became accepted by the mainstream (Catholic) church at the time, and has remained the dominant – and in many cases the only – view taught in many churches and seminaries today. This is especially true in Catholic and Reformed circles. In this article, we will take a deeper and more critical look at this interpretation and see if it holds up to scrutiny. So, what is this “Sons of Seth” view, and what exactly does it claim? Steve Schmutzer, writing in a multi-part series on this topic, summarizes it as follows. Its premise rests on the claim that the "sons of God" in Genesis 6:1-4 were ordinary men from the "godly line of Seth," and the "daughters of men" were ordinary women from the "ungodly line of Cain." In other words, the first gender group was righteous and the second gender group was unrighteous. The assumption is, they were alike in their physical nature, though different in their spiritual one. This theory argues that the joining of these two genetically homogenous groups of humans produced offspring of such deviant character and unnatural physical proportions that God was compelled to wipe the slate clean. [1] So, the Sons of Seth view really boils down to an attempt to substitute subjective meanings for clear Biblical terms in Genesis 6:4. Let’s review this passage before we look deeper into this. There were giants [Nephilim] in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown. -Genesis 6:4 Make note of the phrase “sons of God” (which in an earlier article, we clearly defined as “angels,” based upon how this term is always used elsewhere in scripture). Also make note also of the phrase “the daughters of men.” Proponents of the Sons of Seth view subjectively define the phrase “sons of God” to mean the supposedly righteous "sons of Seth” (a group the Bible never even mentions as existing). They then also subjectively define the phrase “daughters of men” to mean the supposedly wicked "daughters of Cain” (whom the Bible also never mentions). Of course, this is not at all what the text reads, and it contradicts how the phrase “sons of God” is clearly defined elsewhere in scripture! As mentioned, in an earlier article, we conclusively showed that “sons of God” (benei ha Elohim) always means "angels" in the Hebrew scriptures. “Daughters of men” is the translation of the Hebrew “benoth ha adam” (or “daughters of Adam”). [2] The text gives no indication that these are specifically daughters of Cain, nor does it say they’re wicked. Instead, by the Hebrew reading – “daughters of Adam” – the intention of the text is obviously to refer to the general population of mankind. There is no way (in Hebrew or in English) to interpret it to mean the daughters of a particular subset, such as those of Cain. This is why the Bible translators rendered it simply as “daughters of men” in English. And so, it is easy to see how the proponents of this view have to radically alter the Biblical text and infer completely different meanings in order to establish their interpretation. In other words, they rely on eisegesis instead of exegesis. They read their predetermined interpretation into the text rather than relying on the text to form their interpretation. Also, make note of the fact that proponents of this view fabricate a scenario in which the sin being described in Verse 4 is the failure to maintain separation between “believers” and “unbelievers”. However, again, the text simply does not say that! First of all, it’s important to note that nowhere in scripture does it state that the descendants of Seth were godly and the descendants of Cain were ungodly. This is a total assumption made by the Sons of Seth interpreters. Furthermore, the Biblical record doesn’t require “separation” until much later in Genesis! They then attempt to create a scenario in which these two fictional groups intermarried, producing the Nephilim. According to their view, these alleged groups were not supposed to marry, but did. In other words, righteous people marrying unrighteous people can somehow produce Nephilim giants. As you can surely see already, this interpretation goes far beyond poor exegesis and finds its way into pure absurdity. So then, how did this Sons of Seth view originate? In the centuries following the Apostolic era, the growth of Christianity brought the Old Testament into the pagan Gentile (or non-Jewish) nations. When this took place, it brought about a clashing of religious and philosophical worldviews that gave rise to many attacks of pagan Greco-Roman philosophers against Christianity and the Bible. This in turn gave rise to the era of the Christian apologists – early church fathers who attempted to provide a defense of Christianity against these attacks. [3] One of the ways some of the pagan critics began to attack the Old Testament was by focusing on the Genesis 6 story, which at that time was universally understood by Jews and Christians to describe the cohabitation of angels with human women. The Sons of Seth view then surfaced as a way for the apologists to fend off these attacks and provide an alternate explanation of these “uncomfortable facts” of Genesis 6. But let’s emphasize that this in itself is proof that the “angel view” was the original! The traditional Jewish understanding was always the “angel view” – and then the earliest Christians (which of course, first arose as a sect of Judaism) also upheld this view. Author Bryan Huie echoes this historical fact, writing: The first and oldest belief is that "the sons of God" were fallen angels who consorted with human women, producing giant offspring called Nephilim. This view was widely held in the Judaic world of the first century, and was supported by many of the [Christian] "Ante-Nicene Fathers," including Justin Martyr, Clement of Alexandria, Tertullian, Irenaeus, and Eusebius. [4] Schmutzer adds to this perspective, stating: Early church fathers such as Justin Martyr, Irenaeus, Clement of Rome, Lactantius, and Ambrose were proponents of [the angel view] in their own writings. The historical record is clear enough to suggest that a straightforward reading and interpretation of Genesis 6:1-4 was the official position of the early church up through the fourth century. This is even recorded in Volume 8 of The Ante-Nicene Fathers. [5] But like we said, as Christianity began to spread into the pagan world, subjects like Genesis 6 became fodder for the attacks of pagan critics. They viewed the traditional “angel view” as ridiculous, and used it to disparage Christianity and the Bible. Chuck Missler summarizes these attacks of the pagan critics and the subsequent development of the Sons of Seth view. Celsus and Julian the Apostate used the traditional "angel" belief to attack Christianity. Julius Africanus resorted to the Sethite interpretation as a more comfortable ground. Cyril of Alexandria also repudiated the orthodox "angel" position with the "line of Seth" interpretation. Augustine also embraced the Sethite theory and thus it prevailed into the Middle Ages. It is still widely taught today among many churches who find the literal "angel" view a bit disturbing. [6] Let’s back up a bit and focus on Julius Africanus, who seems to be the first to advocate the Sons of Seth theory. As we read the following quote of what he stated, notice how he (in typical fashion of the apologists) abandons the literal interpretation in order to embrace an allegorical interpretation that feels “more comfortable.” When men multiplied on the earth, the angels of heaven came together with the daughters of men. In some copies I found "the sons of God." What is meant by the Spirit, in my opinion, is that the descendants of Seth are called the sons of God on account of the righteous men and patriarchs who have sprung from him, even down to the Saviour Himself; but that the descendants of Cain are named the seed of men, as having nothing divine in them, on account of the wickedness of their race and the inequality of their nature, being a mixed people, and having stirred the indignation of God. But if it is thought that these refer to angels, we must take them to be those who deal with magic and jugglery, who taught the women the motions of the stars and the knowledge of things celestial, by whose power they conceived the giants as their children, by whom wickedness came to its height on the earth, until God decreed that the whole race of the living should perish in their impiety by the deluge. [7] Let’s take note that in the beginning of this quote, Julius Africanus implies that some copies of Genesis that he had access to in the first several centuries AD actually read “angels of heaven” in place of “sons of God” – demonstrating the universality of the angel view in antiquity. But we then see the way he interjects his interpretive technique of allegorism because he doesn’t like the conclusion that a literal interpretation brings. Notice how he says, “what is meant by the Spirit”. In other words, the allegorist believes it’s his duty to ignore the plain meaning of the text and instead substitute a meaning of his own choice. This is the main problem with an allegorical hermeneutic – the control is in the hands of the interpreter’s subjective imagination instead of in the actual words of the author. Huie expands upon this history even further, specifically focusing on how the early church father Augustine’s embracing of the Sons of Seth view resulted in its formal acceptance by the Catholic Church, and its subsequent dominance in the mainstream even up to the present-day. [The Sons of Seth view] is one which was advocated by Saint Augustine, the Catholic Bishop of Hippo. He rejected the concept of the fallen host having committed fornication with women. In his early fifth century book The City of God, he advanced the theory that "the sons of God" simply referred to the genealogical line of Seth, who were committed to preserving the true worship of God. He interpreted Genesis 6 to mean that the offspring of Adam through Seth were "the sons of God," and the offspring of Adam through Cain were "the daughters of men." He wrote that the problem was that the family of Seth had interbred with the family of Cain, intermingling the bloodlines and corrupting the pure religion. This view has become the dominant one among most modern biblical scholars. [8] Remember that it was also Augustine (in his famous book The City of God) who embraced and advocated for the allegorical interpretation of much of the Bible (instead of a literal hermeneutic). Although much of his allegorization was aimed at reinterpreting prophetic portions of scripture, he also used this method to interpret passages that he found uncomfortable or dissatisfying. His views were then embraced by the Catholic Church at large, and the Sons of Seth view became the mainstream interpretation going into the Middle Ages. Even the great Reformers Martin Luther and John Calvin failed to reexamine this error, and consequentially, this view found its way into the teachings of the Protestant churches. Most of the denominations that are an outworking of the Reformation still hold to this view, stemming from the Catholic tradition that the Reformers failed to reexamine. [9] So, unfortunately, the Sons of Seth view is still widely taught in churches today, with many people simply being unaware that any alternative even exists. Let’s now review thirteen key points (many of which we’ve already touched upon) that highlight the problems with the Sethite theory and summarize why this view should be rejected. 1.) The text simply doesn’t say what the Sons of Seth view would require. Substantial liberties must be taken with the literal text to propose the “Sethite” view. In the Old Testament, the term “sons of God” is never used to refer to human beings, and certainly never to “believers” or “the righteous.” Interpreting it to mean “righteous sons of Seth” is based on subjective inference, not the text. 2.) Seth was not God, and Cain was not Adam. The “Daughters of Adam” does not mean the descendants of Cain, but rather, the whole human race is clearly intended. It is obvious from the text that these daughters were not limited to a particular family or subset, but were, indeed, from (all) the “benoth ha adam”, or the “daughters of Adam”. Interpreting it to mean “daughters of Cain” is based on subjective inference, not the text. 3.) There is no Biblical mention of “daughters of God” or “sons of Adam”. Were the sons of Seth only attracted to the daughters of Cain? Were the daughters of Seth so unattractive? In other words, why does it only go one way with the genders (only sons of Seth with daughters of Cain and not the other way around)? 4.) The concept of separate “lines” itself is suspect and contrary to scripture. There is no Biblical suggestion that the lines of Seth and Cain kept themselves separate, nor were even instructed to. The injunction to remain separate was given much later, and was given to Israel upon entry into Canaan (an area that the Bible tells us happened to be filled with Nephilim descendants, according to Numbers 13:33). 5.) The inferred godliness of Seth’s descendants cannot be substantiated. There is no evidence that the line of Seth was godly. To the contrary, the son of Seth himself was Enosh, about whom there is textual evidence indicating that rather than having a reputation for righteousness, he instead seems to have initiated the profaning of the name of God. Genesis 4:26 is likely mistranslated in many English Bibles; According to virtually every early Jewish source (for example, Targum of Onkelos, Targum of Jonathan ben Uzziel, Kimchi, Rashi, Maimonides, et. al.), Enosh initiated the profaning of God, not “calling upon” God as many translations render it. The early Christian scholar Jerome also testified that the Jews of his day believed this as well. [10] So, there is no evidence that Seth’s line was godly – but to the contrary, there is Biblical evidence that his own son actually warranted special mention in the Genesis record for his wickedness in profaning God. 6.) The inferred wickedness of Cain’s descendants cannot be substantiated. Cainites were not necessarily wicked. Yes, as we know, Cain murdered his brother, but when looking at his genealogy, it is clear that his descendants had the name of God (El) in their names (“Mehujael” and “Methusael” as we see in Gen. 4:18). It is possible that Cain was a repentant believer! At the very least, we don’t know for sure, and to imply that all of his descendants were godless is reading into the text instead of drawing out from the text. 7.) What made Noah’s genealogy in Genesis 6:9 so distinctive? If he's described as being “unblemished” in this passage, what is everyone else “blemished” by? Proponents of the Sons of Seth theory are forced to believe that if separation is the issue here, then everyone else on the planet was “corrupted” by the intermarrying of so-called “believers” and “unbelievers”, which caused God to destroy the planet in a worldwide Flood! Think about that for a moment. That is the “Sunday-school” level of Bible interpretation that causes so many to view God as a cruel mass-murderer. 8.) If you assume the Sons of Seth theory is true, then who are the Nephilim? In other words, a believer marrying an unbeliever and then having children doesn’t produce giants! Their offspring isn’t going to be genetically distinctive! From where then did this unique group called the Nephilim originate? And how are they then also found inhabiting the Land of Canaan after the Flood? Even if you accept that there were so-called “righteous sons of Seth” and “wicked daughters of Cain” living as distinct groups before the Flood, you of course cannot believe they could still be around after the Flood. So again, what produced the post-Flood Nephilim giants? The Sons of Seth view has no satisfactory answer for this. And again, this simplistic Sethite view is another cause for people to view God as some sort of genocidal ethnic-cleanser, as the Israelites were given instructions to wipe out entire people groups in Canaan. 9.) Who are the angels that are described in Job 4:18 – which describes a certain group of angels as being charged with “folly” (in the KJV)? Since the Bible self-interprets that “folly” is an antiquated way of referring to illicit sexual activity (cf. Genesis 34:1-2, 7; Deuteronomy 22:21; Judges 19:22-23; 2 Samuel 13:1-2; 11-12) then this passage in Job clearly supports the angel view of Genesis 6. 10.) Given the Sons of Seth theory, who then are the imprisoned angels described in 1 Peter, 2 Peter and Jude? Here, we have three clear New Testament confirmations of the angel view of Genesis 6 (to be described in a future article). If the Sethite view is correct, what did these angels do to get imprisoned, and where does the Bible tell us about this? The authors of these passages wrote them assuming their audiences were well aware of the context. The only context provided earlier in the Bible is the Genesis 6 story, which was well-known by not only the Jewish culture, but all ancient cultures worldwide. Proponents of the “Sethite” theory have nothing to which they can ascribe these New Testament passages. 11.) All of the ancient Greek and Hebrew sources are in agreement that the Nephilim were the offspring of angels and women. What evidence can those who believe in the Sons of Seth theory use to refute this unanimous agreement? And why does the Sons of Seth view only seem to date back to Julius Africanus at the earliest (who lived during the second and third centuries AD)? [11] 12.) How could a God who calls all people to repentance, and who is willing to forgive even the most depraved sinners and cultures (think Ninevah in the book of Jonah) issue forth mandates to systematically wipe out certain tribes, as in Canaan? God judges nations, but Scripturally, only seems to order their complete annihilation when His natural order is violated in a way that threatens His ultimate plan to save mankind. 13.) All of the world’s ancient cultures share similar stories of gods, angels, star people, etc., coming to earth early on in history and mating with women. How is this story universally agreed upon if it was really just wicked people marrying righteous people? In sum, these thirteen points completely dismantle the Sons of Seth view of Genesis 6:4. When proponents of this theory make their case, they do not and cannot provide scriptural support or exegesis in the way we have throughout this article series. In fact, all three of our articles on this subject up to this point have been solely focused on the proper scriptural exegesis of Genesis 6:4. Proponents of the Sethite view do, however, offer several claims that are intended to puncture the angel view. We address these objections in our study "The Identity Of The Nephilim". [1] Steve Schmutzer, “Who are the ‘Sons of God’ in Genesis Chapter 6? – Part 3,” June 26, 2018, RaptureForums.com. (https://www.raptureforums.com/bible-study/who-are-the-sons-of-god-in-genesis-chapter-6-part-3/ - Retrieved 4/19/21) [2] NASB Lexicon, entry “Genesis 6:4,” BibleHub.com. (https://biblehub.com/lexicon/genesis/6-4.htm - Retrieved 4/18/21) [3] John N.D. Kelly, article “Apologist,” Oct. 20, 2021, in Encyclopedia Britannica. (https://www.britannica.com/topic/Apologist - Retrieved 8/19/21) [4] Bryan T. Huie, “Sons of God,” DouglasJacoby.com (https://www.douglasjacoby.com/sons-of-god-by-bryan-t-huie/ - Retrieved 4/18/21) [5] Schmutzer. [6] Chuck Missler, “Textual Controversy: Mischievous Angels or Sethites?” Aug. 1, 1997, Koinonia House. (https://khouse.org/articles/1997/110/ - Retrieved 4/18/21) [7] Julius Africanus, Extant Fragments of the Five Books of the Chronography of Julius Africanus in Ante-Nicene Fathers, Vol. 6, Christian Classics Ethereal Library. (https://ccel.org/ccel/juliusafricanus/extant_fragments/anf06.v.v.ii.html - Retrieved 5/14/21) [8] Huie. [9] Lee Anderson Jr., “Is the “Sons of God” Passage in Genesis 6 Adapted Pagan Mythology?” Answers Research Journal, 8 (2015):261–271. (https://answersingenesis.org/genesis/is-sons-of-god-passage-genesis-6-adapted-pagan-mythology/ - Retrieved 4/14/21) [10] Appendix 21 To The Companion Bible, “Enos (Genesis 4:26.) ‘Calling On The Name Of The Lord,’” TheRain.org. (https://therain.org/appendixes/app21.html - Retrieved 4/22/21) [11] Anderson Jr.

(From the study "The Identity Of The Nephilim") The correct identification of the "sons of God" is probably the single most critical aspect of correctly understanding the Biblical concept of the Nephilim. Unfortunately, there’s been a massive amount of confusion and disagreement regarding this – not only in recent times, but going all the way back to the centuries following the Apostolic Era in church history. But fortunately, the Bible actually offers us a number of passages that shed light on this issue, allowing us to confidently identify the sons of God. Let’s enter into this exploration by reviewing our perspective of the proper method of Bible interpretation – a discipline called “hermeneutics.” Utilizing Proper Hermeneutics Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. -2 Timothy 2:15 Biblical hermeneutics is the science of properly interpreting the various types of literature found in the Bible in order to determine what the text actually means. Hermeneutics can be called “the laws of sound Biblical interpretation.” Taken out of context, the Bible can be improperly used to justify almost anything. But in order to draw the intended meaning out of the text (the definition of exegesis), we need to hold to proper Biblical hermeneutics. We want to avoid reading outside meanings (our own personal views) into the text (the definition of eisegesis). [1] The most important law of Biblical hermeneutics is that the Bible should be interpreted literally. Literal Bible interpretation means we understand the Bible in its normal/plain meaning unless there’s a clear indication in the text to do otherwise. The Bible says what it means and means what it says. Many make the mistake of trying to “read between the lines” and come up with meanings that are not truly in the text. [2] Dr. David L. Cooper described this literal method of interpretation in the following way. When the plain sense of Scripture makes common sense, seek no other sense; therefore take every word at its primary, ordinary, usual, literal meaning, unless the facts of the immediate context, studied in the light of related passages and axiomatic and fundamental truths, indicate clearly otherwise. [3] Proper Biblical hermeneutics keeps us faithful to the objective, intended meaning of scripture and away from allegorizing and symbolizing Biblical text with our own subjective meanings. One of the most basic concepts of scripture interpretation is that the Bible is the best interpreter of itself (within context). In other words, to gain understanding as to what a certain word or phrase may mean (such as “sons of God”), you need to study all of the other places in the Bible in which that same word or phrase is used. You then closely analyze and compare them within context to find out what the word or phrase in question refers to or means. [4] A sound Biblical analysis is one that ensures you don’t create doctrine from a single verse, especially if it doesn’t parallel with supporting scriptures. You cannot come up with an interpretation of your own choice. You must examine what the text actually says, and discover the meaning without adding to the text and without drawing inferences that are not tied to or implied by the text. So, let’s exercise sound Biblical hermeneutics by conducting a thorough Biblical exegesis of the phrase “sons of God.” Exegesis of the “Sons of God” In Hebrew, the phrase “sons of God” is benei ha elohim. [5] So, we need to search and examine every other place in the Bible where this exact phrase is used in order to determine its correct meaning and context. Of course, we would only expect to find this Hebrew phrase in the Old Testament, since only the Old Testament is written in Hebrew. When we perform this examination, we find three passages that use this exact phrase “sons of God” (benei ha elohim, or in the case of one of the passages, the similar phrase benei elohim) – and we find that in all three, it is always used to refer to angels. Let’s begin to take a look at these passages. Now there was a day when the sons of God [benei ha elohim] came to present themselves before the Lord, and Satan came also among them. -Job 1:6 Job 1:6 is one of the clearest and most obvious references to angels in the entire Bible. This passage describes an actual meeting in heaven, in which God oversees an assembly of holy and fallen angels to discuss earthly affairs, grant permission to carry out certain actions in the human realm, or assign various tasks. Again there was a day when the sons of God [benei ha elohim] came to present themselves before the Lord, and Satan came also among them to present himself before the Lord. -Job 2:1 Again, we see the same concept restated, clearly identifying sons of God as being angels who are meeting with God in another “divine council.” A third reference is also found in Job, but with this one using the close phrase benei elohim. Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding. Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it? Whereupon are the foundations thereof fastened? Or who laid the corner stone thereof; When the morning stars sang together, and all the sons of God [benei elohim] shouted for joy? -Job 38:4-7 In this passage, we find God posing questions to Job about the creation of the universe in order to demonstrate to Job how little he actually knew in comparison to God. God implies that the sons of God were created prior to the creation of earth itself, which helps us eliminate basically all of the alternative interpretations of “sons of God.” Of course, only the angels were created at that time. These three passages are the only ones in the Old Testament that use this phrase (benei ha elohim or benei elohim) – and they are all clear references to angels. So, we can confidently say that since every other usage of benei ha elohim or benei elohim in the Old Testament clearly refers to angels, we should recognize the Genesis 6:4 instance to also mean angels. Any other explanation of the phrase “sons of God” is subjective inference, rather than Biblical exegesis. To even further establish this position, we can examine other similar phrases to benei ha elohim that also appear in the Old Testament. Again, these phrases always refer to angelic beings, and never to human men. Let’s take a look at some of these additional verses. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. -Daniel 3:25 This passage in Daniel uses a similar phrase in Aramaic, bar elahin, and yet still clearly refers to a supernatural being. [6] It speaks in reference to the fourth man walking in the fire, which we know was at minimum an angel, but possibly even an Old Testament theophany. For who in the heaven can be compared unto the Lord? who among the sons of the mighty can be likened unto the Lord? -Psalm 89:6 Here is another Old Testament passage that slightly differs even further (benei elim), and yet still is a reference to angels. [7] This is obvious as the first part of the verse gives the context: “who in heaven...” Obviously, this refers to angelic beings. And so, we find that other similar Hebrew phrases in the Old Testament also all clearly refer to angelic beings. But let’s also take a look into the New Testament, where we see the phrase “sons of God” in our English Bibles. The New Testament (which was written in Greek not Hebrew) gives us further information on how this phrase is progressively used. The expansion of its usages in the New Testament reveal to us even more specifically that it’s always used to designate a direct creation of God. This expanded New Testament usage range will include Adam, New Testament saints, and of course, Jesus Christ. Let’s briefly discuss each of these. -Adam: Adam, being the first man, was directly created by God. He is called a son of God in Luke 3:38. In this chapter, Jesus’ genealogy is given to us, and Luke traces it all the way back to Adam. Because Adam had no earthly father to speak of, Luke lists him as the “son of God.” Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God. -Luke 3:38 -New Testament Saints: New Testament saints (or Christians) are also called sons of God in the New Testament. Why would this be? Because those who have obeyed the gospel are unlike any other human beings in history. Those who are in Christ, having undergone salvation and received the Holy Spirit and a new nature are considered a direct creation of God! John 1:11-12 explains this. He [Jesus] came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: -John 1:11-12 Jesus elaborates on this further in John 3:6. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. -John 3:6 Human beings (aside from Adam) are never called “sons of God” unless they are New Testament believers having undergone the gospel plan of salvation. Christian believers who were “born again” have been adopted into sonship. Other humans are not initial direct creations of God in this sense. They are sons (or descendants) of Adam. This also corresponds to what we just discussed regarding Jesus’ statement in Matthew 22:30 about the future resurrection bodies of believers that will be like the angels. 1 John 3 explains this. Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. -1 John 3:1-2 In other words, we as Christians are sons of God right now, but the ultimate manifestation of this is future-looking, as in the resurrection we will receive heavenly bodies. When we receive these bodies, we will be able to see Christ in the fullness of His resurrected glory, as we will also have a body similar to His – a body that can interact in the extra-dimensions (like the angels). Note: Some additional references to the sonship of New Testament Christians include Romans 8:14, 8:19, Galatians 4:6, and Philippians 2:15. -Jesus Christ: Lastly, we of course know that Jesus Christ is called the Son of God in the New Testament. Jesus Christ is called the Son of God primarily because the Holy Ghost (referring to God in action towards humanity) caused His conception, rather than it being caused by a human man (Luke 1:35). In other words, He also in His humanity can be called a direct creation of God. We know that in His divinity, He is God – but the human aspect of Him (the manifestation of the Son) was created at a point in time. But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, -Galatians 4:4 At a specific point in time, God caused Jesus’ conception in Mary’s womb. And so, of course, Jesus Christ (in His humanity) was also a direct creation of God, rather than being the son of a human father. So, our exegesis of the usage of “sons of God” in the Bible clearly reveals how this phrase is always used. In the Old Testament, the phrase “sons of God” is always used to refer to angels. In the New Testament the phrase “sons of God” is expanded to mean a direct creation of God – including Adam, saved Christians, and of course, Jesus Christ. A further interesting revelation is that in the Old Testament, human saints or followers of God were normally referred to as “servants of God,” while the angels were referred to as “sons of God.” This seems to be reversed in the New Testament, where Christian believers now are called “sons of God” and the angels are portrayed as “servants of God”! Therefore, by a thorough search of the scriptures, and after analyzing and comparing the usages of benei ha elohim and similar phrases, the only conclusion one can come to is that the passage in Genesis 6:4 is clearly referring to angels. To take any other position is to take a position without Scriptural foundation, being found outside of the Biblical usage of the phrase. Genesis 6 then, is clearly describing something that many find disturbing or difficult to accept. It describes the sons of God (or angels) lusting after human women, coming to earth, apparently taking on a human form, defying God’s natural order by having sex with human women, and producing a hybrid offspring called Nephilim (who were giants). Something about their hybrid genetic makeup made the children of this illicit union larger, more powerful, more wicked, and likely even more intelligent than average humans – and that “something” was the angelic origin of their fathers, the sons of God. Again, the notion of angels doing this (or even being able to do this) is a hurdle for many to accept – one we specifically address in our study "The Identity Of The Nephilim". However, we should never be troubled about the clear, literal reading of the Word of God. We must leave behind whatever presuppositions we bring to the Bible, and instead, allow the text to speak for itself, no matter how difficult it may be for us to accept. Genesis 6 tells us that angels from heaven took human women and produced children with them – and this, as we find, is a pervasive theme woven throughout the scriptures. [1] Alyssa Roat, “What is Biblical Hermeneutics and Is it Still Important Today?” June 22, 2020, Christianity.com. (https://www.christianity.com/wiki/bible/meaning-origin-history-of-biblical-hermeneutics.html - Retrieved 4/10/21) [2] Ibid. [3] David L. Cooper, “Some Basic Laws Of Interpretation,” Biblical Research Studies Group. (http://www.biblicalresearch.info/page502.html - Retrieved 11/10/20) [4] Roat. [5] NASB Lexicon, entry “Genesis 6:4,” BibleHub.com. (https://biblehub.com/lexicon/genesis/6-4.htm - Retrieved 4/14/21) [6] NASB Lexicon, entry “Daniel 3:25,” BibleHub.com. (https://biblehub.com/lexicon/daniel/3-25.htm - Retrieved 4/14/21) [7] NASB Lexicon, entry “Psalm 89:6,” BibleHub.com. (https://biblehub.com/lexicon/psalms/89-6.htm - Retrieved 4/14/21)

(From the study "The Identity Of The Nephilim") In this article, we will undertake an examination of the Hebrew word “Nephilim” that we see used several times in the Bible, in order to gain a basic understanding of who these beings were. There are two passages in the Bible that explicitly mention the Nephilim by that name. However, there are a multitude of passages that refer to the greater subject of the Nephilim – many often being overlooked by those who are unfamiliar with this topic. But the two passages in which the Hebrew word Nephilim explicitly appear are Genesis 6:4 and Numbers 13:33. Let’s take a look at the first of those two – Genesis 6:4. The context of this passage is the time before the Flood of Noah, in which the wickedness of the pre-Flood world is being described. Genesis 6:1-4 reads: And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. There were giants [many versions simply say “Nephilim”] in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown. -Genesis 6:1-4 In the King James Version, as well as certain other English Bibles, we find this Hebrew word “Nephilim” loosely translated as “giants.” However, because it’s unknown for certain what this Hebrew word means, some English Bibles have left it untranslated, simply carrying over the Hebrew and transliterating it into English – yielding the word “Nephilim.” The second mention of Nephilim in the Bible is found in Numbers 13:33, as the Israelites were getting ready to enter into the Promised Land of Canaan. However, many of the spies Moses sent to search out the land returned with the conclusion that they were unable to conquer it. To support this conclusion, they referenced the giant inhabitants of the land, whom they called Nephilim, and descendants of the Nephilim. The spies reported feeling like grasshoppers in comparison to this evil race of giants. Numbers 13:32-33 reads: And they brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature. And there we saw the giants [Nephilim], the sons of Anak, which come of the giants [Nephilim]: and we were in our own sight as grasshoppers, and so we were in their sight. -Numbers 13:32-33 Let’s now explore the possible meaning of the word Nephilim. This term is often translated as “those who fall,” “the fallen,” or “those who descended from heaven to earth.” However, Dr. Michael Heiser, an adjunct Professor of Biblical Studies at Liberty University who holds a PhD in Hebrew and Semitic studies, disagrees with this interpretation. In his critique of an author who defined Nephilim as “those who fall,” Heiser explains: Sitchin assumes "Nephilim" comes from the Hebrew word "naphal" which usually means "to fall." He then forces the meaning "to come down" onto the word, creating his "to come down from above" translation. In the form we find it in the Hebrew Bible, if the word Nephilim came from Hebrew naphal, it would not be spelled as we find it. The form Nephilim cannot mean "fallen ones" (the spelling would then be nephulim). Likewise, Nephilim does not mean "those who fall" or "those who fall away" (that would be nophelim). The only way in Hebrew to get Nephilim from naphal by the rules of Hebrew morphology (word formation) would be to presume a noun spelled naphil and then pluralize it. I say "presume" since this noun does not exist in biblical Hebrew – unless one counts Genesis 6:4 and Numbers 13:33, the two occurrences of Nephilim – but that would be assuming what one is trying to prove! However, in Aramaic, the noun naphil(a) does exist. It means "giant," making it easy to see why the Septuagint (the ancient Greek translation of the Hebrew Bible) translated Nephilim as gigantes ("giant") … It is most likely that Nephilim is an Aramaic term imported into Hebrew during the final editing of the Hebrew Bible in Babylon (where Aramaic was the lingua franca) and then the ending was corrected to Hebrew rules of word formation. [1] Based on Heiser's explanation, it would seem clear that the word “Nephilim” is a term originating from Aramaic, meaning “giant,” which was brought into Hebrew and given the “-im” ending, indicating plurality. The translators of the King James Version seem to have been aware of this, as they translated Nephilim as “giants” and did not call them “the fallen,” or anything similar. In addition, the majority of ancient Bible versions – including the Septuagint, Theodotion’s translation of the Hebrew Bible into Greek, the Latin Vulgate, the Samaritan Pentateuch, Targum Onkelos, and Targum Neofiti – all interpret the word to mean “giants.” [2] Of course, we understand that the term “giant” refers to a man of extraordinary size and strength. We may therefore conclude that the evidence clearly shows that the Hebrew word Nephilim referred to giants. [1] Michael Heiser, “The Nephilim,” SitchinIsWrong.com. (https://sitchiniswrong.com/nephilim/nephilim.htm - Retrieved 4/10/21) [2] Jacques Van Ruiten, Primaeval History Interpreted: The Rewriting of Genesis I-II in the Book of Jubilees, Brill, 2000, p. 189.