The Birth of a Nation: Revelation 1. Study Part I - UNSEALED - World News Christian News. As we get closer to the "Great American Eclipse" in August and the unprecedented "Great Sign" in September, those who are just now looking up will need a crash- course on why many of us believe these signs in the sky herald the Day of the LORD. For others this will be a refresher—hopefully with some additional insight. No need for newcomers to reinvent the wheel or grasp at straws, however. There's a whole host of diligent seekers on the internet who have already done their homework (start here). Investigate for yourself, and test all things.

The 1. 2th chapter of Revelation is the final exam on biblical prophecy, and, sadly, many have failed to distinguish between the future prophecies regarding Israel and the Church and discern the dispensational transition in God's plan for the end of the age. Specifically, in this two- part post, we'll focus on why so many in the online watching community have concluded that the "Revelation 1. Tribulation dead- ahead, but also the pre- tribulation resurrection and rapture of the Church—the miraculous birth of a nation in one day. Let's dig into the Greek and Hebrew Scriptures, examining the apostle John's intentional link to Isaiah 6. Then we'll bring in Isaiah 2. Christ—the mystery once hidden but now revealed (c.

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Cor. 1. 5: 5. 1- 5. Eph. 3: 1- 1. 2; 5: 3. Thess. 4: 1. 6- 1. Begin at Revelation 1.

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Then Turn Left. Some preliminary assumptions are crucial for a correct interpretation of chapter 1. Chapter 1. 2 is future prophecy (if you're stuck in the past, just think to yourself—types and shadows)2. Chapter 1. 2 is a brief, kaleidoscopic overview of the entire Tribulation period (not strictly linear or chronological as you go line- by- line)3. Chapter 1. 2 is a stumbling block for both the anti- dispensationalist and anti- Zionist crowd (don't want to distinguish between the Church and Israel? Ok, interpret at your own risk)4. Chapter 1. 2 is not an isolated text divorced from the rest of Scripture, especially the Old Testament; on the contrary, the author assumes that you know the writings of the other prophets in the Tanakh (Hebrew Bible)Ok, now then, let's address the male- child of Rev.

In order to really grasp what's going on in this verse, we gotta go to the Greek. It's in the original languages where you'll often find some serious wordplay and deliberate inner/inter- textual connections. The authors of Scripture do this all the time, and it's humbling to study the skillful literary constructions of these ancient writers and editors. The inspired authors of Scripture aren't merely transcribing what they see and hear like a stenographer would in a courtroom. They carefully arrange God's written word in a creative, even cryptic manner at times.

For instance, have you ever noticed that John rarely uses explicit names for people, opting instead for attributes or code names (e. Armageddon, 6. 66, etc.)?

In short, we should ask this question: What's the author doing with what he is saying? In the apostle John's case, he purposefully links the grammatically incorrect term arsen (male) with huiov (son), "And she gave birth to a Son, a male- child.." These two words do not agree in gender (one is masculine, the other neuter), which is a huge blunder if this came from the pen of a prophet fresh out of grade school. Not so, as John is a seasoned, wily veteran at this point in his life. He knows Greek. And he knows his Old Testament. The key to unlocking the mystery of the male- child, his identity and especially the timing of the birth and rapture, is the Greek term arsen in Rev. Turn left. We're going to the book of Isaiah. The Way to Isaiah: Route 6.

One of the main arguments offered up by Dr. Michael Svigel in defense of the male- child being identified as the body of Christ is the glaring absence of the death and resurrection of Jesus. The royal heir of Rev. If this was referring to Jesus alone, where is His essential substitutionary death and bodily resurrection?

These key details of the gospel are curiously absent. Watch Shocker Hindi Full Movie there. But like the supposed "grammatical error" noted above, this is not a rookie mistake, either. The "birth" and subsequent "rapture" of the male- child has its roots in the Old Testament, and in this context, specifically the Greek translation of Isaiah 6. LXX). John uses the term arsen in 1. Isaiah's prophecy written over 7. Watch Monster Online Full Movie. Patmos. As odd as it may sound, the idea of a resurrection is not absent from Rev. It's bound up in the birth metaphor.

And as we'll see shortly, this "birth" depicts the resurrection and instantaneous glorification of a corporate entity—the birth of a nation (c. Pet. 2: 9). Moises Silva has a solid rendering of the Greek text from Isaiah 6. NETS (New English Translation of the Septuagint), which is available online (here). For convenience, here is his translation of Isaiah 6. LXX) with my highlights: Before she who was in labor gave birth, before the pain of her pangs came, she escaped and gave birth to a male [arsen].

Who has heard of such a thing? And who has seen thus? Did the earth give birth in one day? Was also a nation born all at once? Because Sion was in labor and she gave birth to her children.". The language of the LXX is often pretty clunky at times, but when matched up with the Masoretic Text (MT) of the Hebrew, a clear interpretation can be discerned.

It's my understanding after chewing on these texts that the LXX translator got a little confused about this prophecy. Prophecy is like that, though. That's why it often takes further revelation to shed light on the former (i. Paul's remark about being "a steward of the mysteries of God" —1 Cor.

My thoughts on this pivotal passage (Isa. First and foremost, in regard to the timing of the birth of the male, one thing is clear between the Hebrew and the Greek manuscripts. The emphasis in 6.

The following verse (6. Miraculous. Stupendous. It's, well, undeserved favor shown toward a certain nation [Greek: ethnos; Hebrew: goy; both singular]. Oh, and in case it's not clear: "Before" means that this birth and snatching away of the male- child (Rev.

Zion/Israel's labor [a. Tribulation, or Jacob's trouble]. Don't we have terminology for this eschatological doctrine concerning the rescue of the Church that has made its rounds in our evangelical circles? For a while I was perplexed by the LXX rendering of ".. Greek: pheugo] and gave birth to a male." It didn't quite jive to have the woman escape and give birth at the same time, because the previous clause stated that she had yet to enter into her time of trial. Thankfully, the light bulb went on today. I realized that the translator/scribe did his best to literally convey the Hebrew term malat, which has a range of meanings depending on the stem of the verb and its surrounding context.

According to HALOT (Hebrew Aramaic Lexicon of the Old Testament), there are several options: to flee, to save, to rescue, and to bear, give birth (pg. The particular stem of this verb used in Isa. Hiphil] is found only here and in Isa. Therefore, the context then leads me to go with the sense of "to deliver," or "to bring forth/give birth." It's awkward to translate this as the woman "escaping a child."3) And so, the verbs "delivered" and "gave birth" in 6. English translations agree).

However, as we have discovered in Revelation 1. Rev. 1. 2: 6; 1. 3- 1.

Revelation 1. 2: Escape to a Place Prepared"). Observe the helpful parallelism at work in Isa.

NKJV). 6. 6: 7a:  Before she was in labor. Before she was in pain. Who has heard such a thing? Who has seen such things? Or shall a nation be born at once?

For as soon as Zion was in labor, she gave birth to her children. Highlightedin red: These interrelated lines regard God doing the impossible—a birth before labor.

Highlightedin blue: These interrelated lines identify the recipient of this miraculous delivery with an additional detail about timing (c. Cor. 1. 5: 5. 1- 5.