On The Timing of the Two Witnesses
On the timing of the Two Witnesses of Chizayon (Revelation) 11
AND there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the Temple of YAHUAH, and the altar, and them that worship therein. 2 But the court which is without the Temple leave out, and measure it not; for it is given unto the other people: and the holy city shall they tread under foot forty and two months. 3 And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.
So, before we continue to discover the identity of the two witnesses as given to us in the actual text, first let us take a moment to determine if there is a macro-fractal which can be realized in the dating given to us in this passage. [A fractal is defined as a geometric figure, each part having the same statistical character as the whole, in which similar patterns recur at progressively smaller scales.]
Here we have the indication that the two witnesses will prophesy for 1,260 days. The word witness in Hebrew (as a noun) is the word הדָעֵ `edah, which means to be witness; to give testimony. The Hebrew word for prophesy (as the verb) is אבָנָ nava', which in strict application means to prophesy, i.e. to speak or sing by inspiration (in prediction or simple discourse).
However, in prophecy, there are certain things which appear from time to time that require understanding. First of all, the Hebrew month is directly depending on the moon cycle, from dark moon to full moon to dark moon. The cycle does not exceed 30 days. However, often the months are but 29 days, not 30 days, so the concept of 42 months being equal to 1,260 days assumes that each of the 42 months is a thirty day month. Further, in the Hebrew year, once in every three or four years, there is a thirteenth month, yielding a count of 1,290 days, IF every month is 30 days, which as a matter of actual fact, never occurs. Therefore, the prophecy of 1,260 days equaling 42 months is a prophetic average.
Equally true, is that often in prophecy, we are given to understand that the day is equal to the year. In Yekhezq’el, the phrase in the Hebrew is yom yom shanah shanah. This word shanah, which in the common sense means year, but means also a cycle of time, which can include (again in the macro-fractal) the Jubilee year (Yovheliym). We will refer to this concept below.
After the number of the days in which ye searched the land, even forty (arbayim) days (yomiym), each day (yom) for a year (shaneh yom shanah), shall ye bear (nasah) your iniquities (avon), even forty years (shanahiym), and ye shall know (yada) my breach of promise.
Let’s take a sidebar for just a moment concerning this passage. If the word shanah is construed to mean Jubilee years then the passage has an even more acute meaning:
After the number of the days in which ye searched the land, even forty (arbayim) days (yomiym), each day (yom) for a [Jubilee] year (shaneh yom shanah), shall ye bear (nasah) your iniquities (avon), even forty [Jubilee] years (shanahiym), and ye shall know (yada) my breach of promise.
In this construction, this word of prophecy indicates that the whole of the house of Yisra’el shall bear its iniquities for 40 Jubilees, i.e., for 2,000 years. If you compare this with the duration of Mashiach’s time in the wilderness (Mattithyahu 4: Then was YAHUSHA led up of the RUACH into the wilderness to be tempted of the devil. 2 And when he had fasted forty days and forty nights, he was afterward hungry.), it can be then reasoned that the Body of Mashiach might also spend forty days and forty nights in the wilderness of diaspora, a day equal to a Jubilee year, or 2,000 years.
There is more testimony, however, to the secondary fractal that the day equals a year (instead of the Jubilee year):
For I have laid upon you the years of their iniquity (avon), according to the number of the days, three hundred and ninety days: so shall you bear (nasah) the iniquity (avon) of the house of Yisra’el. 6 And when you have accomplished them, lie again on your right side, and you shall bear (nasah) the iniquity (avon) of the house of Yahudah forty days: I have appointed you each day for a year.
So, the number of days of the house of Yisra’el (as distinguished from the house of Yahudah) is 390 years, and the number of days of the house of Yahudah (as distinguished from the house of Yisra’el) is 40 years. However, given the stiff-neckedness of both houses, we find the following add-on:
And if ye will not for all this hearken (shema) unto me, but walk contrary unto me; Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven (sheva) times for your sins (chatta’oth).
This means that the judgment of the house of Yisra’el is no longer just 390 years, but 390 x 7, or 2,730 years. The kingdom of Yisra’el was finally destroyed by the Assyrians in 722 B.C. This means that the judgment of the house of Yisra’el came to an end in the year 2008, and that the diaspora was finally ended. This change is reflected in the foreclosing of the spiritual wilderness of protection, where YAH has kept his people for these many centuries, and the preparation for the return of the house to the Holy Land is underway.
The house of Yahudah saw a shorter realization to its regrouping, because its judgment was but 40 years. The termination of the sacrifice occurred in 70 AD with the removal of every stone of the Temple. While the post of the Nasi (the chief of the Sanhedrin) continued into the next century, the date of termination is nonetheless on the ninth of Av, 70 AD. The judgment of 40 years being made a seven-fold judgment, the house of Yahudah experienced 40 x 7, or 280 years of judgment before the reappointment of the Nasi (Yahudah Nasi) in 350 AD and the rewriting of the Yerushalmi Talmud as that document that would become the Babylonian Talmud and the foundations of modern Judaism.
For purposes of this discussion, let us consider that the prophecy in question in Yekhezq’el 4:5-6 references the house of Yisra’el and the house Yahudah, the very two who will be identified in this prophecy in Chizayon 11 as the two witnesses. Is the application of the day-equals-a-year principal accurate for this chapter as well?
Consider even more macro-fractal dating from the book of Dani’el:
11 And from the time that the daily sacrifice shall be taken away, and the abomination that makes desolate set up, there shall be a thousand two hundred and ninety days. 12 Blessed is he that waits, and cometh to the thousand three hundred and five and thirty days. 13 But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.
Then the Word of YAHUAH came to El-Yirmeyahu, after that the king had burned את eth-the roll, and את eth-the words which Baruch wrote at the mouth of Yirmeyahu, saying, 28 Take you again another roll, and write in it את eth all the former words that were in the first roll, which Yahuyaqiym the king of Yahudah has burned. 29 And you shall say to Yahuyaqiym king of Yahudah, Thus says YAHUAH; You have burned את eth-this roll, saying, Why have you written therein, saying, The king of Babel shall certainly come and destroy את eth-this land, and shall cause to cease from thence man and beast? 30 Therefore thus says YAHUAH of Yahuyaqiym king of Yahudah; He shall have none to sit upon the throne of David: and his dead body shall be cast out in the day to the heat, and in the night to the frost. 31 And I will punish him and his seed and his servants for את eth-their iniquity; and I will bring upon them, and upon the inhabitants of Yerushalayim, and upon the men of Yahudah, את eth all the evil that I have pronounced against them; but they hearkened not.
So it is that the line of David comes to an end in the spiritual authority to sit on the throne of David. Before we consider the timing of the Dani’el 12 prophecy, let’s take a moment to consider the actual Hebrew.
And when (vay’ma’ayth) the take away (ha’vay’soor) of the extension (ha’tamiyd) and gives (vay’natan) the abomination (shikutz) which stupefies (devastates) (shamame), the days (yomiym) are a thousand (aleph), hundreds (meahayim), and ninety (vay’teshiym).
This passage has a bit more meaning if we can determine what is meant by the extension (or more literally, the stretch. Consider the conclusion of YAH as expressed in Yermiyahu:
Yermiyahu 15: 1-4
THEN said YAHUAH unto me, Though Mosheh and Shemu’el stood before me, yet my mind could not be toward this people: cast them out of my sight, and let them go forth. 2 And it shall come to pass, if they say unto you, Whither shall we go forth? then you shall tell them, Thus says YAHUAH; Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity. 3 And I will appoint over them four kinds, says YAHUAH: את eth-the sword to slay, and את eth-the dogs to tear, and את eth-the fowls of the heavens, and the את eth-beasts of the earth, to devour and destroy. 4 And I will cause them to be removed into all kingdoms of the earth, because of Menashsheh the son of Yechizqiyahu king of Yahudah, for that which he did in Yerushalayim.
So the Judgment against the house of Yahudah was registered against Menashsheh, several generations before Yahuyaqiym. However, judgment was forestalled – extended or stretched, if you will, because of the actions of Yoshiah.
Here is the extension:
Divrei Hayamiym Sheniy 34:23-28
And she answered them, Thus says YAHUAH ELOHIYM of Yisra’el, Tell ye the man that sent you to me, 24 Thus says YAHUAH, Behold, I will bring evil upon this place, and upon the inhabitants thereof, את eth even all the curses that are written in the cepher which they have read before the king of Yahudah: 25 Because they have forsaken me, and have burned incense unto other elohiym, that they might provoke me to anger with all the works of their hands; therefore my wrath shall be poured out upon this place, and shall not be quenched. 26 And as for the king of Yahudah, who sent you to inquire of YAHUAH, so shall ye say unto him, Thus says YAHUAH ELOHIYM of Yisra’el concerning the words which you have heard; 27 Because your heart was tender, and you did humble yourself before ELOHIYM, when you heard את eth-his words against this place, and against the inhabitants thereof, and humbled yourself before me, and did rend את eth-your clothes, and weep before me; I have even heard you also, says YAHUAH. 28 Behold, I will gather you to your fathers, and you shall be gathered to your grave in peace, neither shall your eyes see all the evil that I will bring upon this place, and upon the inhabitants of the same. So they brought את eth-the king word again.
In 601 B.C., the extension ran out, Yahuyaqiym was killed by the Babylonians, and the throne of David was suspended until the rise of Mashiach.
And when extension has ended until the abomination which stupefies is given, the days are a thousand, two hundred, and ninety.
One thousand two hundred and ninety years later, the Dome of the Rock is completed on the top of the Fortress Antonia, commonly called the Temple Mount.
One thousand three hundred thirty-five years later, Charles the Hammer succeeds in turning the Muslim horde from France back to the plains behind the Pyrenees.
And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.
One thousand two hundred and three score years later, in the year 1948, the nation of Israel was formed. So we can see that its creation had nothing to do with the efforts of man, including the efforts of the Zionists, or anyone else (although their efforts were all within the will of YAH, who had ordained the re-establishment of Israel at the time Michael spoke to Dani’el. One might want to consider this completely before taking an Arabist position in opposition to the nation of Israel.