Tishri & Passover in the Acceptable Year

The Eschatology of the Prophets

The extinction of “modern” man

for the purposes of divine regeneration as the one new man in Christ

By Steve Santini

May-June 2005

This article presents the three significant days within the acceptable year of the Lord of which Isaiah prophesied and is yet quickly to come. Much has been written about the transition into paradise upon earth as the millennial kingdom yet all who have based their search on the “rapture” theory and the book of Revelation have missed the mark.

To understand this transition consideration of these six points is necessary. First, all of faith should take a pair of scissors and cut the book of Revelation from their Bibles and then burn it. It is or has become a part of the strong delusion emanating from the mystery of iniquity that Paul wrote of in II Thessalonians 2:10-13.

Second, it should be understood that the so named “rapture” has been misplaced as associated with the “wrath” that occurs prior to the millennial kingdom or paradise on earth. It has been so misplaced because basically there has been a misinterpretation of the Greek word “then” which begins verse 17 of I Thessalonians 4. This word then does not mean then immediately; it means “then after a period of time” and is sometimes translated as a time period of thousands of years. The “catching up together with them in the clouds” to be forever with the Lord occurs at the end of the millennial kingdom when the Lord delivers all things up to the Father.

Third, there is a forty-year time period of entrance into the millennial kingdom as there was for the children of Israel before entering the Promised Land. (This period may have begun in 1965 when the brightest comet ever was observed when it passed around the sun. It was in this year before the concept of global warming became commonplace that land and sea temperatures rose significantly to start a trend of rising atmospheric temperatures. The earthly spiritual and secular events following the appearance of the comet, in retrospect, marks a significant change in current worldview, history, astrophysics, and genetics..) Associated with this forty-year time period is a one-year period that Isaiah terms the “acceptable year” of the Lord.

Fourth, within this acceptable year are specific days on which the restitution of all things as Peter prophesied is built. For example, one day in this time period is the day of vengeance of our God prophesied by Isaiah.

The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn;

Isaiah 61:1,2

Fifth, the Noahtic Flood destroyed the original paradise of Eden that is soon to be restituted. It was destroyed because the sons of God (saints) came into union with the daughters of men without the way unto the tree of life being reopened and because Noah’s righteous warning of such grave error was ignored.

Sixth, according to the apostle Paul, there are two groups that comprise the body of Christ. They are the spiritually masculine saints and the spiritually feminine faithful in Christ Jesus.

With these points made as a foundation for understanding, this presentation will proceed first to the three significant days of the acceptable year placing them in sequence. Second, it will correlate some of these significant days with historically and spiritually significant days in the Hebrew year. If time and the means are available and the need arises the author will, in the future, propose reasons for the considered imminence of the “acceptable year and will present the causative scientific means by which the divine will accomplish that which seems impossible.

Before placing the significant days of the acceptable year in sequence it needs to be realized that this year is yet future. Jesus’ reiterated most Isaiah’s prophecy in chapter 61 as an opening to his ministry in the synagogue of Nazareth.

And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written, The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, To preach the acceptable year of the Lord. And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. Luke 4:17-20

Notice that he closed the scroll before reading on to “and the day of vengeance of our God.” As Isaiah had proclaimed the acceptable year prophetically, so to did Jesus, and by his actions and words presented foundational aspects and shadows or types of that future year. In addition, when the later context of Isaiah’s prophetic words in chapter 61 concerning the subsequent building up of the waste places and giving beauty for ashes, is compared with the subsequent history from Jesus’ truncated proclamation of Isaiah’s prophecy the disparities are obvious. Rather than beauty for ashes, those of faith, after Jesus’ time, suffered even to the point of death and the Romans wasted Jerusalem in 70AD forty years after Jesus’ death. So, Jesus’ ministry and the subsequent results were not the fulfillment of Isaiah’s prophecy.

The most significant day of the acceptable year that leads to the restitution of all things is the day of the Lord. According to the King James translation, Peter prophecies in the book of Acts that this day is to be both great and notable. The apostle Paul, with the revelation of the great mystery later revealed to him, places a spiritual event in the coming of the Lord before the day of the Lord.

Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of the Lord is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition II Thessalonians 2:1-3

As usual, when reading Paul’s epistles to the church, a distinction between the second person plural, you and the first person plural, we, and its forms, must first be considered first as the differentiation between the faithful in Christ Jesus and the saints. The our in this verses refers to the saints Paul, Silvanus and Timothy by whom the letter was composed and from whom the letter was sent. According to the introductory context, the you refers to those of faith or faithful in Christ Jesus to whom the letter was addressed. The subject of the letter is the coming of the Lord’s messengers of power to bring vengeance upon those without knowledge of God and/or without belief who cause the church to suffer. (1:7,8) Jude also wrote of this event when he stated:

14: And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 14,15

The gathering in the verse of II Thessalonians refers to the gathering of both dead and living saints. Jesus referred to this event when he was addressing Nathanael in the first chapter of John’s gospel.

And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man. John 1:51

The word see in this verse is the Greek word ofomai and means to see as a participatory witness. In this verse and others, one needs to also consider that some scholars, like EW Bullinger, have written that the word saint can be interchanged with the word angel depending on the context.

The word first in verse three of chapter two in II Thessalonians means “very first”. The words falling away are a form of the Greek word for divorce or, in other words, the separation and distinction between masculine and feminine spiritually. Paul reiterates this separation in verse seven when he writes, “until he be taken out of the way.” He is appropriately a masculine pronoun, as the saints are considered spiritually masculine.

To those who believed in him and referred to as disciples, Jesus spoke of this day of separation as recorded in Luke 17:34-36.

I tell you, in that night there shall be two men in one bed; the one shall be taken, and the other shall be left. Two women shall be grinding together; the one shall be taken, and the other left. Two men shall be in the field; the one shall be taken, and the other left.

The word taken, describing the change to take place, is the Greek word paralambano and means to subjectively receive into manifestation beside something else. These saints are to receive something different than those left. The word left is aphiemi, which means to leave in the same condition. In these three verses the other which is left is another of a different kind as determined by the Greek word hetros translated other. These others who are left are the spiritual feminine comprised of males and females according to the flesh just as saints were comprised of both. These others left are described as the faithful in Christ Jesus in the apostle Paul’s epistle to the Ephesians.

The gathering together of the saints, both dead (nekros) and living, and their coming, as written of in II Thessalonians, is not the event written of in I Thessalonians 4:16 when the Lord “himself” comes. As stated by Paul the gathering of the saints occurs before the Lord’s day. And in verse 1:7 of II Thessalonians when Paul writes of the revealing of the Lord from heaven with his saints, the word with is the Greek word meta. Meta means “with yet after” and in many places in the King James translation, meta is translated as “after.”

Paul also writes of this event of the separation and gathering out of the midst in Romans 8:17-19

17: And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.

In this verse the Greek word translated and is not the commonly translated word kai but the moderately contrasting conjuction de that is translated more often but or however. The word him is not in the underlying Greek texts as the King James Version translators have shown by placing the word in italics. The Greek word for Christ is in the genitive case which would make a translation of Christ more understandable than with Christ. The interlinear translators have translated the second with as together. In this verse you have the heirs of God which are the saints and, in moderate contrast, the joint heirs of Christ which are the faithful in Christ Jesus of Ephesians. Both suffer together that each at the completed time may be glorified together.

18: For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

The word with is the Greek word pros and means in the direction of or with a view to. The word in is eis and means in the direction and meeting the point.

19: For the earnest expectation of the creature waiteth for the manifestation of the sons of God.

In this verse Paul makes a change and uses the word Greek hius for sons rather than the preceding and subsequent and inclusive usage of teknon for children. The word manifestation is the Greek word apokalupsis that means basically “away with the veil”. The veil to be done away with in this separation or distinction of the saints from the faithful in Christ Jesus is the veil of flesh that has hidden and hides the glory of the saints.

20: For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,

The hope of creation lies first within the manifestation of the saints. (For the faithful in Christ Jesus Paul reiterates this hope in his prayer for the eyes of the feminine church to be enlightened.

The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, Ephesians 1:18)

The last verse of this selected section in Romans reads:

21: Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.

Actually, in the Greek rendering, this verse begins with and. This is important for understanding because the following is something in addition to the unveiling of the sons of God. Here Paul shifts back from sons to the inclusive Greek word teknon translated children. Eventually after the manifestation of the saints the creation will be delivered into the hands of the one body of Christ which will be inclusive of both the manifested spiritually masculine saints and the resurrected spiritually feminine faithful in Christ Jesus with the Lord himself as King of Kings.

In the epistle to the Philippians, written to and about the saints, Paul writes of this moment of manifestation of the sons of God in 3:20, 21a.

20: For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: 21a: Who shall change our vile body, that it may be fashioned like unto his glorious body

According to George R. Berry’s Interlinear Greek English New Testament, Greek word definitions and Greek grammar this section could be translated and would be more understandable in light of the great mystery if it were translated as such.

For us the citizenship of the heavens exists out of which also the Savior. We are receiving from the Lord Jesus Christ who shall transform the body of our humiliation to generate it with form to a body of his glory.

Where has the typological form of the one body made of two been seen before in scriptural history? The form of Moses and Elijah transfigured on the Mount with the Lord Jesus Christ and, in association, Peter, James and John. The apostle Peter, after coming to regard the apostle Paul’s message later in his life and when writing to those of like faith in the future as himself then present, states that the scene on the Mount was a more sure word of prophecy.

What is the purpose of this transfiguration of the saints at the beginning of the acceptable year of the Lord before the day of the Lord?

A foundational type in Luke chapter 10 reveals much. Jesus, in referring to the harvest, sent seventy before him to every place that he would come. These seventy were saints sent to heal and say the kingdom of God is next to you. If not received into houses or towns the seventy were to pronounce judgment saying it was more tolerable for Sodom and Gomorrah than it will be for you in that day.

His coming in that day and time was one of blessing as represented by his last approach over the Mount of Olives unto Jerusalem prior to the Passover when he was to die as the sacrificial lamb. Yet scriptural evidence portrays a coming over the Mount of Olives on the prior day riding on a single colt as the judges of Israel did. It was on this day that Jesus wailed while looking over Jerusalem in judgment because he knew what was to befall her in the times to come.

II Thessalonians 1:8 reveals that the messengers of power are to come in flaming fire taking vengeance. The Greek word ekdiko translated vengeance has a strong sense of carrying out righteousness. In this time righteousness will not be presented in blessing but will be presented in judgment according to the gospel revealed by the Lord Jesus Christ, himself, and through the apostle Paul. The manifestation of the saints is for the doubters like Thomas to see and repent; it is for those who have been blinded by 2000 years of captive ignorance to repent and believe; and it is for the incapacitation of the wicked.

When?

There has been a verse that has been a discouragement to many who seek the day of the Lord.

But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. Matthew 24:36

First, notice the verse say that only the day and hour are unknown. In variance with those who live in denial and do not watch, as instructed, Jesus pointed out many signs for which to look in anticipation of the kingdom of God and encouraged observation and consideration of such. Jesus, as recorded in three of the four gospels, said that when the fig tree shouts forth new sprouts know the summer (or heat of wrath) is near. Peter, when writing about the saints with the spirit of Christ in the Old Testament, states that they searched diligently for the amount of time between the sufferings of Jesus’ first coming until the glories of his second coming. It could also be considered that this verse was written only to that present time since it does not include the future tense of a verb. Peter, later on, seemed to have a sense of the time of the glory of the Lord when he wrote that a day is as a thousand years to God. If so, by Biblical chronology we are entering the seventh day, the Sabbath, a day of rest provided to God’s people. So to search for the season or month or year of his second coming is not out of line with spiritual history.

Considering that there were many events that unfolded in his first coming and that Isaiah prophesied about an acceptable year after which all things would be built up leading into the restitution of Eden, then, in this time about 2000 years after his first coming, to search for the acceptable year and the days within it is not vanity. It is a search. Yes there have been some in the last 100 years that have said the Lord is coming at such and such a time. Well, they failed. So what? More fallacious and damaging have been the many more who have proclaimed knowledge and understanding of the great mystery yet have failed leading others astray.

The month to be considered for the manifestation of the saints is Tishri. This is the month that starts with the Day of Trumpets on which the fullness of the Christ, as Jesus, first came unto this earth. It also contains the Day of Atonement and the Feast of Tabernacles or Ingathering to celebrate, in part, the completion of the harvest. This day began with the sacrifice of a bull split axially in two parts and laid upon the altar with the flames rising primarily between the two parts. This sacrifice represented a covenant from the Lord cleansing the priesthood.

Several types and a prophecy of this the manifestation of the saints in this time period are the sending of the seventy saints, Gideon’s attack on the Midianites, Jesus’ first recorded attendance at the feast of Tabernacles, the unique ceremonies of the Feast of Tabernacles, the healing of the man born blind and the record of Joel’s prophecy.

As known, Jesus used current events and physical realities to teach spiritual truths. When sending out the seventy saints to go before him in proclamation of the kingdom, healing and judgment, he begins his commission with the words, “the harvest is truly great,” indicating that the time was close to the Feast of Tabernacles.

The elements in Gideon’s defeat of the Midianites and the time frame point to the manifestation of the saints in Tishri. The Midianites had come into the land of Israel and had destroyed the field of the Israelites. Gideon had, though, hidden some wheat of which he was threshing when the angel of the Lord appeared to him. The time of threshing was just after what Christians call the Feast of Pentecost near the middle of the spring months. For God and Gideon it then would be of utmost importance to drive the Midianites out before the first plowing after the fall rains so that Israel would have a crop the following year. The events that occurred between Gideon’s call to deliver Israel and the destruction of the Midianite force would fit within the time between the months of Sivan and Tishri of that year.

First the army of Gideon was pared down from 32,000 to 300 chosen men.

The Midianites were camped by the hill of Moreh. Gideon and his 300 men were on Moreh overlooking the camp. One night, the Lord sent Phurah, Gideon’s servant, and Gideon down to hear what the Midianites were saying. The Lord said that they would be encouraged by what they heard. What they heard was the retelling of a dream of one of the Midianites.

And when Gideon was come, behold, there was a man that told a dream unto his fellow, and said, Behold, I dreamed a dream, and, lo, a cake of barley bread tumbled into the host of Midian, and came unto a tent, and smote it that it fell, and overturned it, that the tent lay along. And his fellow answered and said, This is nothing else save the sword of Gideon the son of Joash, a man of Israel: for into his hand hath God delivered Midian, and all the host. And it was so, when Gideon heard the telling of the dream, and the interpretation thereof, that he worshipped, and returned into the host of Israel, and said, Arise; for the LORD hath delivered into your hand the host of Midian. Judges 7:14-19

What was it in this dream that offered an interpretation of such? It was the barley cake. Barley has always represented the saints while wheat represents the faithful in Christ Jesus. The Lord, in his progressive unfolding, was telling Gideon that he was a saint. And from Enoch’s prophecy the nations of the Middle East knew that the saints were to be sent for judgment by destruction. They also knew many other things from Noah’s preaching for over 300 years after the flood including that the creation of heaven and earth began on the Day of Trumpets commencing Tishri.

So Gideon, and the hundred men that were with him, came unto the outside of the camp in the beginning of the middle watch; and they had but newly set the watch: and they blew the trumpets, and brake the pitchers that were in their hands. And the three companies blew the trumpets, and brake the pitchers, and held the lamps in their left hands, and the trumpets in their right hands to blow withal: and they cried, The sword of the LORD, and of Gideon. And they stood every man in his place round about the camp: and all the host ran, and cried, and fled. And the three hundred blew the trumpets, and the LORD set every man’s sword against his fellow, even throughout all the host: and the host fled to Beth-shittah in Zererath, and to the border of Abel-meholah, unto Tabbath. Judges 8:17-21

From this point, Gideon, a judge of Israel, pursued the kings of the Midianites. In his pursuit he asked for sustenance from two towns of Israel. Both refused. After Gideon executed the Kings of the Midianites he returned and beat the elders of one town with briers and tore down the tower of the other town. The events of this record are indicative of the manifestation of the saints with a trump in flaming fire during the time of Tishri.

Tishri was the seventh month from the beginning of the new-year in Nisan when the Feast of Passover was held. Tishri was considered the beginning of the civil new-year and the month from which new kings began their administration.

Tishri was the month in which the Feast of Tabernacles was held. In John’s record when Jesus attended his first Feast of Tabernacles he went into the temple and overthrew the tables of the moneychangers and drove their animals out saying that the temple had been made a den of thieves. He also rebuked Nicodemus for being a leader of Israel yet ignorant of spiritual things.

During the Feast of Tabernacles the Hebrews left their houses and dwelt in “booths” made of palm branches to commemorate the wandering of the tribe of Israel in Sinai for forty years under the hand of Moses. This feast uniquely contained the lamp stand lighting ceremony. Four large menorahs were placed in the temple and lit these menorah’s were so large that the priests used ladders to climb and light the bowls of oil. In addition this feast included water and wine ceremony. A priest took a gold pitcher to the Pool of Siloam and filled it with water. In the Hebrew, Siloam is Hah-Shi-lo-ach which literally means, “the Sent One.” The Greek word, ‘apostle’ comes from this Hebrew word. Then, both this water and wine were poured into a silver basin upon the altar mixing together and flowing out from under the altar. Each of these three ceremonies is represented in Luke’s testimony of the saints becoming manifested from beside the other disciples recorded in chapter seventeen. The Lord will be sent again after yet in conjunction with his saints. It will be a time like that of Sodom and Gomorrah when balls of fire lit the skies. And those that believe are told to leave all behind including their homes in reality, as symbolically the feast of Tabernacles pointing to the future requires. The Feast of Tabernacles was the only feast that included an eighth day. Spiritually eight is the number for a new beginning.

Jesus used the Greek word for “sent one” about 40 times in relation to himself in John’s gospel. One usage is on the last great day or eighth day of the feast.

And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind? Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing. John 9:1-5

It is and will be for the faithful to wash in the manifestation of the saints to acquire spiritual sight.

The next record presented that points to Tishri is the prophecy of Joel.

In the second chapter Joel gives details and sequence to the acceptable year of the Lord. In the chapter he first gives a description of the saints and the manner of the times.

Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the LORD cometh, for it is nigh at hand; A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a great people and a strong; there hath not been ever the like, neither shall be any more after it, even to the years of many generations. A fire devoureth before them; and behind them a flame burneth: the land is as the garden of Eden before them, and behind them a desolate wilderness; yea, and nothing shall escape them. Joel 2:1-3

Later he prophesies of the subsequent events relating to the faithful.

And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: And also upon the servants and upon the handmaids in those days will I pour out my spirit. And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the LORD come. And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call. Joel 2:28-32

In the first chapter of Joel before the manifestation of the great and strong people with fire before and after them, there are details that that point toward the end of the harvest season in Tishri.

Lament like a virgin girded with sackcloth for the husband of her youth. The meat offering and the drink offering is cut off from the house of the LORD; the priests, the LORD’s ministers, mourn. The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth. Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished. The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men. Joel 1:8-12

Symbolically the zodiacal sign of Libra represents the harvest month of Tishri. The ancient Akkadian name for Libra was Tulku. Tul means mound (like dhul and dul), and ku means sacred; hence, Tulku means the sacred mound, or the holy altar. To the early Egyptians this mound was a representation of their primary goddess Maat. The primary goddess Maat was the representation of worldly order with an emphasis on morals, ethics and justice. One symbol of the Pharaoh, who was considered as a masculine god, was of him seated on the platform representing Maat – ie the head and the feet; the throne and the footstool; the pillar and the ground; the building and the foundation; heaven and earth; revelation and wisdom. Many times, royal proclamations were issued in the name of Maat. It was believed that when a Pharaoh died that the world went into chaos until another Pharaoh took the throne upon the foundation of Maat. (Here today we have not the foundation of Matt, since the feminine church has lost its mooring in all the time since The apostle Paul’s revelation was turned away from in the first century church.) Although there are a number of ancient representations of Libra all point towards judgment and justice.

Libra was also the sign of the Hebrew tribe of Dan. Jacob’s prophecy regarding Dan is interesting when compared to the prophecies given over the eleven other tribal heads and in light of the events of Tishri.

Dan shall judge his people, as one of the tribes of Israel. Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward. I have waited for thy salvation, O LORD. Genesis 49:16-18

Also, the path of the thirteenth and last naked eye visible comet of a record high 10-year series points towards the truths and timing of the manifestation of the saints. Comet Machholz C/2004 passed from Eridanus, the river of fire, through Taurus, the bull of judgment, into Perseus, the breaker of bonds, and through Perseus’ head at its brightest on January 25, 2005.

The ancient symbolism of Perseus is quite well known. Perseus, born supernaturally by a shower of gold descending on the Dianne, was the son of the divine father. Although he was born into persecution, he overcame the persecution and then as a present to his father decapitated the ghoul Medusa representing Satan. On his way home with the head of Medusa, Perseus encounters the beautiful Andromeda chained to a rock. He breaks her bonds and she accompanies him on his way home.

The heavenly decan of Perseus is highlighted each year by the Persid meteor shower in the Hebrew month of Elul preceding Tishri. This decan was also highlighted by the first two and brightest comets of this series of 13 when comets Hale Bopp and Hyakutake both passed through Perseus at their brightest.

In review is the type portrayed by Gideon and his 300, Jesus Christ’s words and actions on the first Feast of Tabernacles he attended as the Messiah, the healing of the blind man during the Feast of Tabernacles, the unique symbols of the feast of Tabernacles, the prophecy concerning the tribe of Dan, Joel’s prophecy and the heavenly symbols of comets, Libra and Perseus to name some things that point to Tishri.

(It is well known that the early Roman Catholic Church formalized as institutional traditions many common beliefs among the earliest Christians. In the fourth century they designated the last two days of the fall month of October as “All Saints Day” and “All Souls Day” respectively. One to honor saints who had “passed away” and one to honor souls who had “passed away.” To have a distinction of two days in this order set at this time near the variable time of the fall month of Tishri points to the earlier truths of the figuratively masculine saints and the figuratively feminine souls of the faithful in Christ Jesus to be brought together by events that commence during the fall.)

Events After the Manifestation of the Saints

In Joel, and reiterated by Peter, is a quite significant event that occurs after the manifestation of the saints. The sun turns dark and the moon turns blood red. Both also said that there will be wonders in the heavens and in the earth, blood, and fire, and pillars of smoke.

In II Thessalonians, Paul wrote that after he is taken out of the midst the wicked would be revealed. As the word “he” is collective of Christ, it could be that the “wicked” is collective too.

For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: II Thessalonians 2:7,8

The Greek word translated consumed means to gobble or lap up and in such reveals repetitive actions over time. The translation of the Greek noun parousia as a the English gerund coming is appropriate and also indicative of time. These actions, over time, lead to the brightness of his coming in which the wicked will be completely incapacitated or bound. Of this time period from the manifestation of the saints until the wicked are incapacitated by the brightness of the Lord’s personal coming, Jesus spoke much. Of this time period Jesus spoke of nations rising against nation, earthquakes in many places, waves of the sea roaring, men’s hearts failing because of fear, false prophets and deceiving signs miracles and wonders by the wicked to take away the very elect to destruction and a tribulation that the world has never seen before. It may also be that this time is the darkness in which no man can do a work of God. Then those men doing supernatural works would not be doing works of God. Even so glorified saints not classified as men will be doing works of God. Yet, both Paul and Matthew wrote that these days would be shortened for the elect’s sake. Why? The pressure not to be faithful to the manifested saints will be tremendous and there will be only two clearly cut choices to believe-the saints and the wicked, just as in Moses’ and Elijah’s days.

The Day of Vengeance of Our God

The day of vengeance of our God comes to pass after the manifestation of the saints and just before the day of the Lord.

The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn;

Isaiah 61:1,2

The word acceptable is the Hebrew word ratson which has a meaning from its root word of to satisfy a debt or to accomplish. The word has words related that mean to crush, to kill, and hot stones. The Hebrew word naqam translated vengeance in this verse of Isaiah has associated words that give naqam a sense of a distinct blow or prick used for cleansing and /or reconciling.

Peter from the perspective of his given apostleship writes of the coming of day of Lord of our God using the Greek preterit heko translated come and meaning to pass by indicating the day he describes is before the Day of the Lord and is, according to this author, to be considered as the day of vengeance of our God.

The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up II Peter 3:9,10

In this verse there are great rushing sounds with crashes that pass beside from the heavens, the elements are loosened, and the works that are in the earth are burned from top to bottom by something that comes down upon them according to Greek word meanings from Strong’s Analytical Concordance. As Jesus said, he came to baptize with the Holy Spirit and fire. (This verse regarding the passing onto the Day of the Lord is not to be confused with the Day of God in the subsequent verse of II Peter 3:12. The Day of God arrives about 1000 years after the Day of the Lord when the entire earth shall be dissolved as the Lord Jesus Christ delivers all souls up into the spiritual realm, i.e. the misplaced “rapture” of I Thessalonians 4:17)

(Peter, given the initial responsibility of ministering to the immature faithful and immature saints and the mature faithful, was, as one of the 12 apostles, most concerned as to when the prophesied kingdom of the Lord would commence. (Acts 1:6,7) Later in the early church, after being challenged by Paul and his revelation, Peter wrote two epistles that deal with the entrance into the kingdom of the Lord. In both he refers to the times of Noah and draws parallels from those times to the times of entrance into the kingdom of the Lord. God did tell Noah that he would never again destroy all flesh by water yet he did not say that he would never again destroy all flesh. Peter writes that by water eight souls were saved and likens it to the salvation by being baptized into the death and resurrection of Jesus Christ.

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. The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: (I Peter 3:20,21)

First the Greek word saved used here is the Greek word diasozo. From its prefix and root this word means saved by separation. The connotation is that there is something that enters between the destructive force and that thing saved. The word is used of the centurion who saved Paul by entering between Paul and those who wanted to kill him. It is also translated as escape in proximate subsequent verses. In each the means of separation from the destructive element was water. The verse in I Peter reads that eight souls were saved by water. What then was the destructive element? Two verses in Genesis recording events just after the flood after the flood answer the question. In Genesis 10:5 there is mention of the isles of the Gentiles and in verse 25 the scriptures state that “in the days of Peleg was the earth divided.” The word Peleg means land divided by water. Before the flood of Noah’s time there was only one undivided land mass. At the commencement of the flood the means by which original paradise was lit lost power. The velocity of light slowed and the increased energy found balance by increasing the mass of the earth. (Energy=mass x the speed of light squared) The sized of the earth expanded from the more energetic central core breaking apart the single landmass into the continents present in this time. The water that covered the entire earth dissipated the heat of the expanding earth and cushioned the geophysical shocks that would have otherwise destroyed these eight souls that Peter says were “saved” by water. As he has written in his second epistle the earth again will experience a similar cataclysm from which souls will be saved through the resurrection of Jesus Christ. So there is a day of destruction when all the elements of the earth will be destroyed just prior to the day of the Lord. In this vein, Peter also wrote that all flesh is as the grass that withereth. I Peter 1:24 This is the day of vengeance of our God. Vengeance is not upon so much upon man but more so upon the one who’s power has corrupted man and used mankind for it own self-destruction.)

On this day of vengeance prophesied by Isaiah, all mortal men or flesh generated first from Adam die. As Paul writes:

For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive.

Within the context of this fifteenth chapter of I Corinthians Paul also wrote that “every” man shall be resurrected in his own rank or order. For every man to be resurrected all must first die.

Moses wrote of this concerning corrupted Adamic man in Genesis.

In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. Genesis 3:19

Why? First and foremost, as all Israel was baptized in the sea, all the church are to be baptized into the death of Jesus before proceeding onward in the Father’s plan for the salvation of all men. Paul

Therefore we are buried with him by baptism into death Romans 6:4a

The word into is the Greek word eis that means unto and meeting the point.

Secondly the sin of Adam has passed onto all men. In this, DNA has been corrupting, except for the soul of Jesus, since that time. The god of this world does work through corrupted DNA as it did with the man born blind. Entrance into the righteousness and the conditions of the New Jerusalem in the millennial kingdom requires the eternal DNA. God reforms DNA for the faithful from its presence in the dust of the earth and its presence in the sea at the “out resurrection” of the dead in Christ. As Jesus said new wine must be put into new wineskins. The Lord with his saints and this first resurrection binds the power of this world into the lower parts of the earth during the paradise upon earth so that no corruption from without can influence the new these new beings of paradise

Isaiah wrote of this cleansing in chapter 22, verse 14:

And it was revealed in mine ears by the LORD of hosts, Surely this iniquity shall not be purged from you till ye die, saith the Lord GOD of hosts

He also wrote of it his last chapter.

For, behold, the LORD will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the LORD plead with all flesh: and the slain of the LORD shall be many.

The Hebrew word for the word many is a unique usage. It means to cast together.

This death of all men is the day of cleansing of the earth or the quick prick of vengeance of our God in preparation for things then quickly to come.

The Day of the Lord

The next day in order is the day of the Lord as recorded in II Thessalonians 4:16

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:

Isaiah writes of this day in his last chapter.

Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? Who hath seen such things? Shall the earth be made to bring forth in one day? Or shall a nation be born at once? For as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the LORD: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7-9

In chapter 54, Isaiah writes of this moment between death and resurrection.

Thy Maker is thine husband; The LORD of Hosts is His name;
And the Holy One of Israel is thy Redeemer; The God of the whole earth shall He be called. For the LORD hath called thee as a woman forsaken and grieved in spirit, Even a wife of youth when she is cast off, saith thy God. For a small moment have I forsaken thee; But with great mercies will I gather thee. In overflowing wrath I hid my face from thee for a moment; But with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer. Isaiah 54:5-8, RV

When on might ask do these two days occur? When the forerunning types, including the type of Jesus’ death and resurrection, Passover, in this authors mind, could be no less. During this time, in the likeness of Jesus, all the church will have died and will have been raised into the glory of new light three days later. In this Jesus’ statement that he would raise up his body in three days and three nights would be doubly powerful.

Paul in points towards Passover when he writes in his last letter to Timothy of these current last days:

This know also, that in the last days perilous times shall come.

For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, highminded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, ever learning, and never able to come to the knowledge of the truth. Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was. II Timothy 3:1-9

Types like Jambres and Jannes at the first Passover will not go beyond this future Passover by way of the resurrection of the dead in Christ and the eventual resurrection of the just to enter the new Eden.

Passover occurs in the month of Nisan. Nisan is the first month of the religious new-year. The heavenly sign that corresponds to the month of Nisan is Aries. Aries is positioned in the night sky overlapping the rear portion of Taurus the Bull. Aries’ chief star, a (in the forehead), is named El Natik, which means slain. Perseus is one of the three decans of the sign Aires. Perseus is the son of the Father that breaks the chains of the bound woman. Another decan of Aries is Cassiopeia. Cassiopeia is the woman enthroned in glory. The third decan is Cetus the sea monster bound. After the manifestation of the saints in Tishri at a subsequent Passover in Nisan, these four symbols of Aries, Perseus, Cassiopea, and Cetus become a reality. The church as the sacrificial lamb will have been slain, The saints and the Lord as Perseus will break the bands of ultimate captivity of the church by resurrection. The church will be raised to its rightful enthroned position and the power of Satan shall be bound.

At the following Pentecost the saints and faithful in Christ Jesus will be presented together as one, according to the symbolic memorial of the loaf of leaven and wheat flour, yet unbroken as body of Christ. He, the Lord, will have come and those who have kept the communion of the broken bread in understanding till his coming will never be apart again.

When this reality is completed, the saints and faithful are joined as represented by Taurus, the sign of Sivan, the month of Pentecost, as represent by the Pleiades, the congregation of the judge, and the Hyades, belonging to the congregation of the judge. The Syriac name for the Pleiades is Succoth, which means booths. Succoth was the first encampment of the children of Israel when they left the bondage of Egypt under the hand of the saint, Moses. It was in Succoth that the bones of the saint, Joseph, were picked up in order to be buried in the Promised Land according to his dying wishes. Taurus is the sign of Joseph, the saint who preserved Egypt and many Middle Eastern tribes by interpreting Pharaoh’s dream and being assigned, as second only to Pharaoh, to administer that which was interpreted. The two horns of Taurus also represent the two groups of the body of Christ working together to further God’s plan for the salvation of all men. One horn is named for the youngest son of Joseph’s two sons and the saint; representing saints, Ephraim, meaning from the dual masculine in the Hebrew language, double fruit, while the other horn is named for the eldest son Manasseh, meaning forgetfulness.

The second blessed as represented by Manasseh are the ones who obtain the better resurrection of Hebrews by belief in the message of the saints. This better resurrection is referred to singularly as the “out resurrection” by the apostle Paul in Philippians.

If by any means I might attain unto the resurrection of the dead. Philippians 3:11

The noun for resurrection in this verse in Philippians differs from all other words translated resurrection in that it is prefixed with the Greek preposition ek. It is also telling that the word resurrection is in the feminine gender. This word in its verb form is used in the book of Acts of a group within a certain sect of Pharisees that rose up out of that sect to oppose Paul's ministry. In the uncial texts, the noun for the word dead in this verse is also unique. It is the Greek word eknekros, which means out dead. The better resurrection or “out resurrection” is for the faithful in Christ Jesus out from among all dead.

Within the prior context of this epistle to the saints, Paul wrote about his attitude pertaining to his death. In this verse pertaining to his future beyond his death, the if is the most decisive of all instances of various Greek words translated if. This if depends on the certitude of the event rather than the possibility of the event. It could be translated surely or certainly.

The Greek word for attain in this verse is katanteo and means to come upon either horizontally or vertically from one point unto another. It is followed by the word eis, which means unto a point with an emphasis on the motion to that point. The point of beginning is his manifestation as a glorified saint and the point that he will certainly reach is the “out resurrection” from all other dead of the feminine faithful in Christ Jesus

At this point, second Thessalonians, chapter one verse ten regarding the Day of the Lord becomes a reality.

When he shall come to be glorified in his saints and (kai) to be admired in all them that believe in that day.

A simple chart depicts the commencement of the transition from this heaven and earth unto the heaven and earth in the restitution of all things or paradise on this earth.

Tishri-Manifestation of the Saints (dead or living) for leadership, instruction and judgment

Nisan, Passover-Day of Vengeance when men all die and the subsequent first resurrection, out from all dead, of the Faithful in Christ Jesus

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2000 year age from Jesus Christ

Days of Darkness

Acceptable Year®

Millennial Kingdom

Paradise

1000 years ®

Once the day of vengeance and subsequent resurrection of the dead in Christ in the and the union of masculine and feminine in the body of Christ occur, the prophecy of Isaiah, concerning the year of the Lord and day of vengeance of our God, continues unto fruition on the way unto the millennial kingdom.

3: To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified.

4: And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations.

5: And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers.

6: But ye shall be named the Priests of the LORD: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves.

7: For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them.

8: For I the LORD love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them.

9: And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the LORD hath blessed.

10: 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.

11: For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord GOD will cause righteousness and praise to spring forth before all the nations.