Official Statement On The Holy Scriptures;

The ‘Lens’ Through Which All Knowledge Is Understood;


"IF" there exists any such thing as 'The Word of God'; [and much evidence proves such does exist:]

"THEN" by inherent definition - it must be: Holy, Inspired, Inerrant, Intrepid, Infallible, Infinitive, Invincible, Indestructible, Inexhaustible, Inalienable, Immutable, Implacable, Impossible-to-Improve: Eternal and Indubitable NEVER FAILING and ALL CONQUERING!

DEDUCTING from the simple fact - that God equates His Word with Himself:
    "In the Beginning was the Word, and the Word was with God, and the Word was God, . . ." John 1:1 (and other Scriptures),

'GOD'S WORD' can have no lesser standard than stated above;

"GOD'S WORD MUST" THEREFORE BE: As true in history, archeology, geography, Earth science, medical science, nutrition, gerontology, agriculture, botany, astronomy, physics, chemistry, climatology, government, law, psychology, sociology - and every subject it touches - as in Theology, Divinity and Doctrine:

And "IF IT BE NOT"- true in all subjects mentioned above; and And "IF IT BE NOT" Holy, Inspired, Inerrant, Intrepid, Infallible, Infinitive, Invincible, Indestructible, Inexhaustible, Inalienable, Immutable, Implacable, Impossible-to-Improve: Eternal and Indubitable in EVERY FIELD OF KNOWLEDGE: Whatever else it may be, it cannot be ‘The Incomparable Word’ of the Great Creator God!



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[10] "RAPTURE-READY ALERT!™" - Activists: "Who's Who in Christian Politics?

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Amazing Jewish Prophesies

From T=their Prophets, for Coming of Christ

Most Rapture Scholars are UNAWARE of Christ's Great Parable covering the whole Prophetic Overview of His Kingdom, His Coming and His Greatest SIGN OF THE TIMES! (SEE "TARES-&-WHEAT!")



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On Signs of the Messiah Coming!

BOOK VIII, The Resurrection & Messiah PART-4;

See that they take hundreds of Scriptures out of context - PROOF-TEXTING - Just as we do the Second coming, and most were equally as WRONG!

It reads [Is. 25:8]: "He will destroy death to eternity; and the Lord Eternal will wipe away the tear from off all faces, and the shame of his people will he remove from off all the earth; for the Lord hath spoken it";

and [ibid. lxv. 20]: "There shall no more come thence an infant . . . for as a lad shall one die a hundred years old"? This presents no difficulty. The former speaks of Israel's self, and the latter of those concerning whom it reads [ibid. lxi. 5]:

"And strangers shall stand and feed your flocks, and the son of the alien shall be your ploughmen and your vintners."

R. Hisda also advanced a contradiction: It reads [ibid. xxiv. 23]: "And the moon shall be put to the blush and the sun be made ashamed; for the Lord of hosts will reign on mount Zion"; and [ibid. XXX. 26]: "And the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of the seven days"?

The Messiah: Bright as 7-Suns!

This presents no difficulty. The latter speaks of the time when the Messiah shall appear, and the former, of the world to come. And to Samuel, who maintains that there will be no difference between this time and the time of Messiah, except that Israel will no longer be under the dominion of foreigners, the explanation of these contradictory verses may be thus--that the latter speaks of the camp of the upright and the former of the camp of the Glory of the Shekinah.

As farther on it reads: "And not after the sight of the eyes shall ye judge, and not after the hearing of the ears . . . (but nevertheless) he judges with righteousness the poor, and decides with equity for the suffering ones of the earth, and he shall smite the earth with the rod of his mouth, and with the breadth of his lips shall he slay the wicked."


R. Na'hman said to R. Itz'hak: Have you heard when the fallen son will come?

And to the question, Who is it? He answered: The Messiah.

And the Messiah you call "The fallen son"? And he said: Yea, for it reads [Amos, ix. 11]: "On that day will I raise up the tabernacle of David, which is fallen."

And he answered: Thus said R. Johanan: In the generation in which the son of David will come scholarly men will decrease, and

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by the remainder their eyes will protrude from sighing and sorrow, many chastisements and many evil decrees will be renewed, one will not cease as yet, while another will have come.

The rabbis taught: In this Sabbatic period in which the son of David will appear

in the first year there will be fulfilled what is written, in [Amos, iv. 7]: "And I caused it to rain upon one city, and upon another city I caused it not to rain."

In the second year, arrows (tokens) of famine will be sent.

In the third, a great famine, from which men, women, and children, pious men and men of good deeds will die, and the Torah will be forgotten by their scholars.

In the fourth there will be abundance, and not abundance.

In the fifth there will be great abundance, and the people will eat, drink, and enjoy themselves, and the Torah will return to her scholars.

In the sixth, voices will be heard saying that the Messiah is near.

In the seventh, war will be, and at the end of the seventh, ben David will come.


R. Nehuraia taught: The generation in which the son of David will come, young men will make pale the faces of the old, old men will rise before youth, a daughter will rebel against her mother, a daughter-in-law against her mother-in-law, the leaders of the generation will have the nature of dogs, and a son will not be ashamed when his father reproaches him.


R. Nehemiah said: The generation in which ben David will come, insolence will increase, an evil man will be honored, respect will be missed, the vine will give forth its fruit abundantly; wine, however, will be dear, and all the governments will be turned over to Minuth (will embrace the religion of the Minim), and no preaching will avail.

And this is a support to R. Itz'hak, who said that ben David will not come unless all governments will be turned over to Minuth. Where is to be found a hint to this in the Scripture? [Lev. xiii. 13]: "It is all turned white, he is clean."

The rabbis taught: It reads [Deut. xxxii. 36 and 37]: "For the Lord will espouse the cause of his people, and bethink himself concerning his servants: When he seeth that their power is gone, and the guarded and fortified are no more." Ben David will not come until the denouncers will increase. According to others, unless the disciples will decrease; and still according to others, until the pockets will be empty of aperuthar. And some others also say unless they will renounce their hope to be redeemed.



And he told them, I beg you do not make the thing further than it is, as there is a Boraitha that the following three come suddenly after renouncing all hope for them, viz., the Messiah, found and a bite of a serpent.

R. Ktina said: For six thousand years the world will continue, and in the seventh it will be destroyed. As it reads [Isa. 12:11]: "And exalted shall be the Lord alone, on that day."

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[paragraph continues] Abayi, however, said two thousand will be destroyed, as it reads [Hosea, vi. 2]: "He will revive us after two days.

There is a Boraitha in accordance with R. Ktina: As in the Sabbatic period, the seventh year is a release, so will it be with the whole world that one thousand years after six will be a release, as above cited verse [Isa. xii. i] and [Ps. xcii. 11]:

"A Psalm or song for the Sabbath day," which means the day which will be all Sabbath. And as [ibid. xc. 4]: "For a thousand years are in thy eyes but as the yesterday when it is passed."

The disciples of Elijah taught:

The world will continue for six thousand years,

the first two thousand of which were a chaos (Tahu),

the second two thousand were of wisdom,

and the third two thousand are the days of the Messiah, and because of our sins many, many years of these have elapsed, and still he has not come.

Elijah said to R. Jehudah, the brother of R. Sala the Pious: The world will continue for no less than eighty-five jubilaic periods, and in the last jubilaic period ben David will come.

And to the question: At its beginning or at its end? he answered: I don't know. Has this passed already, or will it come?

He also answered, I don't know. R. Ashi, however, said: Elijah told him thus: Until the above mentioned time will pass you shall not have any hope for him. But after that time, you may hope.

R. Hanan b. Tahlipha sent a message to R. Joseph: I met a man who possessed scrolls written in Assyrian characters and in the holy language. And to my question from where he got it, he answered:

    I hired myself to the Persian army, and among the treasures of Persia I found it. And it was written therein that after two thousand, two hundred and ninety-one years of the creation, the world will remain an orphan, many years will be the war of whales, and many more years will be the war of Gog and Magog, and the remainder will be the days of the Messiah.

    But the Holy One, blessed be He, will not renew the world before seven thousand have elapsed.

    And R. Aha b. R. Rabha said: After five thousand years from to-day.

    There is a Boraitha:

    R. Nashan said: The following passages bore a hole to the depth (i.e., as no one can fathom the depth, so no one can come to the exact meaning of these), viz.

    [Habukkuk, 2:3]: "For there is yet a vision for the appointed time, and it speaketh of the end, and it will not deceive: Though it tarry, wait for it; because it will surely come, it will not be delayed."

    It is not as our masters lectured about this from [Dan. 7:25]:

    p. 304

    [paragraph continues] "And they will be given up into his hand until a time and times and half a time."

    And not in accordance with R. Simlai, who used lecture about this form [Ps. lxxx. 6]: "Thou feedest them with the bread of tears, and givest them tears to drink in great measure.

    And also not in accordance with R. Aqiba, who used to lecture about this from [Haggai, 2:6]: "For thus said the Lord. . . . Yet one thing more (will I do), it is but little, when I will cause to quake the heavens and the earth, and the sea, and the dry land."

    But the first kingdom was of seventy years, the second of fifty-two, and the kingdom of Bar Kochba, two years and a half. 1

    What does the verse "Speaketh of the end" to mean? Said R. Samuel b. Na'hman, in the name of R. Jonathan: Blown out shall be the souls of those who are sitting and appointing times for the arrival of the Messiah.

    Because they usually err, and when the appointed time comes and the Messiah does not appear, they say that he will not come anymore.

    But everyone has to wait for him, as it reads: "Wait for him, because he will surely come."

    And lest one say, We are awaiting but He does not wait, therefore it reads [Isa. xxx. 18:] "And therefore will the Lord wait, to be gracious unto you, and therefore will he exalt himself, to have mercy upon you."

    But if He and we are awaiting, who prevents Him to come?

    The divine attribute prevents. But if so, what is the use of our waiting?

    To receive reward for waiting, as the cited verse ends: "Happy are those that wait for him."

    Abayi said: There are no less than thirty-six upright in every generation who receive the appearance of the Shekhina (see Succah, p. 68, and there it reads every day instead of every generation.)

    Is this so? Did not Rabha say that the row in front of the Holy One, blessed be He, contains eighteen thousand parsus, as it reads

    [Ezek. 48:35]: "All around it shall be eighteen thousand rods"? This presents no difficulty. Abayi speaks of those who are looking in a "speculare," which gives the right light.

    And Rabha speaks of those who are looking in such, which does not give the right light. But are there, indeed, so many? Did not R. Simeon b. Jochai say: I see the very greatest men in the world are very few, etc. (see ibid., ibid., line 6)?

    This presents no difficulty. R. Simeon b. Jochai speaks of those who may enter without permission, and Rabha speaks of those who must have permission.

    p. 305

    Said Rabh: All the appointed times for the appearance of the Messiah have already ceased. And it depends only on repentance and good deeds.

    Samuel, however, said: It is sufficient for the mourner to remain with his own sorrow (i.e., the suffering of Israel for such a long time is sufficient that they should be redeemed even without repentance.)

    And on this point the following Tanaim differ. R. Eliezar said: If the people of Israel will repent they will be redeemed, but not otherwise.

    Said Jehoshua to him: According to you, if they will not repent they will not be redeemed at all?

    (Replied R. Eliezar 1): The Holy One, blessed be He, will appoint, for this purpose, a king whose decrees concerning Israel will be as severe as Haman's were. And this will bring them back to the better side, and they will repent.

    There is another Boraitha: R. Eliezar said: If the people of Israel will repent they will be redeemed, as it reads [Jer. iii. 14]: "Return, O backsliding children, I will heal your backslidings."

    Said R. Jehoshua to him: Is it not written [Isa. lii. 3]: "For thus hath said the Lord, for naught were you sold, and without silver shall ye be redeemed," i.e., for naught were you sold to the idolaters, and not because of repentance and good deeds will you be redeemed.

    Rejoined R. Eliezar: But does it not read [Malachi iii. 7]: "Return unto me, and I will return unto you, said the Lord"?

    Rejoined he: Does it not read [Jer. iii. 14]: "For I am become your husband, and I will take you one of a city and two of a family, and bring you to Zion"?

    Said R. Eliezar again: It reads [Isa. xxx. 15]: "In repose and rest shall ye be helped."

    And R. Jehoshua answered: I call your attention to [ibid. 49:7]: "Thus hath said the Lord, the Redeemer of Israel, his Holy One, to him who is despised by men, to him who is abhorred by nations, to the servants of rulers, kings shall see it and rise up, princes, and they shall prostrate themselves, for the sake of the Lord who is faithful."

    And R. Eliezar rejoined: To this it is written [Jer. iv. 1]: "If thou wilt return, O Israel, saith the Lord, unto me, must thou return."

    Said R. Jehoshua to him: I call your attention to [Dan. xii. 7]: "Then heard I the man clothed in linen, who was above the waters of the stream; and he lifted up his right hand and his left hand unto the heavens, and swore by the Everliving One that after a time, times and a half, and when there shall be an end to the crushing of the power of the holy people, all these things shall be ended."

    And R. Eliezar kept silent.

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    Said Rabha: The appointed time for the Messiah cannot be more revealed than in this passage, as it reads [Ez. 36:8]: "But ye, O mountains of Israel, ye shall send forth your boughs, and your fruits shall ye bear for my people Israel."

    R. Elazar said also from [Zech. viii. 10]: "For before those days, there was no reward for man, nor any reward for beast; and for him that went out or came in there was no peace, because of the oppressor."

    What do the last words in this passage mean? Said Rabh: Also the scholars, of whom it reads [Ps. 109:165]: "Abundant peace have they who love thy law," will also have no peace from the oppressor.

    Samuel, however, said: The cited verse means the Messiah will not come until high prices will be for all articles of life. R. Hanina said:

    The son of David will not come unless even a piece of fish will be sought for a sick one and it will not be found, as it reads [Ez. 32:14]: "Then will I make clear their waters, and cause their rivers to flow like oil."

    And it reads also [ibid. xxix. 21]: "On that day will I cause to grow a horn for the house of Israel, and unto thee will I open the mouth in the midst of them. 1

    R. Hana b. Hanina said: Ben David will not appear unless every office of the government, even the least one will be removed from the children of Israel, as it reads [Isa. 18:5]:

      "He will both cut off the tendrils with pruning-knives, and the sprigs will he remove and cut down."

      And thereafter it reads [Isa 18:7]: "At that time shall be brought as a present unto the Lord of hosts a people pulled and torn."

    And Zera, in the name of R. Hanina, said: Ben David will not come until the haughty men of Israel will cease to be, as it reads:

      [Zeph. 3:11]: "For then will I remove out of the midst of thee, those that rejoice in thy pride, and thou shall never more be haughty again on my holy mount."

      And thereafter it reads [12]: "I will leave remaining in the midst of thee an humble and poor people, and they shall trust in the name of the Lord."

    R. Simlai said, in the name of R. Elazar b. Simeon: Ben David will not come unless there will cease to be judges and officers of Israel, as it reads [Isa. i. 25 and 26]: "And I will turn my hand against thee, and I purge away as with lye thy dross, and remove all thy tin. And I will restore thy judges as at first, and thy counsellors as at the beginning," etc.

    Said Ula: Jerusalem will not be redeemed but by charity, as

    p. 307

    it reads [Isa. i. 27]: "Zion shall be redeemed through justice, and her converts through zdaha" (the meaning of which is both righteousness and charity).

    Said R. Papa: When insolence shall cease to be in Israel, the magus of the Persians who causes much trouble will also cease to be, as it reads [ibid., ibid. 25]: "And purge away as with lye thy dross, and remove all thy tin."

    When judges of Israel will cease to be, the brutal executions of the Persian court-servants will be abolished, as it reads [Zeph. iii. 15]: "The Lord hath removed mishophtakha (literally "the judges from thee"), he hath cleared away thy enemy."

    R. Johanan said: When you see that wisdom decreases continually from a generation, you may hope for the Messiah, as it reads [II Sam. xxii. 28]: "And the afflicted people thou wilt save."

    And he said again: If you see chastisements and evils are increasing in a generation like the waters of the rivers, await the Messiah, as [Isa. lix. 19]: "For there shall come distress like a stream."

    And the next verse reads: "But unto Zion shall come the redeemer."

    He said again: Ben David will appear either in a generation in which all will be upright or in one in which all shall be wicked. "All upright," from [ibid. ix. 21]: "And thy people - they all will be righteous, for ever shall they possess the land."

    And "all wicked," from [ibid. lix. 16]: "And he saw that there was no man, and wondered that there was no intercessor." And [ibid. xlviii. ii]: For my own sake, for my own sake, will I do it."

    R. Alexandri said: Jehoshua b. Levi propounded a contradiction: It reads [ibid. ix. 22]: "I the Lord will hasten it in its time." "Hasten" and "in its time" contradict each other. And the answer was that if they will be worthy I will hasten it, and if not, they must wait till the right time will come.

    The same said again that the same authority propounded another contradiction from [Dan. vii. 13]: "Behold with the clouds of heaven came one like a son of man . . . " [Zech. ix. 9]: "Lowly and riding upon an ass." And the answer was, if they will be worthy he will come with the clouds of heaven, and if not, he. will come upon an ass.

    The king Sabur said to Samuel: You say that your Messiah will come upon an ass, let me send him the best horse of my stable. And he answered him: Do you then possess a horse of a hundred colors as the ass of the Messiah?


    Rabh said: Ben David will not arrive until Rome shall have dominated over Israel nine months (see Yomah, p. 13, where it

    p. 309

    is said, "over the entire world"; see there the sources also).


    Said Ula: Messiah may appear in the near future; I, however, wish not to see him. And the same said Rabba. R. Joseph, however, said: I pray for his coming in my days, and that I shall have the preference to sit in the shadow of his ass.

    Said Abayi to Rabba: Why does the master not wish to see the Messiah? Is it because of the lot which will be at that time? Is there not a Boraitha that the disciples of R. Elazer questioned him:

    What may one do to be saved from the lot of the Messiah? And he answered: He shall occupy himself with the Torah and with bestowing favors to the people, and you, master, are doing both; why then are you afraid?

    And he answered: Perhaps sin will cause me to suffer by the lot. And this is in accordance with R. Jacob b. Idi, who propounded the following contradiction:

    It reads [Gen. xxviii. 15]: "And, behold, I am with thee, and will keep thee withersoever thou goest." And [ibid. xxxii. 8]: "Then Jacob was greatly afraid, and he felt distressed." Hence after he was promised by the Lord, he was still afraid? And the answer was that he was afraid perhaps his sins caused what happened, as we have learned in the following Boraitha.

    It reads [Ex. xv. 16]: "Till thy people pass over "--i.e., their first coming to Palestine; "till this people pass over"--i.e., their second coming to Palestine from Babylon; from which we may infer that the second coming ought to be equal in miracles with the first.

    And why did not miracles occur at the second coming? Because of their sins. R. Johanan also said: The Messiah may come, but I shall not see him. Said Resh Lakish to him: What is your reason?

    Is it because of [Amos, v. 19]: "As if a man were to flee from a lion, and a bear should meet him; and he enter into the house, and lean his hand against the wall, and a serpent should bite him."

    Come, and I will show you a similarity to this in the world at this time--e.g., one is going to his field and a bailiff meets him (trying to contest this title to the field): is this not equal as if a lion should meet him? And when he enters the city a collector from the government meets him: is this not equal as if a bear should meet him?

    And when he enters his house and finds his sons and daughters starving: is this not equal as if a serpent would bite him? It must then be because of

    [Jer. xxx. 6]: "Ask ye now, and see whether a male doth give birth to a child? Wherefore do I see (gebher) every man with his hands on his loins as a woman in giving birth? and why are all faces turned pale?"

    p. 310

    What is meant by "I see every gebher? Said Rabba b. Itz'hak in the name of Rabh: Him (God) from whom all the strength comes. And what is meant by "all faces turned pale"? Said R. Johanan: The heavenly household and the household of the earth, as at the time the Holy One, blessed be He, said:

    Both Israel and the nations are my work, why then should I destroy the one for the other?

    Said R. Papa: This is what people say: If the ox which is liked by the owner falls while going on his way, and he is compelled to substitute for it a horse which he does not like very much, when the ox, however, becomes better it is difficult for him to remove the horse because of the ox. 1

    R. Giddel said in the name of Rabh: The years of abundance in the time of the Messiah, will benefit Israel. Said R. Joseph: Is this not self-evident?

    Who else then should have benefit from them, Hilek and Bilek (as in English Dick and Harry)? This was said by him in order to deny R. Hillel's theory, who said farther on, that Israel has no more to wait for a Messiah, as they have consumed him already at the time of Hezekiah.

    Said Rabh: The world is created only for such men as David. And Samuel said: For such men as Moses. And R. Johanan said: For such men as the Messiah.

    But what is his name? The disciples of R. Shilah said: Shilah is his name, as it reads [Gen. 49:10]: "Until Shilah will come." The disciples of R. Janai said Jinun is his name, as it reads [Ps. lxxii. 17]: "In the presence of the sun, Jinun is his name."

    And the disciples of R. Hanina said: Hanina is his name, as [Jer. xvi. 13]: "So that I will not grant you Hanina." (Favor.) According to others, Menachem b. Hiskia is his name as in [Sam. i. 16]: "For from me in Menachem (comforter) that should refresh my soul."

    And the rabbis said: The sufferer of the house of Rabbi is his name, as [Is. 53:4]: "But only our diseases did he bear himself, and our pains he carried: while we indeed esteemed him stricken, smitten of God and afflicted."

    Said R. Na'hman: If Messiah is among the living he is a man like myself, of whom it reads [Jer. xxx. 21]: "And their leader shall be of themselves, and their ruler shall proceed from the midst of them."

    Said Rabh: If he is among the living it is our holy rabbi, and if he was from the death it was Daniel. Said R. Jehudah in the name of Rabh: In the future the Holy One, blessed be He, will create for them

    p. 311

    another David, as it reads [ibid., ibid. 9]: "And David their king, whom I will raise up unto them." It does not read "I raised," but "I will raise." Said R. Papa to Abayi, Does it not read [Ezek. xxxvii. 25]:

    "David my servant shall be prince unto them forever"? As it is now a Cæsar and a half Cæsar.

    R. Simlai lectured: It reads [Amos, v. 18]: "Woe unto you that long for the day of the Lord! for what do you wish the day of the Lord? It is (one of) darkness and not of light." It is similar to a cock and a bat who were waiting for light.

    The cock said to the bat, I look out for the light, because the light is mine (I see it), but for what purpose do you wait for it? And this is what a Min said to R. Abushu:

    When will your Messiah appear? When your people will be surrounded with darkness. Rejoined the Min: Do you caution me?

    And he answered: No, but [Isa. Ix. 2] reads: "For behold, the darkness shall cover the earth, and a gross darkness the people; but over thee will shine forth the Lord, and his glory will be seen over thee."

    There is a Boraitha: R. Eliezar said:

    Forty years will be the days of the Messiah. As it reads [Ps. xcv. 10]: "Forty years long did I feel loathing on this generation."

    R. Elazar b. Azaryah said: Seventy years, as [Isa. xxiii. 15]: "Seventy years like the days of one king." By "one king" the Messiah is meant.

    Rabbi, however, said: It will continue three generations, as [Ps. lxxii. 5]: "They shall fear thee, as long as the sun shineth, and in the presence of the moon throughout all generations."

    R. Hillel, however, said: There is no more any Messiah for Israel, as they have consumed him already in the days of Hiskia.

    Said R. Joseph: May the Lord forgive R. Hillel!

    Hiskia was at the time of the first Temple, and Zacharyah prophesied at the time of the second Temple, and said [Zech. ix. 9]: "Be greatly glad, O daughter of Zion; shout, O daughter of Jerusalem! Behold, thy king will come unto thee, righteous and victorious is he lowly, and riding upon an ass, and upon a colt the foal of a she-ass.

    There is another Boraitha: The days of the Messiah are forty years, as it reads [Deut. viii. 3]: "And he afflicted thee, and suffered thee to hunger,"

    and [Ps. xc. 15]: "Cause us to rejoice as many days as those wherein thou hast afflicted us," Hence, as their journey in the desert was forty years, so long will be the days of the Messiah;

    so R. Eliezar. R. Dusa, however, said: Four hundred years, as in [Gen. xv. 13]: "And they will afflict them four hundred years." And as the above cited verse reads, "to rejoice as many days as thou afflicted us," hence it is four

    p. 312

    hundred years.

    Rabbi said: Three hundred and sixty-five years, according to the days of the year when counted after the sun, as [Isa. xxiii. 4]:

    "For the days of vengeance was in my heart, and the year of my redeemer was come." What is meant, the day of vengeance is in my heart?

    Said R. Johanan: I revealed it to my heart, but not to any other member of my body. And R. Simeon b. Lakish said: I revealed it to my heart, but not to the angels.

    Abimi b. Abuhu taught: Seven thousand years will be the days of Messiah, as it reads [ibid. lxii. 5]: "And as a bridegroom is glad over the bride, so will be glad over thee thy God," which is seven days, and each day of the Lord is a thousand years.

    R. Jehudah said in the name of Samuel: The days of the Messiah will be as from the day of creation till now, as it reads [Deut. xi. 2 1]:

    "As the days of heaven over the earth." R. Na'hman b. Itz'hak said: As from the day of Noah till now, as [Isa. liv. 9]: "For as the waters of Noah is this unto me; as I have sworn," etc.

    R. Hyya b. Aba in the name of R. Johanan said: All the prophets have prophesied only for the days of the Messiah, but concerning the world to come it reads [ibid. lxiv. 3]: "No eye (also) had seen a god beside Thee."

    And he differs with Samuel, who says that there is no difference between this world and the days of the Messiah only concerning the dominion of foreigners over Israel.

    R. Hyya said again in the name of R. Johanan: The prophets prophesied only to those who have repented, but concerning the entirely upright, it reads: "No eye has seen," etc. And they differ with R. Abuhu, as he said that at the place where those who have repented will be placed, entirely upright cannot be placed, as it reads [Isa. lvii. 19]: "Peace, peace to him that is afar off, and to him that is near."

    Hence "afar off" is first, and then is "that is near." And what is meant, by "far off"? Who previously was far off and now is near. And what is meant by "near"? He who was first near, and is also now near.

    R. Johanan, however, explained "far off" means one who was always far off from sin, and "near" means one who was near to sin, but now is far off.

    The same said again in the name of the same authority: The prophets prophesied only to him who marries his daughter to a scholar, to him who is in business for a scholar, and to him who benefited the scholars by his estate, but to the scholars themselves "an eye has not seen," etc. What is this? Said R. Jehoshua b. Levi: This is the wine which is preserved in

    p. 313

    the grapes since the days of the creation. And Resh Lakish said: That is the Eden which no eye has seen. And lest one say that Adam the First was there? Adam dwelt only in the garden. And lest one say that both are one and the same. To this it reads [Gen. ii. 10] And a river went out of Eden to water the garden."


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