{"id":82297,"date":"2025-12-09T07:07:00","date_gmt":"2025-12-09T07:07:00","guid":{"rendered":"https:\/\/www.biblaridion.info\/blog\/?p=82297"},"modified":"2025-12-09T21:54:28","modified_gmt":"2025-12-09T21:54:28","slug":"eschatology","status":"publish","type":"post","link":"https:\/\/www.biblaridion.info\/blog\/eschatology\/","title":{"rendered":"Eschatology"},"content":{"rendered":"<h1>Eschatology<\/h1>\n<p>In the context of Christian doctrine, eschatology is the study of the end times and the events associated with the return of Jesus, including the tribulation, resurrections, judgments, and the kingdom.<\/p>\n<p>This was a discussion between John Brisson and Underground publishing which was informative and interesting.\u00a0 I find myself broadly in agreement with the insights that are offered although I diverge on my understanding of Daniel and Isaiah 26 and 66.\u00a0 See my material underneath the video.<\/p>\n<p><strong>Discussion With Underground Publishing &#8211; 12\/8\/2025 (59 min)<\/strong><\/p>\n<p><iframe loading=\"lazy\" title=\"Discussion With Underground Publishing - 12\/8\/2025\" width=\"614\" height=\"345\" src=\"https:\/\/www.youtube.com\/embed\/cFqCRJQ4D0k?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe><\/p>\n<p><strong>Romans 11 and the redemption of Israel links with the Witnessing:<\/strong><\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone wp-image-82304\" src=\"https:\/\/www.biblaridion.info\/blog\/wp-content\/uploads\/2025\/12\/rev-rom-278x300.png\" alt=\"\" width=\"611\" height=\"659\" srcset=\"https:\/\/www.biblaridion.info\/blog\/wp-content\/uploads\/2025\/12\/rev-rom-278x300.png 278w, https:\/\/www.biblaridion.info\/blog\/wp-content\/uploads\/2025\/12\/rev-rom.png 720w\" sizes=\"auto, (max-width: 611px) 100vw, 611px\" \/><\/p>\n<p><strong>For a video on Romans 11 see here:<\/strong><\/p>\n<blockquote class=\"wp-embedded-content\" data-secret=\"ONFqWXJQes\"><p><a href=\"https:\/\/www.biblaridion.info\/blog\/beloved-enemies\/\">Beloved Enemies<\/a><\/p><\/blockquote>\n<p><iframe loading=\"lazy\" class=\"wp-embedded-content\" sandbox=\"allow-scripts\" security=\"restricted\" style=\"position: absolute; visibility: hidden;\" title=\"&#8220;Beloved Enemies&#8221; &#8212; The Apocalypse and Daniel\" src=\"https:\/\/www.biblaridion.info\/blog\/beloved-enemies\/embed\/#?secret=vdhimrZAyL#?secret=ONFqWXJQes\" data-secret=\"ONFqWXJQes\" width=\"600\" height=\"338\" frameborder=\"0\" marginwidth=\"0\" marginheight=\"0\" scrolling=\"no\"><\/iframe><\/p>\n<p><strong>On the Seventy Prophecy of Daniel<\/strong><\/p>\n<p>The book of Daniel is all about the temple and starts with the removal of the temple vessels (Dan 2:1) and the fall of Babylon when they desecrated the temple vessels (Dan 5:1). The three men in the fire happened when Nebuchadnezzar burnt the temple (LXX) , Daniel in the Lion\u2019s Den was the resurrection of the exilic community and rebuilding of the temple under Darius, the little horn is the desecration of the temple under Antiochus Epiphanes and the reconsecration at the Feast of Lights (John the Baptist was a great light but he was not that light. John 1:7-8) and Jesus becomes the New Temple that inaugurates everlasting righteousness and atonement in the seventy prophecies.<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"wp-image-82301 aligncenter\" src=\"https:\/\/www.biblaridion.info\/blog\/wp-content\/uploads\/2025\/12\/seder-300x230.png\" alt=\"\" width=\"630\" height=\"483\" srcset=\"https:\/\/www.biblaridion.info\/blog\/wp-content\/uploads\/2025\/12\/seder-300x230.png 300w, https:\/\/www.biblaridion.info\/blog\/wp-content\/uploads\/2025\/12\/seder-768x589.png 768w, https:\/\/www.biblaridion.info\/blog\/wp-content\/uploads\/2025\/12\/seder.png 978w\" sizes=\"auto, (max-width: 630px) 100vw, 630px\" \/><\/p>\n<p>See my Commentary : <strong><a href=\"https:\/\/www.biblaridion.info\/daniel\/danhtml\/dch18.html#P336\">The Last Seven<\/a><\/strong><\/p>\n<p>From the reconfirmation of the Abrahamic Covenant by Nehemiah (424) until the start of the Roman war is 7 x70 or 490 years followed by the 3.5-year Roman war ending with the destruction of the temple. This was the end of the sacrificial system in the &#8220;midst&#8221; of the seven.\u00a0 Coincidently (sic) 6&#215;70 after the destruction of the 1st temple (586) the second temple was dedicated (165) after it had been defiled by Antiochus Epiphenes. This was the official adoption of the feast of lights (Hanukkah) that had been introduced in Haggai 2:19-20<\/p>\n<p>Both John the Baptist and Christ were born 6&#215;70 after Nehemiah confirmed the Abrahamic covenant. John was the Hanukkah light (but he was not that light). He was the forerunner of the New Temple that would be dedicated and cleansed by God (that temple was Jesus Christ).<\/p>\n<p>There is then 70 years between the birth of the Baptist and Christ and the start of the 3.5-years or 42 months (1260 days) of destruction culminating in the removal of the old temple.<\/p>\n<p>During this 70-year period Jesus grew up and had his 3.5-year ministry.\u00a0 He was crucified and resurrected. The Gospel was preached and Paul was converted. Many Jews repented but there was an orchestrated campaign to persecute and subvert the church.\u00a0\u00a0 Just as the messiah had been &#8220;cut off&#8221; after 3.5-years so also the nation.\u00a0 The time of the Gentiles had arrived because the nation did not repent (only a remnant).\u00a0 The prophetic clock stopped ticking and there is a hiatus. There remains the last 3.5- year period of Daniel&#8217;s prophecy (which coincides with the witnessing) when the times of the gentiles are fulfilled.<\/p>\n<p><strong>On Isaiah 26 and Isaiah 66<\/strong><\/p>\n<p>They are not about nationalism but about the <strong><a href=\"https:\/\/www.biblaridion.info\/html\/ch12.html\">Messianic Birth Pangs<\/a> <\/strong>that resurrect the dead nation.\u00a0 The context of Isaiah is the recovery of Hezekiah from his death bed and the rescue of the nation at Passover. This is from my Commentary <strong><a href=\"https:\/\/www.biblaridion.info\/html\/dark.html\">Dark Sayings<\/a> <\/strong>page 471:<\/p>\n<p><strong>The Passover Deliverance in Isaiah 26<\/strong><\/p>\n<p>The background to Isaiah 26 is the Passover deliverance during the Assyrian crisis. The reference in the opening verses of the chapter is to a \u201csong that will be sung in the land of Judah (praise)\u201d and v.2 is virtually a quote of Ps 118:19-20:<\/p>\n<p>\u201cOpen to me the gates of righteousness; I will go through them, <em>and <\/em>I will praise the Lord. This is the gate of the Lord, through which the righteous shall enter\u201d (Ps118:19-20).<\/p>\n<p><em>\u201cOpen the gates, that the righteous nation which keeps the truth may enter in\u201d<\/em> (Isa.26:2).<\/p>\n<p>Psalms 113-118 constitute the Hallel (Psalms of Praise) <strong>sung at the Jewish Passover<\/strong>.<a href=\"#_ftn1\" name=\"_ftnref1\">[1]<\/a> The Psalm celebrates the fact of Hezekiah\u2019s reprieve \u201cI shall not die, but live, and declare the works of the Lord\u201d (v.17), and that he (together with the faithful) would enter into the gates of the temple and \u201csing my songs (i.e. Psalm 118) with stringed instruments all the days of our life, in the house of the Lord\u201d (Isa 38:20). On the <em>third day<\/em> (2 Kgs 20:5, 8) Hezekiah arose from his sickbed and entered the Temple through the doors that he had unsealed at the beginning of his reformation (2 Chron 29:3).<\/p>\n<p>Hezekiah had been vindicated because he trusted in Yahweh in contrast to the lofty city (Nineveh) that had been \u201cbrought low\u201d by the defeat of her armies (Isa 26:3-4) trodden down under the feet of the \u201cpoor and needy\u201d (v. 5) the Suffering Servant of Isaiah 53 and another reference from the Passover Halel Psalms:<\/p>\n<p><em>\u00a0\u00a0\u201cHe raises the poor out of the dust, and lifts the needy out of the ash heap\u201d<\/em> (Ps 113:7)<\/p>\n<p>Hezekiah was the Passover victim brought, \u201cas a lamb to the slaughter\u201d (Isa 53:7), but his hope was focused on Passover deliverance:<\/p>\n<p>\u201cYes, in the way of your judgments, O Lord, we have waited for You; The desire of <em>our <\/em>soul <em>is <\/em>for your <u>name<\/u> And for the <u>remembrance<\/u> <strong>(\u05d6\u05b5\u05db\u05b6\u05e8)<\/strong> of You\u201d (Isa 26:8).<\/p>\n<p>The last phrase is a reference to the burning bush revelation in Exod 3:15;<\/p>\n<p><em>\u201cThis is my <u>name<\/u> forever, and this is my <u>memorial<\/u><\/em><b> <strong>(\u05d6\u05b5\u05db\u05b6\u05e8)<\/strong>\u00a0<\/b><em>\u00a0to all generations\u201d<\/em> (Exod 3:15).<\/p>\n<p>The revelation given to Moses concerned the <strong>Passover deliverance<\/strong> from Egypt (v. 7). The Hebrew <em>z\u0113ker <\/em><strong>(\u05d6\u05b5\u05db\u05b6\u05e8)<\/strong>\u00a0 refers either to remembrance when it is associated with death (the fate of not being remembered, e.g. Isa 26:14), or as a parallel or synonym of \u201cname\u201d or \u201cfame\u201d particularly when used of God (Exod 3:15; Isa 26:8) in Ps 111:4 the<em> z\u0113ker<\/em> that God established for his wonders denotes proclamation of the Exodus.<a href=\"#_ftn2\" name=\"_ftnref2\">[2]<\/a>\u00a0 Interestingly, both uses of <em>z\u0113ker<\/em> are found in Isaiah 26, probably by way of contrast;<\/p>\n<p>\u201cO Lord our God, masters besides You Have had dominion over us; <em>But <\/em>by you only we make <u>mention<\/u> <strong>(\u05d6\u05b5\u05db\u05b6\u05e8)<\/strong>\u00a0<u>of your<\/u> <u>name.<\/u><em> They are <\/em>dead, they will not live; <em>they are <\/em>deceased, they will not rise. Therefore you have punished and destroyed them, and made all their <u>memory<\/u> <strong>(\u05d6\u05b5\u05db\u05b6\u05e8)<\/strong> to perish\u201d (Isa 26:13-14).<\/p>\n<p>The contrast is between the memorial of <em>Yahweh<\/em> which lives on in the resurrected Hezekiah and the memory of Ashur who is destroyed together with his worshippers. The <em>nominative form of <\/em><em>z\u0113ker<\/em> is <em>zikk\u0101r\u00f4n<\/em> <strong>(\u05dc\u05b0\u05d6\u05b4\u05db\u05b8\u05bc\u05e8\u0594\u05d5\u05b9\u05df)<\/strong> and is translated as \u201cmemorial\u201d\u00a0 in Exodus 12 in reference to the Passover:<\/p>\n<p><em>\u201cSo <u>this day<\/u> shall be to you a <u>memorial<\/u><\/em> <strong>(\u05dc\u05b0\u05d6\u05b4\u05db\u05b8\u05bc\u05e8\u0594\u05d5\u05b9\u05df)<\/strong>;<em> and you shall keep it as a feast to the Lord throughout your generations\u201d<\/em> (Exod 12:14).<\/p>\n<p>Just as <strong>the name<\/strong> was a memorial \u201cto all generations\u201d so also <strong>this day<\/strong> (Passover) was a memorial \u201cthroughout your generations\u201d, thereby linking the name of Yahweh indelibly with the Passover feast. Hezekiah was waiting (hoping) for Yahweh\u2019s \u201cjudgements\u201d against Assyria just as Yahweh had wrought \u201cgreat judgements\u201d (Exod 6:6) against Egypt.<a href=\"#_ftn3\" name=\"_ftnref3\">[3]<\/a><\/p>\n<p>The children of Israel were instructed to keep the Passover memorial and instruct their children as to its significance (2 Cor.11:24). The <em>desire<\/em> of Hezekiah\u2019s soul (life) was to the Yahweh name and the keeping of the memorial. As the Hezekiah Psalm declares;<\/p>\n<p><em>\u201cShall your lovingkindness be declared in the grave? Or your faithfulness in the place of destruction?\u201d<\/em> (Ps 88:11)<\/p>\n<p>In the same manner it was Jesus\u2019 desire to praise the name and keep the memorial:<\/p>\n<p><em>\u201cWith fervent desire <u>I have desired<\/u> to eat this Passover with you before I suffer\u201d<\/em> (Luke 22:15).<\/p>\n<p><em>\u201cWith my soul I have desired You in <u>the night<\/u>, Yes, by my spirit within me <u>I will seek You early<\/u>; For when Your judgments are in the earth, The inhabitants of the world will learn righteousness\u201d<\/em> (Isa 26:9).<\/p>\n<p>This is the Passover <u>night<\/u>; God\u2019s judgements against the enemy become apparent <u>early in the morning<\/u> (Hezekiah raised\/the Assyrians destroyed):<\/p>\n<p>\u201cAnd it came to pass on a certain night that the angel of the Lord went out, and killed in the camp of the Assyrians one hundred and eighty-five thousand; and when people arose <u>early in the morning<\/u>, there were the corpses &#8212; all dead\u201d (2 Kgs.19:35).<\/p>\n<p>\u201cNow on the first <em>day <\/em>of the week, <u>very early in the morning<\/u>, they, and certain <em>other women <\/em>with them, came to the tomb bringing the spices which they had prepared. But they found the stone rolled away from the tomb\u201d (Luke 24:1-2).<\/p>\n<p>\u201cAs a woman with child Is in pain and cries out in her pangs, When she draws near the time of her delivery, So have we been in Your sight, O Lord. We have been with child, we have been in pain; We have, as it were, brought forth wind; We have not accomplished any deliverance in the earth, Nor have the inhabitants of the world autumnen. Your dead shall live; <em>Together with <\/em>my dead body they shall arise. Awake and sing, you who dwell in dust; For your dew <em>is like <\/em>the dew of herbs, And the earth shall cast out the dead. Come, my people, enter your chambers, And shut your doors behind you; Hide yourself, as it were, for a little moment, Until the indignation is past\u201d (Isa 26:18-20).<\/p>\n<p>The woman who died in childbirth is Rachel giving birth to the son-of-sorrow renamed the son-of-the-right-hand. The delivery of the \u201cchild\u201d happened despite (not because of) the nation\u2019s best efforts.<\/p>\n<p>\u201cThus says Hezekiah: \u2018This day <em>is <\/em>a day of trouble and rebuke and blasphemy; for the children have come to birth, but <em>there is <\/em>no strength to bring them forth\u2019\u201d (Isa.37:3).<\/p>\n<p>The \u201cresurrection\u201d of Hezekiah (<u>my dead body<\/u>) heralded the resurrection of the faithful remnant (<u>your dead shall live<\/u>). The inhabitants of Jerusalem \u201chid in their chambers\u201d (And none of you shall go out of the door of his house until morning; cf. Exod 12:22) \u201cuntil the indignation is over past\u201d(KJV) \u2013 denoting the angel of death \u2013 the \u201cdestroyer\u201d who acted as the avenger of blood on behalf of the slain (Isa 26:21).<\/p>\n<p>\u201cFor the Lord will pass through to strike the Egyptians; and when He sees the blood on the lintel and on the two doorposts, the Lord will pass over the door and not allow the destroyer to come into your houses to strike <em>you.<\/em>\u201d (Exod 12:23)<\/p>\n<p><strong>Conclusion<\/strong><\/p>\n<p>Isaiah 26 is not the only chapter that has the Passover as backdrop to Hezekiah\u2019s deliverance.<a href=\"#_ftn4\" name=\"_ftnref4\">[4]<\/a> Rabbinical tradition dates Hezekiah\u2019s deliverance to the Passover; \u201cWhen Rab-shakeh heard the singing of the Hallel he counselled Sennacherib to withdraw from Jerusalem, as on this night-the first night of Passover-many miracles were wrought for Israel\u201d. <a href=\"#_ftn5\" name=\"_ftnref5\">[5]<\/a>Although the tradition is undoubtedly late and legendary it supports the biblical evidence that deliverance actually occurred on the Passover night. The biblical data supports Passover deliverance and this does not contradict Assyrian sources or the <em>modus operandi<\/em> of Sennacherib. At the commencement of his reign Hezekiah had re-instituted the feast of Passover and invited the northern tribes to celebrate the feast in Jerusalem. It is fitting that Hezekiah, together with the faithful who responded to his call, had been delivered on Passover.<\/p>\n<p>&nbsp;<\/p>\n<p><a href=\"#_ftnref1\" name=\"_ftn1\">[1]<\/a> It appears that during the Jewish Passover meal of the first century, Psalms 113-114 were sung before the final meal blessing and Psalms 115-118 were sung after the final blessing. These were most probably the hymns that Jesus and his disciples sang in the context of their Passover (cf. Matt 26:30; Mark 14:26).<\/p>\n<p><a href=\"#_ftnref2\" name=\"_ftn2\">[2]<\/a> B. S. Childs, <em>Memory and Tradition in Israel<\/em> (SBT; London: SCM Press, 1962), 22.<\/p>\n<p><a href=\"#_ftnref3\" name=\"_ftn3\">[3]<\/a> The Hebrew employs different terms for \u201cjudgement\u201d in Isa 26:8 and Exod 6:6 and so the connection is conceptual.<\/p>\n<p><a href=\"#_ftnref4\" name=\"_ftn4\">[4]<\/a> See the chapters, \u201cIsrael\u2019s ancient Passover experience\u201d and \u201cJerusalem delivered at Passover\u201d in H.A. Whittaker, <em>Isaiah<\/em> (Cannock: Biblia, 1988), 50-53.<\/p>\n<p><a href=\"#_ftnref5\" name=\"_ftn5\">[5]<\/a> Cited in L. Ginzberg, <em>The Legends of the Jews: From Moses to Esther: Notes for Volumes 3 and 4<\/em> (eds., Henrietta Szold, Paul Radin; Baltimore: John Hopkins University Press, 1998), 363.<\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Eschatology In the context of Christian doctrine, eschatology is the study of the end times and the events associated with the return of Jesus, including the tribulation, resurrections, judgments, and the kingdom. This was a discussion between John Brisson and Underground publishing which was informative and interesting.\u00a0 I find myself broadly in agreement with the [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1926,427],"tags":[10991,6345,7833,17054,17053,17052,16875,16791],"class_list":["post-82297","post","type-post","status-publish","format-standard","hentry","category-bible-exposition","category-christianity","tag-daniel","tag-end-times","tag-eschatology","tag-isaiah-26","tag-isaiah-66","tag-revelation-11","tag-romans-11","tag-seventy-prophecy"],"_links":{"self":[{"href":"https:\/\/www.biblaridion.info\/blog\/wp-json\/wp\/v2\/posts\/82297","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblaridion.info\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblaridion.info\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblaridion.info\/blog\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblaridion.info\/blog\/wp-json\/wp\/v2\/comments?post=82297"}],"version-history":[{"count":14,"href":"https:\/\/www.biblaridion.info\/blog\/wp-json\/wp\/v2\/posts\/82297\/revisions"}],"predecessor-version":[{"id":82325,"href":"https:\/\/www.biblaridion.info\/blog\/wp-json\/wp\/v2\/posts\/82297\/revisions\/82325"}],"wp:attachment":[{"href":"https:\/\/www.biblaridion.info\/blog\/wp-json\/wp\/v2\/media?parent=82297"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblaridion.info\/blog\/wp-json\/wp\/v2\/categories?post=82297"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblaridion.info\/blog\/wp-json\/wp\/v2\/tags?post=82297"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}