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Elijah and Elisha, Fascinating Twins, 2 King 2, An Interpretation

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Elijah and Elisha, that is on the one hand the rapture of the firstborn according to God's choice, Jacob, and on the other hand the service of the firstborn by natural birth, that is Esau. The stations that Elijah and Elisha are going through together describe the first cycle of the feast according to Leviticus 23 in connection with Revelation 2 and 3. See also the script "Structure of the Bible".

Elijah and Elisha


When the people of Israel passed through the wilderness, God gave them food from heaven. Every morning the food that God gave them was lying around the camp. The first time they asked each other, "Man Huh? What translates "what is this? And so we can ask at any point in the Bible, "Man Huh? What is that?

In the New Testament the actual bread is presented to us. It is the Lord Himself who came out of heaven.[F 2] The true One is the Son of God. Jesus, the Word of God made flesh. The apostle John expresses it as follows: The Spirit of prophecy is the testimony of Jesus. And so we also ask ourselves in the story of Elijah and Elisha: Man Huh? What is that? What does the Spirit want to prophetically tell us about the person of Jesus?

Elijah and Elisha are two men in the Bible. God has chosen them to serve His people. Both they symbolize the Lord and His visible people, that is His testimony. Elijah and Elisha represent the faithful of Israel () and Judas.


Prehistory of Elijah, the friend of Elisha

Elijah is tired of duty. He flees into the desert and wants to die. He lies down and falls asleep. God sees his weakness and comes to his aid by sending an angel. The messenger wakes the prophet and asks him to eat twice. After Elijah regains his strength, he receives an order. The order is: Go to Mount Horeb. Elijah sets off and arrives at the mountain after 40 days. He does not meet God in the storm, not in the fire and not in the earthquake, but in the gentle wind. Elijah recognizes that God is in a gentle whisper, and then he veils himself.

God asks him twice: What are you doing here, Elijah? He answers each time with the words: I was very zealous for the Lord, the God of hosts. And then he tells of all his work for the people of God and that Israel has turned away from the Lord despite all its efforts. Elijah believes himself alone. What hurts him the most is that the enemy is trying to kill him. God listens patiently and attentively. After Elijah has lamented his suffering, God gives him three orders. The Lord has a way out, a plan. The aim of the decision is: to save the faithful, to judge the wicked. God prepares the final phase of his plan of salvation and entrusts Elijah with the following tasks. He is to anoint three men:

  • Ben Hadad to King over Syria
  • Ahaziah the son of Ahab king over the northern kingdom
  • Elisha to the prophet.

In this script we focus on Elisha, the future prophet of the Jews, to whom Elijah sets out. He seeks his successor and finds him at work. Elisha is at the twelfth yoke of oxen. Elijah throws his cloak on Elisha, who now follows him. At the beginning of the story Elisha suddenly returns to his place, slaughters the cattle, cooks them and presents them to his people. Then he leaves them and follows his master, Elijah.

To better understand the story of the two men, we take a closer look at some of the details. We will then be able to more accurately determine the time of their prophetic ministry. First we examine the meaning of their names, then their origin and descent.



The Prophet Elijah and his meaning

His name means on the one hand "My God is Yahweh", on the other hand also "God (of the) Yahweh". The second variant of the translation gives us the first indication of who this man is. Elijah represents Jesus. In the Epistle to the Hebrews, God says: "Your throne, O God, is from eternity to eternity. This is what God the Father says about his Son. The translation variant, "God of Yahweh" is therefore preferable to the Messiah. Everyone from God's people confesses, given by the first variant: My God is Yahweh or my God is the Lord.


The ancestors of Elijah

What do we learn about his lineage? Elijah is a Tisbiter, from the people of Gilead. He does not seem to have a permanent residence, because he is called Tisbiter. This is a seeker of refuge. The Hebrew word points to a refugee. Elia must have fled. From where? We are not told. The information of his parents is also missing. In the Old Testament there seems to be no further information. But we read in another story of the Bible, which tells of him as a parable. We read about a man who went abroad. At home it was unbearable and so he fled and ended up in Rome.

It is the story of Onesimus. It describes by means of a parable the servant of God who is rejected by the house of Judah and driven away. But finally, at the end of the days, mail comes to the house of Judah. A loving letter of recommendation from Paul the Old. The slave so tenderly recommended by Paul to Philemon is called Elijah in the Book of Kings. He is Beisasse and that is, look, this servant is not a foreigner, he belongs to the Jewish people.

Nor is he a stranger to you who is present in the land of Gilead. The land of Gilead stands for "a multitude of witnesses" and symbolically points to the present place of residence of the Jews. It is the Christian world, especially Evangelical Christianity. They bear witness to the Anointed One. His name is: Jesus of Nazareth. He is the Christ from the seed of David; this Jesus is the King of the Jews and the Saviour of the world.

The time of the diaspora with the 70 years of Babylon is symbolically indicated. The 7 churches from Revelation 2 and 3 describe among other things this time.

Sadly Jesus has remained a stranger to many Jews, and if he is known by name, he is considered by the majority to be only one Jew among many. Fortunately, they begin to see Him as one of their own.

Elijah fulfils his mission in an exemplary manner. He seeks Elisha. And so today there are many Christians who seek the Jews with great love and devotion in order to make them love Jesus. They bring the good news of the forgiveness of sins and the justification by faith.

Elijah's mission is the mission of all of us!

We learn nothing about his father and mother. We have a second hint that Elijah is pointing to the Son of God. The Messiah is without beginning and without end. In the Epistle to the Hebrews, he is compared to the priest Melchizedek, who is likewise without genealogy, without beginning and end of life. The prophet in his priestly service to the people of God.

The expression "Elijah the Tisbite" appears six times in the Old Testament. This number also points to the end of Christianity - look at the sixth letter of revelation -. In addition, the term "Elijah the Tisbite" emphasizes that the prophet remains a seeker of refuge as long as he lives on earth. We find the same aspect in Hebrews 13:14: for here we have no lasting city, but we seek the city to come. Just as Elijah sought refuge in God, so also Christians seek their resting place with God the Father.


The Prophet Elisha and his meaning

His name means: God of prayer (or God of wealth). And so we read of the Messiah: "For my love they are enemies of me; but I am always in prayer.

The Son of God constantly prays for his people so that he can give them his wealth. Here we again see the priestly ministry of the Messiah, who prays for the Jews even though they hate him. He is considered a disgust to them (Isaiah 40:7).

The Lord has not given up on the Jewish people. May the Jews call on his name today, they would not come to judgment.

The Father of Elisha

Unlike Elijah, Elisha tells us his father's name. It is sapphat and means judge. He comes from the village "Mead of Dancing" (Abel-Mehola). Expressed in one sentence: Elisha's father is a judge and lives in a particularly green and juicy place, where one is happy and cheerful.

Why is Elisa's father called "Judge"? Because the judgment is imminent. And Abraham said: Shouldn't the judge of the whole earth do justice ? Abraham asked the question to the Lord when he was on his way to Sodom and Gomorrah with two other men. It indicates the judgment of God to the Father over Judah and Jerusalem and the whole earth. With the name of the Father we have the third reference to the Messiah and another to the Last Days and the judgment at the end of days. Many details point to our epoch. In our days, before our eyes, the film "Elijah and Elisha" takes place.

We experience the last episode of a season called the Church of Jesus. God prepares the Christians for the Rapture. This is told in the person of Elijah. At the same time the retarded Jews are also prepared, who have to go through the severe judgment before the Kingdom of Peace of the Lord Jesus Christ begins, represented by Elisha.


The Unity of Father and Son

When Jesus says that he does everything that the Father does, this is confirmed here. God says to Elijah the Tisbite: "And it shall come to pass, whosoever shall escape from the sword of Hasael shall kill Jehu; and whosoever shall escape from the sword of Jehu shall kill Elisha. Elisha will execute the judgment of the Father, just as Hazael and Jehu are instruments of God. All three act as visible judges. God remains invisible.

The first judge comes from the north, that is Syria. The second from the northern kingdom of Israel and the third, Elisha, from the southern kingdom.

Syria stands for the Islamic-dominated peoples. Israel for the Christian world of the West. Judah stands for today's Israel. Syria will terrify the world; the Anti-Christ will kill all those who do not accept his mark and Elisha will kill the rest.


Elisha at the twelfth yoke Cattle

As already mentioned above, Elijah meets his successor at work, at the twelfth yoke cattle. Also here we have a hint to the temporal classification. The cattle stand for the powerful in government and administration, i.e., Elisha is called to the prophet at that time, in which the twelfth yoke is in office and dignity. The number twelve forms an end date in the history of salvation. Let us keep this in mind, because this detail is important for the following explanations. What we still have to remember is that Elisha is bald. So we remember the number twelve and the bald head.


Enumerations of names in the Bible

When God does something is told in many ways. In order to place Elijah and Elisha correctly in the history of salvation, we are now examining a list of names. Wherever we find names listed in the Bible, be they place names or gender registers, there is a special story behind them. God has hidden some things in this way.

For Elijah's and Elisha's prophetic classification we read the text from Genesis 36. There the princes of Esau are listed by name. Why are the descendants of Esau possible?

Esau stands symbolically for the Jews. Just as Esau, as the firstborn, had the preference to receive a special blessing, so also the people of Israel was preferred over all other nations. The Jews have the birthright by right. But they despise the Messiah and so the birthright passes to the nations, just as it passed from Esau to Jacob. In the Epistle to the Romans Paul describes astonishing things. God had already chosen Jacob before his birth, even before the two, Esau and Jacob, could do good or evil. And so, spiritually, Esau stands for the Jews and Jacob for the nations. The election of Jacob and the blessing of the firstborn run like a red thread through the entire Old Testament.
In other words, each one of us who believes in Jesus today is one of the firstborn. Whether a Jew or from the other nations. No one is preferred, all are accepted by God's grace, by grace means: by his friendly good will.

Now to the princes of Esau from Genesis 36. Prophetically the list of princes describes the history of the Jewish people. For our history, 2 Kings 2, the sons of Oholibama are of importance. They explain to us the twelfth yoke. Each yoke represents a reign in relation to the Jews. And the women of Esau characterize God's people in relation to their Messiah.

Esau's princes 12, 13 and 14 are sons of Oholibama.

  1. The first is called Jeghush, 12th prince.
  2. The second Jaghlam, 13th prince.
  3. The third Korah, the 14th prince.


The meaning of their names

  1. Jeghusch: The first son of Oholibama means: He hurries to help.
  2. Jaghlam: The second son of Oholibama means: hidden, veiled or camouflaged.
  3. Korah: The third son of Oholibama tells us through whom God creates salvation: "Baldbead, bald".


The 14th prince points to Elisha. And now we summarize the three princes of Esau in one sentence: "The Eternal Being hurries in secret and camouflaged to help through the bald head. The sons of Oholibama are the youngest princes of Esau. They point to the end times, to our time. The aspect of God's invisible action is extraordinarily emphasized in the Book of Esther.

The story for Esau ends happily. Also in the New Testament it is told hidden and camouflaged. We read in the Letter to the Hebrews: By faith, Isaac blessed Jacob and Esau with regard to future things. The word "future" points to the age of the Messiah and reaches into eternity.

The fact that the princes of Esau must certainly be equated with the Jews is confirmed by the woman Oholibama. Her name means: "the tent of a high place", those are the Christians. Through their loving work they have led many Jews to Jesus. The prophet Ezekiel writes about Oholibama's tent. The following lines will give the erroneous doctrine of a third temple in the 1000 year kingdom, in which animal sacrifices will continue to be offered, a "post-meditation note". The sincere Jews who have become Christians will never offer animal sacrifices.


The third temple - not a building, but a spiritual house

Here too we ask ourselves: Man Huh? What is that? And that's what we ask ourselves, especially loud and powerful, so that everyone can hear it.
In Ezekiel Samaria and Jerusalem receive new names from God. Although both are involved in fornication, God wants to show us His grace and continuing love and faithfulness by giving the new names to the two capitals. God calls Samaria: "this is her tent", this is Ohola, she stands for the spiritual house, the temple of God, where Christ, the Messiah, is the cornerstone. Samaria is called "this is her tent" because the Christians are working on this building.

Now to the city of Jerusalem. God calls this city "my tent in it", that is Oholiba. And now we simply have to proceed logically to realize that Ohola and Oholiba are the same tent. If God calls Samaria "heir tent", then it is also the Lord's tent. She is the bride of the Lamb and he is her bridegroom. And the principle still applies in such a relationship: What is mine is yours. And so we state that "Ohola's tent" is also HIS tent.

If God now calls Jerusalem "my tent in her," then God wants to say: "Oholas tent," is the tent of the Messiah, and the tent of the Messiah is in her, in Jerusalem.

By the way:
Also in Judaism the heavenly Jerusalem ist understood as unity with the earthly Jerusalem. That is why the Temple Institute writes on its website: http://www.templeinstitute.org/future_temple.htm : ... Many aspects of the Temple described by Ezekiel are difficult to comphrehend, since that vision contains elements of prophetic insight which, in our generation, we do not have the spiritual or intellectual capacity to understand. For example, according to the prophecy of Ezekiel, the structure of Temple will differ drastically in size from its predecessors. According to Ezekiel's measurements, the new Temple will be so large that it wll occypy the entire area of the city of Jerusalem.



Esau's marriage to Oholibama

If we have understood the meaning of the names - Ohola and Oholiba - and the relationship of the two, then the temporal assignment of the last three princes of Esau is not difficult. God hastens to help the Jewish people and does so in secret. But with the return from the land, east of the Jordan, the Lord begins to intervene visibly through the "baldhead".

By the way:
The Bald Head depicts the schorn Messiah, that's Samson. His blindness reflects the blindness of his people. They see no glory in Jesus, therefore Samson is shorn an appears as Elisha, the bald man.
The apostle Paul finds a similar situation when he wrote to the Galatians. If the apostle must write in large letters, then his decreasing ability to see clearly and sharply reflects the increasing blindness of the Galatians. Both Samson and Paul point to the same time.  


The name of Esau's wife is Oholibama and means, as already mentioned above, "the tent of a high place" and symbolizes the Bride of the Lamb. She is the mother of the sons, for through her work many Jews will be converted.

She calls the youngest son Korah. This is the bald head. He stands for the Messiah as well as for the faithful remnant in the Great Tribulation. These are the 144,000. The two other sons of Oholibama symbolize the two preceding generations as described in the parable of the 78th Psalm.


Esau and its prophetic meaning

Esau means "rough." That is his first name. Later he gets a second one, Edom, which is "red". As a third fact we take the contempt of the birthright. With these three aspects we have described the Jewish people from God's point of view. They are rough and like a pointed rock they constantly seek to keep everything from themselves and spy the hair in the soup. The red stands for the many bloodshed among the Jews by the other peoples. And the fact that many Jews refused the birthright tells us that they despised and rejected their Messiah at the first coming.

On the allegorical level, Esau stands for the Roman system. This can be seen in the fact that Rome wants to establish the Kingdom of Peace itself, works on its own self-righteousness and in the end despises Jesus. Rome, that is Edom, shed a lot of blood. Revelation even says: "In it was found the blood of prophets and saints and of all those who were slaughtered on earth."    

Esau's marriage to Oholibama also points to our time. Esau stands for the Lord. He is married to Oholibama. He comes as a rough Lord in a red robe soaked in blood (Isaiah 63:2-6). He will completely exterminate the Edomites, those who continue to reject the Lord, from the face of the earth (see the book of Obadiah). So if someone of the Esau type, whether Jew or Roman, does not convert, then the judgment of Obadiah threatens him. The faithful children of Oholibama will go through the valley of death in part, but at the end of the tribulation they will be able to rise again and enjoy the blessing of the Kingdom of Peace. Daniel 3 and 6 tell of the Great Tribulation in an allegorical way.



2 Kings 2 - the Rapture of Elijah

Shortly before the rapture we see the two friends of Gilgal leaving. What might they have done there? I am sure Elijah told Elisha about Golgotha and explained to him how the two places, Gilgal and Golgotha, belong together.

Even in Deuteronomy, Gilgal is mysteriously told. Chapter 11 begins with a heartfelt invitation: "So love Yahweh your God.

If the people listen to the voice of God and follow him and live in his good law, then they will possess the land. The promised Canaan is toward the sunset, so Israel, coming from the east, must cross the Jordan. From the east means to start anew. Just as the sun rises in the east and announces a new day, so a new day of salvation begins for the Jews. It is the last day to escape eternal judgment.


In Joshua, three places are named. These are the mountains Gerisim and Ebal and the district Gilgal. Gilgal is the first place that Joshua and the people reach. It is located east of the Jericho border. The location of the district on the eastern border of Jericho points to the beginning of history in the country. Here the circumcision took place and here they ate their first Passover. East of Jericho also means that they could not yet enjoy peace. The city of Jericho had not yet been conquered and destroyed.

Circumcision is compared in the New Testament to the death of the flesh. Another image is baptism. Christians testify to their death with Christ by immersing themselves in it.

Well, some understand dying with Christ only as a mental reality. They let themselves be baptized and afterwards one does not concern oneself with it any longer. But the opposite of baptism, circumcision, illustrates one of many neglected aspects: the pain after circumcision.

Pain and suffering after baptism - Circumcision-

Christians wonder that, although Christians, they still have a penchant for sin. If a decision is made on the man, the healing process takes about 14 days. Applied to the spiritual life, it points to the pain in his life. Through the medical intervention, his death with Christ, he feels the pain. Why? The old and sinful nature continues to work. Every time he resists sin, he suffers. Under certain circumstances, such pain can revive for a lifetime. The signs of death are experienced repeatedly. Thank God! At the latest with the physical death and/or the rapture the pains of the desires stop. Then the loss of sinful longings is completely recorded as a profit.

We may trust in the Lord and also make use of His help in these things. God says: I am the Lord your physician. He is the expert for our pain of spiritual circumcision. The Lord wants to help; he has wounded, he can also heal.


When she was still in pain - circumcision and the Passover

The next day Joshua and the people celebrate Passover. Sin continues, but they experience another dying. God already made it clear in the Garden of Eden that the transgression of a single commandment entails death. To keep Adam and Eve alive, God killed a pure animal. Because through one sin man carries the poison of sin, it is only a matter of time before bodily death occurs.

A Jew could confess his sins on the substitute Passover lamb, but this did not give him eternal life. The law could not make man perfect. The sinner sins all his life.

This is where the parallel ends. In Gilgal the shame of Egypt was passed on. The flesh, that is the sinful nature, continues to work. In such a state no peace can come; only God can bring about peace.

What circumcision and Passover could not achieve
Peace can only reign when the enemy is defeated. And this is only told with the conquest and destruction of the most powerful bulwark. It is the destruction of Jericho. The fortress of Jericho is still standing, so there is no peace. The innermost remains in unrest, because sin is still stirring; that is also why the Passover had to be eaten every year. The whore Rahab is among other things a symbol for the sinful and corrupt man; because she has a sincere heart she is saved.

With circumcision we shall kill the flesh. With the Passover we have a representative who bears our sins. But now a decisive question: What good will it do me if I die once? How do I spend eternity? Circumcision and the Passover give no answer?

Where is the resurrection?


Golgotha and Baptism

When Jesus became a Passover on the cross, he took all my sins on his behalf: the sins of the past, the sins of the present, and the sins of the future. Jesus is the sacrificial Lamb who died once for all.

It takes a lot of work away from me, doesn't it? How many animals should have died for me?

Jesus died for me because I am a sinner. I constantly produce sin. My innermost is permanently restless about it. But what happiness, on the day I received Jesus in me, I was allowed to become calm. The law of sin that was in me was replaced by a new law. The righteous one, Jesus Christ, died for me when I was still a sinner. Really? What am I now? Now I am a child of God.

Because I died with Christ, the sinner is dead. But Christ did not remain in death, but rose again. If I died with Christ, then I also rose again with him.


If we described circumcision earlier as a counter-image to baptism, we did not consider an important aspect of circumcision. Baptism is an extended counter-image to the aspect of resurrection. My whole body was immersed in baptism. With this I indicated that I died with Christ. I had to resurrect inevitably with Christ, as well as in the same way the water could not leave me in the floods because I live. I live because Christ lives and has made me righteous.

The walls of my Jericho fell on Golgotha. The prison of death was opened. And the one who had the power of death was defeated at the same time.

The name Jericho means fragrant. It does not denote the bulwark, but points to the Plamen city of Jericho. It is a tent city. A tent stands for camping. It reminds us that we do not have a permanent city here, but are on the way to the future. We can already enjoy the peace that the Lord has brought about here on earth.

Elisha will have been astonished when he understood the connections between Gilgal and Golgotha. He must have been so kindled by the words of Elijah that he will not be shaken off by Elijah. He replies: I will not leave you and confirm the promise with the words: As true as the Lord lives and your soul lives.

Note: The above description refers to the first feast of Leviticus 23:5; see the script: The seven feasts of Yahweh.

And so they go together from Gilgal to Bethel. There Elisha hears astonishing things from his master. God has a house that is not made with hands, but is built by his Spirit. Elisha hears about the foundation of this house 2000 years ago in Zion, where God laid the Messiah as a cornerstone. There is the third temple, namely in Zion.

After these overwhelming remarks, Elisha needs a breather, and so he goes to the door. His thoughts circle and circle. He begins to understand. The third temple, that is the house that the Messiah is building in Ezekiel.

Note: The second feast from Leviticus 23:6-8; see the script of the seven feasts of Yahweh.

While Elisha considers things in his heart, prophets come out to him and say, "Today Elijah is taken from the earth to heaven!" How did the prophets know about the Rapture? How does Elisha know that his friend will be taken from the earth in a moment? Will we find an answer in the end?

Elijah must march on. Command from God. Again Elijah asks his disciple to stay behind. Elisha remains faithful to his master and accompanies him to the next town, to Jericho. The name of the city is translated as "fragrant". I'm sure Elijah didn't have to explain anything to his diciple here in Jericho. For the first time Elisha tasted the fragrance of the sacrifice of our Lord Jesus. What must have happened in the disciple when the smell of peace, which the Lord had made on Golgotha, rose in the palm city?

Note: This is the third feast from Leviticus 23:10-14; see the script of the seven feasts of Yahweh.

Time is pressing. Elijah receives his last command. He shall go over the Jordan. A new request to Elisha to remain. Elisha does not let himself be shaken off now either, remains faithful to his friend  (lord Gai us) and follows him.

Almost casually we learn that 50 prophets stood opposite each other, from afar, when the two friends came to the Jordan. Elijah took his cloak, wrapped it up and beat it up on the water so that it split up. Both walked dry through the bed of the river. The Jordan is their personal river of death. Both Elijah and Elisha must die. Death means separation in the first place. The scene points to multiple separations:

Elijah's crossing of the Jordan indicates bodily death. He ascends into heaven with an imperishable body; the wrapping of the garment indicates renewal. Hebrews 1, 11-12
For Elisha, it means baptism. Elisha must now, here and now, show his colours. It is baptism for the forgiveness of sins. Different from the Christians. Elisha shows courage. He says goodbye to the works of law, as the 50 prophets who stand from afar see. And because he loves his Lord, he crosses the Jordan with him from west to east.
The separation of the two friends. For Elijah eternity begins soon, for Elisha "his heaviness". That is what his friend wanted to tell him when he said: "You have desired heavy things". Elisha wanted a double part of the spirit of Elijah. He also desperately needs the twofold part, for the greatest need comes upon him and the land. A terrible tribulation suddenly attacks him. A terror like never before has come upon men. All that has been in need and death, murder and war, hunger and plague, will far exceed that pain.


Necessary condition - faith and stay with it

Elisha will receive the double part of the spirit only when he experiences the moment when his Master ascends into heaven. Why is it so important for Elisha to see the moment of the Rapture? I mean that this is to express that Elisha should be faithful to the end. God will reward fidelity with the double spirit.

The time is not yet ripe. Elijah and Elisha go on together and talk to each other. What might they have talked about? I am sure Elijah will do everything again to encourage and encourage his friend, so that Elisha will remain on the path of discipleship. Elijah encourages his friend, the words become more and more insistent. You can almost feel the tension as it builds up and increases in Elijah and Elisha as well.  These are the moments before the rapture.


The Ascension of Elijah

Suddenly it happens. Like a hurricane, a wagon of fire and horses of fire comes roaring along. The friends are separated. Elijah drives in the wagon, pulled by the horses, towards the sky. Elisha remains behind, must remain behind. He cries out to heaven: "My father, my father!" אבי אבי. The chariots of Israel and its horsemen!

There he stands, alone and deeply touched by what has just happened. He grabs his clothes, tears them in two. His pain is great. His friend has just been taken from him. He stands there as if frozen and can give no greater expression to his deep sorrow than to tear his clothes.

It is the scene that the Lord describes: Then there will be two in the field, one taken and one left. The Greek word for "taken" means: to bring near, to learn, to accept or to begin a service.

With all the pain, Elisha takes courage. He takes up his friend's cloak and returns to the Jordan, back to the river of death. Once there, he hits the water with Elijah's cloak and screams: Where is the God of Elijah? A strange scene and even more strange the beating on the water before the crossing, because twice the beating is on the water. The first time is clearly Elisha but the second time? It is described with the words:

He also hit the water, and it split up there and there; and Elisha went over.

Who hit the water the second time? Could it have been God? Yes, it was Yahweh, because before Elisha shouted, "Where is the God of Elijah?" God himself clears the way so that Elisha can go over. This scene also hints at the double part that Elisha had asked for. Now begins the heaviness of his next future, which begins with the crossing of the Jordan.


Mantle and water tell miraculous tales

The coat stands for something big. Here it stands for the Holy Spirit. And because it is a cloak, Elijah is completely "clothed" with the Spirit of God. We find a similar fact in the story of Gideon[F 18] (see footnote). In the moment of the second beating Elisha experiences his rebirth. When he called for the God Elijah shortly before, he had no personal relationship with God. But Elisha wants to get to know the god Elijah. In faith he strikes the water with his cloak. As an answer "he" also beats. Elisha can now say from the bottom of her heart: "Awi, this is "My Father".

The meaning of water? It stands for the Word of God. When we bring the two elements together, the cloak and the water, Elisha does this by hitting the water with the cloak, we receive a new man. This is what Scripture says: A man must be born of water and the Spirit. Here the rebirth of Elisha takes place, with one blow, in one moment. Here the 144,000 are sealed, for Elisha is the representative of the Jews.The cloak is a symbol of the Spirit, the water of Jordan[Fe 19] a symbol of the Word of God. The whole scene refers to the new birth, the birth from above. Already the falling down of the cloak during the ascension of Elijah indicates the descent of the Spirit.

The cloak, as we have already seen, stands for something great. It also stands here for the great number of the sealed ones from Revelation, chapter seven.

Note: That points to the fourth feast from Leviticus 23, 15-21; see the script: The seven feasts of Yahweh.


Who is born from above?

Not only the Spirit of God comes from above, but also the waters of the Jordan. The river has three springs springing from Mount Hermon. They unite and then fall down the mountain. Jordan means: The Descending One. And who descended? Agur asked the same question: Who went up to heaven and descended? It is the Son of God. The Lord Himself explains this to Nicodemus: No one ascended into heaven except he who descended out of heaven, the Son of Man who is in heaven.

Just as the Spirit of God, in the symbol of the cloak, fell down from above, so also the Word of God comes from above, from Mount Hermon through the three springs. The topography of the Bible tells the story of salvation, that would be another book.


The Wonderful Ways of the Spirit of God with Elisha

We may well see in the person of Elisha the 144,000 from Revelation. They are sealed with the Holy Spirit. They are believers who are only born after the Rapture from "above" (see also John 3). The Spirit of God blows wherever it wants. We hear his roar, but we do not know where he comes from and where he goes; in this way everyone who is born of God is another picture we find in Ecclesiastes 1:6: "The wind goes south and turns north; turning and turning it goes, and to its turns it returns." The Spirit first spoke to the people of Israel. Because the majority of the Jews rejected him, the Spirit turned to the north, to Europe. Because also the nations reject him more and more, the Spirit turns back to his turns.

When Elijah ascended into heaven, he was carried upwards by the Spirit. The chariots, these are the angels, they serve as means of transport for people[F 20]. The fiery horses indicate battle horses [F 21] pointing to the future war against the Anti-Christ. Therefore also in 1 Corinthians 15:52 it is said: "In a moment, in a moment, at the last trumpet [F 22]; for the trumpet shall sound, and the dead shall be raised up [F 23], and we shall be changed. The third trumpet is a military term, and as Paul says, the dead will be transformed in Christ with the living, in an instant. The departure is marked out by Elijah. The time of war is near. Even if we are still prepared for this in heaven for a while, we will come back with the Messiah on horses, at the latest after seven years. (see Revelation 19:11-21).

The Spirit who carried Elijah up to heaven returns immediately. After Elisha had given air to his grief, he took the man in and returned to the Jordan. The Spirit of God accompanies him. Only when Elisha hit the water with his cloak in faith did God answer.

Just as the rebirth takes place in an instant with a blink of an eye, so does the transformation of the faithful into the Rapture.


Elisha's ministry begins

Arriving on the western shore, the sons of the prophets who were opposite in Jericho, that is, who kept their distance from everything, meet him. Elisah's hard work begins on the very first day. Now also the sons of the prophets recognize that the spirit of Elijah is on Elisha. They realize that he has changed; just as the rebirth visibly changes every human being. And because he lives in a time in which everything is happening at a furious pace, his new life becomes recognizable for everyone on the same day. Also the hidden attacks of his enemies become louder. Although 50 sons of the prophets bow before him, the unbelief becomes clear through the sending out of 50 brave men. The Jewish people are divided here. Fifty fall down before Elisha, the other fifty seek "their own Messiah". Some recognize Jesus of Nazareth, others seek another Christ. Did Elisha not say unequivocally: "Do not send!" The foolish do not want to hear.

Fifty equals five?

It alludes to different things. The 50 sons of prophets are another image for the five wise and five foolish virgins from the gospel of Matthew. The zeros in the Bible often disguise the numbers and their meaning. Here they stand for the 10 virgins. The text speaks of the wise and at the same time of the foolish, therefore the fifty are always spoken of. The wise believe him, so they bow before Elisha. The foolish do not believe his words and go searching. Following their own ideas, they cannot find Elijah and return after three days without result. The three days represent the first half of the last week of Daniel. At the end of the first three and a half years the door is locked; after that the time begins in which nobody can do anything. Jesus says in John 9:4 about this epoch: "The night is coming when no one can work." The night symbolizes the great tribulation that lasts for three and a half years. In those wicked times it is only: Trust in the Lord, even if you have to go through death.

Even the 50 foolish sons of prophets must believe that Jesus of Nazareth is the Messiah. But they continue to hold fast to their own ideas: "We believe him who comes in his own name."


The Brave Men in 2 Kings 2

A brief comment on the "brave men" who are sent out to seek Elijah. What kind of bravery is there here? They speak about the spirit of Yahweh in a way that points to a twisted doctrine. As if God were to throw Elijah into one of the valleys. It alludes to Kabbalistic occultism. In the Gospels we read of angry demons throwing people back and forth. The possessed thus seem like furious madmen. The Spirit of God never acts like that. At no time will God throw a man back and forth in obedience.

The distinction of the spirits, whether they are of God or not, can also be determined by this criterion. God does not make people willless, but everyone should voluntarily submit to the will of God.

The Spirit of God carries a person to another place. This is what we read about Ezekiel and Philip. The connection with the throwing back and forth indicates their occult practices.


The wise ones in Jericho, the foolish ones in search

While the 50 brave men seek Elijah for 3 days, in this time the prophet and the wise virgins linger in Jericho, the palm city. It is not Jericho that was conquered as the first city when it entered the land. That Jericho was a bulwark, a fortress of the devil, which only God could bring to collapse. Satan is the God of fortresses as described in Daniel 11:38-39. The palm city of Jericho was a tent city under palm trees. Thus the place of peace points to the peace that the Lord brought about on the cross at Golgotha. Elisha and the wise can enjoy peace with God in the first half of the last week of Daniel (see Daniel 9).

Remark: The palm trees decorated the inner walls of the second temple, alternately with the image of a cherub.

The water is bad?

The men of Jericho seem to have a problem. They tell Elisha: ... the water is bad, and the land is barren. Was the water really bad? Now our thinking is challenged again.

As I said at the beginning, both Elijah and Elisha are pointing to the Lord. They also represent the faithful from the time of the church and the faithful of Judah. Our Lord always makes Himself one with His people at all times. The water was good, but the vessels that could be filled with the water are no longer on earth. They are raptured. New vessels are needed. Jesus explains in the New Testament that people's words should be seasoned with salt. This is how it is told by him in the parables. Elisha represents not only the faithful remnant, but the whole people. Elisha has a vessel brought to him by the citizens. It has the shape of a bowl. Elisha puts salt in it, which was also brought to him. Now the citizens have a new vessel with their own salt. The Prophet had not changed anything about the water, because the water was good. The vessel that the citizens of Jericho brought to Elisha did not have the shape of a jug, nor the shape of a cup, but that of a bowl. The new vessel indicates the imminent judgment. The bowls also have a personal aspect. It points to the old leaven that the Corinthians are supposed to sweep out, such as the Kabbalah leaven.


Why the citizens of Jericho have to bring the salt themselves

Salt stands for disinfection. The Jews have made the Word of God inedible through their own traditions. Purification is necessary. The old and pathological interpretation of the Bible is healed with salt. The human traditions are the Mishnah, the Gemara and various other scriptures which together form the Talmud. The study of the work with the aim of living after it is partly pathogenic; and the Kabbalah is deadly. This is an occult interpretation of the Bible; an esoteric secret doctrine that reinterprets God's Word through demonic distortions.

For this reason Elisha asks the citizens to put the salt in the new vessel themselves. The Jews must throw their traditions, though not all, but many, overboard. Sadly, not everyone will want to drink the "recovered" water. And so they remain barren for God. A tree that does not bear good fruit will be cut down and burned. And this is where our lumberjack Gideon comes in. (see Judges 6 and 7 Script Gideon).

The distortions and falsifications associated with the Kabbalah are described as stolen water and secret bread in Proverbs 9:17. ( 1.Kings 13)


The biblical phrase, "Except for this day."

Because at the end of the paragraph we find the phrase "Except these days", the recovery of the water must be temporally related to a period in which the Word of God was made pure. This was at the time of the ministry of the Messiah. The scriptures of the Bible were cleared out by Jesus from the traditions of mankind. The waters are healthy "unto this day.

We can explain the facts as follows. The Messiah had already healed the waters, that is the Holy Scripture, 2000 years ago. His real disciples brought the salt with them.

Both Elijah and Elisha point to the Messiah. So Elisha did not have to heal the water at all. But what does the phrase mean? At his first coming, the Lord sharply criticized the traditions of the Mishnah. He was not concerned with the external observance of human regulations. The Mishnah, which the Jews built around the law, still prevent the spiritual understanding of the Word of God through their interpretations.

If the Lord disapproves of the teachings of the Pharisees and scribes, then it is always the fence of Mishnah that he seeks to tear down. A Jew does not even reach the heart of the Word of God through the undergrowth of Mishnah[F 24].


The solution to the problem

Jesus shows the sinful minds of the hearts to then declare the necessary salvation. Because the practical application of the Law of Moses has not yet produced perfect people, Jesus came into play. He brings redemption from the inability to do good all the time. The Messiah has kept the whole law as a substitute for those who are under the law. So the waters have always been clean and the Lord has put all human commandments and prohibitions aside.

Elijah now lacks new vessels. He is looking for people who let themselves be guided and used by the Bible. Only in new vessels can salt do its purifying effect on water. The salt-free time only lasts for a short time. Elijah is raptured, i.e. the Christians are no longer on earth. It needs new vessels for the water to add the salt. Only through rebirth does a man have salt in him. Through the birth from above we become able to season the words of God with salt. Purified in this way, the healthy water causes growth and fruit. Healthy water does not need the weeds of the Mishnah. At harvest time the poisonous tares are collected and burned.


Elisha's arduous journey to Bethel

After a three-day stay in Jericho, Elisha has only one goal left: he wants to go to Bethel. As the friend ascended towards heaven, Elisha exclaimed: My father, my father! Elisha's exclamation points to a changed relationship with God. In Judaism God is known only as "our Father". It thus indicates a greater distance. "Our Father" is the address of a servant. A Christian may say "my Father"- אבי - to God, for through Christ he was made similar to the Father of the Son of God.


Elisha will travel for up to three years to arrive in Bethel, the Father's house. During his wandering the great tribulation of the Jewish people breaks in. This is indicated by the little boys. Why are the boys described as small? In the eyes of God, the Jewish people are small and powerless. Neither can the wicked do permanent things, nor can the faithful walk the narrow path of righteousness by themselves. One part of the little ones mocks the prophet, the other part calls: "Come up". The second group already indicates it, some of the faithful one are taken away, because why would they call: "Come up!" Aren't these also the same words that John hears?


And
the first voice
I heard was as it were of a trumpet
talking wirth me which said, "Come up here!"


Elisa remains faithful. He endured everything. He endures everything. He hopes for everything. Elisha is also ready to die for his master. All his trust lies in God. In the time of the years together with Elijah Elisha practiced it and now the fruit of perseverance grows out of it.


The curse of Elisha

The evil ones who mock Elisha are cursed by him. Paul gives the reason for this: Cursed be the one who preaches another gospel than the one he preached. We are in the time of the other gospel. It is that of the Anti-Christ and his comrade [F 25]. The deceivers preach a message that is not good news at all. It sounds so similar, but it is not the truth but the lie. Anyone who does not believe the lie and does not worship the idol will be murdered. The tiny ones can kill the body, but nothing more. Elisha knows that God will bring their deeds back to the wicked on their own heads. As they have done, they will be rewarded.

The judgment will be carried out on them at the end of the Tribulation. God says: Mine is revenge, I will repay.

The bears kill 42 boys

God sends two bears to kill 42 of the lads. The two predators point to the Anti-Christ and the false prophet and the number 42 to the 42 months of great tribulation. But why are they two bears? The bear is usually a loner. It is only during the mating season that both go around together. Nothing is normal at that time. The two bears have joined in a way that must be called abnormal.

The little boys represent the Jewish people as a whole. One part turns against Elisha and the faithful remnant and will kill many. After three years, Jesus Christ will return and kill the wicked. The Bible describes this event with the dawn. Long before the sun rises, and the light comes out again, so that the night may precede and is announced by the morning star; then salvation will come. All evildoers will be swept off the face of the earth. The remnant will be "reborn" at the end of the night, in one day. (Zechariah 13; Romans 11:26).

This will be the greatest day of reconciliation in the history of the Jews - the last Yom Kippur for them.

What the two bears tell us: https://www.youtube.com/watch?v=A5hqU-0cQQ4

The number 42 in Elisa's history

The 42 also point to the first three and a half years in which the gospel of the kingdom is preached all over the world. Jesus had also spoken to the Jews for three and a half years the first time he was personally on earth.

God speaks two or three times, also to the people of Israel. The 42 generations of the genealogy of Jesus in Matthew suggest this, as does the genealogical register in Luke's Gospel.

The first verse of the book of Matthew, which is also the first verse of the New Testament, tells us this: The Father of many nations is the beloved Messiah Jesus. The sentence is made up of the names Abraham, David and Jesus. We must therefore assume that the names of the 42 generation can provide us with a wealth of information. Will we succeed in eliciting the mystery from the genealogy of Jesus? Paul writes in Romans 11:33: "How undetectable his ways! With undetectable, the apostle wants to say that we cannot all trace the thoughts of God by far. No genius in the world can read all the tracks that God has set. But following a single trail is more exciting than a detective story and is associated with glorious joy. Simply indescribable!

To Matth. 1,1 still another question and in addition we read before the text. Book of the generation of Jesus Christ, the son of David, the son of Abraham.

And now to the question. Who or what is the lineage of Jesus? The Messiah was never married. How then can Matthew write of the lineage of Jesus? Isaiah 53:8 describes the impossible in human beings.  The grain of wheat has been laid in the earth and bears much fruit to this day. These are the children of God whom the Father gave to his Son. Hebrews 2:13.

The 42nd number has it in it

But let us first read a verse from Zechariah. And it will happen in all the land, says Yahweh, "Two parts of it will be cut off, but the third part of it will remain.

God will cut off two thirds and the last third will be cleansed in the fire, like gold. The slag that floats on the liquid gold through the great heat will be removed. The third part, that is 42 by 3= 14. Are not 144 thousand sealed by the Lord? In other righteousness: 4+2=6. The third part of it is 2. The number 42 wants to say: 4 parts will perish and 2 parts will remain.

The number 42 also stands for 1260 days. 42 * 30 = 1260. If we divide the number by 12, then we get 105. Ten virgins are waiting for the Messiah, but only five were wise.

At present there are about 14.2 Jews counted worldwide. (Source: Jüdische Allgemeine of 30.06.2015). While trying to trace the numbers, I spontaneously went on the Internet and searched for the total number of Jews living today, so I read 14.2 million. (Before the Holocaust there were about 16.6 million Jews.) How many of them will turn to their Messiah?

The number 42. That we may divide the number 42 becomes clear from the Hebrew text. The number is given as forty and two.

With this we have taken up another trace. In the Judges' Book, and not only there, the number 40 is used to indicate a full measure. Both for a period of time and for the state of the people of God. The Jews have twice a period of "40" years to return to God. From the year 30 A.D. to the year 70 A.D. there were actually forty years. The second forty years seem to have a more symbolic character. Each generation is also indicated in the Bible with 100 years. If we start from the 16th century, the time of the Reformation, then, 400 years later, we come into our time. We are now at the end of the days.

The Number 42

If we look at the genealogy from Luke 3 and count the generations of Adam up, then we find the third Judah in 42nd place. Coincidence?

God talks 2 or 3 times. The first time God spoke to the Jews in the prophets. The 2nd time personally through the Son of God. At the 3rd time the Lord will speak for a long time from mountain [footnote 26], which indicates the actual abode of the Messiah. Jesus will send out the 144,000 at the end of the days and they will preach the gospel of the kingdom.

The Number 42 - in the Book of Ezra
In book Esra those are listed who found themselves in registers. The sum of the sons from Parhosh to Senaas is 24,144. Coincidence? No! Here the number 144 indicates the sealed ones from Revelation. This is also confirmed by the total sum of the assembly. The number is 42,360. The Levites must be subtracted from this number in order to recognize that the whole congregation comes out of the Great Tribulation. The 360 are those who were slain by the servants that night (2 Samuel 2:30). God had done it. Both Asael and the rest of the slain point to the dead in the longest night of the earth; these are the 3 years and 6 months of the great tribulation.

That is so, explains the next season, which leaves nothing to be desired in terms of precision.

The number 42 - It is meant in the distress of the sea - Acts 28

A few introductory explanations. The measures in the Bible form a closed system. The basic value we need for our number is the cubit. Now scholars ask themselves which cubit it is? The values vary between approx. 43 and 52.5 cm. The latter value refers to the Egyptian royal cell. Let us take a royal chapel of 52.5 cm and a comparative value of 46 cm, and apply them to the measures of length which we find in the Bible.

The thread from Acts 27:28 Paul and his friends are in distress. The ship drifts helpless in shallows towards an Inssl. One night the sailors think they have to call "land in sight". They throw out a sinker to measure the depth of the water. They find that there are twenty threads to the bottom of the sea. How many centimetres are the 20 threads? If we take the value of 46 cm, then we have to take the value of the cubit times four to get a thread. 46 cm of the (speculative) small cubit times four = 184. That is the length of a thread. But we need 20 threads to get the value of the shallow. We take the value of a thread, that is 184 cm and multiply it by 20. Now formulated with expressions of mathematics: 184 * 20 = 3680. The result is only a number. It says nothing known.

Let's compare the calculation with the Royal Cubit. A such king's cubit is 52.5 cm long. Four cubits are equal to one thread. (4 x 52.5 cm = 210 cm)

We now calculate the 20 fathoms.
20 fathoms * 210 = 4200. We have our 42. Now one or the other reader could start by chance, sure, that could be. But we can do a few more calculations to make sure it's not coincidence.


The number 42 - Triggers a fire - Emmaus

Two disciples go from Jerusalem to Emmaus sad and dismayed. They walk a distance of 60 stadiums. How long is a stadium? Let's look at Bibelkommentare.de, then we read: A stadium has a length of 400 cubits, that are 185 meters. The two disciples run to Emmaus 60 stadiums, so we calculate 60 * 185 = 11.1 km.

Let's do the calculation with the King's cubit. 60 stadiums * 400 cubits.

400 * 52,5 * 60 = 12.600 m. Well, also this number seems to be nothing special. But if we take the calculation of the shallow and place it next to the number of the way from Jerusalem to Emmaus, we find that the number 4200 fits three times into the number 12,600. So Emmaus has something to do with the terrible tribulation. The first hint is already provided by the word Emmaus itself. It is a word that occurs only once in the Bible. It is a Hapax Legomenon, a technical expression for words that occur only once in a literary work. Translator means Hapax Legomeno: (only) once said. Where we find "once said" in the Bible, we are indirectly asked to study the text more closely. Our research - the  authors of this script -  has shown that wherever the Hapax Legomenon appears in the Bible, it speaks of the Last Days - each time.



The Number 42 - Sabbath Way

Now a third calculation. At the beginning of the Acts of the Apostles we read about the ascension of Jesus. The angels who were present at the event said to the disciples: "Men of Galilee, what are you standing and looking up to heaven? This Jesus, who was taken up from you into heaven, will come this way as you have seen him go into heaven."

The angels confirm again: This Jesus is coming again. Now we continue reading: "Then they returned to Jerusalem from the mountain called Mount of Olives, which is near Jerusalem, a Sabbath way away."

From Jerusalem to the Mount of Olives there are 2000 cubits. Let us take the small cubit and calculate: 2000 * 46 cm= 92.000 = 920 m. Also this number does not really catch the eye. Let us try it again with the king cubit.

2000 * 52.5 cm = 1050. At first glance, the number only says that if we divide it in the middle, it consists of a 10 and a 50. This also has a meaning that we cannot deal with in this script, because it would go beyond the scope.

If we multiply the number 1050 by 4, we get 4200. Why by 4? The disciples went with the Lord to the Mount of Olives for the first time and ran back to Jerusalem alone for the second time. The third time his disciples will run to the Mount of Olives, again alone, when the Messiah appears visible on the mountain. And the fourth and last time they will accompany their Messiah when he enters Jerusalem as king of Israel and then calls them with all his heart: Hosianna! Blessed be he who comes in the name of the Lord!


The number 42

Many things have remained in the dark for centuries. However, the knowledge about the ways of God is constantly increasing. The Lord says: "At the end of the days you will understand it. F 27] God speaks of revealing the thoughts of his heart. And to whom does he want to reveal them? Clearly, of course, to his bride!

The Lord wants to tell us many more things, let us listen to him.

The number 42 -The order of birth of the sons of Jacob.

  1. Lea has four sons. Reuben, Simeon, Levi and Judah.
  2. Bilha gives birth to two sons, Dan and Naphtali.
  3. Silpa gives birth to Gad and her second, Azer.
  4. Lea becomes pregnant again. Two sons, Issachar and Zebulun
  5. Rahel, finally God opens the womb. Her first son Joseph ist born.
  6. Years later, on the way to Bethlehem, Benjamin was born. Rahel dies in childbirth.


The four-plus-two scheme: 4 x Lea, 2 x Bilha. Then we continue in groups of two. Silpa 2, Lea 2, Rahel 2. Because the sons of the maids are assigned to the respective main wife, we have four sons for Lea again and two for Rahel again. (see Genesis 46)

Why the number 42 is important because:

  • It indicates the period until the Messiah comes. Matthew 1
  • It represents the period of his public ministry; the Gospels.
  • It represents the period of the first half of the last week of Daniel. This is the time when the 144,000 preach the gospel of the kingdom. See the books of Daniel and Revelation.
  • It represents the time of the great tribulation. In the end, the Son of Man will return to earth.


The First Resurrection - Second Phase -

Of the 144,000 sealed, not a few are killed by the Antichrist and his prophet. They will rise again at dusk, at sunrise, after the night of nights, and take revenge on their enemies with the Lord. (Daniel 6 and Revelation 6:11). The lack of the tribe of Ephraim among the sealed in Revelation 7 points to Samaria, as it is told below.


Elisha on the way to Bethel

Elisa intended to go to Bethel. But we read from him that he was on Mount Carmel. Why did Elisha take this huge detour? It is about 30 kilometres from Jericho to Bethel. From Jericho to Carmel, well over a hundred. What compelled Elisha to make the long journey to Carmel?

It was the two bears from the forest. They came to kill 42 lads. This is a hidden indication that Elisha may also have died during the Great Tribulation, but he may also have been raptured.  Let me remind you again: The number 42 is here in 2 Kings 2 for the first 42 months and the last 42 months of the last week of Daniel. The number 42 also stands for the entire Jewish people, that is to say 4 + 2. Also for this reason Carmel is Elisha's next residence. What is so special about this mountain? The name of the mountain means: Vineyard of God. Does this indicate the heavenly paradise? One thing is certain, Elisha and the 144,000 who have been sealed remain faithful and even if they have to go through death. So Elisha has still not arrived at Bethel?


Importance of the Carmel mountains

God has brought Elisha and the sealed to Himself on Mount Carmel. The mountain stands here symbolically for paradise, the "vineyard of God". And who does Elisha meet on the mountain? His friend Elijah, of course. He has been there for over three years and prays for the believers on earth (Revelation 1:7; 5:8; James 5:17; 1 Kings 17) and of course especially for his friend.

Elisha and Elijah will go together to Bethel, which is the father's house. And so the circle of a beautiful story comes full circle, which despite its dramatic development, as we find it distributed in the Bible, comes to a good end. The eternal being has saved, that is the meaning of the name Joshua.

But wait! Elisha does not seem to have arrived at Bethel at all. It says after his stay on Carmel: and from there he returned to Samaria. Had Elisha been to Bethel in the meantime or not? Why is it said: He "returned ..." and then also to Samaria. Elisha had not been there before; at least we are not told anything about it.


Samaria! A secret to this day

What do we do now? Is Elisha still going to Bethel or not? Why is the prophet going to Samaria?
Let's first have a look at the literal translation of the city's name. Samaria means watchtower. It is the capital of Ephraim and points to the assembly (see above under the section "The Third Temple"). The word root of the Hebrew expression for watchtower points to protect and secure. Because the assembly forms the house of God, built like a castle, we find Bethel, that is the house of God, in Samaria. This is the place that is praised in the Psalms with the words of Martin Luther: "A strong castle is our God. There is the house of God, which was completed from the many believers to a spiritual house. Elisha has arrived in Bethel after all. Symbolically, with the naming of the capital Ephraim, the emphasis should be directed to the priestly prayer of the "saints of the highest places", hence the name Samaria, which stands for watchtower and represents an important building of the castle or palace. (see Esther 1)

The watchtower of Samaria, I think, points to the story of Abimelech in Judge 9. He burns the castle and tower with fire in Shechem [F 32] . He cannot burn a second tower, the one in Tebez [F 33], because an attentive woman - this is prophetic the assembly - kills Abimelech with the upper stone [F 34] of a hand mill. Now we understand why Elisha had to take a detour. The Antichrist, called Abimelech in Judge 9, wants to kill those who have taken refuge in God's castle and the tower of Tebez. His attempt to burn the faithful with fire failed, as did the burning of Daniel's three friends. The curse of Jotham (Judges 9:57) overcomes him and points to the curse of Elisha and this curse in turn points to the curse of Galatians 1. The curse is for those who preach another gospel. The day of God's vengeance has come. The Lord's patience is at an end. The enemies of the true Messiah are killed without exception. We see that God's plan is meticulous. Everything is perfectly prepared by him.


Important preliminary remarks to the following section

Elisha stands for the Jewish people. Many who are sealed with the Holy Spirit are murdered by the Antichrist, even believers from the nations. These are the virgins who washed their clothes in the blood of the Lamb. Just as Elisha spends the meantime on Mount Carmel, so also those who have the testimony of Jesus are brought to Carmel. Servants are responsible for this. The most important official is Hege or Hegai. His name refers to the saints who are willing to die for their faithful faith.

Hege or Hegai means: marbles, brooding; in Arabic the name means "burning, glow of fire, a marble sound in the fire"; the Hebrew root stands for "fitting, worthy". Those coming from the Great Tribulation come from all peoples, nations and languages. From all landscapes of the kingdom the girls are brought to the castle Susan. Esther is already in Susan. Her identity is still hidden.


The narrative in the book of Esther is very multi-layered

The plain language speaks of the enemies of the Jews and how Esther's courageous actions can turn the lot of them and their people against them. This was more than 2500 years ago and stands for all persecutions of the Jews up to our time. Then the text tells the reversal of this. The roles are reversed. The evil ones become the good ones and vice versa. (Revelation 3:9; 1 Timothy 4:2; 2 Thessalonians 2) Then the text tells the story from an earthly perspective. And, as some will already guess, the story is also told from the heavenly point of view.

The narratives must not be mixed, otherwise nonsense will come out. But if they are told in a straight line, then each story is complete and conclusive in itself, because it is oriented to the red thread.


The Reflection of Biblical Texts

So far the term has only been applied to books of the Bible in which texts of one section are reflected in content with the text of another. This means that the text from Section A deals with the same topic as Section B. This kind of reflection is not covered for the Book of Esther in this script. Rather, we will turn to the mirroring of the text contents and persons themselves.

The mirroring takes place as follows. You stand in front of the mirror an then you see your mirror image. You rais your right arm. What is your mirror image doing? Right, it raises its left arm, because your right side becomes your left in the mirror image and your left side your right. This phenomenon must be consciously perceived at least once in the mirror in order to get an idea of how texts are mirrored.

Our mirror image reverses the sides, as does the mirrored text. It reverses what is right to left and what is left to right. We have the same effect in a stamp print. The cliché that we create in order to make a stamp with our address has to be produced on the left side, so that after the stamp print the text can be read on the right side.


Further variations of the literal speech

God uses many stylistic devices of literature that we humans also know and use. When we seek the Lord in Scripture, we will find Him in His hiding places. In 1 Corinthians 2:7 Paul says: "We speak God's wisdom in a mystery, the hidden one. The Greek word for "hidden" is apocrypto and means to hide, to conceal, to curtain, to disguise, to keep secret.

God has hidden many things in the Old Testament. Some things are told in disguise and others are kept secret until today.

How did God hide things? This is not an easy question and I fear I will not be able to answer it nearly. I have learned a few ways of speaking in the last 5 years (since 2014).

  • God can knit. Yes, you have read correctly. God knits. Once left, once right and then drop a stitch. This kind of writing might be the most difficult. The prophet Daniel was able to recognize such knitting patterns and undo knots. So Nebuchadnezer got to know him, Daniel the Knot loosener for prophetic narratives.

  • Reflection: Even though we talked about reflection before, we have not yet mentioned the most important one, reflection while reading the Bible. If we look into the Word of God, we see ourselves. Often very unpleasant, but healing. Those who walk silently away from this mirror or no longer look inside, forget what he looks like.

    • Riddle or puzzle. The Hebrew word Chidah can be translated as puzzle. Both translation variants belong closely together. A puzzle in the Bible is a text that can be cut into its individual parts and assigned to other texts. This does not happen arbitrarily. The story from which the sentence or part of a sentence is taken out and assigned to another text extends or supplements the underlying narrative. The cutting technique is described by Paul in 2 Timothy 2:15. Make an effort to portray yourself as a worker who is not ashamed, who shares the word of truth correctly.
    • The acronym (apronym). An acronym is a neologism. We encounter these words day in day out. Example: The company name, "Bayerische Motorenwerke", is abbreviated with the letters B M W. The same goes for the name IBM, which stands for International Business Machine. If you abbreviate a word with an existing term, you speak of an apronym. This is exactly what we find in the Bible.

Many texts are also a mixture of the variants and therefore make the interpretation difficult.

That is what the writer of the Epistle to the Hebrews wanted to say when he introduced his letter with the words: According to which God spoke to the fathers in many ways and in many different ways in the past in the prophets ...


Versatile and in many ways

Let's take a look at the words. The Greek word polymeros means manifold, in many parts - in portions, as part of a whole. The word in many ways, Greek polytropos, means, in many ways, variable in method and form. The word is composed of poly - many  and tropos - turn, curve and round.  Examples: Sun, Moon, Water Cycle, Jericho, postal route (Rev. 2 and 3), missionary journeys of the Apostle Paul and so on.


The Lord on tour

The shortest narrative of a tour is given by Jesus himself: "No one ascended into heaven except he who descended out of heaven, the Son of Man who is in heaven." The Lord reproaches Nicodemus for not believing the earthly. Then how could he believe the heavenly?

The Son of God ascends to heaven and descends again. If he ascended, he must have descended before. Jesus walks the circular path at least twice. At the same time he tells his nocturnal visitor that there is something earthly and heavenly on this circular path. One could use the proverb here: If one does a journey, then he can tell a lot. The Lord would like to do that, but unfortunately Nicodemus does not believe him, not yet. Only when he believes the horizontal plane, the earthly dimension, can he believe and understand the vertical plane, the heavenly dimension.

God says in Isaiah 55:9: "For as heaven is higher than earth, so my ways are higher than your ways, and my thoughts than your thoughts." God's ways are higher, that is, they refer to heaven. His thoughts are also higher and are connected with heaven.

A circular trail can take place both on the horizontal plane, which in the language of the Bible is the lowlands, and on the vertical plane, which is the mountains but also through both dimensions.



The events in the Book of Esther run parallel to Elisha's story.

What does Esther's story have to do with what happened to Elisha? Let us turn to this question in this section. Esther became queen because her predecessor disregarded the king's reputation. Vasti is rejected because of her refusal to come to the king. She is no longer to be queen. The servants select the most beautiful of the unmarried girls and prepare them for an audience with the king. After many months of the highest art of body care and cosmetics, Esther is led to the king. The king falls in love with her and makes her his wife.

Prophetically, the rejection of Vasti takes place at the Rapture. Esther is then selected. Why does Esther only become queen after the Rapture? The answer is obvious, because the elaborate and time-consuming cosmetics already suggest it. It is the complete cleansing of the faithful. Everything is put in order, even the hidden things. The Greek word for cosmetics derives from the verb kosmeo and means to arrange, restore, decorate. The cosmetics used for this are of exquisite quality, specially selected cleansing ointments. And how lovely the servant of the house is with Esther. He seems to prefer her to all other virgins. Esther will even occupy special rooms. After she moves in, the cleaning time begins. The procedure lasts two times six months and does not hurt either. Myrrh oil is used for the first six months and spices and cleansing ointments for the next six months. Time passes quickly and the year is over. Hegai, the servant of the house, is always a faithful advisor to her. The big day is coming. She is to be brought before the king. Esther takes nothing but what Hegai gives her. The inner tension increases. How will she catch on the king?


The King Ahasveros

Who's the man called Ahasveros? His name is translated as "quiet and pure". If we examine the description more closely, we find that this ruler does not seem to be silent at all. His anger is reported several times, but it does not discharge immediately. It is more his inner anger that will break out at a later time. The ruler is portrayed inconspicuously as patient. The second part of his name, "pure," points to the Messiah, for it says, "You are too pure of eyes to see evil." Habakuk 1:13. - Hence also the 12-month purification period of the virgins -.


Purification year 1st phase

Myrrh is used for the first six months. It is used to treat wounds. Myrrh helps to heal scars better. And the Lord knows very well how many scars life has left behind. Some of the hardships and difficulties of the past may fade, but others are barely visible. Jesus did not forget these things and will take care of these wounds. Also in heaven the Lord is still worried about us. It is not said for nothing: "And he will wipe away all tears." Our experiences do not die with death. They will really stand before us and occupy us. Even the rich man from Luke 16 could not hold back his compassion for his brothers. It is too late for him personally. He suffers pain in the flame. It looks different with Lazarus. He was comforted in the lap of Abraham and certainly cured with myrrh oil.

Myrrh can do even more. It is also used to heal inflammations in the mouth, mange and intestines. If there are still some things to be cured in these areas, then the somewhat bitter oil will also help here. Myrrh also has a hemostatic effect. The myrrh is a fine and lovely picture of how the Lord heals the remaining injuries and inflammations.

Myrrh occurs 12 times in the Old Testament, 8 times in the Song of Songs. The accumulation on a book is an indication of the end of the earthly and the beginning of the heavenly. These are the first six months of purification. This is followed by the next six months. See below. Before that, a short excursus describing the purification procedures on earth.


Excursus on: Rebirth, Anointing and Daily Foot Washing

In Exodus 30 from verse 22 we find special ointments for the sanctuary and for the priests who served in the temple. The anointing oil consisted of myrrh, cinnamon, wort, cassia (cinnamon cassia) and olive oil. It was a sacrosanct mixture, of which God says that it should not come on the flesh of a human being. The word used for man is Adam and reminds us of the first Adam who deliberately transgressed the commandment of God and thus became a sinner. The priests who were anointed with the oil were already incarnated by a ritual. Nevertheless, before they began their ministry, they had to wash their hands and feet. The spiritual meaning of the ablutions is that our actions and changes in this world always result in pollution. This is nothing out of the ordinary. As long as we are here on this earth, we must purify ourselves daily. The Lord Himself, as an example, has introduced the daily washing of feet. Before a priest could carry out his ministry, he had to wash his hands and feet. If he did not, he was threatened with death.

Why should priests only wash their hands and feet? As mentioned above, the cleaning of hands and feet is necessary because we get dirty in everyday life. Neither our actions nor our way are perfect.

The reason why a priest only had to wash his hands and feet before his ministry is that he had already bathed. Just one chapter back and we read in verse 4: "And let Aaron and his sons come near to the entrance of the tent of meeting and wash them with water." The fact that here a complete washing of the body was carried out is made clear by the fact that Aaron and his sons were clothed after the purification. This is what Jesus meant when he said: "He who is bathed does not need to wash except his feet, but is wholly clean."

It is noticeable that the Lord speaks only of the cleansing of the feet. Are the hands of a Christian clean? Peter resists the exclusive cleansing of his feet; he also wants his head and hands washed. The Lord replies: Only the feet.

Why don't the hands have to be washed? The question can be answered in this way. In daily life we usually wash our hands before every meal, after every toilet, before preparing food and much more. In spiritual terms this means that we should wash our hands before doing anything. To confess the small soiling reflexively to the Lord so that the dirt does not accumulate under our nails. In this way we have "holy hands".

Now there is a second possible answer to the question: Why don't you have to wash your hands? Let us put ourselves in the situation in which we find ourselves every day. If we wash our feet, do we use our hands or not? We don't just let the water run over it. Washing means taking our feet in our hands and cleaning them. When we wash someone's feet, we clean our own hands at the same time.

A priest has bathed, yet hands and feet are washed before each service in the temple. The holy anointing oil, however, was only applied once to the tent and all the utensils. The same applies to the priests. They were once anointed with the oil before their 20 years of activity.

The anointing before the service time points to the anointing with the Holy Spirit. The water bath speaks of death and resurrection, which is rebirth. Anointing and water bathing are other symbols of rebirth. Different aspects are addressed.

By faith, the centurion and his family received the Holy Spirit.[footnote 37] This was only possible because the gathered heard the Word of God, which is water, through Peter. Water and Spirit always work together.

On earth purification is begun and in the palace of God it is completed.

End of the Excursus



Cleaning year 2nd phase

In the second half of the cleaning process, the complete removal of all traces begins. After the wounds have been closed, the healing processes are now promoted with special herbs and necessary disinfection continues.

The cleaning is complete

Everything's fine. This must also be understood from a legal point of view. Esther has been reborn and cleaned by anointing and water bath. She washed her hands and feet daily and in the castle Susan she gets the final touch. The statement that Esther was beautiful in form should mean that Esther was good in form. All that the king saw in her was good. And this reminds us of the account of creation: God saw that it was good. The restoration of the first state.

Esther's great performance

Ahasveros is the groom. As every evening, a new girl is presented to the king. Has the king become routine or even bored? We will see.

Esther's appearance will be announced. She enters the hall. Suddenly everyone falls silent. One could hear a pin drop. Graceful, as if floating, she advances. Breathless silence follows her through the room. Even the king seems excited. Is that a good sign? Ahasveros looks at Esther steadfastly. He can't turn his eyes away from her at all, he seems so enchanted. My star, the king mumbles and rises from his throne. He had never done that with the other virgins. He even meets her. Her Majesty gives Esther her right hand. She does not only find grace with the king. He, who already loved her before it even occurred to her, cannot help but ... Who can grasp it ... All his love goes to her ...

The castle of Susan

King Ahasuerus' palace is their home. The castle Susan, called Lily, is Esther. Didn't the Lord already say about her when he was on earth: "Look at the lilies of the field how they grow: They don't struggle, they don't spin. But I tell you that even Solomon was not clothed in all his glory as one of these." ... So if God cloths you how much more ...
Solomon's royal clothes are compared to the clothes of Queen Esther. Her garments are far more glorious; so the Lord says and he must know.

The Queen

Esther is the queen described in Revelation 6. The meaning of her name, star, points to her. She symbolizes the 12 tribes of Israel. These are the scattered ones that God will one day gather in ONE.

Now there are numerous speculations. Who and where are the ten tribes who went into Assyrian captivity? God will reveal the secret at the latest in time.
-.-

Esther - A Masterpiece of World Literature
More in the script of the same name.










ERGÄNZUNGEN

Die zwölf Stämme Israels oder doch 14
Die zwölft Stämme waren nach der Reichsteilung in zehn und zwei aufgeteilt. Die Zehn stehen für das christliche Zeugnis, das auch im heutigen Staat Israel gefunden wird. Die Zwei stehen für die Juden nach der Entrückung. Wann immer wir in der Bibel eine Aufzählung der Stämme Israels finden, wird Heilsgeschichte erzählt. Folgende Fragen sind an den Text zustellen:

   Von welchem Israel spricht der Text?
   Was wird versteckt und was ist offensichtlich?
   Wann redet Gott vom irdischen Jerusalem und wann vom himmlischen?


Die Texte sind sehr unterschiedlich gestaltet. Nehmen wir das, was Sprachexperten mit synonymen Parallelismus bezeichnen. Bei diesem Sprachmittel wird ein Gegenstand mit zwei ähnlichen Wörtern beschrieben. So stellen es die Experten fest. Aber es scheint oft so zu sein, dass zwei verwandte Dinge durch den Parallelismus angesprochen werden. Sehen wir uns die Begriffe Zion und Jerusalem an.

Dazu nun Texte aus der Schrift:
1.Könige 8 ab Vers 1

Damals versammelte Salomo die Ältesten von Israel und alle Häupter der Stämme, die Fürsten der Vaterhäuser der Kinder Israel, zum König Salomo nach Jerusalem, um die Lade des Bundes Jahwes heraufzubringen aus der Stadt Davids, das ist Zion.

Die Lade des Bundes stand in Zion. Salomo beabsichtigte die Lade von Zion nach Jerusalem zu bringen. Ein Umzug von der Stadt Davids, das ist Zion, nach der Stadt Jerusalems. Zion und Jerusalem werden hier unterschieden.

2.Könige 19, 21
Dies ist das Wort, das Jahwe über ihn (das ist Sanherib, der König von Assyrien) geredet hat: Es verachtet dich, es spottet deiner die Jungfrau, die Tochter Zion; die Tochter Jerusalems schüttelt das Haupt dir nach.
Alles was der Bräutigam tut, tut auch die Braut. Sie spottet dem Feind. Wo tut sie das?

Psalm 2, 4
Der im Himmel thront, lacht, der Herr spottet ihrer.
Die spottende Tochter Zion hält sich bei ihrem Bräutigam auf. Wo denn sonst?


2.Könige 19, 31
Denn von Jerusalem wird ein Überrest ausgehen, ein Erlöstes[Fußnote 38] vom Berge Zion. Der Eifer Jahwes wird solches tun. ( s. Fußnote)


In Psalm 102,16 wird von einem Volk gesprochen, das der Herr erschaffen wird.
Denn Jahwe wird Zion aufbauen, wird erscheinen in seiner Herrlichkeit; Er wird sich wenden zum Gebet des Entblößten, und ihr Gebet wird er nicht verachten. Das wird aufgeschrieben werden für das künftige Geschlecht; und ein Volk, das erschaffen werden soll, wird Jahwe loben.

Wann wird der Herr Zion bauen? Nachdem die Bauleute den Stein verworfen haben. Und so fragt der Herr: Habt ihr nie in den Schriften gelesen: »Der Stein, den die Bauleute verworfen haben, dieser ist zum Eckstein geworden; von dem Herrn her ist er dies geworden, und er ist wunderbar in unseren Augen«? Als Jesus den Satz zitierte, war der Eckstein noch nicht gelegt, aber nach seiner Auferstehung, legte er den Eckstein, denn das Haus Gottes besteht aus lebendigen Steinen. Wie gebaut wird, dass erklärt uns Paulus, der Apostel der Nationen beschreibt uns, wie Zion gebaut wird. Er muss es ja wissen. Als weiser Baumeister hat er den Grund gelegt. Damit ist nicht der Eckstein gemeint, der lag bereits an seinem Ort. Paulus hat auf den Felsen, welcher ist Christus, die Ausrichtung des Hauses am Eckstein, welcher ebenfalls Christus ist, vorgenommen. Baumeister werden heute als Architekten bezeichnet. Sie arbeiten die Pläne aus, die der Auftraggeber vorgegeben hat. Die ausgearbeiteten Pläne bilden die Grundlage für unser Bauen.


In Psalm 128 wird vom Messias geredet und von seinem Weib, die wie ein fruchtbarer Weinstock im innern seines Hauses ist. Die Söhne des Hauses werden verglichen mit einem Ölbaum, jeder von ihnen ist ein Sproß von diesem Baum.  Er steht um den Tisch. Von Zion aus wird Gott den Messias segnen. Der Gesalbte wird das Wohl Jerusalems sehen alle Tage seines Lebens. Psalm 128 muss man gelesen haben.


Benjamin der 12. Sohn Jakobs und der zweite Rahels
Der jüngste Sohn Jakobs, das ist Benjamin. Er wird erst auf dem Weg nach Bethlehem geboren. Seine Mutter stirbt bei der Geburt. Damit wird angedeutet, dass die christlichen Ära auf der Erde beendet ist. Ein wichtiger Hinweis dazu findet sich in Genesis 26, 6. Jakob sieht Rahel mit der Schafherde kommen. So wie Jakob Schafhirte war, so auch seine zukünftige Frau. So wie der Herr Jesus sich um seine Schafe sorgt, so sorgt sich auch seine Braut um die Herde. Rahel hat zwei Söhne, Joseph und Benjamin. Eigentlich hat sie vier, aber sie weiß noch nichts davon. Lange nach ihrem Abscheiden machte Jakob seine Enkel, Manasse und Ephraim, zu seinen Söhnen. Und so sind die Söhne Josephs auch gleichzeitig die Söhne Rahels. (In Genesis 40,21 werden Rahel vierzehn Seelen zugerechnet. Ephraim und Manasse gehören dazu)

Die Söhne Josephs wurden von Jakob adoptiert. So hat auch Gott den Samen Jesu, das sind die Kinder, die Gott ihm gegeben hat, durch Adoption zu seinen Söhnen gemacht. Duch Adoption des Vaters sind wir dem Herrn zu Brüdern geworden. Den gleichen juristischen Akt vollzieht Jakob. Manasse und Ephraim werden durch Adoption zu Brüdern Josephs. Noch sind wir von der Stellung her Kinder Gottes, denn wir sind noch nicht vollendet. Unsere Vollendung steht aber kurz bevor und darauf wartet die ganze Schöpfung. Römer 8,19.


Ephraims Vorrangstellung (Der folgende Abschnitt ist noch in Arbeit. Die Details sind noch nicht ausreichend recherchiert. )

Ephraim, der führende Stamm des Nordreiches, repräsentiert Israel. Zum Nordreich gehören neben Ephraim der halbe Stamm Manasse und die anderen Stämme des Nordens. Gemeinsam bilden sie eine Einheit. Ihre Einzelteile, die 10 Stämme, wird Gott eines Tages zu erkennen geben. Das sind die 10 Sterne der Krone, die die Königin trägt. Die Stämme des südlichen Königreichs, Juda und Benjamin, repräsentieren die übrigen zwei Sterne. Wenn wir alle Söhne Jakob aufzählen, so erhalten wir 12 plus 2. Das sind dann 14 Stämme. .(s. Genesis,  in den Kapiteln 29, 30, 35 und 41.


Eine bemerkenswerte Stelle aus 1.Chronika 9, 3
Und in Jerusalem wohnten von den Söhnen Judas und von den Söhnen Benjamins und von den Söhnen Ephraims und Manasses.

Ein weiterer Vers, der auf die geheimnisvolle Vereinigung hinweist, finden wir in Hesekiel. Der Prophet spricht von den letzten Dingen, wie z.B.. dem dritten Tempel.
Hesekiel.37,22 Und ich werde sie zu einer Nation machen im Lande, auf den Bergen Israels, und sie werden allesamt einen König zum König haben; und sie sollen nicht mehr zu zwei Nationen werden, und sollen sich fortan nicht mehr in zwei Königreiche teilen.

Ephraim fehlt in Offenbarung 7 - Warum?-
Ephraim wird nicht unter den Versiegelten aus Offenbarung 7 gerechnet, auch Dan nicht. Warum aber wird der Stamm Manasse aufgeführt? Die Antwort ist: Manasse teilte sich auf. Die eine Hälfte des Stammes nahm Gebiete östlich des Jordan in Besitz, die andere westlich des Jordan. Die zweieinhalb Stämme, die auf der Ostseite wohnten, repräsentieren das irdische Volk nach der Entrückung. Gilead steht für die Juden in der Zerstreuung. Zudem stehen sie auch für die Zurückgekehrten, die dann wieder im Lande wohnen - irdische Perspektive-. Die eigentliche Bedeutung des Landes wird durch das Buch der Richter erst deutlich. Die Gileaditer verjagen Jephta, um später, wenn sie in Bedrängnis geraten, ihn aus dem Land Tob rufen lassen. - Prophetie vom Feinsten -. Warum steht nun Ephraim nicht in der Offenbarung? Ephraim steht für das christliche Zeugnis und dazu gehört auch sein Bruder Manasse-West. Die beiden Brüder werden entrückt, d.h., Manasse-Ost bleibt auf der Erde zurück und gehört zu den Versiegelten. Weil Dan auch nicht zu den Versiegelten gehört erklärt sich folgendermaßen. Das Lager Israels, das sich um das Zelt des Heiligtums in der Wüste versammelte, bestand aus vier Teillagern. Dan siedelte im Norden und der steht für den Adler. Der Adler steht symbolisch für das Himmlische. Der Richter Israels kommt aus dem Norden, er wird repräsentiert durch den Adler und das ist Dan. Der Herr Jesus sagt zu seinen Aposteln, dass sie die 12 Stämme Israels richten werden. Ein Richter sitzt auf seinem Richterstuhl, fällt das Urteil und die Diener, das sind die Engel, führen das Gericht aus. Das ist übrigens auch der Grund, warum Jesus in der Offenbarung immer wieder als Engel dargestellt wird.  


Die Juden haben Jesus das erste Mal abgelehnt und beim zweiten Mal werden sie nach ihm rufen, ja schreien. Das Wort Tob heißt auf hebräisch tow und bedeutet gut. Jephta hält sich nach seiner Flucht in einem guten Land auf. Jephta, und das gilt auch für Simson, kommen in den gängigen Schriftauslegungen schlecht weg. Anstatt sie als Helden Gottes zu sehen, sprudeln aus dem böswilligen Herzen die fleischlichen Schlussfolgerungen. Im Spiegel betrachtet sich das Fleisch, und hat durch seine Reden sich selbst geoffenbart. Mit dem Maß, mit dem es über Jephta und Simson richtet, wird es gemessen werden.

Jephta, Simson und auch die anderen Richter erzählen von Jesus. Der Leser wird herausgefordert, die Bildersprache der Bibel zu lernen; dann werden wir den tieferen und damit eigentlichen Sinn der Geschichten begreifen und hoffentlich nie wieder loslassen.


Ephraim - noch ein Geheimnis
Ephraim steht symbolisch für die Versammlung. Sie ist das Zeugnis Gottes während der 2000 Jahren. Am Ende dieser Zeit wird der Herr der Herrscharen seine Gemeinde befehlen, in den Himmel zu maschieren. Von dort werden sie hinter dem Herrn her auf die Erde zurückkehren und gegen das antichristliche System Krieg führen. Ephraim steht aber auch für tote Christentum ... Fortsetzung folgt.

An jeder Stelle der Bibel können wir fragen: Mahn huh[F 41]? Was ist das. Und wir werden immer wieder den Herrn selbst finden.









Anhang:

Elia und Elisa auf dem Karmel
Elia betet auf dem Gipfel des Berges Karmel. Das deutet auf die Versammlung, die für Israel betet (s. Offenbarung 5, 8; 8,3; 8,4). Einige Zeit später, wie wir bereits gesehen haben, finden wir auch Elisa dort. Elisa bildet die gläubigen Juden ab und die werden u.a. von den Bären getötet. Elisa gehört somit zu den 144 000, von denen viele als Märtyrer umkommen.

Die zweifache Bedeutung des Karmel
Der Karmel steht nicht nur für das Paradies Gottes, sondern auch für den Tempelbezirk. In diesem Karmel hat Saul sich ein Denkmal aufgestellt und dort will er Gott opfern. Aber Samuel muss dem König sagen: Hat der Herr Lust an Brandopfern und Schlachtopfern, wie daran, dass man der Stimme des Herrn gehorcht. Der Karmel hat zwei Bedeutungen, zum einen eine irdische und zum anderen eine himmlische.


Elisa und Simson
Elisa ist der Kahlkopf. Auf die Haarpracht Simsons liegt der Focus in der Richtererzählung.. Simson verliert seine Pracht, das ist Golgatha und hat seit dieser Zeit überhaupt kein Ansehen unter den Juden. Elisas Kahlköpfigkeit erfährt in der Zeit der letzten Danielwoche noch eine Verstärkung. Der Anti-Messias wird, so wie König Saul, der Art aus der Masse des jüdischen Volkes herausragen, dass er den Gegensatz zum Kahlkopf noch verschärft.


Saul und Saulus
Saul deutet teilweise auf den Anti-Christen, gleichzeitig auch auf die Juden, die dem Evangelium des Reiches nicht glauben und anfangen werden die Treuen Israels zu verfolgen. Das wird in der Person des Saulus von Tarsus vorgebildet. Saulus wird aber durch den Herrn mittels einer himmlischen Erscheinung Jesu, das ist die Erscheinung auf dem Weg nach Damaskus, zum Paulus. Damaskus, die Hauptstadt Syriens, dort wo Ben Hadad zum König gesalbt wird, von dort kommt das Gericht über Juda. Und wen Ben Hadad nicht tötet, der wird durch den König Israels getötet, das ist der Herrscher des wiedererstandenen römischen Reiches. Und wen dieser König nicht tötet, der wird durch Elisa umgebracht. Elisa ist unser Herr. Er wird am Ende der letzten Danielwoche persönlich kommen, sichtbar für alle, und Richter der ganzen Erde sein.


Ahasja - König von Israel
Er ist das Tier aus Offenbarung 13:1. Der Name des König bedeutet »Gott hat sich seiner bemächtigt«. So steht es auch im Thessalonicherbrief. Gott sendet ihnen eine wirksame Kraft des Irrwahns, dass sie der Lüge glauben. Der Richter der ganzen Erde benutzt Ahasja, bevor er persönlich zurück kommt und das Gericht vollendet.











Fußnoten
[F 1] Man Huh? Exodus 16,15
[F 2] das eigentliche Brot aus dem Himmel Joh.6
[F 3] 1.Könige 19
[F 4] kochen: Ein Symbol für Gericht;
[F5] Paulus dem Alten: der Ausdruck soll klar machen, das Paulus den Empfehlungsbrief prophetisch auf unsere Zeit hin geschrieben hat und die Christen dazu auffordert, Jesus den Juden mit aller Liebe und Zärtlichkeit zu empfehlen. Der Brief des Philemon gehört zu den lieblichsten Teilen der Bibel.
[F 6] Gilead: Eine Menge von Zeugen;
[F 7] sechs Mal: Hier wird auf das Ende des sechsten Jahrtausends verwiesen. Es ist eine Übergangszeit, die ins 1000-jährige Reich mündet.
[F 8] Psalm 109, 4 wörtlich es: Ich bin Gebet (ani te-fil-Lah תפלה אני )
[F 9] Offbarung 11,8 ... der großen Stadt liegen, welche geistlicherweise Sodom und Ägypten heißt, wo auch ihr Herr gekreuzigt wurde. (Das Gericht über die anderen Völker wird nur am Rande behandelt.)
[F 10] Enddatum: Das Ende der Verwerfung ist gekommen. Gott wendet sich, wenn auch still und leise, dem jüdischen Volk wieder zu.
[F 11] Vielerlei Weise: der Ausdruck wird im erten Kapitel, im ersten Vers, des Hebräerbriefes angeführt.
[F 12] 1. Korinther 2, 6 Das dort verwendete Wort für verbergen beschreibt das Verbergen als »Verstecken in Fremdes«.
[F 13] Glatzkopf: Elisa bildet einen Gegensatz zu Simson. Die Haarpracht steht symbolisch für die Herrlichkeit des Messias. Jesus verzichtete auf alle Herrlichkeit, um sein Volk zu erlösen. Die Glatze soll die Armut des darstellen; sowohl für den Messias als auch für das jüdische Volk. Doch die Haare werden wieder wachsen und SEINE Herrlichkeit gesehen.
[F 14] Psalm 78: Es handelt sich bei diesem Psalm um grundlegende Lehre, deshalb wird er auch Maskil genannt.
Es wird gleichnishaft erzählt, daher eine Parabel. Die einzelnen Elemente bilden Puzzleteile; das sind die Rätsel der Vergangenheit. Um diesen Psalm zu verstehen, braucht es ein richtiges Verständnis über Gleichnisse, Bilder und Symbole. Zudem geistliche Einsich, damit die Einzelteile richtig zusammengefügt werden können. Am Ende erhält man ein klar erkennbares Bild.. Keine leichte Aufgabe.
[F 15] Palmenstadt: Sie steht für den Frieden (wg. der symbolischen Bedeutung der Palme, die auch am Laubhüttenfest zum Einsatz kommt. Es ist das siebte und somit letzte Fest im Festzyklus nach 3.Mose 23. Es deutet als siebtes Fest auf das 1000-jährige Friedensreich des Messias )
[F 16] Hebräer 1,11-12 Sie (das sind Himmel und Erde) sie werden untergehen,...; und sie alle werden veralten wie ein Kleid, und wie ein Gewand wirst du sie zusammenwickeln, und sie werden verwandelt werden.
[F 17] Der Osten steht für Anfänge oder Ursprünge. Im Osten wird die Sonne der Gerechtigkeit aufgehen mit
Heilung in ihren Flügeln. Jesus von Nazareth wird am Ende der langen Nacht –das ist die große Drangsal-als der Retter des jüdischen Volkes vom Osten her zurückkehren.
[F 18] Gideon hebräisch גדעון (Ghi-don´) H1439 Holzfäller , Soldat; von H1438 גדע (ga-dah´) einen Baum fällen. In Richter 6,34 wird gesagt: "Und der Geist Jahwes kam über Gideon". Das hebräische Wort, La-wasch H3847,das mit "kam über" übersetzt wurde kann auch mit "völlig umkleidet" ausgedrückt werden. Prophetisch spricht die Geschichte von der gleichen Zeit. Die 300 Mann bilden die 144 000 aus Offenbarung. (s. im Skript "Gideon")
[F 19] Jordan bedeutet »der Herabsteigende«; es ist der Sohn Gottes, der auf die Erde kam und Mensch wurde. Johannes beschreibt ihn als das fleischgewordene Wort Gottes.
[F 20] Heskiel 1,26 Die Cherubim tragen den Thron und auf den Thron sitzt einer, der die Gestalt eines Menschen hatte.
[F 21] Schlachtrosse: Hiob 39, 19-25, das sind ebenfalls Engel; die Rosse stehen für Krieg;
[Fe 22] siehe auch Richter 6,34; die letzte Posaune ist die dritte; die erste erfolgte vor dem ersten Weltkrieg, die zweite vor dem zweiten Weltkrieg;
[F 23] auferweckt: die Auferweckung wird nicht geräuschlos stattfinden; sieh Meatthäus 27, 51-52
[F 24] Mischna: wird als die mündliche Thora bezeichnet. Es sind handelt sich hier um die Auslegung der Schriften des Alten Testaments. Einen erweiterten Teil jüdischer Überlieferungen bildet die Gemara. Mischna und Gemara bilden zusammen den Talmud
[F 25] Genosse: der hebr. Begriff für diesen Genossen lautet Amit; es bezeichnet die Leviten, die direkt um das Zelt der Wüste lagerten. Die anderen Stämme mussten einen größeren Abstand einhalten damit sie nicht sterben. Ein Amit war ein Levit, der dem Heiligtum nahegebracht war durch seinen Dienst. Dieser Amit ist der falsche Prophet aus Offenbarung 13,11, das andere Tier, dass die Menschen zum Götzendienst verführt.
[F 26] Berg: Die sogenannte Bergpredigt ist der prophetische Hinweis auf die Zeit der letzen Danielwoche. Der Herr redet vom Himmel her und seine Zeugen werden die gute Nachricht, zu einem Zeugnis für die ganze Welt, verkündigen.
[F 27] Jeremia 23,20
[F 28] Offenbarung 6, 11: Hier werden Knechte und Brüder unter dem Altar gesehen. Die Brüder sind die Versiegelten, die Knechte bilden andere Gläubige aus allen anderen Nationen ab.
[F 29] Samaria hebr. שומרון (Schom-ron´) H8111 und bedeutet Wachturm, Beobachtungsturm;
[F 30] "Heilige der höchsten Örter" ist ein Ausdruck aus Daniel 7 in den Versen 18, 22, 25, 27; Dort wird gesagt, dass ihnen das Gericht gegeben wurde. Aber es wird auch gesagt (Vers 25), dass sie vom Anti-Christen vorher getötet werden. In Vers 27 wird ihnen die Mitregentschaft im Friedensreich verheißen. Die drei "Freunde" Daniels bilden den 3. Teil des Volkes ab, der ins Feuer muss - s. Sacharja 13,9-«und ich werden den dritten Teil ins Feuer bringen«. Der Herr ist auch im Feuer bei ihnen und deshalb kommen sie am nächsten Morgen unversehrt wieder zurück.
[F 31] Esther 1: Die Szene des ersten Kapitels läuft nach der Entrückung ab. Mehr dazu im Skript »Das Buch Esther«
[F 32] Sichem: Ein Hügel zwischen dem Berg Ebal im Norden und dem Berg Garizim im Süden. Landschaftlich bildet diese Gegend Golgatha vor, deshalb steht Sichem für Jerusalem. Jesus blickte während der Kreuzigung in Richtung Osten. Deshalb befindet sich der Berg des Fluches zur Linken des Hügels Sichem und der Berg des Segens zur Rechten. s.a. Matthäus 26,64 u. 27,38
[F 33] Tebez bedeutet Weiß und deutet auf die Gerechten
[F 34] Der obere Stein: spricht von Gericht durch Gott; es ist der Stein, der wie von selbst das Standbild aus Daniel zerstört; weil eine Frau den Stein wirft, deutet es das gemeinsame Handeln der Braut mit ihrem Bräutigams an. Deshalb wird diese Frau in Offenbarung 6 als Königin dargestellt, deren Krone 12 Sterne hat. Die Sterne bilden die Gesamtheit aller Personen ab, die die Braut des Lammes bilden.
[F 35] Recht teilen bzw. richtig austeilen, griech.: orthotomeo, wörtlich einen geraden Schnitt machen; zerlegen, sezieren, analysieren; richtig erklären, darlegen, auslegen; die Wortwurzel deutet auf immer kleine Puzzle-Teile, die dann richtig erklärt werden sollen.
[Fe 36] Ritual: Exodus 29,1-3
[F 37] Heiligen Geist Apostelgeschichte .11,11
[F 38] Erlöstes: Die alte Elberfelder übersetzt Entronnenes, das hebr. Wort פליטה H6413 bedeutet Erlösung, Rettung; die hebr. Wurzel פליט H6412 wird mit Flüchtling übersetzt; die Wurzel davon פלט H6403 bedeutet entkommen, entschlüpfen;
[F 39] Lea kommt 32x im AT und bedeutet erschöpft, ermattet; Wurzelbedeutung: ermüden, müde werden;
[F 40] Rahel: Mutterschaf kommt 44x im AT vor
[F 41] Die Schreibweise wurde gewählt, um eine korrekte Aussprache zu ermöglichen. Hebräisch: הוא מן


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