Rejoice, Mashiach will come! Advocate for the House of God. Relentless Reminder. For the sanctification of His great name.
Le-Olam Va-Ed
Joined March 2024
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Daniel’s 70th Week - A Basic Understanding, 7 pages.
A Brief Understanding of the End of this Age, 15 pages.
A Holistic Understanding of the End of this Age, 62 pages.
The Seven Seals of Revelation and the Judgments of God.
Who are the 144,000, 9 pages.
At Last, the King, 6 pages.
Standing in the Gap at the End of this Age, 8 pages.
Preparing for the End of this Age, 6 pages.
Some future Sukkot in Jerusalem when Yeshua reigns as King. May it be soon and in our day.
🤖 Made with AI
In the 1930s, during the time of America's troubles of the Great Dust Bowl and the Great Depression, Father Charels E. Coughlin was one of the most powerful and influential media figures of that era. At the peak of his popularity, he had an estimated 30 to 40 million listeners to his radio show.
In the late 30s, He frequently blamed Jewish bankers and financiers for economic problems and promoted stereotypes and conspiracy theories about Jewish influence.
His radio broadcasts and newspaper increasingly promoted:
* Antisemitic conspiracy theories
* Claims that Jews controlled banking and finance
* Allegations linking Jews to communism
* Isolationism and opposition to U.S. involvement in European conflicts
* Sympathy for some policies of Nazi Germany and Fascist Italy
Although the behavior and accusations were the same as in ancient Rome and medieval England, the broadcast and message reach was a lot greater.
Today, even without the troubles Rome, England, or 1930s America, we already have multiple media personalities promoting these same ideas with loud voices and growing audience sizes. One difference is that Coughlin’s broadcast was a one-way street. With modern communications, we now have a feedback loop that increases and amplifies the conspiracy voices.
Can you imagine how much sharper and vile their rhetoric will be once the world enters the period of "great tribulation, such as has not been from the beginning of the world until now"?
On Shavuot at Sinai, as described in the book of Exodus, a covenant with God was mediated by Moses. This established Israel as a nation and enabled sacrifices, yet within 40 days this led to illegitimate sacrifices.
In a future scenario, a political covenant with men, as described in the book of Daniel, may define Israel's standing among the nations, creating the conditions for legitimate Levitical sacrifices to resume.
If this future covenant were to be confirmed at or around Shavuot, and daily sacrifices resumed around 40 days later, this could put the date of resumption at 17 Tammuz—the very date the first Temple sacrifices ceased.
Traditionally, 17 Tammuz is not just “a date a lot of bad things happened”. It’s a fixed archetype of covenantal and ritual breakdown. Flipping this date to a day of restoration would truly “turn mourning into joy”.
Whether such timing will occur remains unknown, but the pattern highlights how covenantal identity and sacrificial worship are deeply intertwined in both past and potential future events.
#Covenant #Israel
Zechariah 8:19 explicitly promises that the fast of the fourth month (17 Tammuz is in the fourth month) “will become joy and gladness and cheerful feasts for the house of Judah.” Zechariah doesn’t say the date will be forgotten or replaced. He says the very day of mourning will be transformed. Restoration on that specific date would be the fulfillment of Zechariah’s language.
I have a speculation that the final rebellion against God will mirror the first rebellion in Eden.
In the Garden, there were two trees: the Tree of Knowledge of Good and Evil and the Tree of Life. The serpent first led Adam and Eve to eat from the Tree of Knowledge, gaining awareness of good and evil through disobedience. After that, God barred access to the Tree of Life so that fallen humanity would not live forever in corruption.
During the Messianic reign, Scripture says that the knowledge of God will cover the earth. Humanity will fully know the difference between good and evil, not through rebellion, but through the reign of Messiah and the teaching of Torah.
At the same time, mortal humans will live alongside those who have been transformed into immortal life. My speculation is that the final deception of Satan may echo Eden: he may convince the nations that they too can seize eternal life for themselves by eating from the Tree of Life apart from God’s appointed way.
The first deception was, “You can be like God if you eat from the tree.” The final deception may again be, “You can be like God if you eat from the tree.” The end mirrors the beginning.
The Covenant Way retweeted
The book of Job, among its many lessons, offers a warning that should unsettle anyone quick to condemn others in the name of God. This book can easily serve as an allegory for Jewish-Christian relations.
From the beginning, the focus of the book is God’s servant Job. That focus never shifts. The entire drama unfolds around him. His friends insert themselves into his story and immediately step into accusation and condemnation, assuming they understand what God is doing. In the end, God says plainly:
“You have not spoken of Me what is right, as My servant Job has.” (Job 42:7)
The friends are certain in their theology and ethical dogmas. They see suffering and conclude guilt. They speak with confidence and authority.
Job, the central figure of the story, suffers because of heavenly courtroom decrees that far surpass human understanding. They cannot be fully explained, expounded, assumed, or reasoned away. The only whisper the reader hears of that courtroom is in the few glimpses the text provides.
Yet in their ignorance and limited knowledge, Job’s friends presume to pronounce judgment on their friend, listing his supposed failings and insisting that the reasons for his suffering lie in his own fault.
That pattern is stark and readily apparent within the Christian world.
Like Job’s friends, disciples of Jesus - ranging from misguided zeal to outright hatred - have often sought to sit on a judgment throne that does not belong to them and declare the Jewish people hellbound.
In the smallness of Christian knowledge, stripped of Jewish context, culture, and covenantal understanding, many read the words of Jesus from two thousand years removed and assume absolute and eternal Jewish guilt and damnation. Sometimes that judgment is extended even toward Jews who believe in Yeshua, accept Him as Messiah, and yet remain faithful to the covenantal practices of their people as observant Jews.
The story of Job pushes back hard against that instinct to condemn everyone who does not align perfectly with your belief system and understanding.
God never hands Job over to his friends, and He never gives them authority to define Job’s standing. It is Job - wounded, misunderstood, and falsely accused - who God ultimately vindicates.
In the same way, the God of Israel tells us that vindication and exoneration remain in the future for the Jewish people:
“Be glad, O children of Zion, and rejoice in the Lord your God, for he has given the early rain for your vindication” (Joel 2:23)
Job’s friends accuse him, and he calls them out:
“How long will you torment my soul and crush me with words? Ten times now you have reproached me; you attack me shamelessly…” (Job 19:2–6)
In the same way that Job’s friends exalted themselves over him and accused him of every evil deed, the apostles saw that the nations would do the same against the Jewish people. Paul specifically warns: “Do not be arrogant toward the branches. If you are, remember it is not you who support the root, but the root that supports you.” (Romans 11:18)
And again, the prophets speak:
“Never again will My people be shamed. You will know that I am within Israel.” (Joel 2:26–27)
In our folly, we trumpet eternal damnation, seating ourselves on the judgment seat and pretending we can decree—out of our shallow understanding of an ancient covenantal faith—who will be forever cut off, all while ignoring the hundreds of promises God made to His people.
Jesus warned, “For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you.” (Matthew 7:2)
According to that framework, Job’s friends were not just wrong, they were in danger. Their own judgment was hanging over their heads. It was through Job that they were spared: “I will accept his prayer not to deal with you according to your folly” (Job 42:8).
The ones who rushed to judgment must now rely on the very person they condemned. It is only through the prayers of Job that the three friends survive the encounter.
In the same way, Christians have, for centuries, declared through replacement theology and persecution that the Jewish people are destined for hell. Too often, they demand a conviction and sentence rather than seeking to build up.
Instead, Paul says:
“If their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead?” (Romans 11:15)
Do not miss that reversal.
We do not stand above others as judges of their place before the God of Israel. We do not see the full story, and we have not been entrusted with final verdicts. Pronouncing someone damned is not a mark of righteousness; it risks exposing your own standing according to the words of Jesus.
Some readers will inevitably cast themselves as the righteous Elihu rather than the three friends of folly. Here again, they are mistaken if they imagine themselves into Elihu’s role while condemning the Jewish people.
The Jewish people have covenant obligations to their God. Elihu in this story is better paralleled by Elijah, the one said to return before the coming of the Messiah, to set things in order so that the Messiah does not come with a curse (Malachi 3:23–24). When God steps into the story, Elihu has done his part, and Job receives correction, not damnation.
If it is by our love that disciples are known, then less consigning people to hell would serve us well, and far more of the baseless love that reflects our Master.
Job teaches humility to everyone involved. God’s purposes are larger than our dogmas and malformed theologies.
His relationship with a people or a person is not ours to define or redefine on His behalf. Those we are most tempted to judge may stand closer to Him than we realize through the fog of our own self-assurance.
The very same covenant that governed Israel’s formation will also govern her refinement. This is where many modern eschatological teachings falter.
Without the covenants, judgment becomes cruelty. Without the covenants, redemption of mankind and of creation is not guaranteed.
Daniel 11:31 “Forces FROM him will arise, desecrate the sanctuary fortress, do away with the regular sacrifice, and they will set up the abomination of desolation.”
Have you ever considered that the abomination of desolation and the desecration of the temple may not be direct acts of “the king of the north” or of the antichrist?
There are ‘Christian’ groups that oppose the building of a new temple and the restoration of daily sacrifices. I’ve seen the arguments that “an earthly temple denies the finality of Jesus” and that the “reinstitution of the sacrifices is apostasy.”
John 16:2 and Acts 26:9 show there is an established precedent for misguided zeal acting in God’s name.
So it’s not implausible that the desecration of the temple could be carried out by Christians who believe that they are defending theological truth and protecting the faith. People who have a zeal for God, but without knowledge or understanding.
Isaiah 63:1-6
Yeshua is seen coming from Edom, from Botzrah, magnificently dressed and stately in his great strength. His clothing stained crimson, as someone who has trodden the winepress.
He has trodden down the nations in his anger, trampled them in his fury so that their lifeblood covers his my clothing and stains his garments. The year of redemption has come.
His own arm will salvation, as in his anger he makes them drunk with his fury and pours out their lifeblood on the earth.
———-
This is not glorying slaughter or the spilling of blood. It is simply the prophetic end for the enemies of God.
At the end of this age, the descendants of Jacob will cry out for relief from their oppression just as their ancestors did in Egypt.
God will hear their cry, see their affliction, and remember His covenant.
God will then send Yeshua the Messiah, the greater Moses, the son of David to deliver them from bondage.
With garments stained red with blood, Yeshua will march from Egypt to Zion, setting captives free. He will then liberate Jerusalem from the nations and claim the throne of David.
At last, the King has arrived.
God will provide salvation and deliverance for Israel even before Israel repents.
He always has.
When Israel was in Egypt and clinging to idols and detestable practices, God didn’t wait for them to repent. He saw their affliction, heard their cries, remembered His covenant, and acted in mercy—sending Moses as a deliverer despite their unfaithfulness.
At the end of the age, God will discipline Israel to draw them back into covenant relationship. That discipline is meant to be measured and temporary, but the nations will misunderstand Israel’s judgment and increase Israel’s calamity. God’s full burning wrath will then fall on the nations.
God will then send the Messiah to deliver Israel—not because Israel has repented, but out of mercy, because He has never stopped loving Israel, and for the sake of His own reputation.
This does not deny Israel’s sin, minimize discipline, or erase repentance.
In Scripture, repentance is always the fruit of God’s saving action, never the condition that compels it.
God’s redemption comes first; repentance is Israel’s response.
The following is complete speculation, but an interesting line of thought:
The current unrest in Iran ends with Reza Pahlavi as king.
A peace agreement is confirmed shortly after Nisan 1 (March 19). Maybe this is the Cyrus Accords, maybe something else.
Pahlavi mirrors Cyrus the Great and calls for the rebuilding of the Temple, even offering practical and financial support for the rebuilding.
The Daily Sacrifices are renewed in early July. July 2 is the 17th of Tammuz, the day that the daily offerings ceased before the destruction of the first Temple. It would be pretty significant if the daily sacrifices were renewed on the same date as when they ceased.
17 Tammuz is not just when sacrifices ceased historically; it is the day that marks the moment when continuity of worship failed. Resuming the daily sacrifices on that same date would symbolically say, “What failed here before is now restored.”
We’ve already noted that these judgments are initially covenantal and directed toward Israel as discipline. But Scripture is equally clear that the nations misread this moment and rejoice, pushing the affliction far beyond what God intended.
In Zechariah 1:14–16, God says that He is exceedingly jealous for Jerusalem and Zion. Although He was only “a little angry” with Israel, He is very angry with the nations, because they furthered the disaster. For this reason, God says He will return to Jerusalem with compassion.
Significantly, this return is not conditioned on Israel’s full national repentance at that moment. Even amid discipline, God’s jealousy for Zion is provoked when the nations turn judgment into cruelty. Divine mercy interrupts before annihilation.
In their affliction, many of the dispersed of Jacob and those still in Israel will begin to fervently seek God with all their heart and soul. As Moses and the prophets foresaw, Israel will return to Him in repentance (Deut. 4:29–31; Hos. 5:15).
God will hear their cries. And when He does, He sends Jesus—not only as Savior, but as Champion and Messiah (Isa. 19:18–22). This marks the beginning of the Year of Redemption (Isa. 63:1–6) and the Year of Recompense, when the nations are repaid for their violence and hatred toward Zion (Isa. 34:8).
Here’s the problem.
Secular antisemitism is already high, and many Christians view the rebuilding of the Temple and the offering of sacrifices as an affront to Jesus. As a result, most of the world will likely interpret God’s judgment as being against a false Jewish people or against Jews who deny Jesus as the Messiah.
Expect to see many hyper-focus on this judgment and rejoice in it. But as followers of God and Jesus, our response must be radically different: we are called to defend and intercede for the Jewish people.
God Himself said: “I sought for a man among them who could build a barricade or stand in the breach to oppose Me on behalf of the land, so that I would not destroy it; but I found no one. Therefore I am pouring out My fury on them, consuming them with the fire of My rage, bringing their own ways on their own heads.” (Ezekiel 22:30–31)
The danger is that some will fixate on the fact that it is God’s judgment and rejoice. But God is looking for intercessors, not spectators. He is looking for someone to oppose Him, not to assist Him. He wants people to stand in the breach, not cheer from the bleachers.
The trumpet judgment against the water comes last because while the destruction of food and water both apply discernible physical pressure in the famine, the bitter water in this context also carries explicit covenantal significance.
In Jeremiah 9:15, God says that as judgment against Israel for being unfaithful and forsaking His Torah, He will give them poisoned water to drink. This would be understood to relate directly to Numbers 5 and the test of bitter waters for a wife suspected to have been unfaithful and defiled herself.
The poisoning of the waters intensifies the famine, but more importantly, it is God’s covenant judgment against His bride.
Judgments that follow have no specific date association; rather, they occur over a period of time.
Covenantal judgments occur first and are directed against Israel as discipline for breach. These four severe covenantal judgments are sword, famine, pestilence, and wild beasts. Scripture later applies similar judgments to the nations, but not at this initial stage.
If Israel remains unrepentant as a nation, God explicitly says that He will intensify the famine and cut off the supply of bread (Ezekiel 5:16). According to Leviticus 26:18, this famine may increase sevenfold in intensity, signaling escalation rather than repetition.
Ezekiel’s pattern of intensifying famine resonates with the logic of Revelation’s trumpet judgments. When the imagery is set aside, the focus of the first three trumpets is the destruction of food and water. The emphasis should not be on the mechanism of destruction, but on what is being systematically removed: food from the land, food from the sea, and fresh water. This is not random devastation; it is systemic famine pressure.
This represents an amplification of the covenant pattern—measured, escalating judgments that target life-sustaining systems rather than immediate annihilation. The limitation to one-third indicates restraint, not finality: severity sufficient to warn, with space left for repentance.
What I’m outlining here is not a claim that these events must happen on these dates, but an exploration of how Scripture and history consistently move in recognizable patterns.
Beyond these speculative date markers, multiple scriptures point to further judgments and events, but their timing remains deliberately unclear.
Just as we see in Daniel and other Second Temple texts, there are recognizable markers that appear first, while the sequence and timing of what follows is not revealed.
History and prophecy often reveal the thresholds but leave the aftermath intentionally undefined.
Continuing with that speculative scenario:
I believe that would put the abomination of desolation, the defilement of the Temple, sometime in February 2029. This would coincide with Ramadan. A defilement of the Temple would likely cause Israel to close off all access to the Temple Mount.
Closure of the Temple Mount during Ramadan could provoke an attack on Jerusalem, which the world might perceive as justified.. This could plausibly trigger attacks against Jewish communities worldwide.
If these attacks happened soon after (in this scenario) it’s possible they could begin on or around 13 Adar (February 28). This date would have great significance. 13 Adar was the day the enemies of the Jewish people were decreed “to destroy, to kill and to annihilate all the Jews, both young and old, women and children, in one day, and to seize their possessions as plunder.” Esther 3:13
In Esther‘s day, the Jewish people prayed and fasted and relied upon divine intervention from God. Modern Israel would likely be self-reliant and depend upon their own strength and the security from their allies, with only a cursory nod to God.
Furthermore, if the Temple’s foundation stone were laid on Tisha B’Av (July 23, 2026), this would carry HUGE significance.
It would be a direct reversal: the day of deepest mourning for the Temples’ destruction becoming the day the foundation stone is laid, signifying future rebuilding.
This aligns with Zechariah 8 and the rebuilding of the Temple, and specifically with verse 19—where the fast of the fifth month turns to “joy, gladness, and cheerful feasts”.
And Jeremiah 31:13: “For I will turn their mourning into joy.”
Fast to feast. Mourning to joy. The curse is undone at the very point it began. This is a deliberate temporal reversal marker across covenant history, reflecting motifs and patterns long recognized in Jewish tradition.
—Again, the timing is purely speculative, but it demonstrates Biblical patterns and explanations.