Jeremiah 31 - Jehovah - the God of All the Families of Israel (working on)

Jeremiah 31:1 At that time, says Jehovah, will I be the God of all the families of Israel, and they shall be my people.

This scripture refers back to the "time" mentioned in Jeremiah 30:24, which reads: "The fierce anger of Jehovah shall not return, until he has executed, and until he have performed the intents of his heart: in the latter days you shall understand it."

At that time -- refers to the "latter days" just spoken of in Jeremiah 30:24, specifically the time when Israel will understand. Before Israel understands, however, Jehovah's anger will have passed. That time of understanding is in the age to come, in the day of regeneration, that Jesus spoke of. (Matthew 19:28) Today, it is still true that 'Jehovah has poured out on Israel the spirit of deep sleep, and has closed Israel's eyes.' (Isaiah 6:9; 29:10; Matthew 13:14,15; John 12:39,40; Acts 20:25-27; Romans 11:7-11) However, Isaiah prophecies: "In that day [the age to come] shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity and out of darkness." (Isaiah 29:18) And while those of Israel who murmur in this age are kept in darkness, in that age to come, we read: "They also who err in spirit shall come to understanding, and those who murmur shall receive instruction." -- Isaiah 29:24.

"I will be the God of all the families of Israel" -- Jehovah will, in that age to come, be God of all the tribes, not just the two tribes of Judah. Indeed, he will be God of all Israel who have died, since they will be raised in that day of regneration due to the application of the blood of New Covenant on their behalf. It will in that age to come that "all Israel will be saved. Even as it is written, 'There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob." -- Romans 11:26.

Jeremiah 31:2 Thus says Jehovah, The people who were left of the sword found favor in the wilderness; even Israel, when I went to cause him to rest.

This refers back to the time when Israel left Egypt, in the aftermath of the time when Israel's sons were being killed and Pharaoh endeavored to kill the Israelites as they left Egypt (Exodus 1:16,22; 2:23; 5:21; 12:37; 14:8-12; 15:9,10; 17:8-13; Acts 13:17), and Jehovah brought Israel out of Egypt, after which they were in the wilderness for forty years. -- Numbers 10:33; Deuteronomy 1:30,33; 2:7; 8:2,3,16; 12:9; Nehemiah 9:12-15; Psalms 78:14-16,23-29,52; Psalms 95:11; Psalms 105:37-43; 136:16-24; Isaiah 63:7-14; Jeremiah 2:2; Ezekiel 20:14-17; John 6:31.

Jeremiah 3:3 Jehovah appeared of old to me, [saying], Yes, I have loved you with an everlasting love: therefore with lovingkindness have I drawn you.

This begins with a declaration attributed to Israel, carrying forth the same thought of verse 2. Israel says: "Jehovah appeared of old to me." -- Deuteronomy 7:7-9; 10:15; 33:3,26; Hosea 11:1,4; Malachi 1:2; Romans 3:1,2; 9:13; 1 John 4:19.

In Jeremiah 31:3 we have a beautiful statement of Jehovah's everlasting love for his people, Israel. How is Jehovah's love for Israel "everlasting"?  We should note that the "everlasting love" is between Jehovah and the covenant people of Jehovah, the children of Israel. Although Israel, as a whole, went into apostasy time and time again, and remains in apostasy to this day, Paul tells that "the gifts and the calling of God are irrevocable." (Romans 11:29) Thus, Paul tells that the present blindness of Israel is only temporary:

Romans 11:25 - that a hardening in part has happened to Israel, until the fullness of the Gentiles has come in, 

Romans 11:26 and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. 

Romans 11:27 This is my covenant to them, When I will take away their sins." 

Romans 11:28 Concerning the gospel, they are enemies for your sake. But concerning the election, they are beloved for the fathers' sake." 

 Yes, even though God has "given them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day" (Romans 11:8), Israel is still beloved in the eyes of Jehovah "for the fathers' sake." Jehovah has not stopped his "everlasting love" for Israel, but Paul relates that their blindness will continue until the fullness [full amount, number, plentitude, enough] of the Gentiles are come in (Romans 11:25) Then, the apostle tells us, "All Israel will be saved," and that this will fulfill the prophecy: "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. This is my covenant to them, When I will take away their sins." (Romans 11:26-28) Thus, Jehovah's love has not ceased toward Israel, for there is still that future time when Israel will receive her Savior, Jesus, and will say, "Blessed in he who comes in the name of Jehovah." -- Matthew 23:39.

Nevertheless, Romans 11:25 speaks of the blindness to Israel continuing until the "fullness [Greek, pleroma, plenitude] of the Gentiles has come in." "Fullness" does not mean that absolutely all Gentiles must be converted before the blindness is removed from Israel. "Fullness" means the full amount related to filling up what is being spoken of; it refers to all that is needed for the purpose being spoken of. In this connection, it is speaking of filling "the election" (Romans 11:7), the symbolic grafting of Gentiles (symbolic wild olive branches) into the symbolic olive tree of God. (Romans 11:17) The olive tree of God does not mean the Law Covenant, as some have assumed. Nor does this olive tree refer to Israel after the flesh with whom the Law Covenant was made. If it were the Law Covenant that the Gentiles were being drafted into, then this would mean that the Gentiles would become cursed with the Jew under the Law. "For as many as are of the works of the law are under a curse. For it is written, 'Cursed is everyone who doesn't continue in all things that are written in the book of the law, to do them.'" (Galatians 3:10) Rather, Paul speaks in Galatians 3:16 of the promises spoken to Abraham and to his seed. The covenant made with Abraham is often referred to as the Abrahamic Covenant. The Law Covenant came 430 years later (Galatians 3:17), but does not annul the earlier covenant with Abraham. Jesus claimed this covenant for himself, as he spoke to his disciples: " I, covenant unto you - as my Father hath covenanted unto me - a kingdom." (Luke 22:29) From Galatians 3:16, we can see that the covenant that Jesus refers to, and which he extends to his followers, is the covenant as the seed of Abraham. This agrees with what Paul wrote in Galatians 3:29: "If you are Christ's, then you are Abraham's seed and heirs according to promise." All who belong to Christ are God's sons, and are thus heirs. (Galatians 3:26) However, not all the heirs as the seed of Abraham become joint-heirs with Christ. It is out of this antitypical twelve tribes that the joint-heirs are sealed. If Romans 11:25 is speaking a limited number, it would have be related, not to the antitypical twelve tribes as a whole, but rather to the sealing of the 144,000 out those twelve tribes. In other words, the purpose of the "election" is to obtain the joint-heirs with Christ; when that purpose is fulfilled, once the 144,000 are sealed, then some time after that the blindness of Israel would be lifted. This would take us into the age to come, after Satan is abyssed so that he will not be able to deceive the heathen. (Revelation 20:1-3) We do not believe that Israel will be enlightened until after Satan -- the god of this age -- is will no longer be around bring blindness. (2 Corinthians 4:4) Jehovah says concerning Israel in that age to come: "I will remember my covenant with you in the days of your youth, and I will establish to you an everlasting covenant. Then shall you remember your ways, and be ashamed, when you shall receive your sisters, your elder [sisters] and your younger; and I will give them to you for daughters, but not by your [Law] covenant. I will establish my [new] covenant with you; and you shall know that I am Jehovah; that you may remember, and be confounded, and never open your mouth any more, because of your shame, when I have forgiven you all that you have done, says the Lord Jehovah." -- Ezekiel 16:60-63.

Many, however, insist that "all Israel" in Romans 11:26 refers to "spiritual" Israel, not Israel after the flesh. This assumption, however, does not actually fit the context. In verse 27,  Paul states, "This is my covenant to them, When I will take away their sins." Who is "them"? Some claim that Paul is referring to spiritual Israel, since they do not believe that all of Israel will be saved. However, in verse 28, Paul, obviously speaking of "them" of verse 27, says: "Concerning the gospel, they ["them" of verse 27] are enemies for your sake. But concerning the election, they are beloved for the fathers' sake." It should be obvious that "they" in verse 28 is speaking of "them" in verse 27, and that "them" in verse 27 is speaking of Israel of verse 26. All Israel of verse 26 are those whose hearts have been hardended in verse 25. However, a remnant of Israel did believe, and thus became dead to the Law through Christ. (Romans 7:4; 11:5) Such are no longer counted as being a Jew of Israel. -- Romans 10:12; Galatians 3:28; Colossians 3:11; 
 

Jeremiah 31:4 Again will I build you, and you shall be built, O virgin of Israel: again shall you be adorned with your tambourines, and shall go forth in the dances of those who make merry.

Again will I build you, and you shall be built - Some have claimed that this refers to the rebuilding of Jerusalem after the Israelites returned from their captivity in Babylon. However, that restoration was only temporary, whereas this prophecy goes on to say in Jeremiah 31:40, that this building "shall not be plucked up, nor thrown down any more forever. " We know that in 70 AD Jerusalem was destroyed.

Some claim that this applies to the church, the ones called out of the world as "God's building" (1 Corinthians 3:9) made up of "living stones." (1 Peter 2:5) We believe that Jeremiah's prophecy concerning the building again of Israel may possibly have a partial application antitypically, but unless one realizes this, the full application of Jeremiah's prophecy may be lost. By saying "again," however, this prophecy is shown to apply directly to Israel, for such an expression cannot directly apply to the building of church, for it would imply that the church itself was in need of being rebuilt after some kind of destruction. 1 Corinthians 3:9 and 1 Peter 2:5 do not refer to a rebuilding "again" of the church, but they speak of the first building of the church, which in reality is the only building of the church. The only exception that we can think of is that could possibly apply to the resurrection of the church, but we do not know of any scripture that speaks of the resurrection of the church as a building "again "of the church.

O virgin of Israel - Some have thought the "virgin" here refers to Jesus; however, Jeremiah 18:13 tells us that the "virgin of Israel has done a horrible thing." Did Jesus ever do a horrible thing?

Actually, Jeremiah 18:13 lets us know that "virgin of Israel" is speaking figuratively of Israel as a virgin. Israel had forgotten Jehovah by burning incense to false gods, walking in the byways of the nations.  --Jeremiah 18:15,16.

******More to follow, Jehovah willing.

5 Again shall you plant vineyards on the mountains of Samaria; the planters shall plant, and shall enjoy [the fruit of it]. 6 For there shall be a day, that the watchmen on the hills of Ephraim shall cry, Arise you, and let us go up to Zion to Jehovah our God. 7 For thus says Jehovah, Sing with gladness for Jacob, and shout for the chief of the nations: publish you, praise you, and say, Jehovah, save your people, the remnant of Israel. 8 Behold, I will bring them from the north country, and gather them from the uttermost parts of the earth, [and] with them the blind and the lame, the woman with child and her who travails with child together: a great company shall they return here. 9 They shall come with weeping; and with petitions will I lead them: I will cause them to walk by rivers of waters, in a straight way in which they shall not stumble; for I am a father to Israel, and Ephraim is my firstborn.

10 Hear the word of Jehovah, you nations, and declare it in the isles afar off; and say, He who scattered Israel will gather him, and keep him, as shepherd does his flock. 11 For Jehovah has ransomed Jacob, and redeemed him from the hand of him who was stronger than he. 12 They shall come and sing in the height of Zion, and shall flow to the goodness of Jehovah, to the grain, and to the new wine, and to the oil, and to the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all. 13 Then shall the virgin rejoice in the dance, and the young men and the old together; for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow. 14 I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, says Jehovah. 15 Thus says Jehovah: A voice is heard in Ramah, lamentation, and bitter weeping, Rachel weeping for her children; she refuses to be comforted for her children, because they are no more. 16 Thus says Jehovah: Refrain your voice from weeping, and your eyes from tears; for your work shall be rewarded, says Jehovah; and they shall come again from the land of the enemy. 17 There is hope for your latter end, says Jehovah; and [your] children shall come again to their own border.

18 I have surely heard Ephraim bemoaning himself [thus], You have chastised me, and I was chastised, as a calf unaccustomed [to the yoke]: turn you me, and I shall be turned; for you are Jehovah my God. 19 Surely after that I was turned, I repented; and after that I was instructed, I struck on my thigh: I was ashamed, yes, even confounded, because I did bear the reproach of my youth. 20 Is Ephraim my dear son? is he a darling child? for as often as I speak against him, I do earnestly remember him still: therefore my heart yearns for him; I will surely have mercy on him, says Jehovah. 21 Set up road signs, make guideposts; set your heart toward the highway, even the way by which you went: turn again, virgin of Israel, turn again to these your cities. 22 How long will you go here and there, you backsliding daughter? for Jehovah has created a new thing in the earth: a woman shall encompass a man. 23 Thus says Jehovah of Hosts, the God of Israel, Yet again shall they use this speech in the land of Judah and in the cities of it, when I shall bring again their captivity: Jehovah bless you, habitation of righteousness, mountain of holiness. 24 Judah and all the cities of it shall dwell therein together, the farmers, and those who go about with flocks. 25 For I have satiated the weary soul, and every sorrowful soul have I replenished. 26 On this I awakened, and saw; and my sleep was sweet to me.

27 Behold, the days come, says Jehovah, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of animal. 28 It shall happen that, like as I have watched over them to pluck up and to break down and to overthrow and to destroy and to afflict, so will I watch over them to build and to plant, says Jehovah. 29 In those days they shall say no more, The fathers have eaten sour grapes, and the children's teeth are set on edge. 30 But everyone shall die for his own iniquity: every man who eats the sour grapes, his teeth shall be set on edge. 31 Behold, the days come, says Jehovah, that I will make a new covenant with the house of Israel, and with the house of Judah: 32 not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they broke, although I was a husband to them, says Jehovah. 33 But this is the covenant that I will make with the house of Israel after those days, says Jehovah: I will put my law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be my people: 34 and they shall teach no more every man his neighbor, and every man his brother, saying, Know Jehovah; for they shall all know me, from the least of them to the greatest of them, says Jehovah: for I will forgive their iniquity, and their sin will I remember no more.

35 Thus says Jehovah, who gives the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, who stirs up the sea, so that the waves of it roar; Jehovah of hosts is his name: 36 If these ordinances depart from before me, says Jehovah, then the seed of Israel also shall cease from being a nation before me forever. 37 Thus says Jehovah: If heaven above can be measured, and the foundations of the earth searched out beneath, then will I also cast off all the seed of Israel for all that they have done, says Jehovah. 38 Behold, the days come, says Jehovah, that the city shall be built to Jehovah from the tower of Hananel to the gate of the corner. 39 The measuring line shall go out further straight onward to the hill Gareb, and shall turn about to Goah. 40 The whole valley of the dead bodies and of the ashes, and all the fields to the brook Kidron, to the corner of the horse gate toward the east, shall be holy to Jehovah; it shall not be plucked up, nor thrown down any more forever

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* Is the Great Pyramid a Tomb?

Let us first state that we believe that the evidence is overwhelming that the Great Pyramid of Egypt is indeed God's witness as spoken of in the Bible (Isaiah 19:19), and we believe that it corroborates the prophecies of the Bible. We do not believe, however, that acceptance of this belief is an essential doctrine, and we certainly would not refuse fellowship with any believer in Christ who does not accept this understanding regarding the Great Pyramid. 

What if the we are wrong, and the Great Pyramid is not God's Witness in each. Our belief should always allow the possibility of being wrong in our conclusions. We should caution that we should not become so inflexible that we would have difficulty in the resrurrection day in letting go of any false belief. We can only say that the Edgars and others who have shown a tremendous amount of evidence that the Great Pyramid is God's Stone Witness. In spite of the enormous amount of evidence that has been presented that indicates that the Great Pyramid is God's Witness in Egypt, in the present age this should not be presented as being dogma. On the other hand, if what we have accepted concerning the Great Pyramid proves to be correct, we do not expect that the prophecy of Isaiah 19 will be generally understood by the world until the day of judgment, when the knowledge of the glory of Jehovah will fill the earth. (Isaiah 2:2-4; Isaiah 11:19; Habakkuk 2:14) Nevertheless, to us, the evidence appears overwhelming that the Great Pyramid is of God; others who wish to study the matter should do such and draw their own conclusions. 

In this discussion, however, we are focusing on a false idea that seems to keep coming up over and over, that is, that the Great Pyramid was a tomb of an Egyptian Pharaoh, most often thought to be the tomb of Khufu. Usually, this is not presented as being a hypothesis or a theory; it is usually simply stated as though fact. For instance, the Wikipedia article on the Great Pyramid states: "The Great Pyramid of Giza is the biggest Egyptian pyramid and the tomb of Fourth Dynasty pharaoh Khufu." Many similar statements may be found on many sites on the internet, and this is also presented as though fact in many books. 

The reality is that the very way the Great Pyramid is designed provides evidence that it was not ever intended to be a tomb of anyone. To illustrate, the granite plug that blocks the entrance to the ascending passageway of itself offers the greatest proof that the Great Pyramid was NOT designed to be a tomb. This stone had to have been placed there before the upper chambers were constructed.

The lower part of the ascending passage was so low that it would have been near impossible, if not impossible, to get a body up that way, and then the upper part of the ascending passageway as it was very slippery and difficult to stand. The Granite plug placed in the ascending passageway would additionally have made it difficult, if not impossible, to get a body in or out of the pyramid. The only way that a body could have been in the King's Chamber is if the body were there before the pyramid was built and the pyramid was built around the body. This still would not explain how the body could have been removed as some claim. Some claim that it was removed through what has been called the "well-shaft." Again that "shaft" is so cramped, crooked and narrow, we do not know how anyone could have possibly gotten a body or mummy down through such.  

Further, when the so-called "King's Chamber" was explored, there was no body, no mummy found there; indeed, no lid was found for the "coffer", and there was no conceivable way a body or such a lid could have been taken out of the chamber. 

According to Herodotus, Khufu's tomb was located elsewhere, so if this is true, Khufu was certainly not buried in the Great Pyramid. Some have claimed that no mummy has been found in any of the pyramids, although the construction of the other pyramids could have at least allowed for such. Even assuming that the ascending passageway had not been originally plugged, the floor was extremely slippery, and the ceiling so low that it certainly was not constructed to bring a body up to either the so-called "King's Chamber" or the so-called "Queen's Chamber".

We have found that very few, however, are even interested in doing a serious study of the Great Pyramid as having been designed by God Himself. To many, especially to many scientists who do not even believe in God, such an idea is unthinkable. Thus, they have developed many hypotheses about where Khufu's body was or is. The most common idea still floating around appears that thieves stole Khufu's body many centuries before Al-Ma'mun forced a way into the pyramid and found no body at all, nor any treasures in the Great Pyramid.

Although an alleged "cartouche" of "KHUFU" and some alleged "quarry marks" may be found in the Great Pyramid, the Great Pyramid does not have an array of Egyptian paintings and hieroglyphics as found in most of the other pyramids. This also provides evidence the Great Pyramid's purpose was not the same as that of the other pyramids.

There are other things to consider also, but it is the above that we believe most demonstrates that the Great Pyramid was not designed to be a tomb. The Great Pyramid does corroborate the Bible and its time prophecies.

For links to more evidence regarding the Great Pyramid, see:
https://prophecy-rlbible.blogspot.com/p/the-great-pyramid.html

The Pyramid Inch

Wikipedia Photo by Nina Aldin Thune
Framed by Tuxpi

Many have claimed that the "pyramid inch" is a bogus inch that has been supplied by "pyramidologists" in order to support the claim that there are "inches" in the Great Pyramid that correspond with "years" in the Bible. Actually, that which is often called the "pyramid inch", should probably be better called the "earth inch", or perhaps, "sacred inch". The word, "inch", itself, of course, is of more recent times, and some regard this term as a misnomer as applied to the measurement given, since the word implies 1/12 of a larger unit of measurement. Some likewise regard the designation "pyramid" inch to be a misnomer. Nevertheless, we should not get hung up over what the units of measurement are called. The basic unit of measurement generally referred to as a "pyramid inch", however, is not a "made up" unit of measurement; it simply exists, being one-half billionth part of the earth's polar diameter. Of course, this "inch" is created, we believe, by God himself, as it is embedded within the creation of the earth itself.

If one looks at a lot of websites and various posts in forums on the internet, one can find an array of confusing and often contradictory statements concerning the measurements used by "pyramidologists" in the Great Pyramid. There is so much false information out there that it can be confusing for even for many Bible Students.

Many confuse the terms "royal cubit" (which refers to the Egyptian cubit) and "pyramid cubit". Actually, the "royal cubit" is a different measurement from that which is called the "pyramid cubit" (as related to the Great Pyramid), or as some call it the "sacred cubit" or "Biblical cubit," or "lost cubit." While the terms "pyramid cubit" and "sacred cubit" refer to the same unit of measurement, the term usually called "royal cubit" is an entirely different unit of measurement.

A pyramid cubit is equal to 25 "pyramid inches" (25.0266 British inches). The cubit referred to as the "Royal Cubit" is equal to 20.606593 "pyramid inches" (20.62852 British inches). While the latter "could" also be referred to as a pyramid cubit and the inches as pyramid inches as related to pyramids in Egypt, these lengths are not what is meant by those terms when referring to the Biblical study of God's Witness in Egypt which pertains only to the one pyramid often called the "Great Pyramid."

While we don't necessarily agree with all of Adam Rutherford's (not to be confused with Joseph Rutherford of the JWs) conclusions as he presents in his books, we present the following from his works (please note that his reference to the "sacred cubit" or "sacred inch" is the same as "pyramid cubit" or "pyramid inch"):

"The unit of measurement employed in the actual construction of the Great Pyramid was the Royal Cubit, equal to 20.63 British inches (more precisely 20.6285) which was in general use in ancient Egypt during the building of the Pyramids of Giza. The linear unit predominating in the design of the Great Pyramid, however, is the earlier Sacred Cubit of 25.0266 British inches, from which the later Royal Cubit of 20.6285 British inches was geometrically derived. The Sacred Cubit was used by the ancient Hebrews and their ancestors and it would be used by Noah in constructing the Ark. In the Great Pyramid this Sacred Cubit is revealed as being subdivided into 25 equal parts, the subdivision being the *thumb-breadth*, now known as the *inch* (1 Pyramid inch = 1.001064 British inches)." -- Pyramidology, page 69.

"On making a scientific examination of the Sacred Cubit in the Pyramid, it is found to bear an exact relationship to the size of the planet on which we live. This Cubit is discovered to be the exact 10,000,000th of the mean distance from the centre of the Earth to the Poles, or in other words the precise 10,000,000th part of the Earth's semi-polar diameter. The results of the latest geodetic research since the International Geophysical Year 1957-8 reveal that the mean polar radius of the Earth as deduced from observation of the orbits of artificial Earth satellites, is 3949.9 miles. Dividing this figure by 10,000,000, the result is 25.0266 British inches (correct to four places of decimals), the precise length of the Sacred Cubit of the Great Pyramid. Thus the Earth's mean polar radius measures 10,000,000 Sacred Cubits or 250,000,000 Pyramid inches; hence the Pyramid inch is the 500,000,000th of the Earth's polar diameter. Remarkably enough, as far back as 1869, Sir John Herschel, the famous astronomer, actually stated that the rational basis for an earth-commensurable measure is the division of the Earth's axis "into *five* hundred million equal parts or geometrical inches." (*Our Inheritance in the Great Pyramid*, 5th Ed. p. 173, by Prof. C. P. Smyth.)" --Pyramidology Book I: Elements of Pyramidology, page 75.

See also pages 72-74 of the book: "Secrets of the Great Pyramid"

Adam Rutherford presents the idea that this Sacred Cubit was revealed to Noah by God. It is the division of the Hebrew "Sacred Cubit" that what is often called "Pyramid" inches is based upon. (It has been suggested that this inch should be called "Sacred inch," "Biblical inch," or "earth inch" as many have come to wrong conclusions because of the use of term "Pyramid" inch.) Although measurements made by various ones are often given in British inches, they convert these to the "Pyramid" "inches" - inches based on the Sacred Biblical or Earth Cubit - before making any kind of application to the Bible or God's creation.

Please note, however, that all the terms used to apply to units of measure are modern-day terms. Regardless of what terminology is applied to units of measurement, the usage of such terminology does not negate the existence of the units of measurement.

Briefly, as best as we can determine, the usage of the Egyptian royal cubit in the construction of the other pyramids led to the realization of the cubit used in the measurements of the

Bibliography:

Please note that we may not agree with all presented to the sites linked to below. Some of them appear to be involved in more than just of study of the Great Pyramid as God's witness in Egypt.

The Pyramid Inch (Pyramid Time)

Pyramid Inch (Wikipedia)

Mystery of the Sacred Cubit

Photo Credit:
Great Pyramid of Giza. (2023, January 23). In Wikipedia. https://en.wikipedia.org/wiki/Great_Pyramid_of_Giza

Revelation 2:6,15 - The Teaching of the Nicolaitans

But this you have, that you hate the works of the Nicolaitans, which I also hate. -- Revelation 2:6

So you also have some who hold to the teaching of the Nicolaitans in the same way. -- Revelation 2:15.

The word Nicolaitan is believed to be derived from two Greek words: nikao, to conquer or overcome, and laos, which means people and from which the word laity comes from.

Streeter states in his book "The Revelation of Jesus Christ":

There is quite a general agreement among expositors concerning what Nicolaitanism is. It is interesting to observe that it was a thing that started in Ephesus in practice, and afterwards embodied itself in theory; and finally in Pergamos it is mentioned as becoming a feature of doctrine, and the Savior thus again expresses Himself concerning it: "So in like manner thou hast also those holding the teaching [doctrine] of the Nicolaitans." (Revelation 2:15.) It has been forcefully described as "something which puts down the people [of God], superseded them in their rights, and set them aside"; for this is the plain import of the name, which Christ gives it, and the names which are divinely given are always exactly descriptive of the things or persons that receive them. 

We also know from the Scriptures and from the common representations of all ecclesiastical historians that the Church was hardly founded until it began to be troubled with the lordly pretensions and doings of arrogant men in violation of the common priesthood of believers, and settling upon ministers the attributes and prerogatives of a magisterial order against which Peter, Paul, and John were moved to declare their apostolic condemnation, but which grew nevertheless and presently became fixed upon the [professed] Church as a part of its essential system. We know that there is to this day a certain teaching and claim and practice in the largest part of the professed Church according to which a certain order severs itself entirely from the laity, assumes the right and titles of priesthood, asserts superiority and authority over the rest in spiritual matters, denies the right of any one, whatever his gifts or graces, to teach or preach in the Church, who has not been regularly initiated into the mysterious puissance of its own self-constituted circle, and puts forward its creatures (however glaringly deficient in those heavenly gifts which really make the minister), as Christ's only authorized heralds, before whom every one else must be mute and passive and whose words and administrations every one must receive, on pain of exclusion from the hope of salvation [or of losing their crown].

"We also know that this system of priestly clericalism and prelatical hierarchism claims to have come down from the earliest periods of the Church, and traces for itself a regular succession through the Christian centuries, and appeals to patristic practice as its chief basis, vindication, and boast. We know that it first came into effective sway in the period immediately succeeding the Pagan persecutions, reaching its fullest  embodiment in Popery, and has perpetuated itself in the same, and in Laudism, Tractarianism, and Highchurchism, even to our day, and to our very doors. And if we would know what the Lord Jesus thinks of it, we have only to recur to these epistles, in which He lays His hand right on it, and says: 'This Thing I Hate.'"

Charles T. Russell's views were in full accordance with the foregoing presentation; his clear statement was:

The 'doctrine of the Nicolaitans' seems to be the theory of lordship or headship in the Church. The strife as to who should be greatest existed amongst many of the patriarchs -- fathers -- of the prominent churches. At their councils there was a bitter fight for supremacy. The tendency was toward an earthly head, and of course many coveted the honor. The patriarchs of Jerusalem, Antioch, Constantinople, and Rome were the most prominent. The first two dropped out of the conflict, but the strife continued for several hundred years between Constantinople and Rome. It was settled only by a division of the Church: the Eastern, or Greek Church, accepting the Patriarch of Constantinople for its head; and the Western, or Papal Church, acknowledging the Bishop -- Pope or Father -- of Rome.

Many of the true followers of the Master in the churches denounced this attempt to disobey the direct command of Jesus, 'Call no man Father.' (Matt. 23:9.) Of course, they received the promised persecution. (2 Tim. 1:12.) This class in Pergamos is commended by our Lord under the symbol of 'Anti-pas, My faithful martyr.' In the Greek, anti means against, and papas signifies father. In this stage of the  development of the Church those who sought to be popular received the emoluments of the Church; but the promise to the overcomers is that of pleasure and honor that shall be eternal.

Nicolaitanism was only in its incipiency when mentioned in the message to Ephesus. It, as we have seen, became a doctrine in Pergamos. The evil of "Nicolaitanism" has always existed in the Church since shortly after its establishment. Every reform movement in the Church since the Apostles' day--every effort to get back to primitive simplicity of doctrine, of church order, and of methods of service, has, in the course of time, resulted again in sectarianism, and has left the faithful few (Protestants) in the "wilderness." Lording it over God's heritage, idolizing messengers and human organizations, symbolized by "Nicolaitanism," is responsible for these sad results. This evil has been repeated again and again in the Church's history. Even in the very closing hours of the Church's pilgrimage we are witnessing its repetition. Let him that readeth understand! How necessary, how significant, how timely the Savior's warning: "Take heed, let no man deceive you." The worshipping of fallible men, the worshipping of imperfect human systems--making idols of them, allowing them to occupy the place that Christ and Christ alone should occupy, has ever been Satan's method of taking away the liberty that is in Christ Jesus, and thus of marring the fellowship and destroying the unity of "the Church of the living God, the pillar and ground of the Truth."

Frank Shallieu, in his book on Revelation states:

The “doctrine of the Nicolaitans” is related to former Amazonic worship, which was designed to tempt one’s ego with power, influence, and leadership. The Nike goddess of victory is found amid the Pergamon statuary. This goddess invariably has one breast exposed not so much to denote femininity but to point her out as the provider of nutriment for overcoming strength and resultant victory.

First noticed in Ephesus, the doctrine of the Nicolaitans, the theory of lordship or headship in the Church, found its development in Pergamos and has been a burden ever since. In Ephesus it was designated “the deeds of the Nicolaitans,” that is, a tendency towards lordship in the Church; in Smyrna there emerged an organization of believers referred to as “the synagogue of Satan”; now in Pergamos that which should never have been tolerated — which the Ephesian Church abhorred — became an established and recognized doctrine: clericalism.

More may be added later, God willing.

Luke 17:20; Matthew 24:27 - Christ's Parousia - Presence or Arrival?

Some present the thought that the parousia of Jesus refers to his arrival, not “presence.” We present below our short study regarding this.

Initially, Christ comes as a thief in the night, “The kingdom of God doesn’t come with observation.” (Luke 17:20, World English Bible translation) “nor will they say, `Look, here it is!’ or, `There it is!’ For behold, the kingdom of God is in your midst.” (Luke 17:21, NASB translation) Then Jesus states, as recorded in Matthew 24:27:

Matt 24:27 “For just as the lightning (Greek, astrape: light, bright shining) comes from the east and flashes [Greek, phaino: shines] even to the west, so will the coming [Greek, Parousia: presence] of the Son of Man be. (NAS)

Lightning does not generally come from the east and shine even to the west, but the sun does. The word “lightning” is a poor translation of the Greek word “astrape,” which signifies “bright shining” (as given in Luke 11:36 in the KJV), and really refers here, as the context indicates, to the sunlight which shines always from the east even to the west, while on the other hand, lightning flashes in a variety of directions, wherever the electrical forces producing it may be discharged. A flash of lightning would only luminate the sky for a split second, which is not a good illustration of Jesus’ return.

When the word is rendered as “presence” rather than “coming,” the statement is seen to declare that the presence of Christ will be like the sunlight, gradually illuminating the world. It is not split a second of time, in which all the world sees and recognizes Jesus, as some have seemingly assumed.

Those who are awake and watching, the children of the light, are the first to discern and rejoice in His presence. The children of the night and of the darkness will awake when the Sun of Righteousness will arise in His full glory, and all the sin-sick will rejoice in the healing to be gained through the influence of His rays. Therefore, Jesus uses here the illustration of how the sun brings light as it comes up the east and goes to the west. This well depicts the sun of righteousness who arises with healing in his wings. (Malachi 4:2) The shining is not confined to any one place, but its effect is different in different places. The bright shining (verse 27) means truths and knowledge greatly increases. That this shining is visible from the east to the west, refers to the fact that our Lord’s presence reveals truth that not only is seen now, but even unto the west, the end of the Millennium, even as the sun gradually moves across the sky from east to west. (Revelation 21:23-24). When the sun first rises in the east, it is not especially bright, but the rays of light can be seen gleaming through the sky. As it continues its journey, the shining gets brighter and brighter.

The sun shine of this new day, however, differs from a normal day, for the prophecy says that the clouds darken the bright shining. (Isaiah 5:30; Joel 2:2; Zephaniah 1:15) The clouds we understand to mean obscurity — darkness and trouble on earth. (Isaiah 8:22) It is a unique day, different from what we have known before, for we are told that at evening time, rather than darkness coming, there will be light. (Zechariah 14:7) Thus seen, we can see that this day endures on into the millennial rule, when the world will be instructed in the ways of Jehovah, and the knowledge of Jehovah will fill the earth. — Isaiah 2:2-4; 6:11.

At first, only those who are spiritually awake recognize this presence, (1 Thessalonians 5:4-6) but after Satan is abyssed, all men will become aware of his presence. (Revelation 20:3; Isaiah 25:7; Revelation 1:7) To the watchers in Zion, this light is now seen in the fulfillment of Biblical prophecies, as well as a flood of knowledge that causes understanding of many spiritual truths that were hidden in the darkness of the wilderness for over a thousand years. Thus to them it has a special meaning. But to the world the light first brings a time of trouble, as never seen before in history, for poor humanity, still being out of harmony with God and truth, cannot properly control the increase of knowledge that has so gradually filled the world since 1799. (Daniel 12:1,4) Yet they are ever learning, but never able to come to a knowledge of the truth. (2 Timothy 3:7) God’s kingdom is in their midst, but they do not recognize it. — Luke 17:21.

Thus seen, in agreement with other scriptures, Christ’s parousia covers a period of time, in which many things occur. Yes, Jesus does arrive at the beginning of his parousia, his presence as King, but having arrived, he remains present. The Greek word parousia means more than just his arrival, since it also includes the things prophesied to happen during his parousia.

W. E. Vine’s Expository Dictionary of New Testament Words: Parousia, literally, a presence, para, with, and ousia, being, denotes both an arrival and a consequent presence with. Robert Young’s Analytical Concordance to the Bible: Parousia, a being alongside, presence.

Moulton and Milligan’s Vocabulary of the Greek Testament Foreword: “Parousia, as applied to the return of the Lord, is simply the anglicizing of the Greek word which literally means ‘presence.’

One way of showing that the parousia is a period of time can be seen by comparing two scriptures:

Matthew 24:37-39 – As the days of Noah, so will be the coming [parousia — kingly presence] of the Son of Man. For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and they didn’t know until the flood came, and took them all away, so will be the coming [parousia – Kingly presence] of the Son of [the] Man.

Luke 17:26 – As it happened in the days of Noah, even so will it be also in the days [parallels with “parousia” of Matthew 24:37] of the Son of Man.

Thus the world in general is carrying on these affairs in the days of Jesus’ parousia, that is, his parousia is not known to them. It is not until after the resurrection, that even those who pierced him will be brought back to life so that they may “see” him, and thus “They also who err in spirit shall come to understanding, and those who murmur shall receive instruction.” — Revelation 1:7; Isaiah 29:24.

For more on this, see:

Astrape in Luke 17:22; Matthew 24:27

Related:

Jesus Died a Human Being – Raised a Spirit Being

Did Jesus Raise Himself from the Dead?

Jesus’ Appearances in the Locked Room

For various viewpoints being presented on chronology, see:

https://rlbibleresources.blogspot.com/2016/12/chronology.html

John 14:19 - The World Will See Me No More

John 14:19 Yet a little while, and the world will see me no more; but you will see me. Because I live [referring to his resurrection], you will live also [reckonedly justified and regenerated in this age, and actually in the resurrection].

In John 14:19, although Jesus’ words are directly to Philip, Jesus is evidently speaking to his apostles in general, when he said: “you [plural] will behold me.” When Jesus said “you”, the pronoun in the Greek is plural, signifying that he was not simply addressing Philip (John 14:9), but all of the eleven apostles. All of the eleven apostles will be members of the joint-heirs with Christ, receiving spiritual bodies in the resurrection as Jesus now has, and thus will be able to see, or behold, Jesus’ own glorious spiritual body. The world will never have that ability.

Nevertheless,  Jesus made many appearances to his 11 faithful apostles (as well as to other disciples) before his ascension (Acts 1:3; 1 Corinthians 15:4-8), but the world never saw him again after his death and burial, and will never physically see him again.

Additionally, the remaining 11 apostles will live again in the last day (John 6:39,40,44,54), and will further see Jesus then, not as a human being, but in his exalted glory of a heavenly, spirit being, the glory of a celestial (heavenly), spiritual body (1 Corinthians 15:40,45), and this is what we believe that Jesus is specifically referencing. They will be able to see Jesus similar to the way that the angels in heaven are now able to God. (Matthew 18:10) The world, being raised to life on the earthly, physical plane, will never ever physically see or behold Jesus’ magnificent glory, although they will see his glory in its kingdom physical manifestations all over the earth.

Also, the believers in this age are allowed to spiritually “see” Jesus with varying degrees of understanding, while the present evil world (Galatians 1:4) cannot appreciably see Jesus at all due to the blinding influence of Satan. (2 Corinthians 4:4; Revelation 12:9) In the age to come, however, the blinding influence and the covering vail of darkness will have been removed when the mountain of God’s kingdom fills the earth (Isaiah 2:2-4; 25:7; 29:18; Revelation 20:1-3), so that those who in this age do not believe will, in that last day of judgment be able “see” Jesus, not literally, but with the figurative “eyes” of understanding that will no longer be figuratively blinded. — Isaiah 2:2-4; 26:9; John 12:47,48.

Now, however, we believe that neither the world nor the church will ever again see Jesus in the flesh. Why not? Because he sacrificed his flesh once for all time. He never takes it back, nor does he have any reason to take it back. If he should take that flesh back, then the sacrifice would become void, for in order to completely fulfill the condemnation upon Adam, Jesus’ humanity has to be dead forever. The very purpose of Jesus’ becoming flesh was to sacrifice that flesh for the sin of the world. Having presented that flesh, his body, in sacrifice after his ascension, he has no need to ever again become flesh.

The apostle Paul calls attention to the difference between heavenly bodies and earthly bodies, and declares that they have different glories. (1 Corinthians 15:40) He tells us that the first Adam was made a living soul, a human being, but that our redeemer, he who came from heaven, who humbled himself, and took the earthly nature — “for the suffering of death” (Hebrews 2:9) — being foreshadowed by sinless Adam (Romans 5:14), and being crowned with the earthly glory as was sinless Adam (Psalm 8:5; Hebrews 2:9). Jesus’ body of was prepared by his God, without the taint of sin or condemnation in Adam. (Hebrews 10:5) But Jesus did not remain flesh, for he offered his earthly glory, his flesh, his body with its blood, in sacrifice for the church and the world. (Matthew 26:26-28; Luke 22:19; John 6:51; Romans 3:25; Colossians 1:14; Ephesians 5:2; Hebrews 2:9; 9:14; 10:10; 1 Peter 2:24; 3:18; 1 John 1:7; 2:2; Revelation 1:5) What we need to remember is what Jesus sacrificed, what he offered to his God, was human life and all that pertains to it. Jesus did not die for spirit beings; he died for human beings, the “all” that are dying in Adam. — 1 Corinthians 15:21,22; Romans 5:12- 19.

John tells us of Jesus that “in him was life, and the life was the light of men.” (John 1:4) What does this mean, that in Jesus, as a human “was life”? John 9:5 and 2 Timothy 1:10 give us a clue. Since Jesus, unlike Adam, was totally obedient, his sinless human life offered light to the dying race of mankind. Thus Jesus said: “As long as I am in the world, I am the light of the world.” (John 9:5, New King James version) The good news is that Jesus came with a sinless human life that he could offer in sacrifice to his God on man’s behalf in order to atone for the sin of the world. Thus Jesus, while a man, possessed life, and by his continued obedience brought life and incorruption to light. (2 Timothy 1:10) Jesus condemned sin in the flesh by showing that a sinless, incorrupt human can obey God’s laws. — Romans 8:3; 2 Timothy 1:10.
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See: How God’s Son Condemned Sin the Flesh

Jesus, as a human, as most know the scriptures say, was without sin. (2 Corinthians 5:21; Hebrews 7:26; 1 Peter 2:22-24; 1 John 3:5) Unlike dying mankind, while Jesus was in the days of his flesh, having a terrestrial, fleshly glory a little lower than the angels (1 Corinthians 15:39-41; Hebrews 5:7; 2:9), Jesus had life, thus in him was life! (John 1:4) How thankful we can be that the great Logos, the Word of God, the only direct living creation of God, the one through whom all life was made, when the offer was made, and the “joy set before him,” said to his God, “Lo I come (in the volume of the book it is written of me) to do thy will, 0 God.” (John 1:1-3, Diaglott Literal; Hebrews 10:7; 12:2; Revelation 3:14). The life and personality of the Logos was then transferred and he became the babe of Bethlehem. “He was made flesh and being found in fashion [likeness] as a man [sinful flesh –Romans 8:3] he humbled himself, and became obedient unto death, even the death of the cross [stauros].” – John 1:14; Philippians 2:8; Hebrews 2:14.

Jesus’ human body was not prepared from sinful human stock, but Jesus says of his God: “But a body did you prepare for me.” (Hebrews 10:5) It is thus this sinless human body, having sinless life, that Jesus willingly offered in sacrifice. (Hebrews 10:10) Yes, in Jesus was life — human life, crowned with the glory of a sinless man, who by remaining obedient to his God (Philippians 2:8) never fell short of the glory of God. — Romans 3:23; Hebrews 2:9.

Thus seen, what did Jesus sacrifice?

He gave his humanity — including his body of flesh — as an offsetting price, which sacrifice he formally presented to his God as priest after his ascension. – – Hebrews 8:4; 9:24-26; 10:10.

Jesus gave his human blood in sacrifice.

Matthew 26:28 – for this is my blood of the new covenant, which is poured out for many for the remission of sins.

Mark 14:24 – He said to them, “This is my blood of the new covenant, which is poured out for many.

Luke 22:20 – He took the cup in like manner after supper, saying, “This cup is the new covenant in my blood, that which is poured out for you.

Acts 20:28 – Take heed to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God which he obtained with the blood of his own Son. – Revised Standard Version.

Romans 5:9 – Much more then, being now justified by his blood, we will be saved from God’s wrath through him.

Ephesians 1:7 – in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace.

However, what does blood represent? Jesus’ human soul, which he also gave in sacrifice.

Leviticus 17:11 – For the life [Hebrew, nephesh – soul] of the flesh is in the blood.

Deuteronomy 12:23 – The blood is the life [Hebrew, nephesh – soul].

The human soul consists of the body made from the dust of the ground and the neshamah, representing the activation of the body by spirit of life as received from God. — Genesis 2:7.

Yes, Jesus did sacrifice his human body with its blood. He thus was not raised as a human with a terrestrial, earthly, fleshly bodily glory, but as a spirit being, with a celestial, heavenly, spiritual body.

Hebrews 10:10 by which will we have been sanctified through the offering of the body of Jesus Christ once for all.
Hebrews 10:11 Every priest indeed stands day by day ministering and often offering the same sacrifices, which can never take away sins,
Hebrews 10:12 but he, when he had offered one sacrifice for sins for ever, sat down on the right hand of God;
Hebrews 10:13 henceforth expecting until his enemies to be made the footstool of his feet.
Hebrews 10:14 For by one offering he has perfected forever those who are sanctified.

Luke 22:19 He took bread, and when he had given thanks, he broke it, and gave to them, saying, “This is *my body which is given [as an offering in sacrifice to God – Ephesians 5:2; Hebrews 9:14] for you*. Do this in memory of me.”

Jesus sacrificed his flesh:

John 6:51 I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give is my flesh, for the life of the world.

Jesus sacrificed his human soul:

Matthew 20:28 even as the Son of Man came not to be served, but to serve, and to give his life [soul] as a ransom [price to offset] for many.

Isaiah 53:12 He *poured out his soul* to death, and was numbered with the transgressors: yet he bore the sin of many, and made intercession for the transgressors.

He died; he was totally dead, ceased to be sentient, else there has been no ransom. His body was given in sacrifice. (Hebrews 10:10; Luke 22:19) Jesus’ soul — his human sentiency — was given in sacrifice (Ecclesiastes 9:5) and went into sheol, where there is no work, device, knowledge or wisdom, and wherein one cannot give thanks to, or praise to, Jehovah. (Isaiah 53:12; Matthew 20:28; Mark 10:45; Ecclesiastes 9:10; Psalm 6:5; Isaiah 38:18) Jesus’ human blood — which represents his human soul/being (Leviticus 17:11; Deuteronomy 12:23) — was given in sacrifice. (Mark 14:24; Acts 20:28; Hebrews 9:14) Thus his soul — his being — as raised, made alive, from the oblivious condition of sheol was no longer human, but spirit, with a spiritual, not a physical, body.

Once we realize that the human soul consists of the body of flesh activated by the neshamah, or spirit of life from God (Genesis 2:7), we can see how Jesus gave his entire humanity in sacrifice; he is no longer in the days of his flesh, and the world will never again literally see Jesus, either in the flesh, or in his heavenly glory. — Hebrews 5:7.

What, then, about Revelation 1:7?

Behold, he is coming with the clouds, and every eye will see him, including those who pierced him. All the tribes of the earth will mourn over him. Even so, Amen.

“Every eye shall see him” (Revelation 1:7) is widely accepted as proof that Christ will return visibly. The book of Revelation however, is full of symbology, and we believe that “eye” and “see” here is speaking symbolically. We know Jesus said , “The world seeth me NO MORE” (John 14:19). The Bible does not contradict itself! Any reasoning student of the Bible will admit that the book of Revelation is a book of symbols. It cannot be literally interpreted. Why should a person then insist that this one verse must be?

The “eye” in Revelation 1:7 is figurative and refers to mental perception or the “eye” of understanding (Job 42:5). At first Christ appears only as clouds of darkness, trouble, suffering, tribulation, as a roaring of the sea. (Isaiah 5:30; Zephaniah 1:15; Luke 21:25) The world symbolically sees the clouds of darkness, but the people in general do not understand the import behind the clouds until the clouds are removed, and God through Christ says, Peace! Be Still! Then Jesus can be figurative seen as being in figurative clouds of glory.  — Psalm 107:29; Mark 4:39.

While it could be the clouds of darkness that produce a mournful feeling in men, many scriptures indicate that when all flesh sees the glory of Jehovah (Isaiah 40:5) as being revealed through Jesus and the saints, the world will be mournful. (Isaiah 35:5-10) The judgments of that day will prove to be more tolerable for some than for others. — Matthew 10:15; 11:22,24; Mark 6:11; Luke 10:12,14.

The verse tells us that those that pierced Jesus will be there, which provides further indication that this has its full fulfillment in the resurrection day, the “last day” when the unbelieving world is to blessed with another day of judgment. — John 12:47,48.

Repentance is also associated with mournfulness (Joel 2:12), so the mournfulness being spoken of in Revelation 1:7 could be regarding repentance upon realization of the truths being revealed at that time. The next age will then be in full operation, the great deceiver abyssed, and mankind will then be enabled to understand truths to which they are now figuratively blinded. — Isaiah 2:2-4; 11:9; Habakkuk 2:14; Joel 2:2; 2 Corinthians 4:4; Isaiah 25:7; 29:24; Revelation 12:9; 20:1-4.

Related RL Studies

1 Peter 3:18 – Jesus Died a Human Being – Raised a Spirit Being

Romans 8:3 – How God’s Son Condemned Sin in the Flesh

Light, Darkness and the Logos

Astrape in Luke 17:22; Matthew 24:27

Jesus Has Come in the Flesh

Jesus' Appearances in the Locked Room

Originally published on September 9, 2009; updated and republished on April 22, 2014; Updated May 16, 2020.

The Time Frame of Matthew 25:31-46