The Bride, the Groom

and the Two Witnesses

Introduction

One of the most intriguing mysteries of the Bible is the identity of the two witnesses in the book of Revelation. These two witnesses appear in chapter 11 of this highly-symbolic book where they play a prominent role in the prophecies that occur at the end of the age. Of course, there are a number of interpretations as to their identity. Most, if not all of them, seem to be based on an element of truth; however, they fall short because they fail to recognize the most important clue within the context of the chapter. That clue is in verse 15, which reads, “The seventh messenger[1] sounded, and great voices in heaven followed, saying, ‘The kingdom of the world has become the Kingdom of our Master, and of His Messiah. He will reign forever and ever!’” This is the key to properly identifying the two witnesses, because, the Scriptures tell us that when Messiah Yeshua[2] returns, He will return as our Groom, which is well-evident in the symbolism of the chapter. So, let’s study this chapter from a Hebrew Roots perspective, verse by verse!

Revelation Chapter 11: Verse by Verse

Verse 1 states, “A reed like a measuring rod was given to me. One said, “Rise, and measure the temple of Elohim,[3] and the altar, and those who worship in it.

In this Scripture, John symbolizes Elohim, our heavenly Father (1 John 2:1, 12-13, 18, 28; 3:7; 5:21). He is told to use a reed like a measuring rod to measure the temple, the Body of Messiah (1 Cor. 3:16-17; 6:15-20; 2 Cor. 6:14-18; Eph. 2:19-22; 1 Pet. 2:5), which is often characterized as the chaste virgin (2 Cor. 11:1-2; Eph. 5:22-27; Rev. 12:1; 14:4-5). Thus, symbolically speaking, John is told to measure the chaste virgin for her wedding dress, just as Father Elohim measures us with the Torah[4] (Ezek. 40 through 43:10-12).

Revelation 19:7-9 states, “Let us rejoice and be exceedingly glad, and let us give the glory to Him. For the marriage of the Lamb has come, and His wife has made herself ready.” It was given to her that she would array herself in bright, pure, fine linen, for the fine linen is the righteous acts of the saints. He said to me, “Write, ‘Blessed are those who are invited to the marriage supper of the Lamb.’” He said to me, “These are true words of Elohim.” Notice that, the bride of Messiah’s wedding dress is described as symbolizing, “the righteous acts of the saints,” which is a reference to keeping the commandments of Elohim (Ps. 119:172). The fact that Yeshua’s bride is being measured for her wedding dress at this time indicates that His return as her Groom is imminent.

The word “altar,” meaning the altar of sacrifice, symbolizes the marriage altar, the place where the Groom sacrifices His life for His bride, and also the place where the bride sacrifices her life for the Groom in return (Rom. 12:1).

Verse 2 states, “Leave out the court which is outside of the temple, and do not measure it, for it has been given to the Gentiles. They will tread the holy city under foot for forty-two months.”

The second temple, the temple built under King Herod, was partitioned into separate chambers and courts. They included the court of the Gentiles, which was the outer court, the court of the women, the court of the men, the court of the priests, the Holy Place and the Holy of Holies. Each partition represented a different degree of holiness starting with the least Holy Place, the court of the Gentiles, and culminating in the most Holy Place, the Holy of Holies, which was a type of the throne room of Elohim in heaven (Heb. 8:1-2, 5). When Yeshua died on the stake for the sins of mankind, the veil in the temple was torn in two from top to bottom (Mark 15:38; Matt. 27:50-51), symbolizing that all mankind had gained access to Elohim upon repentance, including the Gentiles who had been located in the outer court (Eph. 2:14-22). Today, during New Testament times, the physical temple symbolizes the spiritual temple (1 Cor. 3:16-17; 6:19-20; 2 Cor. 6:16-18; Eph. 2:14-22; 2 Thess. 2:4), the Body of Messiah.

The prophecy, “Leave out the court which is outside of the temple, and do not measure it,” symbolizes John in the role of a tailor, making his final alterations to the bride’s wedding dress in order to make her more attractive for her Groom. So, unlike the Believers who comprise the spiritual temple described above, these Believers, are symbolically pictured in the outer court, the court of the Gentiles, divorced and separated from Elohim (Isa. 59:1-2). They are the one-third of mankind who refuse to repent (Rev. 9:20-21; 10:11; 17:1, 15; 18:4) and, as a result, receive the trumpet plagues at the end of the age (Rev. 8:1 - Rev. 11:14), the Catholic Church[5] and her Protestant daughter churches (Rev. 17:1-5; 18:4). (For an explanation of why the Catholic Church and her Protestant daughter churches are described as being one-third of mankind, read the document: Woe, is the Fifth Trumpet Sounding).

The “holy city” symbolizes New Jerusalem (Rev. 21:2; Gal. 4:26), the bride of Messiah Yeshua. Revelation 21:2 states, I saw the holy city, New Jerusalem, coming down out of heaven from Elohim, prepared like a bride adorned for her husband” (Gal. 4:26).

The expression “forty-two months” refers to a time period of three and a half years (Ezek. 4:6; Num. 14:34), when the Gentiles, the harlot congregation, tread the New Jerusalem under foot. At this time Elohim will allow the harlot congregation to test the chaste congregation (Rev. 17:6), in order to help her prepare for her wedding. This period of time culminates in the return of our Groom, Yeshua.

Verses 3 and 4 state, “I will give power to my two witnesses, and they will prophesy one thousand two hundred sixty days, clothed in sackcloth. These are the two olive trees and the two menorahs, standing before the Master of the earth.”

Most Believers interpret the identity of two witnesses as two literal, flesh and blood personages. However, the first verse of the book of Revelation states, “This is the Revelation of Yeshua Messiah, which Elohim gave Him to show to His servants the things which must happen soon…” (Rev. 1:1). The fact that the book needs a revelator proves that it is a concealed book, and a careful examination of it will reveal that it is concealed in symbolism. And since Yeshua, who is identified in Scripture as the Word of Elohim (John 1:1, 14), is the Revelator of the book, it follows that we must refer to the Bible, the written word of Elohim, for its proper interpretation. In other words, we must allow the Bible to interpret itself. Those who interpret the identity of the two witnesses literally overlook this fact.

Paul states, “All Scripture is Elohim-breathed, and profitable for teaching, for reproof, for correction, and for instruction in righteousness, that the man of Elohim may be complete, thoroughly equipped for every good work” (2 Tim. 3:16). Notice that Elohim breathed life into the Scriptures, like He breathed the “breath of life” into Adam (Gen. 2:7). Paul also states, “For the word of Elohim is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of being and spirit, of both joints and marrow, and is able to discern the thoughts and intentions of the heart” (Heb. 4:12; cf. Rev. 2:12; 19:15, 21). Here, Paul tells us that the word of Elohim is “living.”

The following verses contain two examples of the personification of the Torah. In Ezekiel 22:26-31 Elohim lists the sins and judgment of the house of Judah. Verse 26, states, “Her priests have done violence to My Torah, and have profaned My holy things. They have made no distinction between the holy and the common, neither have they caused men to discern between the unclean and the clean, and have hidden their eyes from My Sabbaths, and I am profaned among them. After Elohim lists all of His grievances, He states, “Therefore, I have poured out My indignation on them. I have consumed them with the fire of My wrath. Their own way have I brought on their heads, says יהוה[6] Elohim.” Zephaniah 3:4 states, “Her prophets are arrogant and treacherous people. Her priests have profaned the sanctuary. They have done violence to the Torah.” Verse 8 adds, “Therefore wait for Me,” says יהוה, “until the day that I rise up to the prey, for my determination is to gather the nations, that I may assemble the kingdoms, to pour on them My indignation, even all My fierce anger, for all the earth will be devoured with the fire of My jealousy.” Clearly, one does not do “violence” to a book, unless that book is being described in terms of personification.

The symbols of the two olive trees and the two menorahs are a direct reference to a vision in the book of Zechariah (Zech. 4:1-14). In this vision, Zechariah sees two solid golden menorahs with a bowl at the top and on each side of the bowls were two olive trees with two branches dripping oil, and supplying the menorahs (Zech. 4:2-3). Zechariah 4:5-6 sates, “Then the messenger who talked with me answered me, “Do you not know what these are?” I said, “No, my master.” Then he answered and spoke to me, saying, “This is the word of יהוה to Zerubbabel, saying, ‘Not by might, nor by power, but by My Spirit,’ says יהוה of Armies.” (Zech. 4:5-6). Notice that the two menorahs and the two olive trees symbolize “the word of יהוה,” which is illuminated by the Spirit of Elohim. Psalm 119:105 states, “Your word is a lamp to my feet, and a light for my path.” And Psalm 119:130 adds, “The entrance of Your words gives light. It gives understanding to the simple.” Thus, the two witnesses symbolize the sum total of the Old Testament Scriptures, the Tanakh, and the New Testament Scriptures, the Brit Chadashah, the personified word of Elohim.

2 Corinthians 13:1 states, “…by the mouth of two or three witnesses shall every word be established” (2 Cor. 13:1; cf. Deut. 17:6; 19:15; Matt.18:16). This principle includes the two witnesses that participated in the ancient biblical wedding. In fact, the participation of two witnesses is necessary at several stages during the course of the marriage process. The “tena’im,” the engagement contract, must be signed by two witnesses, the “ketubah,” the marriage contract, must be signed by two witnesses, the “kiddushim,” the betroval, must be signed by two witnesses. And finally, evidence of the consummation must be confirmed by two witnesses (John 3:29). One set of witnesses can be used throughout the process, or multiple sets of witnesses can be used, which was traditionally the case. In the same way, the two witnesses of Revelation 11 symbolize the sum total of both the Old Testament and New Testament prophets who had prophesied about the events that occur at the end of the age, again, the period of time that culminates in the return of our Groom, Yeshua.

In the ancient biblical wedding, the two witnesses were appointed by the groom’s father (Matt. 22:2-4), one to assist the bride and the other to assist his son, the latter being called the “friend of the bridegroom” (John 3:29). No doubt, this tradition has been passed down to us in the form of the maid of honor and the best man. However, unlike the maid of honor and the best man, who merely play a ceremonial role in modern-day weddings, the two witnesses in the ancient biblical wedding were responsible to help prepare the bride and the groom for their wedding and to testify regarding their righteousness. So, just as the two witnesses in the ancient biblical wedding assisted the groom and the bride to remain righteous, the two witnesses who serve Yeshua and His bride assist them in remaining righteous (2 Tim. 3:16-17).

The Jews regard the Torah scroll to be their most precious possession. They display it in the most Holy Place in their synagogues. They dress it in special coverings, ornaments, and sashs. They coronate it with a crown. When they bring it out of the ark to be read, the congregants traditionally stand in respect. When they walk it around the synagogue in a procession both before and after the Torah reading, the congregants motion to touch it and to kiss it as it passes by. Clearly, the Jews regard the Torah to be the personified word of Elohim.

The word “sackcloth” is a symbol of mourning and repentance. The reference to, “one thousand two hundred sixty days,” is also a reference to a time period of three and a half years (Ezek. 4:6; Num. 14:34), when the two witnesses are clothed in sackcloth, exhorting the harlot/daughter congregations to repent (Joel 1:13; Jonah 3:5-6; Matt. 11:21) in order that they might achieve salvation (2 Tim. 3:15).

Verse 5 states, “If anyone desires to harm them, fire proceeds out of their mouth and devours their enemies. If anyone desires to harm them, he must be killed in this way.”

The words “harm” and “kill,” which are used synonymously, mean to be killed spiritually (Rev. 2:10-11; 20:6, 14; 21:8), and separated from Elohim (Isa. 59:1-2; Ps. 51:11; Rom. 8:9). Thus, the entire prophecy of verse 5 is based on the law of sowing and reaping. Galatians 6:7 states, “Do not be deceived. Elohim is not mocked, for whatever a man sows, that he will also reap” (cf. Ps. 62:12; Prov. 24:12; Rom. 2:6; Rev. 20:11-12).

In Yeshus’s Parable of the Wedding Feast, those who were invited to the wedding feast, “made light of it, and went their ways, one to his own farm, another to his merchandise, and the rest grabbed his servants, insulted them and killed them” (Matt. 22:5-6). So “those who were invited to the wedding feast” mocked and killed the king’s servants, the prophets. Let’s continue! “When the king heard that, he was angry, and sent his armies, destroyed those murderers, and burned their city. “Then he said to his servants,’ The wedding is ready, but those who were invited were not worthy. Go therefore to the intersections of the highways, and as many as you may find, invite to the wedding feast.’ Those servants went out into the highways, and gathered together as many as they found, both bad and good. The wedding was filled with guests” (Matt. 22: 7-10). Here, “those who were invited to the wedding feast” were “killed” the same way they “killed” the king’s servants who collectively symbolize the prophets, the two witnesses of both the Old and the New Testaments. Let’s continue! “But when the king came in to see the guests, he saw there a man who did not have on wedding clothing, and he said to him, ‘Friend, how did you come in here not wearing wedding clothing?’ He was silent. Then the king said to the servants, ‘Bind him hand and foot, take him away, and throw him into the outer darkness; there is where the weeping and grinding of teeth will be.’ For many are called, but few are chosen.” Notice that the man who crashed the wedding feast is forcibly removed in front of all those who had replaced him, which no doubt would cause him a great deal of embarrassment. The prophecy, “and throw him into the outer darkness,” is symbolic of the harlot congregation being thrown out into the outer court, the court of the Gentiles, separated from Elohim. So, in the end, those who “mocked” and “killed” the two witnesses were mocked and killed in the same way (Matt. 22:11-14).

Verse 6 states, “These have the authority to shut up the heavens, that it may not rain during the days of their prophecy. They have authority over the waters, to turn them into blood, and to strike the land with every plague, as often as they desire.”

The word “plagues” is symbolic of the curses that Elohim had predetermined to bring to bear on those who would disobey Him (Lev. 26:1-39 and Deut. 28:15-68).

Verse 7 states, “When they have finished their testimony, the beast that comes up out of the abyss will make war with them, and overcome them, and kill them.”

During the period of the divided kingdom, between 597 BC and 586 BC, the southern nation of Judah was taken into captivity by Babylon. During their captivity, Elohim gave the prophet Daniel a vision of four beasts rising up one after the other out of the sea. The first beast was like a lion, the second was like a bear, the third was like a leopard with four wings and the fourth beast had huge iron teeth and “was different from all the beasts that were before it” (Dan. 7:1-7). In Scripture, a beast symbolizes both a king (Dan. 7:17) and the kingdom he rules over (Dan. 7:23, cf. 18, 22, 24 and 27). Of course, the first beast, the lion, symbolizes the Babylonian Empire, the kingdom in which Daniel was held captive and the first Gentile kingdom to rule over Judah. The second beast, the bear, symbolizes the Medo-Persian Empire, the second kingdom to rule over Judah. The third beast, the leopard with four wings, symbolizes the Greco-Macedonian Empire, the third kingdom to rule over Judah. And the fourth beast, which had huge iron teeth and “was different from all the beasts that were before it,” symbolizes the Roman Empire, the fourth beast to rule over Judah. As each nation seized power from its predecessor, it also, in effect, inherited dominion over Judah. With regard to the fourth beast, Daniel states, “… It was different from all the beasts that were before it, and it had ten horns” (Dan. 7:7).

About 700 years later, in about 90 AD, Elohim gave John a similar vision. However, whereas Daniel saw four beasts rising up out of the sea, John saw only one. Revelation 13:2 states, “Now the beast which I saw was like a leopard, his feet were like the feet of a bear, and his mouth like the mouth of a lion. The dragon gave him his power, his throne, and great authority.” Clearly, the beast John saw is a composite of the four beasts Daniel saw. John’s composite beast had absorbed and included the dominant characteristics of all its predecessors: the mouth of the lion corresponds to Daniel’s first beast, the Lion. It symbolizes the royal splendor and kingly power of the Babylonian Empire. The feet of the bear correspond to Daniel’s second beast, the bear. It symbolizes the massiveness and numerically powerful army of the Medo-Persian Empire. The body of a leopard corresponds to Daniel’s third beast, the leopard. It symbolizes the swiftness, cunningness and cruelty of the Greco-Macedonian Empire. Lastly, the dragon corresponds to Daniel’s fourth beast, the one that “was different from all the beasts that were before it.” The dragon “gave him his power and authority” (Rev. 13:2). Since the dragon symbolizes Satan (Rev. 12:9), he was to be the true source of power behind the Roman Empire. Finally, like Daniel’s fourth beast, John’s beast also had ten horns (Rev. 13:1).

The reason why Daniel’s four beasts rise up out of the sea in sequential order is because Daniel lived during the reign of the first beast, the Babylonian Empire, when the reigns of the three successive beasts were awaiting their future fulfillments. Conversely, the reason why John’s beast rises up as a composite of Daniel’s four beasts is because he lived during the reign of the fourth beast, the Roman Empire, after the successive reigns of the three preceding beasts.

The prophecy continues in Revelation 13:3, which states, “And I saw one of his heads as if it had been mortally wounded, and his deadly wound was healed.” The first part of this prophecy, “And I saw one of his heads as if it had been mortally wounded,” was fulfilled when the Roman Empire fell in 476 AD. After Rome’s fall, the empire was divided into ten provinces symbolized by the beast’s ten horns. The second part of this prophecy, “and his deadly wound was healed,” was fulfilled when Justinian restored the Empire in 554 AD. This “miraculous” resurrection of the Roman Empire is known in history as the “Imperial Restoration.” Today, this beast is known as Western Civilization.

In this Scripture, the prophecy that the beast will come up, “out of the abyss,” is fulfilled in Revelation 9:1-2, 11. The prophecy that it “…will make war with them [the two witnesses], and overcome them, and kill them” symbolizes the beast, Western Civilization, separating itself from the prophets of the Old Testament and the New Testament, making them of no effect. The killing of the two witnesses is the culmination of years of passing anti-biblical laws, such as: legalizing the teaching of evolution; abortion; infanticide; same-sex marriage; unisex restrooms, locker rooms and showers. The killing of the two witnesses also includes a law that will prohibit the buying and selling of the word of Elohim, which creates a famine of the word of Elohim.

Verse 8 states, “Their dead body will be in the street of the great city, which spiritually is called Sodom and Egypt, where also their Master was executed on the stake.”

In most translations of the Bible, the words “their dead bodies” occurs a total of three times in verses 8 and 9. However, in the first two occurrences, the original Greek word is in the singular form and should be translated, “their dead body.” And in the third occurrence, it is in the plural and is correctly translated. This is because the two witnesses, the Old Testament and the New Testament, can either be described as being two separate bodies of work, or as one individual body of work, the Bible. Of course, this range of thought cannot apply to physical human beings.

The prophecy, “…the great city, which spiritually is called Sodom and Egypt, where also their Master was executed on the stake,” is Rome.

Verse 9 states, “Then, those from among the peoples, tribes, languages, and nations will look at their dead body for three and a half days, and will not allow their dead bodies to be laid in a tomb.”

The expression, “peoples, tribes, languages, and nations” also appears in Revelation 17:15, which states, “He said to me, “The waters which you saw, where the harlot sits, are peoples, multitudes, nations, and languages.” We learn more about this harlot in verse 5, which states, “And on her forehead a name was written, “Mystery, Babylon the Great, the Mother of Harlots and of the Abominations of the earth.” A simple search into these symbolic titles will reveal that it is the Catholic Church that recognizes itself as the “mother church,” and the Protestant Churches as her “daughter” churches. Thus, the prophecy that the “harlot sits” on “many waters,” meaning many “peoples, tribes, languages, and nations,” symbolizes the harlot/daughter congregation’s reign over many nations, meaning Western Civilization.

The prophecy, “…and will not allow their dead bodies to be laid in a tomb,” symbolizes the two witnesses being mocked by making them a public spectacle.

Thus, the entire prophecy of verse 9 symbolizes the harlot/daughter congregations publically mocking the death of two witnesses, the prophets of the Old Testament and the New Testament.

The expression “three and a half days” symbolizes a time period of three and a half years (Ezek. 4:6; Num. 14:34) when the two witnesses are mocked. This expression is the equivalent of the expression “forty-two months” in verse 2, which refers to a time period when the Gentiles, the harlot/daughter congregations, tread the New Jerusalem under foot.

Verse 10 states, “Those who dwell on the earth rejoice over them, and they will be glad. They will give gifts to one another, because these two prophets tormented those who dwell on the earth.”

The expression, “Those who dwell on the earth,” symbolizes “those who tabernacle on the earth,” those who are “strangers and pilgrims” seeking a “better country” (Heb. 11:13-16), the Kingdom of Elohim (John 3:3-6). The fact that these Believers are “tormented” by the two witnesses through the trumpet plagues identifies them as the harlot/daughter congregations (Rev. 18:4).

Since the purpose of the two witnesses is to exhort the harlot/daughter congregations to repent in order that they might receive salvation, the prophecy that they “rejoice” over their deaths symbolizes that they willfully refuse to repent.

The term “gift” symbolizes eternal life. Paul states, “For the wages of sin is death, but the free gift of Elohim is eternal life in Messiah Yeshua our Master” (Rom. 6:23). Thus, the prophecy, “They will give gifts to one another,” symbolizes that, rather than repent and receive true salvation from Elohim, they themselves confirm a false salvation on one another.

Verse 11 states, “After the three and a half days, the breath of life from Elohim entered into them, and they stood on their feet. Great fear fell on those who saw them.”

The expression “three and a half days” symbolizes a time period of three and a half years (Ezek. 4:6; Num. 14:34), the period of time after which the breath of life enters into the two witnesses and they stand on their feet. Thus, the prophecy, “After the three and a half days, the breath of life from Elohim entered into them, and they stood on their feet,” symbolizes that after three and a half years the two witnesses are resurrected.

The word “saw” symbolizes spiritual discernment. So the prophecy, “and great fear fell on those who saw them,” means that those who have spiritual discernment will repent. Psalm 111:10 states, “The fear of יהוה is the beginning of wisdom. All those who do His work have a good understanding….” Psalm 119:125 states, “I am Your servant. Give me understanding, that I may know Your testimonies.”

Verse 12 states, “I heard a loud voice from heaven saying to them, “Come up here!” They went up into heaven in the cloud, and their enemies saw them.”

In the ancient biblical wedding, it was the father’s responsibility to send his son to receive his bride. Once he did, the groom set out, accompanied by his friends in a joyful procession. As he drew near to the bride’s home, he would sound the trumpet (Ps. 81) and shout out to his bride (Song of Songs 2:10). In the Parable of the Ten Virgins, we read about the return of the bridegroom: “But at midnight there was a cry, ‘Behold! The bridegroom is coming! Come out to meet him’ (Matt. 25:6). Ever prepared, the bride entered into an “aperion,” which is a mode of transportation consisting of a covered bridal carriage that is borne on the shoulders of men by means of poles (Song of Sol. 3:9-10). The word “heaven” or “air” symbolizes “faith” (Heb. 11:1; Rom. 8:24-25; Job 26:7). And the word “cloud” symbolizes a “cloud of witnesses” (Heb. 12:1; 2 Thess. 1:7-8; 2:8; Matt. 25:30-31; Dan. 7:13). Thus, the prophecy, “They went up into heaven in the cloud,” symbolizes the bride being lifted up into the air in a bridal carriage (Song 3:9-11). Then, she was transported to her groom.

Likewise, Father יהוה will inform His Son that it is time for Him to set out to receive His bride, the Body of Messiah (Matt. 24:36; Acts 1:5-7). Once the Groom is informed, He will set out at night (Matt. 24:36-39, 43; 25:13; Mark 13:33-37; 1 Thess. 5:1-2) from His Father’s house in the third heaven (2 Cor. 12:2) to receive His bride, accompanied by His friends, the hosts of heaven (vs. 19), in a joyful procession. As He draws near to the bride’s home, earth, the Groom will sound the trumpet and shout out to His bride who will be resurrected and transported supernaturally to her Groom in the air. 1 Thessalonians 4:15-17 states, “For this we tell you by the word of the Master, that we who are alive, who are left to the coming of the Master, will in no way precede those who have fallen asleep. For the Master Himself will descend from heaven with a shout, with the voice of the arch-messenger, and with the trumpet of Elohim. The dead in Messiah will rise first, then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Master in the air. So we will be with the Master forever.”

The phrase “their enemies” refer to the harlot/daughter congregations. And the prophecy, “and their enemies saw them,” symbolizes that they spiritually discern the ramifications of what is happening, meaning that they have been divorced.

Verse 13 states, “In that day there was a great earthquake, and a tenth of the city fell. Seven thousand people were killed in the earthquake, and the rest were fearful, and gave glory to the Elohim of heaven.”

The prophecy, “In the same hour there was a great earthquake,” symbolizes divine intervention (Ex. 19:18; Isa. 2:19; 13-13; 24:17-20; Hag. 2:6).

The word “tenth” refers to a tithe and symbolizes the priesthood that receives it. Thus, the prophecy, “and a tenth of the city fell,” symbolizes that the false ministers of the harlot/daughter congregations were “killed” (1 Kings 18:1-40).

Since the ministers of the harlot congregation are ultimately responsible for doing “violence” to (Ezek. 22:26-31; Zeph. 3:4) or “killing,” the two witnesses (vs. 7), they are now reaping what they have sown.

The prophecy, “and the rest were fearful, and gave glory to the Elohim of heaven,” symbolizes that the ministers of remnant Israel, the chaste congregation, had a healthy fear of Elohim and gave glory to Him.

Verse 14 states, “The second woe is past. Behold, the third woe comes quickly.”

There are three woes. The first woe is comprised of the fifth trumpet plague, Revelation 9:1 to 9:12; the second woe is comprised of the sixth trumpet plague Revelation 9:13 to 11:14 and the third woe is comprised of the seventh trumpet plague, Revelation 11:15 to 11:19.

Verse 15 states, “The seventh messenger sounded, and great voices in heaven followed, saying, “The kingdom of the world has become the Kingdom of our Master, and of His Messiah. He will reign forever and ever!”

In ancient Israel, a trumpet was sounded for various reasons, including: to keep the Day of Trumpets on the first day of the seventh month (Lev. 23:24; Num. 29:1) and to coronate kings (1 Kings 1:32-34). Here, Yeshua is coronated as King of kings and Lord of lords, which will, no doubt, occur on the first day of the seventh month in the year of His return.

The following Scriptures tell us that Yeshua’s return will occur at the sound of a trumpet:

1 Thessalonians 4:16-18 states, “For the Master Himself will descend from heaven with a shout, with the voice of the arch-messenger, and with the trumpet of Elohim. The dead in Messiah will rise first, then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Master in the air. So we will be with the Master forever. Therefore, comfort one another with these words.”

1 Corinthians 15:51-52 states, “Behold, I tell you a mystery. We will not all sleep, but we will all be transformed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we will be changed.”

Matthew 24:30-31 states, “And they will see the Son of Adam coming on the clouds of heaven with power and great glory. He will send out His messengers with a trumpet and a great voice, and they will gather together His chosen ones from the four winds, from one end of the heavens to the other.”

Verses 16 and 17 state, “The twenty-four elders, who sit on their thrones before the throne of Elohim, fell on their faces and worshiped Elohim, saying, “We give You thanks, יהוה, El Almighty, the one who is and who was, because You have taken Your great power and begun to reign.

The words, “the one who is and who was,” occurs in other verses in the book of Revelation prior to this occurrence (Rev. 1:4, 8: 4:8). However, in those verses, the text includes the words, “and who is to come.” The reason why this verse does not include these words is because at this point in the prophetic timeline, this part of the prophecy has been fulfilled with the return of our Groom, Messiah Yeshua. He is the one who is coronated in verse 15 and is worshipped in these verses.

Verse 18 states, “The Gentiles were angry, but Your wrath has come, as did the time for the dead to be judged, and to give Your bondservants the prophets, their reward, as well as to the saints, and those who fear Your name, to the small and the great, and to destroy those who destroy the earth.”

In this verse, the “Gentiles,” the harlot/daughter congregations, who are pictured in the outer court, separated from Elohim, are contrasted with the prophets of Elohim and His saints, who receive their “reward,” salvation. This contrast implies that the two witnesses are collectively the Old Testament and the New Testament prophets. This is the time that they receive their reward, eternal life (Rom. 6:23).

Verse 19 states, “The temple of Elohim that is in heaven was opened, and the ark of the covenant of our Master was seen in His temple. Lightning, sounds, thunders, an earthquake, and great hail followed.”

For about two thousand years the Bride of Messiah, the chaste congregation, was persecuted and killed by her rival, the harlot/daughter congregations. Now, the moment of truth has arrived. Who is the woman behind the veil? In the ancient biblical wedding, the groom unveiled the would-be bride in order to verify that he was marrying the right woman, and he discerned that she was the right woman based on her physical characteristics. In the Scripture above, the “temple of Elohim” symbolizes the Body of Messiah. The word “opened” symbolizes an unveiling. The “ark of the covenant” symbolizes the Torah. And the word “seen” symbolizes spiritual discernment. Thus, the prophecy, “The temple of Elohim that is in heaven was opened, and the ark of the covenant of our Master was seen in His temple,” symbolizes the Groom, Messiah Yeshua, symbolically unveiling the would-be bride, the Body of Messiah, and he will spiritually discern that she is the right woman based on her spiritual characteristics, that the Torah is written on her heart (Jer. 31:31-33; Heb. 8:10; 10:16). And finally, the prophecy, “And there were lightnings, noises, thunderings, an earthquake, and great hail.” pictures the joyous celebration of the hosts of heaven.

Conclusion

Once Yeshua marries His Bride, the chaste congregation, they will become one and enter into a very intimate relationship, a relationship in which they will be of one mind and one purpose. They will forgive those who repent in the rival, harlot/daughter congregations. However, they will “kill,” or divorce those who will not repent, and they will receive the full wrath of Elohim in the bowl plagues during the millennium, until everything culminates in the white throne judgment.

May יהוה bless you!

Stephen P. Otto

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Who are the Two Witnesses of Revelation 11?

Verse 1 states, “Then I was given a reed like a measuring rod. And the angel stood, saying, "Rise and measure the temple of God, the altar, and those who worship there.”

In this context, John is a pictured as type of Yehovah and is cast in the role of a tailor, a judge, who uses a reed like a measuring rod, Torah (Ezek. 40:3; 43:10-12), to measure the temple, the Body of Messiah (1 Cor. 3:16-17; 6:19; 2 Cor. 6:16; Eph 2:14-22) Yeshua’s bride-to-be (2 Cor. 11:2; Rom. 7:4; Matt. 22:1-14), for her wedding dress (Matt. 22:11-12; Rev. 19:8)! Of course, the reason why Yehovah measures the bride-to-be is to judge how many Believers will be included in the wedding and how many will not! In addition, the reason why He measures the Body of Messiah at this time is because He is about to send Yeshua, His son, to get His bride-to-be.

The word “altar” is a reference to the altar of sacrifice, the place where Yehovah forgives us of our sins and where we become one with Yeshua, which symbolizes the marriage altar!

Verse 2 states, “But leave out the court which is outside the temple, and do not measure it, for it has been given to the Gentiles. And they will tread the holy city underfoot for forty-two months.”

The prophecy, the “But leave out court which is outside the temple,” is a reference to the outer court, the court of the Gentiles, which symbolizes Believers who practice lawlessness and who Yehovah judges unworthy to be included in the wedding, those who practice Torahlessless (Matt. 7:21-23; Rom. 1:26-32).

The prophecy, “But leave out the court which is outside the temple” symbolizes a tailor cutting off excess material from the bride-to-be’s wedding dress, allowing for the excess weight she is determined lose in order to be more fit and attractive for her groom, Yeshua.

Verse 3 states, “And I will give power to my two witnesses, and they will prophesy one thousand two hundred and sixty days, clothed in sackcloth."

Scripture tells us that, “A matter must be established by the testimony of two or three witnesses” (Deut. 17:6; 19:15; Matt.18:16; 2 Cor. 13:1). Here, the two witnesses are the personification of the bridegroom’s two witnesses, the two witnesses who Yehovah charges with the responsibility of preparing the bride-to-be for her wedding. Thus, the two witnesses are symbolic of the Old Testament and the New Testament- the Bible. In speaking of these two witnesses, Hebrews 1:1-2 states, “God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son…” This twofold division of the Scriptures is symbolized by a sharp two-edged sword (Heb. 4:12; Eph. 6:17; Rev. 2:12; 19:15, 21). 2 Timothy 3:16-17 speaks about the role of the two witnesses, “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work.” Read this Scripture again! It is the Bible that prepares us for our wedding to Yeshua!

The two witnesses cannot symbolize Judah and Israel Believers as they are included in the symbolism of the temple!

Verses 4 through 14 describe in detail the Body of Messiah being prepared by the two witnesses! These details are beyond the scope of this comment.

Verse 15 states, “Then the seventh angel sounded: And there were loud voices in heaven, saying, “The kingdoms of this world have become the kingdoms of our Lord and of His Messiah, and He shall reign forever and ever!”

After a bride in ancient Israel received news that her bridegroom was coming, she immediately prepared herself for her wedding (Rev 19:7-8).

Smith’s Bible Dictionary under the heading “marriage” states, “The bride was veiled. Her robes were white, (Revelation 19:8) and sometimes embroidered with gold thread, (Psalms 45:13; Psalms 45:14) and covered with perfumes! (Psalms 45:8) she was further decked out with jewels. (Isaiah 49:18; 61:10; Revelation 21:2)”

Afterward, she entered into a bridal palanquin (Heb. aperion) (Song of Solomon 3:9-10), which is a mode of transportation consisting of an enclosed carriage borne on the shoulders of men by means of poles. Once the bride entered the palanquin, the men lifted her into the air and transported her to her bridegroom.

This palanquin is mentioned in the Song of Solomon chapter 3:9-11: “Of the wood of Lebanon Solomon the King Made himself a palanquin: 10 He made its pillars of silver, Its support of gold, Its seat of purple, Its interior paved with love By the daughters of Jerusalem. Go forth, O daughters of Zion, And see King Solomon with the crown With which his mother crowned him On the day of his wedding, The day of the gladness of his heart.”

This verse refers to the resurrection of the saints and Yeshua’s coronation as King of kings and Lord of lords.

1 Thessalonians 4:16-18 states, “For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord. Therefore comfort one another with these words.”

1 Corinthians 15:51-52 states, “Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed-- in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed.”

Matthew 24:30-31 states, “Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other.”

Verse 19 states, “Then the temple of God was opened in heaven, and the ark of His covenant was seen in His temple. And there were lightnings, noises, thunderings, an earthquake, and great hail.”

The prophecy, “Then the temple of God was opened in heaven…” pictures the unveiling of the bride-to-be to her bridegroom, Yeshua, during the wedding ceremony, at the resurrection of the just (1 Thess. 4:16-17)! The prophecy, “… and the ark of His covenant was seen in His temple” pictures the true identity of the bride-to-be, those who have Yehovah's Torah written on their hearts (Jer. 31:31-33; Heb 8:10; 10:16), those who keep Torah (Rev. 12:17; 14:12)! At this time, the whole world will know who Yehovah’s people are!

And finally, the prophecy, “And there were lightnings, noises, thunderings, an earthquake, and great hail.” pictures the joyous celebration of the hosts of heaven.

What a glorious day that will be!

[1] Angels.

[2] The English name “Jesus” is the result of three phases of transliteration. First, His original Hebrew name, ישוע, was transliterated into Greek as “Iēsous.” Second, the Greek name Iēsous was transliterated into Latin as “Iesus.” And third, the Latin name Iesus was transliterated into English as “Jesus.” The name is so far removed from the original Hebrew name that it sounds nothing like it and means nothing etymologically. In contrast, the name “Yeshua” is the result of only one phase of transliteration, directly from Hebrew to English. It is the shortened form of the transliterated name “Yehoshua” (Deut. 3:21). Also, the name “Yeshua,” sounds exactly like the original Hebrew name when spoken,” which etymologically means, “יהוה saves.” This is consistent with Matthew 1:21 which prophesies, “You shall call His name ישוע [יהוה saves] for it is He who shall save His people from their sins.”

[3] The Hebrew title for God.

[4] The Law of Elohim, meaning His commandments.

[5] The word church is a substitute word for the Greek word ekklesia, not an actual translation of it. It is properly translated as either “congregation,” or “assembly”  

[6] The Hebrew, personal name of God.