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eli-kittim · 13 days

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Is Paul Teaching an Imminent Eschatology in 1 Corinthians 15:51?

Koine Greek——the language in which Paul wrote his epistles——is interested in the so-called “aspect” (how), not in the “time” (when), of an event. First Corinthians 15:51 does not suggest specifically when the rapture & the resurrection will happen. And it strongly suggests that the plural pronoun “we” is referring to the dead, not to the readers who, by contrast, are alive in Corinth. The argument, therefore, that 1 Corinthians 15:51 is referring to an imminent eschatology is not supported by the original Greek text. What is more, if we compare the Pauline corpus with the eschatology of Matthew 24 & 2 Peter 3:10, as well as with the totality of scripture, it will become quite obvious that all these texts are talking about the distant future!

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eli-kittim · 21 days

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Who is the False Prophet of Revelation?

Eli Kittim

Binary Patterns

The Bible often uses binary patterns by introducing two important figures who turn out to be one single individual. For example, a binary pattern can be seen in the Old Testament’s (OT) presentation of the two Messiahs in Judaism: one is a high priest, the other is an anointed king of the Davidic line (cf. Zech. 4:14). The two Messiahs can also be found in the Apocryphal literature, such as in the Testaments of the Twelve Patriarchs and the Damascus Covenant. However, in the New Testament (NT), these two Messiahs are morphed into one priestly/kingly figure: Jesus, the Son of God (cf. Heb. 4:14 and Mt. 2:1–2).

The same is true of the two witnesses in the NT. In order to understand the identity of the two witnesses in Rev. 11:3-12, we must first trace them back to the Hebrew Bible from which they emerge (Zech. 4:14). So when we trace the identity of the two witnesses back to the OT and the context in which they appear, we find that they represent the two Messiahs of Rabbinic Judaism. But these two figures later became coalesced, commingled into one, in the figure of Jesus Christ, who’s given the titles of king and high priest in the order of Melchizedek, who is also a king and priest (Heb. 7:13-17). Therefore, the two witnesses appear to represent the coming Messiah: Jesus Christ (cf. Mal. 4:5; Rev. 6:2)!

The Earth & the Sea

First Jn 5:6 uses the symbols of “water and blood” to represent the divinity and humanity of Jesus, thus indicating that he’s both God and man. The “water” symbolizes the divinity of Jesus, while the blood symbolizes his humanity. Thus, water symbolizes the spirit, while blood symbolizes the flesh.

Now let’s look at the serpent of Gen. 3, which is later identified as the devil or Satan, who is also known as “the great dragon.” Revelation 12:9 says that he will be incarnated on earth:

“And the great dragon was thrown down,

that ancient serpent, who is called the devil

and Satan, the deceiver of the whole

world—he was thrown down to the earth,

and his angels were thrown down with him.”

Isaiah 27:1 alludes to the “the spiritual forces of evil in the heavenly places” (Eph. 6:12) by portraying their ruler (i.e. the serpent/dragon) as residing “in the sea”:

“In that day the LORD with his hard and

great and strong sword will punish

Leviathan the fleeing serpent, Leviathan the

twisting serpent, and he will slay the dragon

that is in the sea.”

Just as 1 Jn 5:6 uses the symbols of “water and blood” to represent the spiritual and human domains, so the description of the two Beasts in Rev. 13—-one “rising out of the sea,” the other “out of the earth”——may be used in a similar fashion to describe the spiritual and earthly realms, respectively. In other words, the reference may be to a single individual who possesses two natures: a human & a spiritual one. Let’s not forget that in heaven, within the Throne Room of God, a sea is explicitly mentioned in Rev. 4:6 (cf. Gen. 1:7).

The Unholy Trinity

According to Rev. 13:4, the whole world “worshipped the dragon which gave power unto the beast” (i.e. the Antichrist). Yet notice that the second Beast (i.e. the False Prophet), who came out of the earth mimicked Christ because he “had two horns like a lamb … [but] spoke like a dragon” (Rev. 13:11). The point is that just as the two messiahs and the two witnesses represent one person, so the False prophet and the Antichrist may be one and the same person as well. The Book of Daniel doesn’t mention two Antichrists but rather one, namely, the “little horn” (Dan. 7:8; 8:9-12).

First Jn 4:1 associates false prophets with unclean spirits which have been unleashed in the world. Rev. 16:13 reads:

“And I saw, coming out of the mouth of the

dragon and out of the mouth of the beast

and out of the mouth of the false prophet,

three unclean spirits like frogs.”

The Dragon, the Beast, and the False prophet seemingly represent an unholy Trinity in which these three persons are one being, just like the Holy Trinity represents one being, not a plurality of beings. The Devil, the Beast, and the False prophet appear to be three manifestations or three modes that represent Satan, his spirit, and his incarnation.

False prophets in the OT

Surprisingly, we don’t find the phrase “false prophet” in the OT, but there are nevertheless references to many false prophets. The Septuagint (LXX) talks about the priests and the false prophets (ἱερεῖς καὶ ψευδοπροφῆται), and often links them together. The term ἱερεύς in this context refers to a priest, one who offers sacrifices to a god, an idol, or an evil spirit. So the LXX suggests that the false prophets are priestly insofar as they encourage the worship of idols (cf. Zech 13:2). Jeremiah 34:9-10 (LXX) associates false prophets with divination, enchantments, clairvoyance, dreams, sorceries, and with lies. Similarly, in the NT, false prophets are magicians, sorcerers, & illusionists (cf. Acts 13:6). This is reminiscent of 2 Thess. 2:9-11 in which the Antichrist “will use all sorts of displays of power through signs and wonders that serve the lie.” Likewise, in the Hebrew Bible, the false prophets are prophesying lying wonders and working miracles (see Exod. 7:8-13; Jer. 6:13). In the NT, they even rise from the dead (Rev. 13:3) and perform “great signs, even making fire come down from heaven to earth” (Rev. 13:13) in order to deceive if possible even the elect (Mt. 24:24).

False Prophets in the NT

Both Mt. 7:15 & Mt. 24:11 warn that there will be many false prophets (ψευδοπροφῆται) who will deceive the world. Matthew 24:24 speaks of false Christs (ψευδόχριστοι) and false prophets who perform “great signs and wonders.” Second Pet. 2:1 associates false prophets with false teachers who secretly introduce destructive heresies, even those that deny Jesus’ lordship. Similarly, 1 Jn warns of deception and commands Christians to “test the spirits to see whether they are of God; for many false prophets have gone out into the world. … This is the spirit of antichrist” (1 Jn 4:1–3). Thus, false prophets have the spirit of Antichrist. The apostle Paul calls them “false apostles” (2 Cor. 11:13) and “false brothers” (Gal. 2:4).

The most notorious false prophet in the Bible is the one referenced in the Book of Revelation. In Rev. 19:20, the signs that the False prophet performs in the presence of the Antichrist may be analogous to the signs that Jesus performs in the presence of the Holy Spirit who anoints him with power (see Lk 4:18; Acts 10:38). In fact, the relationship between the False prophet and the Antichrist seems to be analogous to the relationship between the first and second person of the Trinity in which the Word is not only with God but the Word is God, meaning that the Word & God are one and the same (see Jn 1:1). Thus, the reference to the Devil, his son (the Antichrist), and the unclean spirit (personified in the figure of the False prophet) may signify an unholy trinity of three persons who nevertheless share one being (Rev. 16:13). Let’s not forget that the great dragon——“that ancient serpent, who is called the devil and Satan”——is thrown down to the earth and takes the form of a man, as mentioned in Rev. 12:9. And just as Jesus, who is God incarnate, is called a prophet in Mt. 21:11, so the dragon, or Satan incarnate, may be dubbed the False prophet in Rev. 16:13. Matthew 7:15 warns of false prophets who come in “sheep’s clothing,” but who are “ferocious wolves.” This is echoed in Rev. 13:11 where the second Beast (False prophet) looks like a lamb but speaks like a dragon.

Conclusion

Curiously enough, it’s the False prophet who works miracles, not the Antichrist. But if the Antichrist is far more important, and if the False prophet is subordinate to the Antichrist, surely the Antichrist must have more power than him. Yet, in the Bible, the opposite seems true, which doesn’t make any sense. That’s why it seems far more plausible that they are one and the same person, just like the two witnesses and the two OT messiahs are one and the same person. So, the reference to the two beasts from the earth and the sea may be an allusion to a single individual who possesses two natures: a human & a spiritual one. Therefore, it seems far more plausible to assume that the False Prophet is the Antichrist, who is also known by many other titles, such as “the man of lawlessness,” “the son of destruction” (2 Thess. 2:3), and the "Little horn" (Daniel 7:8, 20; 8:9-12, 23-26)!

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eli-kittim · 25 days

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Eli Kittim Theology Group on MeWe

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eli-kittim · 30 days

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The Priority of the Epistles

Eli Kittim

Principles of Interpretation

Using R.C. Sproul’s hermeneutical guidelines from his book, Knowing Scripture, I will argue that there is a chronological discrepancy in the New Testament (NT) in which the timeline of Jesus’ life in the gospels is not the same as the one mentioned in the epistles. Specifically, the epistles contradict the gospels regarding the timeline of Christ’s birth, death, and resurrection by placing it in eschatological categories. So I will argue that, based on principles of interpretation, priority must be given to the epistles. According to R.C. Sproul, exegetes must interpret the implicit by the explicit and the narrative by the didactic. In practical terms, the NT epistles and other more explicit and didactic portions of Scripture must clarify the implicit meaning and significance of the gospel literature. Accordingly, I will argue that the epistles are the primary keys to unlocking the future timeline of Christ’s only visitation. According to R.C. Sproul’s hermeneutical guidelines, the gospels must be interpreted by the epistles.

“The Historical Narrative Must be

Interpreted by the Didactic”

— R.C. Sproul

Case in point. The epistles——which are the clearest teachings of the NT——apparently contradict the gospels regarding the timeline of Christ’s birth, death, and resurrection by placing it in eschatological categories. The epistolary authors deviate from the gospel writers in their understanding of the overall importance of eschatology in the chronology of Jesus. For them, Scripture comprises revelations and “prophetic writings” (see Rom. 16:25-26; 2 Pet. 1:19-21; Rev. 22:18-19)! For example, according to the NT epistles, Jesus Christ will die “once for all” (Gk. ἅπαξ hapax) “at the end of the age” (Heb. 9:26b), a phrase which consistently refers to the end of the world (cf. Mt. 13:39-40, 49; 24:3; 28:20). Similarly, just as Hebrews 1:2 says that the physical Son speaks to humanity in the “last days,” 1 Pet. 1:20 (NJB) clearly sets forth the eschatological timing of Christ’s initial appearance “at the final point of time.” Given that the epistles are the more didactic portions of Scripture, and that the gospel narratives are not considered historical by many scholars, it would therefore seem hermeneutically legitimate to interpret the narrative by the didactic!

The Explicit & the Implicit

“The implicit is to be interpreted in light of

the explicit. Not the other way around”

— R.C. Sproul

But we have it completely backwards. For centuries, we’ve tried to interpret the explicit (epistles) in light of the implicit (gospels). And yet, it’s the didactic portions of Scripture that teach with clear and explicit statements. For example, in terms of Jesus’ appearance and death, Hebrews 9:26 (KJV) says directly and clearly, “once in the end of the world hath he appeared to put away sin by the sacrifice of himself.” This is an explicit statement that not only shows the time of his coming (ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων) but also the purpose of his appearance, namely, to sacrifice himself in order to put away sin (εἰς ἀθέτησιν ⸀ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ). In both the Greek and English versions, the statement is very clear. Jesus’ death takes place at the consummation of the ages. We find a parallel passage in 1 Peter 1:20 (ASV):

“[Jesus] was foreknown indeed before

the foundation of the world, but was

manifested at the end of the times.”

These are straightforward, clear, and explicit teachings. To subordinate these explicit epistolary teachings of Scripture and to argue on the basis of implications drawn from the more obscure gospel narratives is a misuse of the Scripture. If we insist on the canonical context of the Bible, namely, that each book in the Old Testament (OT) & the NT is related to all the other books and is inspired by the Holy Spirit, then we have to be careful not to set these two divisions——namely, the gospels and the epistles——in opposition. The problem arises when we deduce certain things from the gospels, which then bring us into direct conflict with something that the Scripture teaches in the epistles very clearly and very plainly.

“Our implications must always be measured

by and made subordinate to what the

Scriptures explicitly teach” — R.C. Sproul

The Totality of Scripture

“Every particular passage of Scripture must

be measured and interpreted against the

whole of Scripture” — R.C. Sproul

Let’s look at the gospel narratives and the didactic literature of the epistles and compare them. The didactic literature clearly demonstrates that the NT is an Apocalypse, whereas the gospels claim to be historical eyewitness accounts of Jesus’ Life, Death, and Resurrection. The first problem is that Bible scholars don’t consider the gospels as historical accounts, but rather view them as theological documents. The second problem is that the epistles seemingly contradict the gospels with regard to the birth, death, and resurrection of Christ by placing them in eschatological categories.

Now, let’s take the principle that “every particular passage of Scripture must be measured and interpreted against the whole of Scripture” and apply it to the Messianic timeline. And let’s ask the question: according to Scripture, does the Messiah come to earth during the time of antiquity or in the end times? In fact, most of the evidence with regard to the Messianic timeline in both the OT & NT is consistent with the epistles rather than with the gospels. For example, Zephaniah 1:7-8 declares that the Lord’s sacrifice will occur during “the day of the Lord” (not in antiquity; cf. Zeph. 1:14-18). Isaiah 2:19 says that people will hide in the caves of rocks when “the Lord … arises to terrify the earth.” In other words, the Lord’s resurrection is not separate from but contemporaneous with judgement day (cf. Rev. 6:15-17)! Similarly, Daniel 12:1 puts the resurrection of the anointed prince just prior to the great tribulation. This can be proved with detailed exegesis from the Greek text. For instance, the Septuagint (LXX Daniel 12:1) says παρελεύσεται, which means to “pass away,” while the Theodotion (Daniel 12:1) has ἀναστήσεται, meaning a bodily resurrection in the end-times. In the following verse (Daniel 12:2), the plural form of the exact same word (ἀναστήσονται) is used to describe the general resurrection of the dead! In other words, if the exact same word means resurrection in Daniel 12:2, then it must also necessarily mean resurrection in Daniel 12:1! Acts 3:20-21 similarly says that Christ will not be sent to earth until the consummation of the ages. Even Luke 17:30 claims that the Son of man has not yet been revealed! In fact, 1 Corinthians 15:22-24 tells us explicitly that Christ will be resurrected in the end-times (an idea also entertained by James Dunn):

“For as in Adam all die, so also in Christ all

will be made alive. But each in his own

order: Christ the first fruits, after that those

who are Christ’s at His coming, then comes

the end.”

What is more, Revelation 12:5 makes it clear that the messiah is born in the end times as a contemporary of the last world empire, which is depicted as a seven-headed dragon with ten horns (cf. Rev. 17:9-14). In fact, chapter 12 & verse 5 describes the birth of the messiah, & the immediate next verse talks about the great tribulation. Likewise, Galatians 4:4 says that Jesus will be born during the consummation of the ages, expressed by the apocalyptic phrase τὸ πλήρωμα τοῦ χρόνου, which is defined in Ephesians 1:10 as the end of the world! And Hebrews 9:26 (KJV) says EXPLICITLY——categorically and unequivocally——that Jesus will die for the sins of mankind “once in the end of the world” (ἐπὶ συντελείᾳ τῶν αἰώνων)! Rev 19:10 also informs us that the TESTIMONY to Jesus is prophetic (not historical). Read Acts 10:40-41 where we are told that Jesus’ resurrection was based on visions because it was only visible “to witnesses who were chosen beforehand by God.” First Peter 1:10-11 also says that the NT prophets “predicted the sufferings of the Messiah” in advance (cf. Isa 46:10)!

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eli-kittim · 2 months

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Eli Kittim on Instagram

Eli Kittim’s Unique Interpretation of Jesus

Eli Kittim’s eschatology is a view in biblical studies that interprets the story of Jesus in exclusively eschatological terms. This unique approach was developed by Eli of Kittim, especially in his 2013 work, The Little Book of Revelation. Kittim doesn’t consider Jesus' life as something that happened in history but rather as something that will occur in the last days as a fulfillment of bible prophecy. It involves a new paradigm shift! Kittim holds to an exclusive futuristic eschatology in which the story of Jesus (his birth, death, and resurrection) takes place once and for all in the end-times (see Heb. 9:26b; 1 Pet. 1:20). Kittim’s eschatology provides a solution to the historical problems associated with the historical Jesus.

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eli-kittim · 3 months

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Eli Kittim - The Little Book of Revelation: The First Coming of Jesus at the End of Days

伊莱·基蒂姆启示录小书：耶稣在末日的第一次降临

एली किट्टिम - रहस्योद्घाटन की छोटी पुस्तक: दिनों के अंत में यीशु का पहला आगमन

Эли Киттим - Маленькая книга Откровения: Первое пришествие Иисуса в конце дней

‎אלי כטים - ספר ההתגלות הקטן: ביאתו הראשונה של ישוע באחרית הימים

إيلي كيتيم كتاب الرؤيا الصغير: المجيء الأول ليسوع في نهاية الأيام

Ελι Κιττίμ - Το Μικρό Βιβλίο της Αποκάλυψης: Η Πρώτη Παρουσία του Ιησού στο τέλος των Ημερών

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eli-kittim · 3 months

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Study the Bible with the “Eli of Kittim Bible Exegesis Group” (on Facebook)

If you're interested in Bible exegesis, Biblical languages and interpretation, then join the #Eli_of_Kittim_Bible_Exegesis_Group on Facebook.

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eli-kittim · 4 months

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Eli of Kittim Author Page on Facebook

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eli-kittim · 4 months

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The Sign of Jonah: Christ’s Death at Sea

By Eli Kittim

Jonah is the English form of the Hebrew name Yona, which is rendered as Ionas in the Greek. The Ionians were the ancient Greeks (see Josephus Antiquities I, 6). So Ionia means Greece, and an ancient citizen of Ion was called Ionas. So Jonah (Ionas), who is a type of Christ, is depicted as a Greek figure. Let us not forget that Jonah was going to Tarshish, which has been identified as Ancient Greece (see the undermentioned article).

What is more, it seems as if the sign of Jonah is a typological metaphor for Christ’s death and resurrection that is employed by the evangelists in order to demonstrate that Jesus is the Messiah. But, as I will show, it also represents an event in prophetic history, although this has not as yet taken place. In the gospel narrative, Matthew connects Jesus’ death to that of Jonah, after the latter’s body was cast into the sea. Matthew 12:39-40 (NASB) reads thusly:

“An evil and adulterous generation craves a

sign; and so no sign will be given to it except

the sign of Jonah the prophet; for just as

Jonah was in the stomach of the sea

monster for three days and three nights, so

will the Son of Man be in the heart of the

earth for three days and three nights.”

We find analogous parallels and motifs in the Psalms as well. For example, Psalm 69:1-2 reads:

“Save me, God, For the waters have

threatened my life. I have sunk in deep mud,

and there is no foothold; I have come into

deep waters, and a flood overflows me.”

Similarly, Psalm 18:16 says:

“He sent from on high, He took me;

He drew me out of many waters.”

So, Matthew is drawing comparative conclusions between Jonah’s and Jesus's death at sea. Let’s see what happened to Jonah. Jonah 1:15-17 says:

“So they picked up Jonah and hurled him

into the sea, and the sea stopped its raging.

… And the Lord designated a great fish to

swallow Jonah, and Jonah was in the

stomach of the fish for three days and three

nights.”

The typological sign of the resurrection is suggested in Jonah 2:10:

“Then the Lord commanded the fish, and it

vomited Jonah up onto the dry land.”

This, then, is the sign of Jonah——which says in effect that God literally “drew … [him] out of many waters”——that Matthew applies to Jesus (cf. Isaiah 43:2)! This is reminiscent of another messianic type who was named “Moses” by Pharaoh's daughter “because … [she] drew him out of the water” (Exod. 2:10). It is also the sign of Jesus’ resurrection from the dead. I will not focus on the phrase “three days and three nights” because it will divert us from the topic at hand. Suffice it to say that it need not refer to a literal three-day period. It seems to be a figure of speech that may signify the three-year great tribulation period.

At any rate, the so-called “sign of Jonah” is not simply a metaphor or a unique sign that would establish the deity of Christ, but it is also a factual event! And although I agree with C.S. Lewis who held that Jonah is ahistorical, nevertheless, I believe that the sign of Jonah, as a type, represents the literal, actual death of its antitype: the Messiah! We know that Jonah did not survive. The Book of Jonah 2:2-6 explicitly says that Jonah, after being hurled into the sea, cried out to God “from the depth of Sheol”:

“I called out of my distress to the Lord, And

He answered me. I called for help from the

depth of Sheol; You heard my voice. For You

threw me into the deep, Into the heart of the

seas, And the current flowed around me. All

Your breakers and waves passed over me.

So I said, ‘I have been cast out of Your

sight.’ … Water encompassed me to the

point of death. The deep flowed around me,

Seaweed was wrapped around my head. …

But You have brought up my life from the

pit, Lord my God.”

It’s important to note that the terms “pit” and “Sheol,” in the Hebrew Bible, are references to the realm of the dead (see e.g. Job 7:9; Ps. 49:14-15; 89:48). The resurrection is depicted in Jonah’s own words: “You have brought up my life from the pit, Lord my God.”

So it appears as if the sign of Jonah is also the sign of Christ’s death. Just as Tim Mackie (co-founder of the Bibleproject) explains in one of his sessions that there is a literary redundancy of the word “hurled” in the Jonah text, especially regarding its main character Jonah who is literally “hurled” into the water, I believe that Christ is similarly “hurled” into the water and eaten by a shark. Hence the symbolism of being born in a manger or a feeding trough. This, of course, is closely related to the last supper (i.e. the sacrament of the Eucharist), the idea that Jesus is literally consumed. There are also overtones of Noah's flood in this parallel (cf. Matthew 24:37), as well as of Osiris, who also drowned and whose coffin (like the Ark) floated in the sea (cf. the story of Perseus who was also cast into the sea in a wooden chest).

Another key point is that, according to the Hebrew text, Jonah's fish is not a whale but rather some kind of “great fish". Through special revelation, this appears to be a shark. And the term “swallow”——in the clause, “the Lord designated a great fish to swallow Jonah”——is a euphemism for a great fish feasting on Jonah and consequently fatally injuring him. This, of course, ties in with the idea that we die and are reborn by going under water (Immersion baptism), a symbolic ritual that is unique to Christianity! Hence why Immersion baptism is not only tied to Jonah but is also symbolic of Christ’s death, being re-enacted in the New Testament through the baptism of Jesus by John the Baptist!

This study of Jonah takes us back to the origin of the Christian fish symbol, the so-called “ichthys” (ἰχθύς), which is now known as the Jesus fish. And despite the acrostic use of this word: Ἰησοῦς Χριστός, Θεοῦ Υἱός, Σωτήρ (i.e. Jesus Christ, Son of God, Saviour)—— nevertheless, the fish symbolism has a variety of other theological overtones in the New Testament, such as the Feeding of the 5,000 with 2 fishes and 5 loaves, as well as the Feeding of the 4,000 with seven loaves of bread and a few small fish, not to mention that Jesus calls his disciples "fishers of men." That is precisely why Immersion baptism in the early church signified a parallel between fish and converts (i.e. born again Christians). The early Christian theologian Tertullian explained it thusly:

“we, little fishes, after the image of our

Ichthys, Jesus Christ, are born in the water."

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eli-kittim · 5 months

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eli-kittim · 5 months

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Eli Kittim X (Twitter)

For Bible Prophecy, Follow Eli Kittim on X (formerly known as Twitter):

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eli-kittim · 6 months

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Eli Of Kittim Goodreads Author Profile

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eli-kittim · 7 months

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Is Paul Teaching an Imminent Eschatology in 1 Corinthians 15:51?

El Kittim

Some commentators have claimed that Paul’s language in 1 Corinthians 15:51 is referencing an imminent eschatology. Our primary task is to analyze what the critical Greek New Testament text actually says (not what we would like it to say), and then to ascertain if there are any proofs in it of an imminent eschatology. Let’s start by focusing on a particular verse that is often cited as proof of Paul’s imminent eschatology, namely, 1 Corinthians 15:51. It is alleged that this verse seems to suggest that Paul’s audience in Corinth would live to see the coming of Christ. But we must ask the question:

What in the original Greek text indicates that Paul is referring specifically to his immediate audience in Corinth and not to mankind collectively, which is in Christ? We can actually find out the answer to this question by studying the Greek text, which we will do in a moment.

At any rate, it is often asserted that the clause “We shall not all die" (in 1 Corinthians 15:51) does not square well with a future eschatology. These commentators often end up fabricating an entire fictional scenario that is not even mentioned in the original text. For starters, the plural pronoun “we” seems to be referring to the dead, not to people who are alive in Corinth (I will prove that in a moment). And yet, on the pretext of doing historical criticism, they usually go on to concoct a fictitious narrative (independently of what the text is saying) about how Paul is referring to the people of Corinth who will not die until they see the Parousia.

But, textually speaking, where does 1 Corinthians 15:51 mention the Corinthian audience, the Parousia, or that the Corinthians will still be alive to see it? They have rewritten a novel. None of these fictitious premises can be found in the textual data. Once again, I must ask the same question:

What in the original Greek text indicates that Paul is referring to his audience (which is alive) in Corinth and not to the dead in Christ (collectively)?

We can actually find out the answer to this question by studying the Greek text, which we will do right now!

As I will demonstrate, this particular example does not prove an imminent eschatology based on Paul’s words and phrases. In first Corinthians 15:51, the use of the first person plural pronoun “we” obviously includes Paul by virtue of the fact that he, too, will one day die and rise again. In fact, there is no explicit reference to the rapture or the resurrection taking place in Paul’s lifetime in 1 Corinthians 15:51. In the remainder of this commentary, I will demonstrate the internal evidence (textual evidence) by parsing and exegeting the original Greek New Testament text!

Commentators often claim that the clause “We shall not all die" implies an imminent eschatology. Let’s test that hypothesis. Paul actually wrote the following in 1 Corinthians 15:51 (according to the Greek NT critical text NA28):

πάντες οὐ κοιμηθησόμεθα, πάντες δὲ

ἀλλαγησόμεθα.

My Translation:

“We will not all sleep, but we will all be

transformed.”

In the original Greek text, there is no separate word that corresponds to the plural pronoun “we.” Rather, we get that pronoun from the case endings -μεθα (i.e. κοιμηθησόμεθα/ἀλλαγησόμεθα). The Greek verb κοιμηθησόμεθα (sleep) is a future passive indicative, first person plural. It simply refers to a future event. But it does not tell us when it will occur (i.e. whether in the near or distant future). We can only determine that by comparing other writings by Paul and the eschatological verbiage that he employs in his other epistles. Moreover, it is important to note that the verb κοιμηθησόμεθα simply refers to a collective sleep. It does not refer to any readers in Corinth!

Similarly, the verb ἀλλαγησόμεθα (we will all be transformed) is a future passive indicative, first person plural. It, too, means that all the dead who are in Christ, including Paul, will not die but be changed/transformed. The event is set in the future, but a specific timeline is not explicitly or implicitly given, or even suggested. Both expressions (i.e. κοιμηθησόμεθα/ἀλλαγησόμεθα) refer to all humankind in Christ or to all the elect that ever lived (including, of course, Paul as well) because both words are preceded by the adjective πάντες, which means “all.” In other words, Paul references “all” the elect that have ever lived, including himself, and says that we will not all perish but be transformed. We must bear in mind that the word πάντες means “all,” and the verb “we will all be changed” (ἀλλαγησόμεθα) refers back to all who sleep in Christ (πάντες κοιμηθησόμεθα). Thus, the pronoun “we,” which is present in the case endings (-μεθα), is simply an extension of the lexical form pertaining to those who sleep (κοιμηθησόμεθα). So, the verb κοιμηθησόμεθα simply refers to all those who sleep. Once again, the adjective πάντες (all/everyone)——in the phrase “We will not all sleep”—— does not refer to any readers in Corinth.

There is not even one reference to a specific time-period in this verse (i.e. when it will happen). Not one. And the plural pronoun “we” specifically refers to all the dead in Christ (πάντες κοιμηθησόμεθα), not to any readers alive in Corinth (eisegesis).

And that is a scholarly exegesis of how we go about translating the meanings of words accurately, while maintaining literal fidelity. It’s also an illustration of why we need to go back to the original Greek text rather than to rely on corrupt, paraphrased English translations (which often include the translators’ theological interpretative biases).

Conclusion

What commentators often fail to realize is that the first person plural pronoun “we” includes Paul because he, too, is part of the elect who will also die and one day rise again. Koine Greek——the language in which Paul wrote his epistles——is interested in the so-called “aspect” (how), not in the “time” (when), of an event. First Corinthians 15:51 does not suggest specifically when the rapture & the resurrection will happen. And it strongly suggests that the plural pronoun “we” is referring to the dead, not to the readers who, by contrast, are alive in Corinth.

Some commentators are simply trying to force their own interpretation that doesn’t actually square well with the grammatical elements of 1 Corinthians 15:51 or with Paul’s other epistles where he explicitly talks about the Day of the Lord (2 Thessalonians 2:1-12) and the last days (1 Timothy 4:1; 2 Timothy 3:1 ἐν ἐσχάταις ἡμέραις), a time during which the world will look very different from his own. The argument, therefore, that 1 Corinthians 15:51 is referring to an Imminent Eschatology is not supported by the textual data (or the original Greek text).

What is more, if we compare the Pauline corpus with the eschatology of Matthew 24 & 2 Peter 3:10, as well as with the totality of scripture (canonical context), it will become quite obvious that all these texts are talking about the distant future!

If anyone thinks that they can parse the Greek and demonstrate a specific time-period indicated in 1 Corinthians 15:51, or that the phrase “all who sleep” (πάντες κοιμηθησόμεθα) is a reference to the readers in Corinth, please do so. I would love to hear it. Otherwise, this study is incontestable/irrefutable!

The same type of exegesis can be equally applied to 1 Thessalonians 4:15 in order to demonstrate that the verse is not referring to Paul’s audience in Thessalonica, but rather to a future generation that will be alive during the coming of the Lord (but that's another topic for another day):

ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι εἰς τὴν

παρουσίαν τοῦ κυρίου.

“we who are alive, who are left until the

coming of the Lord.”

If that were the case——that is, if the New Testament was teaching that the first century Christians would live to see the day of the lord——it would mean that both Paul and Jesus were false prophets who preached an imminent eschatology that never happened.

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eli-kittim · 7 months

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The Gospel of Kittim

Eli Kittim’s Prophetic Gospel

1. The Gospels are nonhistorical theological documents. Only the Epistles——which are the more explicit and didactic portions of the New Testament——give us the “Real” Jesus! It appears, then, that the theological purpose of the Gospels is to provide a fitting introduction to the messianic story beforehand so that it can be passed down from generation to generation until the time of its fulfillment. It’s as though New Testament history is written in advance (Isaiah 46.10)!

2. The New Testament Epistles comprise revelations and “prophetic writings” (Romans 16.25-26; 2 Peter 1.19-21; Revelation 22.18-19). They give us the actual timeline of Christ’s only visitation at the end of the age (Hebrews 1.2; 9.26b; 1 Peter 1.20; Revelation 12.5)!

3. Second Peter 1.16-19 demonstrates that the so-called “eyewitness accounts” of the gospels were actually based on visions & prophecies that were then written down as if they had already happened proleptically. Similarly, Acts 10.40—41 says that Jesus’ resurrection was a vision because it was only visible “to witnesses who were chosen beforehand by God.” Revelation 19.10 also declares that “the testimony to Jesus is the spirit of prophecy.”

4. There is only one coming of Jesus in the end-times (1 Peter 1.10-11; emphasized especially in 1 Peter 1.20)!

5. The birth of Jesus occurs at the consummation of the ages (Galatians 4.4; Ephesians 1.10; Revelation 12:5). Acts 3.19-21 implies that the Messiah will not be sent to earth “until the time of universal restoration.”

6. Jesus’ death and resurrection occur “once in the end of the world” (Hebrews 9.26-28; see Zephaniah 1.7-18 in which the sacrifice or death of the Lord takes place during the day of the Lord)!

7. The resurrection of Jesus occurs during the consummation of the ages (Daniel 12.1; Isaiah 2.19, 21; 1 Corinthians 15.22-23; & he conquers death at the end of the world in 1 Corinthians 15.54, 57).

8. Jesus is the first horseman of the apocalypse (he’s the restrainer of 2 Thessalonians 2.7; cf. Revelation 6.2; 19.11).

9. Jesus represents the two witnesses of Revelation 11 (Jesus is the Witness in Revelation 1.5; 3.14; see also 1 John 5.7-9, & verse 11 where the anointed witnesses declare the testimony to Jesus). The 2 witnesses represent the 2 messiahs of Judaism (king/priest) which in the NT are conflated into one person: the Son of God (Hebrews 7.1-3).

10. The day of Christ (1 Corinthians 1.8; 3.13; Philippians 1.6; 2.16; 2 Thessalonians 2.2) or the Revelation of Christ (Luke 17.30; 1 Corinthians 1.7; Colossians 3.4; 1 Thessalonians 1.10; 2 Thessalonians 1.7; 1 Timothy 6.14; 2 Timothy 4.1; Titus 2.13; 1 Peter 1.13; 5.1; 1 John 2.28) occurs once in the end of the world!

11. Jesus is Greek (Isaiah 46.11; 61.9; Amos 9.12; Revelation 1.8-9; John 7.41-44, 52; 8.48-49; 4Q120; that’s why all the messianic types of the OT are depicted as Gentiles: e.g. Joseph/Moses/Cyrus).

12. Jesus is born in 1960. The key to solving this puzzle is found in Matthew 1.17. Notice that there is a constant repetition of 14 generations throughout the foregoing lineage. We also know from Scripture that a generation is equal to 70 years (Psalm 90.10). One final clue: the calculation does not begin from the time of Abraham but from the time of David who alone represents the Messiah! So, let’s work out the calculation. Matthew tells us that there were 14 generations from David to Babylon. Each generation is equal to 70 years. Thus, 14 x 70 = 980 years from David to Babylon. And there were 14 generations from the exile to the Messiah. Therefore, 14 x 70 = 980 years. So, from David to the exile are 980 years, and from the exile to the Messiah are another 980 years. Hence 980 (+) 980 = 1960, the year of the Messiah’s birth! The 70 weeks of Daniel are based on the birth of the Messiah, which is another way of saying the rebuilding of the heavenly Jerusalem (Daniel 9.25). That’s probably why Sister Lúcia Santos did not reveal the third secret of Fátima but sealed it in an envelope not to be opened until 1960, when “it will appear clearer."

13. Jesus is born in August. Luke 1.26-27 tells us the month of Jesus’ birth. In Luke 1.26, the angel was sent “in the sixth month.” That’s the clue! That’s the key. Simple and to the point. The sixth month (in the Jewish religious calendar) is called Elul. In the Gregorian calendar it falls on the month of August. Thus, that’s the month that the Messiah is born!

14. Jesus, who is the first horseman of the apocalypse, is revealed in 2025 or thereabouts (see Genesis 5.21; Dr. Chuck Missler agrees that something happened to Enoch, who is a type of Christ, when he was 65 years old). After that, Christ will be slain (Hebrews 9.26). Since the 70 weeks of Daniel are based on the birth of the Messiah——which is depicted in scripture as the building of the heavenly Jerusalem (Daniel 9.25)——then it follows that AFTER 62 years, “the Messiah will be cut off” (Daniel 9.26)! Don’t forget Irenaeus’ argument that Christ was a much older man, and that the promise to Abraham, a messianic type, was fulfilled in his old age! Theosophist Alice Bailey also predicted Christ’s appearance in 2025 (The Externalisation of the Hierarchy).

15. World War 3 begins in the latter half of the 2020 decade! Notice that there are 21 judgments in the Book of Revelation, and that the Messenger of God (in Daniel 10.13-14) was withstood for 21 days from coming to earth, with regard to the vision of the latter days. This would suggest that the Messiah——who is elsewhere depicted as Eli (which means “God”; Matthew 27.46)——will come to earth in the 21st century, just prior to “the great and terrible day of the Lord” (Malachi 4.5).

16. The general resurrection of the dead begins in the latter half of the 2020 decade, right after Jesus’ resurrection (Daniel 12.1-2; 1 Corinthians 15.22-23).

17. The Antichrist is here as well. He is Russian (Ezekiel 38). Daniel 8.25 calls him a “master of deception,” which is another way of saying “a spy.” Daniel’s 4th kingdom with 2 legs was Rome. The western Roman Empire was sacked in the 5th century AD. Then, in 1453, the Turks sacked Constantinople (the eastern part of the Roman Empire) and most of the Byzantine elites fled north to Moscow, where Moscow became the third Rome. Astonishingly, Putin came to power on the last day of the year 1999 (666), which marks the end of a thousand-year period. This important timeframe coincides with a Biblical prophecy in which the Antichrist will not appear “until the thousand years . . . [have] ended” (Revelation 20.3, 7-8)! The seer Nostradamus also predicted the coming of Antichrist in 1999 (Century 10, Quatrain 72).

18. The 10 Kings of Daniel 7.20 & Revelation 17.12 are the 8 leaders of the USSR plus the 3 leaders of the succeeding Russian Federation since its formation on December 25, 1991, with Putin being the 11th horn (the 11th king) of Daniel 7.20, “to make room for which three [kings] . . . fell out” (emphasizing the last 3 leaders of the new federal republic that arose out of the former USSR)!

19. The Great Tribulation (Nuclear War/WW3) will begin in the latter half of the 2020 decade.

20. We are living in the prophesied end-times! Revelation 22.20: “He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.”

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eli-kittim · 7 months

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Eli of Kittim Amazon Author Page

This is my Amazon Fan Page. The title of my non-fiction book clarifies what the book is about, namely, The First Coming of Jesus at the End of Days. The book is based on biblical scholarship and its argument is that——according to the New Testament epistles——the first coming of Jesus will take place at the end of the world (see e.g. Hebrews 9:26b; 1 Peter 1:20)! This can be corroborated throughout the Bible. I have done extensive follow-up research using the original Greek New Testament to demonstrate the legitimacy of my claim!

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eli-kittim · 8 months

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Eli Kittim Reddit

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eli-kittim · 9 months

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The Official Website of “The Little Book of Revelation”

From Goodreads Author and Bible teacher Eli Kittim

The Official Website of “The Little Book of Revelation: The First Coming of Jesus at the End of Days”

Το Μικρό Βιβλίο της Αποκάλυψης: Η Πρώτη Παρουσία του Ιησού στο τέλος των Ημερών

Από τον συγγραφέα και Βιβλολόγο ´Ελι Κιττίμ.

Νικητής του βραβείου Θρησκείας και πνευματικότητας 2015 στο Goodreads.

Ένα συναρπαστικό βιβλίο που υποστηρίζει την ελληνική καταγωγή του Ιησού (γραμμένο στα αγγλικά).

To buy this book, click on the link below. ⬇️

Για να αγοράσετε αυτό το βιβλίο, ακολουθήστε τον παρακάτω σύνδεσμο: ⬇️

δικτυακός τόπος για «Το Μικρό Βιβλίο της Αποκάλυψης: Η Πρώτη Παρουσία του Ιησού στο τέλος των Ημερών» ⬇️

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