This is an academic textbook about major and minor prophets authored throughout written Scripture. It is a comprehensive survey of each prophet in the Old Testament that provides a topical view from both pre-exilic and post-exilic periods. Structurally, the textbook approaches the biblical text from a conventional Christian perspective, but it does provoke questions and introduce comparative thoughts surrounding prophecy, eschatology, and justice issues that often arise as a matter of interpretation. The book is replete with suitable photographs, maps, highlights, tables, inset messages, written assignments, verbal assignments, and more.
The beginning of the textbook is introductory in terms of the genres found among the prophets. Namely, apocalyptic, poetic, and narrative literature across various authors are introduced among the historical, prophetic, and eschatological events that occurred over the many centuries across time.
The breakdown of the book spans all books in three major sections. First, concerning the big picture of the prophets and prophecies as they spoke and wrote from the word of YHWH. A historical overview throughout the Prophetic Era is presented to set an introductory backdrop for the further detailed reading ahead. To canvas the numerous prophets, their method of delivery by genre read chronological and as anthologies.
There isn’t any one specific event, nation, territory, or people group that the prophets engaged. Yet, the messages of the prophets surround Israel, Judah, and its surrounding nations in context to their covenant relationships with YHWH. As such, the messaging is both theologically and eschatologically relevant both then and now. Each prophet appears to have one or more themes or a designated purpose that reinforces the meaning and reason for their position in Scripture. While prophetic pronouncements can overlap from different perspectives among the major and minor prophets, there is no undue redundancy.
The second section concerns the Major Prophets, Isaiah, Jeremiah, Ezekiel, and Daniel. The textbook provides a section-by-section breakdown of each chapter, book by book. The third major section entitled “The Book of the Twelve” takes the same approach among all sections, book by book. Every minor prophet is covered including Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Zechariah, Haggai, and Malachi.
The density of subject matter within this text is significant. So it serves as a lifetime handbook to draw upon as a companion to exegetical or topical studies that involve the prophets in some way.
This post is about the prophecy of Isaiah concerning the Servant of Yahweh, as described in his first Servant Song (Is 42:1-7). Through the course of history, we come to recognize the characteristics of this Servant as the Messiah promised by Yahweh through the prophet Isaiah and others. Moreover, we are able to see what was written about Him by the prophet to reveal His activity and identity as Jesus from what was recorded within the New Testament gospels. The Servant’s work, as described in the Song written through the prophet of Isaiah, gives us specifics about what to expect in terms of forthcoming fulfillment. Its implications and purpose have an enormous significance concerning the freedom and enlightenment of humanity for many generations.
Setting & Background
Prior to the Assyrian and Babylonian exile of both Israel and Judah (~740BC), Isaiah wrote a series of four Songs (poems) about the servant of YHWH to describe the coming Messiah’s prophetic and corporate solidarity1 between Jesus and Israel as they concern God’s people returned to Him. The Servant passages in the book of Isaiah from chapters 42 through 53 describe the context by which the first Song of the Servant becomes revealed. To bring Israel, and His people back to God, the Servant is selected (Is 42:1-7) to make the way (Is 49:1-6) through suffering (Is 50:4-9), and to become a sacrifice which was cut-off (Is 52:13, 53:12) as it was revealed by YHWH in the New Testament while referenced through the prophet Isaiah.2 All four songs of the Servant work together to form a clear view about who YHWH is.
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Song / Poem
Scripture
1.
The Chosen Servant
Isaiah 42:1-7
2.
The Called Servant
Isaiah 49:1-6
3.
The Stricken Servant
Isaiah 50:4-9
4.
The Suffering Servant
Isaiah 52:13- 53:12
The Chosen Servant
From a careful analysis of the first song, Isaiah 42:1-7 describes the character attributes of the Messiah. YHWH describes His Servant as delightful and the One whom He has chosen to accomplish His redemptive will. He was appointed to bring justice through His sacrifice for the sins of the elect among humanity. To bring the Kingdom of God to the Earth and provide the way (Jn 14:6) by which its people among the nations are justified and put in right standing with God. The Kingdom of God is upon the people of the nations with the Holy Spirit placed upon the Servant of YHWH to accomplish His will by returning His people to Him.
The Apostle Matthew cited the fulfillment of the first prophetic song of the Servant as a gospel witness to what Jesus spoke about concerning His identity and mission. Where Matthew 12:18-21 calls attention to the Isaiah text about His appointment as the Servant of YHWH. 3 There is no other, but YHWH incarnate eligible to bear the iniquity of us all (Is 53:6) to satisfy God’s justice for the sins of humanity. People within generations of humanity who by faith repent and follow Him.
As Jesus was called to become the light of the nations, His salvation extends to everyone throughout the Earth over time (Is 49:6). This light is perceived to make a way out of the darkness of sin and its consequences. While the restoration of Israel through a Messiah was expected from His people at the time of Assyrian, or Babylonian captivity, various prophets pointed to a much more significant promise. Where both the Jews and Gentiles would come into His Kingdom of a different sort. Through the light of the Messiah to lead people out of the darkness of sin and death into restoration and renewal.
To produce this light referenced in Isaiah’s prophecy (Is 49:6), the significance of Isaiah 42:6-7 is astonishing in both a literal and figurative sense. On the one hand, it is recognized throughout the New Testament; people are spiritually blind, where they well in the darkness of their sin and corruption. Subject to permanent separation from God, people throughout history were without hope. Due to their disobedience, rejection of former covenants, and total alienation, they had no way to return without direct spiritual intervention from YHWH. Groping about without eyes to see, people were lost and no way back to God. 4
The people of God needed a restored vision to perceive hope with credibility from the prophet Isaiah, among others. As through His prophets, YHWH reiterated the specific details about the future coming Messiah. Where in the New Testament we are given Jesus as a source of light for our vision as we are made to see. As prophesied, a new covenant was given as a light for the nations to open eyes that are blind, both symbolically and literally.5 In fulfillment, through spiritual rebirth, people are able to see the truth of Christ by what He accomplished. In a literal sense, we read of accounts where Jesus physically healed individuals who were blind (Matt. 9:27-31, Mark 8:14-30, John 9:1-41). In both cases, we see God’s concurrent work through the fulfillment of Isaiah’s prophecy concerning Christ’s work as the chosen Servant of YHWH.
Implications & Purpose
From long ago, the people of Israel were given details about the Messiah so that they would know what to expect. Both literally and figuratively, the prophet Isaiah provided sufficient details about the Chosen Servant’s work to understand the nature of the new covenant ahead. The transition from the Old Covenants of Adam through David toward a New Covenant through Christ away from the Mosaic Law (Heb 8:13), brought in an age of grace for both the Jews and Gentiles. Where this light in the darkness among the nations would shine to illuminate the way back to YHWH.
Just as His people were held captive in both Assyria and Babylon, they were held captive to sin, which brought them to continued judgment. The people of YHWH repeatedly unable to fulfill their covenant oath would become transformed through Christ’s work in the New Covenant. As explicitly written by the prophets Jeremiah and Ezekiel (Jer 31:33, Ezek 11:19, 36:26, Heb 8:10), the hearts of the people would become transformed as they are made to see most often toward spiritual sight, but also at times in a literal way as well. To demonstrate the literal healing of the blind, Jesus physically healed people who were unable to see. As given by the miracle accounts given in the gospels to fulfill the prophecy of Isaiah that Christ would open or restore the eyes of those who were blind.
The entire purpose of the promised new covenant was to bring them out of darkness to point them to who He is and what He was chosen to do (John 17:24) as the work of the chosen Servant was to bring the people of God to Him (John 17:4, 6-10). He went about the people of Israel healing them of handicaps and permanent physical conditions. To restore sight to the blind was especially significant because of what it represented in terms of what it meant and what prophecy was fulfilled.
When the Pharisees of John 9:13 learned of the blind man who was healed, they knew what the implications were. Since they were adept at the law and the prophets, they certainly knew of Isaiah’s prophecy written (Isaiah 42:7). The fact they were in witness of a man who had his sight recovered directly informed them that fulfillment of this prophecy had occurred in a literal way. Yet they were in denial (John 9:29) of who Jesus was as the Messiah. Just as the people of Israel rejected their covenants with YHWH, the religious leaders of first-century Jerusalem did the same of their Messiah. In fact, they were blind too as Jesus Himself refers to them as “blind guides” (Matt 23:24). A direct reference to their inability to see the truth of who Jesus is even while He fulfilled prophecy and performed miracles before them. They were blind in a figurative way while in denial.
The song of the chosen Servant in this way involved His work to fulfill prophecy and perform miraculous signs, but also to suffer eventual and thorough repudiation from the blind guides among religious leaders of the time. The religious leadership in opposition to Jesus as Messiah was remarkable even with the bald-faced evidence of what He accomplished, from the testimony of others and that of Himself. The numerous woes cast upon the Pharisees made repeated references to their spiritual blindness throughout the gospel of Matthew and elsewhere. As having further prophetic meaning, Jesus was rejected through the messianic imagery presented by Isaiah as a stumbling block (Is 8:14) and a costly cornerstone (Is 28:16) that was rejected (Ps 118:22).There was nothing the chosen Servant of YHWH could have done in the fulfillment of prophecies, or through His miraculous signs performed to reach the blind religious leaders that rejected Him. Their self-inflicted condemnation by refusal to accept the truth of the Messiah was in itself an indication that Jesus was who He said He was.
Among the fulfilled prophecies of healing the blind, the Mark 8:22-26 account of the restored sight of a man in Bethsaida gives further context to what Isaiah wrote. This healing had a secondary effect among the Apostles, as demonstrated by taking a wider view of Scripture to understand what occurred. Just before Jesus healed the blind man, He asked His Apostles if they were unable to see because they were concerned about having food to eat. As if they had eyes, but were unable to see, Jesus asked them if they were not able to understand what it is they were able to perceive. What Jesus did to produce food for five thousand people on one occurrence and four thousand on another should have opened their eyes to inform them that He is the Light of the world (John 8:12).
After this confrontation with His Apostles, when they come upon the blind man in Bethsaida, it’s as if he was there to further fulfill the prophecy of Isaiah and demonstrate to the Apostles what it was to have your eyes opened both literally and spiritually. The fact that He performed such a miracle after feeding several thousand people with a few scraps of food should be jarring to the Apostles in terms of His identity and what the prophet Isaiah spoke about Him. Right after this encounter, Jesus asked His Apostles about who He is. To check and see if they got the picture, “but who do you say that I am?” In a not-so-subtle way, Jesus demonstrated before them the fulfillment of the prophecy, and they were certain to know about it from the prophet Isaiah. And before that, among other miracles, they were front-and-center to demonstrable proof about who He is.
It was Peter who finally acknowledged, “You are the Christ.” The magnitude of forbearance, for Jesus to spell it out for His Apostles by miraculous activity was staggering. After all, as the healed blind man in Jerusalem before the Pharisees testified, “Never since the world began has it been heard that anyone opened the eyes of a man born blind. (Jn 9:32)”
Citations
1. Dr. William Varner, “The Prophet Isaiah.” Lecture Presentation: Masters University, 08/20/2020. 2. J. Daniel Hays, Tremper Longman III, Message of the Prophets (Grand Rapids: Zondervan, 2010), 125. 3. John Walvoord, Roy Zuck, Matthew, The Bible Knowledge Commentary (Wheaton: Victor Books, 1986), 46. 4. John Lange, Philip Schaff, Commentary, The New Creature. Vol. XI., Section III, C, 2(a), (1878). 5. David S. Dockery, Luke:Who is Jesus? Holman Concise Bible Commentary (Nashville: Holman, 1998).
Bibliography
Dockery, David S. Holman Concise Bible Commentary. Nashville: Holman Reference, 1998. Hays, J. Daniel, and Tremper Longman III. The Message of the Prophets. Grand Rapids: Zondervan, 2010. Jamieson, Robert, David Brown, and A.R. Fausset. Commentary Critical and Explanatory on the Whole Bible. 1871. Lange, John Peter, Phillip Schaff, G.F.C. Fronmüller, and J. Isidor Mombert. A Commentary of the Holy Scriptures: 2 Peter. n.d. MacArthur, John. MacArthur Study Bible NASB. Nashville: Thomas Nelson, 2006. Varner, Dr. William. “Lecture on the Prophet Isaiah.” Sun Valley: Masters University, 08 20, 2020. Walvoord, John F., and Zuck Roy B. The Bible Knowledge Commentary. Wheaton: Victor Books, 1983.
The final admonition given to the post-exilic people of Israel included instructions concerning obedience of the Torah (the Mosaic Law) and to watch for the arrival of the Messiah. While the people of Israel returned from Babylon to rebuild their city, temple, and homes, they get back to life with hope in the promise of YHWH as foretold by His prophets. Even as there were continuing issues surrounding their return involving justice and religious ritualism, the people were on track. Notwithstanding the neglect, obstruction, and delays related to the construction of the second temple, the people of Israel were responsive and worked toward its restoration. Even while the people of God were given mercy, love, and freedom from idolatry, they were aware that the presence of God and His glory had not returned to the temple.
YHWH promised to be with His people as they returned, but the circumstances were different. The prophecies concerning the arrival of the Messiah were pending fulfillment, and the people looked toward His messenger Elijah to proclaim His arrival (Malachi 4:5). However, before that were to occur, YHWH instructs His people to remain in the Torah and watch for His return. They were to practice justice, rebuild their lives, worship YHWH in truth, and fulfill the requirements of the law and the prophets (i.e., Shema). Here in the final admonition (Malachi 4:1-6), we see a new beginning as YHWH’s people have returned. With that new beginning is the hope of the Messiah to come.
With the arrival of Jesus and during the course of His ministry, it became widely recognized that He was the promised Messiah. Yet just prior to His advent, it was John the Baptist who had proclaimed His arrival. He revealed His identity as incarnate God (John 1:36), it was God Himself who revealed to John the Baptist the identity of Jesus as the Messiah. Namely, the Lamb of God (John 1:36), who takes away the sin of the world (John 1:29). While John the Baptist did not have the literal persona of Elijah as prophesied by Malachi (Malachi 4:5), it was yet the angel of the Lord (Gabriel) and Jesus who both reveal under their authority that John the Baptist carries the spirit of Elijah who testifies of the Messiah’s arrival of (Luke 1:11,18, Matt 11:14). Moreover, it was the prophet Isaiah who foretold of John the Baptist to corroborate the prophecy of Malachi (Isaiah 40:3). Whereas the arrival of John the Baptist is described as a voice calling out, “clear the way for the LORD in the wilderness.”
The sequence of all those who gave an account of the spirit of Elijah’s arrival through John the Baptist provides valid witness to the fulfillment of Malachi 4:5—supported by both Old Testament and New Testament accounts in terms of his identity and activity. What John the Baptist did to fulfill the prophet’s foretelling of his arrival and function was specifically through preparing the way of Christ through repentance. He was calling out to people that the Kingdom of God has arrived through Jesus the Messiah. As John’s baptism was the baptism of repentance through water, Jesus baptizes through the Holy Spirit (John 1:33). Both Jesus and John the Baptist were prophesied through earlier prophets as they were both transformative in spirit and mind. While they were ushered in by the Spirit of God, the prophets Malachi and Isaiah’s messages concerning John the Baptist were fulfilled.
“With what shall I come before the LORD, and bow myself before God on high? Shall I come before him with burnt offerings, with calves a year old? Will the LORD be pleased with thousands of rams, with ten thousands of rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?” He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?” – Micah 6:6-8 ESV
The message of Micah concerns the historical people of Israel, but also in theological principle any person today who claims YHWH is God and seeks to understand what He requires (Micah 6:6-8). Rhetorically, the prophet Micah asked a few pointed questions concerning religious practices or offerings of sacrifices and good works. To use hyperbolic language, he exaggerates types of premium offerings given in abundance before YHWH to win His favor. That by doing so, Micah writes of the absurdity of such efforts as if God would somehow see past their asceticism and injustices. So as to continue in their rejection of the covenant, they were obligated to keep. While sacrificial offerings were standard practice at the temple in Jerusalem, it was an attempt to keep tradition before YHWH despite their heart condition before Him.
From the spirit of the covenant summed up in the pericope involving the Shema (Mark 12:29-34), we are given a clear view of its intent, and it all comes around to love. Active love for YHWH and people bring about the fulfillment of what God requires. Namely, a love fulfilled through justice (miš•pāṭ’), lovingkindness (ḥĕ’•sĕḏ), and humility (ṣn c) as these were the virtues or fruit, that identified those who seek to honor and obey YHWH.
As we listen carefully to what Jesus said to the religious authorities in Jerusalem, He called them hypocrites by echoing what Isaiah prophesied concerning their hearts (Matt 15:7-9). Religious people who honor YHWH with their lips, their pen, or their pixelated words typed on a device while yet having their heart far from Him are they who worship or serve Him in vain. As it is a form of worship that involves teaching the doctrines the commandments of men (Col 2:22, Titus 1:14). Jesus was very clear in this message. Our heart’s desire for God and each other is that we would fulfill as a reciprocal obligation of love made by action and not just by what is instead going through the motions as an expression of personal self-interest.
The specific manner in which we demonstrate love appears from the reminder of Micah himself. Reiterated from the Mosaic covenant and prophet Isaiah (Deut 30:15, Deut 10:12, Is 56:1, Is 57:15, Is 66:2, Jer 22:3, Hos 6:6). While people have a high propensity toward veering away from God their creator or outright rejecting Him to live out disloyal lives, any effort to mask their sin or error through religious practices is ineffective and only worsens matters. As YHWH knows the heart and our thoughts and intentions, we can apply what we understand from His word through Micah. About what we should do to live in a way that pleases Him, according to the fruit of the Spirit (Gal 5:22-23) and the Shema by what we read through the words of Christ (Mark 12:29-34).
As we have the opportunity, and in daily life, we are better situated at peace before God and others when we humble ourselves and demonstrate consistent love for Him and others. At the same time, we speak and act justly among people. Yet only a principled justice guided by Scripture to keep from neglecting others, abusing people, or causing undue harm. If authentic Christians today were to practice what Micah wrote about, their efforts would lead to a pleasing lifestyle that honors God and His desires for us within the new covenant.
As Jonah was an obstinate and disobedient prophet of YHWH, he refused the LORD’s instructions to travel to the city of Nineveh in Assyria and warn them of destruction. Due to the great evil in Nineveh, they were subject to what God would do to them if they would not repent or turn from their wickedness (rā’āh). The words of YHWH to Jonah were unambiguous: “Arise and go to Nineveh (Jonah 1:2)” with no ambiguity whatsoever. Their evil was before God, their creator, and they were to have His judgment proclaimed against them. Along with Jonah, we are informed that they must repent of their evil, or else.
Incredibly, Jonah attempts to flee from YHWH’s presence, the omnipresent God of the world he occupies. With the narrative of Jonah’s story, interwoven with poetic Hebrew wordplay, it is revealed that his efforts did not turn out well. Numerous incidents provide lessons about circumstances in opposition to YHWH that point to His will and sovereignty. God will have His decree spoken before Nineveh one way or another. To warn the city and its occupants and make clear the differences between them and His people within Judah and Israel when Nineveh does repent. In fact, by carefully reading through the story, and by careful reflection on the general nature of prophets (Nevi’im), would Jonah have known the direct or inferred comparison between God’s people and Nineveh to the North in Assyria? That God’s people would not repent, but Nineveh, the people of Assyria, a foreign nation who worshiped false gods, would, in fact, repent only to anger Jonah. That he would resent the difference and that God would relent from the destruction of his enemy.
Jonah 4:2 informs us exactly why he quickly fled to Tarshish, in roughly the opposite direction of Nineveh. His words spoken in prayer to YHWH were as follows: “O LORD, is not this what I said when I was yet in my country? That is why I made haste to flee to Tarshish; for I knew that you are a gracious God and merciful, slow to anger and abounding in steadfast love, and relenting from disaster.” Jonah did not flee to another country away from the presence of YHWH because he was afraid of God, or the people of Nineveh. He was afraid that if his enemies repented, God would not destroy them. He knew the character of YHWH, and he did not want mercy and kindness to appear in the lives of those who were doing exceedingly great evil.
In the end, the story was largely about Jonah. Much to the prophet’s dismay, the people of Nineveh repented and were spared of imminent destruction. His enemies were shown mercy after Jonah did eventually and reluctantly declare to them, “Yet forty days, and Nineveh shall be overthrown!” That by the circumstances orchestrated through the sovereignty of YHWH; a poignant lesson is revealed to Jonah and us through Scripture about obedience. Are we more for YHWH’s interests, or those of our own? Even if we are offended, fearful, or resistant to where God would want us, or have us do, what is our heart attitude? Just as God’s lovingkindness (ḥĕ’•sĕḏ) and mercy are present with us, how can we not delight in that of God even if present among our enemies?
This post is in the context of my Psalm 82 worldview. I follow and accept the first-century perspective of the Apostle’s view of Scripture. So that may provide some sense of premise I have as to what scenario is offered here from personal studies and interpretation in the book of Daniel. I am aware of the conventional interpretations from dispensationalists. I have read the Hays text as well on this. Still, I am fully prepared to be entirely wrong, or corrected on this. This is merely a preliminary perspective about the four-beasts written about in the book of Daniel (chapter 7). Some suspicions and written observations are here about what the near and far view of Daniel’s prophetic meaning looks like apart from an amillennial or preterist perspective.
Gentile pagan empires are the four beasts we read about in Daniel. From a prophetic and historical perspective, the lion is Babylon (Assyria), the bear is Medo-Persia (Iraq/Iran), the leopard is Greece (Yavan, or Asia Minor/Turkey in Daniel’s time), and the fourth beast of iron and clay is fierce, unlike the others (Europe/Rome occupied Caliphate). The corollary to this vision is Nebuchadnezzar’s statue, as interpreted in Daniel. Since Daniel 7 is an interpretive repetition of the statue in Daniel 2, all inferior empires (beasts) were historically destroyed by the fourth empire.
Prior to the rise of the historical Roman empire, it was Greece that campaigned throughout the Middle East and conquered numerous nations to the East. This third beast (kingdom), under the leadership of Alexander the Great, was also responsible for the destruction of numerous nations. As a beast that devoured the rest (Babylon and Medo/Persia), this historical empire looks to have wrought a level of destruction entirely familiar to what we read about from the fourth beast. To include the spiritual principalities over the nations or territories set before Greece (Macedon) under Alexander the Great.
The Empire of Alexander illustrated above is a fulfillment of the prophecy and angelic interpretation concerning the conflict between the ram and the goat. Symbolic of both Media/Persia (ram) and Greece (goat) respectively. Where eventually the great horn that emerges from the goat is recognized as Alexander the Great. Once that great horn is destroyed, the four horns that emerge from it will produce a single ruler of great power. It was and is to have great power as the already, but not yet. From Daniel’s perspective, the vision was in the distant future to explain Antiochus Epiphanes of Greece. Historically originated from Seleucid kingdom, and the one who is not of his own power (Dan 8:24), he was anti-Christ type figure risen to commit the atrocities written about in Scripture and across history. To fulfill the relative near view of prophecy concerning the evil ruler among the four receding kingdoms we are informed about by Gabriel, the archangel in Scripture (Dan 8:16).
I am aware of traditional views that accept the fourth beast of iron as Rome. And that the “Roman” empire is predicted to revive during the end times. However, I suspect the region is “governed” or headed by a principality that includes Europe. Rome is in Europe, and I am coming to the view that the fourth beast/empire is the Islamic Caliphate’s presence across the European Union. The onslaught invasion of the Islamic peoples throughout Europe is happening again, but it is also growing well beyond that.
Historically, Rome never entirely destroyed the other three empires/beasts as we read about in Daniel as the Parthians of Persia remained in the North, and they were not fully conquered (Dan 7:12). However, the historical Islamic Caliphate did, in fact, conquer all three of the empires. And on its current trajectory, it may become revived with a substantial presence in Europe (Rome) by geometric growth. It can develop a coalition of nations (10-horns; Dan 7:27) in which anti-Christ may emerge (Daniel 2:34-35, 40) if there is such a person after Antiochus Epiphanes (175 – 164 BC) who desecrated the Jerusalem temple just prior to its destruction in 70 AD (abomination of desecration).
So, I am inclined to tentatively recognize the view that the four beasts are Babylon, Medo / Persia, Greece, and Rome. A Rome (Europe) that is fed by Greece (Yavan/Turkey) that is again flooded by Islam with its Caliphate of nations. One could also easily take the position of Greece becoming the eschatological fourth beast, or that it overlaps Europe/Rome, since it is Yavan from the root text of Scripture to identify its geographic position of modern Turkey. Moreover, in my reading of Daniel, Greece is Yavan, as written in Daniel 8:21 and elsewhere. Since Greece did not exist at the time of Daniel’s prophecy, it is rendered in the root language as Yavan / Javan (Asia Minor).
Today it is widely recognized that Turkey aspires to rebuild a Caliphate and is forming its Islamic alliance. This is presumably the 10-horns (Dan 7:7) that grow from the fourth beast written about in Daniel. To infer that the current Caliphate coalition-building among nations are Turkey, Syria, Lebanon, Iraq, Iran, Afghanistan, Pakistan, Azerbaijan, Turkmenistan, and Uzbekistan. Still, the identity of coalition nation states, and borders by quantity are not as precisely important as is the controlling spiritual principalities in the region. The prophecy of ten horns is of the area to include its spiritual involvement as eschatological messaging, not of the entire planet. As an aside, in my view, Turkey is today a government-sanctioned version of ISIS, and it needs to be ejected from NATO.
This is where my tentative opinion is currently, and I understand the history of Antiochus Epiphanes as an anti-Christ type from long ago. Specifically, the little-horn among the ten that emerged (Dan 7:8, 7:20, 8:9, 8:23-25). Since I so far fully accept the near/far view of concurrent truth and prophetic fulfillment, I would watch for the origin of a final principality-controlled anti-Christ from the Seleucid (Greek) lineage. Some (preterists) speculate that there is no further prophetic prediction of anti-Christ while others think the far view of fulfillment arises from either Judaism as their long-awaited messiah of the Hebrew Old Testament. See Daniel 8:5-9 for its background identity in terms of its geographic proximity.
Prophecy is a puzzle that comes into view from various perspectives among everyone who studies eschatology. As the pieces are brought together, the prophetic vision becomes clear. Most especially in light of definitive historical fulfillment AND support from authoritative Scripture as such.
Daniel’s first two chapters involve his faithfulness when facing uncertain or adverse circumstances related to the Babylonian authorities above him. Specifically, Daniel was pressured to eat foods that would have defiled him as they were a violation of Jewish law. These were foods offered to pagan gods at the time and likely included pork, which was a forbidden food. Secondly, he was among a group of administrators who were condemned to execution because of their inability to define and interpret a dream Nebuchadnezzar, the king of Babylon, experienced. The king was insistent upon an explanation and interpretation from those made responsible for making clear the meaning of the dream.
As Daniel was a Godly man of conviction, prayer, and excellence, he serves as an example for people today who wish to honor Yahweh and others. Not specifically about forbidden foods, or to explain and interpret dreams of others, but to be an individual of character. With integrity, we can pray for others, and especially those in leadership. Then when it comes to having affirmed and settled beliefs about who God is and what He requires of us, we are in the same way consistent in living out those convictions. Whether in the little things in life or with wisdom, toward the more consequential matters in life.
Daniel lived his life in such a way that his life was a testimony to others and those foreign to Yahweh. His conduct, demeanor, influence, and persuasive nature helped enable him to love and serve God by how he made a difference in other people’s lives. Especially among those who were otherwise hostile to him and his beliefs. Confident and assertive, Daniel represents the character befitting one who is responsive to God and the needs of others. His win-win mindset served him well as He maintained his faithfulness to Yahweh. A talent gifted to him by God, he trusted and believed God for the well-being and blessings he continued to demonstrate. The wisdom of Daniel stemming from the relationship he lived out with God was responsible for the results under pressure we read about in the beginning of the book of Daniel.
His life exemplifies the fact God can use His people wherever they are. He can use His people in whatever circumstances they face. If or when we face hardship or tough situations, we can look to Daniel’s example about how we can honor God and those we are with. To make the right choices that glorify, honor, and serve God to assure that our lives’ testimony and witness point clearly to Him and the work He does within us. So that when we have the opportunity to give an apparent reason for the hope we have (1 Pet 3:15), we speak about God’s goodness and how He is very much worthy of our love and trust as He is the source of our confidence and faith.
As we see and experience God’s power through the work of the Holy Spirit, we are empowered to live as Daniel did. To make practical everyday choices about what we choose to believe and how we conduct ourselves among others in light of what God wants and values.
Here is a speculative theory that runs in contradiction to early commentaries about Zechariah’s prophecy in chapter 5. Throughout Mesopotamia and adjacent ancient empires, there were multitudes of people along the Fertile Crescent who have come against God’s covenant people Israel. In recent years as an effort to erase the borders of Sykes-Picot and to build a Caliphate or a return of the Ottoman empire.
Medo-Persian Empire | The Land of Shinar The Fertile Crescent [540BC – 460+BC]
Assyrian Empire
Babylonian Empire
Roman Empire
Medo-Persian Empire
Greek Empire
Ottoman Empire
Arab Spring
Islamic State
All of these, over time, comprise the land of Shinar along the Fertile Crescent. The crescent shape of fertile territory across numerous empires over the centuries.
According to prophecy, somewhere in this geographical area, there is to be delivered God’s judgment as described in vivid detail through Zechariah’s writings. He writes specifically about what he was shown and what he has heard.
A flying Megillah about the size of 20 cubits x 10 cubits when it is folded or rolled up.
As it is written during the time of Zechariah (about 540+BC Medo-Persian Empire).
“Again, I lifted my eyes and saw, and behold, a flying scroll! And he said to me, “What do you see?” I answered, “I see a flying scroll (“roll” KJV or Megillah, H4039 מְגִלָּה). Its length is twenty cubits, and its width ten cubits (10 yards by 5 yards).”
A Megillah (H4039) is a single-ended scroll. That rolls out to give instruction. In the instance of Zechariah’s writings, judgment.
Then he said to me, “This is the curse that goes out over the face of the whole land. For everyone who steals shall be cleaned out according to what is on one side, and everyone who swears falsely shall be cleaned out according to what is on the other side. I will send it out, declares the LORD of hosts, and it shall enter the house of the thief, and the house of him who swears falsely by my name. And it shall remain in his house and consume it, both timber and stones.” -Zec 5:1–4
The flying scroll’s destination is to the house of the thief and the house of him, who swears falsely by the Lord’s name. According to Matthew Henry’s commentary:
“This flying roll is a curse; it contains a declaration of the righteous wrath of God against those sinners especially who by swearing affront God’s majesty or by stealing invade their neighbor’s property.”
“Thieves; it is for everyone that steals, that by fraud or force takes that which is not his own, especially that robs God and converts to his own use what was devoted to God and his honor, which was a sin much complained of among the Jews at this time, Mal. 3:8; Neh. 13:10.”
“Swearers; Sinners of the former class offend against the second table, these against the first; for the curse meets those that break either table. He that swears rashly and profanely shall not be held guiltless, much less he that swears falsely (v. 4); he imprecates the curse upon himself by his perjury, and so shall his doom be; God will say Amen to his imprecation, and turn it upon his own head. He has appealed to God’s judgment, which is always according to truth, for the confirming of a lie, and to that judgment he shall go which he has so impiously affronted.”
Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 1575-1576). Peabody: Hendrickson.
Matthew Henry’s commentary was written in the early 1700’s when today’s technologies did not exist. So, here is further speculation about what the Megillah symbology is and what it contains.
“Then the angel who talked with me came forward and said to me, “Lift your eyes and see what this is that is going out.” And I said, “What is it?” He said, “This is the basket that is going out.” And he said, “This is their iniquity in all the land.” And behold, the leaden cover was lifted, and there was a woman (ishshah; H801 אִשָּׁה “burnt offering by fire”, H802 אִשָּׁה “woman”) sitting in the basket! And he said, “This is Wickedness.” And he thrust her back into the basket, and thrust down the leaden weight on its opening.” -Zec 5:5–8
Delivered by the Wings of a Stork.
“Then I lifted my eyes and saw, and behold, two women (ishshah; H801 אִשָּׁה “burnt offering by fire”, H802 אִשָּׁה “woman”) coming forward! The women or אִשָּׁה fire as fire from engine afterburners?
The wind was in their wings. They had wings like the wings of a stork, and they lifted up the basket between earth and heaven. Then I said to the angel who talked with me, “Where are they taking the basket?”
He said to me, “To the land of Shinar (the Fertile Crescent) He said, to build a house for it. And when this is prepared, they will set the basket down there on its base.” – Zec 5:9–10
So, speculation about the writing is that judgment shall come from a flying scroll with a “woman” in the center declared as wickedness. And two women (ishshah; H801 אִשָּׁה fire) will on the wind of wings deliver the basket to the house of thieves and swearers.
A Basket of Fire
Or written in a further speculative way, advanced and modern weaponry is capable of delivering a Megillah מְגִלָּה shaped object with a basket (ephah) which symbolizes a warhead containing either ishshah; H801 אִשָּׁה “burnt offering by fire” or H802 אִשָּׁה “woman” according to the original language of the text. Notice the text in both cases אִשָּׁה and אִשָּׁה.
So what are these objects? What do they represent? In time, the meaning of the language may take on greater significance or weight. However, the farther out we get in time, as technologies advance, we have questions about what the Lord YHWH intends for people who are of the Fertile Crescent region. A basket of fire, or a method of judgment delivered and yet unseen or delivered? Who are the people of the Fertile Crescent, and what is the precise geography in which they reside?
