“After two days he will revive us. On the third day he will raise us up, and we will live in his presence.” That’s Hosea 8:2. For quite a while I pondered what that meant. Certain commentaries and study bibles will link the verse to Matthew 16:21 in reference to Messiah’s resurrection. But that seems completely out of context when reading Hosea.
Messianic prophecies typically revolve around him, the one person. This should be obvious. By his stripes we are healed, you will not let your Holy One see decay. You get the picture. But Hosea is talking about us. Come let us return to Adonai. He will bind us up. He will come to us like the rain. Again, you get the picture.
So what does it mean, all this talk about reviving us after two days and raising us on the third?
As I’ve stated in a past paper, one of my earliest sins seems to have been my willingness to read through the entirety of scripture. See The Revelation. And once you do that a couple of times you start to see…things. Patterns emerge and you begin to see the tapestry that Yahuah has woven together. If you don’t mind getting slapped on the wrist and *tsk tsked* by the Christian crowd, start reading the naughty books you’re not supposed to read such as 1 Enoch, Jubilees, Jasher, Baruch, etc., and threads that were missing from the tapestry will quickly be added to the warp and weft.
In so doing you start to see how days are used by the Most High. From His perspective, the day is not limited to the great light that travels across the plane on its circuit. And what I came to see are the seven days. Seven days for man to be on earth. We’ve sinned. We didn’t obey our Father. And like Adam our day is cut short. But we can take heart because He will raise us up. And the day to come after is unlike anything that we can possibly imagine.
In Genesis we plainly read about the seven days of creation. And I want to come back to them because they are the backbone on which everything else hangs, but for the moment, let’s hone in on something else that we see right off the bat.
Depending on the translation, when Yahuah commands Adam not to eat of the fruit of the tree of knowledge of good and evil He says, “…for in the day you eat of it you shall die.” This is the very wording that Ha’Satan seizes upon to tempt Eve. The serpent knows that if they eat of the fruit they will not die within 24 hours. So does that make the Most High a liar? That seems to be our adversary’s very argument. But what if we’re just not fully picking up what the Father is laying down?
We also read in Genesis about the death of Adam. He lived for nine hundred and thirty years. When I came across the same account in the book of Jubilees my eyes lit up:
“And he lacked seventy years of one thousand years; for one thousand years are as one day in the testimony of the heavens and therefore was it written concerning the tree of knowledge: On the day that ye eat thereof ye shall die. For this reason he did not complete the years of this day; for he died during it.”
We see the clear indication that one thousand years are equal to one day in the testimony of the heavens. This now allows us to walk down a two way street. And by that I mean if this book is only “extra biblical” then people can scoff and reject the idea or notion outright. But if we see more witnesses in accepted scripture that point in the same direction, then the matter can be firmly established. It works both ways.
In Psalm 90, which is attributed to Moses, it says, “For a thousand years in Your sight are like a day just passing by, or like a watch in the night.” I need not remind you this is the same guy that is supposed to have written the bulk of the Pentateuch – or at the very least, bound it together as a written volume. Likewise 2 Peter, probably the most famous passage, warns us not to ignore the fact that with YHWH one day is like a thousand years, and vice versa. This goes beyond mere simile or word picture. It’s not just some grand statement that Elohim sits outside of time in a metaphysical sense.
With this in mind, the patterns start to come into focus. Going back to Genesis and the creation account, let’s look at the pattern and apply it to seven days of time allotted.
On day one Elohim said, “Let there be light”. Darkness and light were separated. If we apply this to the first thousand years of history we can see that Adam’s fall mirrors this. The tree of the knowledge of good and evil. Light and dark.
Day two brings us to the division of the land and the water—gathering the water to one place. The 2nd day of history would peak with Noah and the ark. Yahuah opens both the windows of the firmament and the fountains of the deep to flood the earth with water. Kind of a reversal of sorts. But water being the main theme.
When we get to day three, we see the seed producing fruit and greenery on the land, each according to their kind. Again we see the parallel to the 3rd day or thousand years of history in that Yahuah made a covenant with Abraham telling him that his seed would become many nations through blessing by obedience. This would culminate through Isaac and Jacob until Israel as a people would become Yah’s inheritance.
Day four of history saw the dawn of Messiah Yahusha, the light of the world. This mirrors the creation day in that Yahuah made the lesser and greater lights. The moon and the sun. This one is huge, obviously. I’ll delve more into it in a bit.
Pushing to day five we see fish and birds being created. We especially see large fish or sea creatures mentioned. We see the command to be fruitful and multiply. This can be linked to the beginning of the spread of the gospel of our Messiah. Is it merely coincidence that he chose fisherman to become fishers of men? This would be the age of the Great Commission.
Day six culminates with the creation of livestock, wild animals and man. Again we see the command to multiply and be fruitful. Man is instructed to conquer the land. If the seven thousand years are correct, then we are now here. We see how man has subdued and dominated the whole earth.
The seventh day brings us to the Shabbat. Yahuah rested from all his work. This finds its parallel in the “Millennium” found in The Revelation. This would be the time that Yahusha comes back and brings the Kingdom back to prominence and restores righteousness. The people and land can then rest assured knowing that there will be no more war. Tears will be wiped away.
Luke records that Messiah said Jerusalem will be trampled until the times of the Gentiles are fulfilled. “Times” in scripture typically denotes a multiplication of two. Such as “a time, times and half a time” equaling out to three and a half years. Could Messiah be implying here that the times of the Gentiles would last two days or two thousand years? This would be days five and six.
Seven days are all over scripture once you begin to look or pay attention. The Shabbat is the obvious one. We are to work six days and rest on the seventh. Perhaps it’s not curious that there’s more than one reason that the Shabbat is the only commandment that we are repeatedly told to remember and keep it holy or set apart.
And the Shabbat doesn’t stop at days. Every seventh year is a Shabbat year. Once again a shadow of the land rest. No crops were to be planted. The land would provide naturally and no human intervention was required. Compare this with the seventh day or the one-thousand-year kingdom described in The Revelation. When we multiply seven years by seven then we get to a Jubilee year. Think of a Shabbat on steroids. Not only a rest from physical labor, but a releasing of debts. Hebrew servants were to be set free from indentured bondage due to poverty and debt. Property deeds were to be restored to the familial heritage that it was given to. Pledged items for security on loans were returned to owners. Forgiveness. In a Jubilee year the Most High promised to bless so much that the crops planted in the sixth year would provide for three years. The parallels to the kingdom are many.
In Exodus we see that the cloud rested on the mountain six days and then on the seventh, Yahuah called to Moshe. Later we see that the kohanim (priests) are instructed to consecrate themselves for seven days. We often hear that the number seven is the number of Elohim. A number of “completeness” or something similar. I’m not denying that is the case, but I am saying that it goes beyond that. I don’t think the Father is a numerologist for the sake of making us feel fuzzy inside knowing that he likes the number seven. There’s a reason and a purpose behind everything that He reveals to us. I believe that seven is regularly used to remind us of the timeline He has set forth.
Going back to Noah for a moment. Did you catch that he was exactly six hundred years old when the flood occurred? After the horror and tribulation of that event, he and the small remnant that was his family emerged into what was essentially a sinless world that would experience a time of rest as it took time for men to repopulate the earth. With a timeline perspective in mind, that would put this time during his seventh century of life. Maybe I’m just looking too hard. I’ll let you be the judge.
The next time I read about the events at Jericho I just had to smile. Many people have noted that Joshua is a type and shadow of Messiah Yahusha. The name literally means Yah’s salvation or Yah saves depending on which derivation is used. When the Israelites are camped around the walled city, is it just some ritualistic nonsense that the commander of Yah’s armies has the people circle the city for six days and then blow the shofars on the seventh? Or could this also be a foreshadowing of the overarching message of time? The city is circled seven times on the seventh day. The shofars are blown—indicating the Day of Yahuah’s wrath.
Also see the feast of trumpets.
On the last day will there be a mighty shout similar to what occurred at Jericho? Like the walls of the city, might it be that the walls that the Powers That Should Not Be have erected come crumbling down as they did then? The city was under the ban. All the people and the items of gold and silver, livestock, etc were burned. Only Rahab and her family were saved. Sounds like a dead ringer for judgement and only the obedient being saved if you ask me.
Matthew and Mark both state that Yahusha took the disciples up to the Mount of Transfiguration after six days. They see Yahusha glorified along with two witnesses. Kefa (Peter) wants to build sukkoth for everyone. Again this hearkens to the feast of tabernacles or Sukkot, which itself foreshadows the return of Messiah at the end of the sixth day/ beginning of the seventh. That feast also lasts for seven days.
The Revelation, outside of being the main source of the seventh day itself, also has other signs in it like the seven angels who blow the seven last shofars. Again, this not only ties to the timeline itself but also hearkens back to the Jericho event where the kohanim were instructed to blow their shofars.
What does the Father tell Hezekiah in 2 Kings? “Behold, I am going to heal you. On the third day you will go up to the House of Yahuah.” This brings us to another significant time piece that recurs throughout the scriptures that I alluded to in the beginning. The third day.
Messiah’s resurrection is the cornerstone here, and should be obvious, but in this context take note the time frame as measured in years. The scriptures themselves point us directly to another sign that links to this and should throw up the flags for others—that being the sign of Jonah being in the belly of the fish. I have read some interesting theories stating that Jonah actually died before the fish swallowed him. His prayer seems to indicate that he descended into Sheol. He says, “You brought my life up from the Pit, Adonai my Elohim.” An interesting thought in itself. So if Jonah was resurrected after three days in the fish after being brought up from Sheol, check out what happens after he’s vomited back to the land. “Now Nineveh was a great city to Elohim—the length of a three-day journey.” Another three-day time period is given to get to a ‘great city’.
This also brings more meaning to Yahusha’s statement that he would raise up the temple on the third day. The easy connection to his resurrection is obvious, but maybe less obvious is the reference to the timeline. Essentially it’s a double entendre. Could the Temple outlined in the latter chapters of Ezekiel be in focus here? Might the true third temple be one built not by the current Jews in the nation state of Israel, but built during the seventh day when Messiah comes back to reign?
As I stated in a past paper, the Olivet Discourse that gives everyone so much trouble poses no hurdle for Messiah or the Most High when looking through the prismatic lens of time. See The Arrival. In the sense of literal days, perhaps some of the things to occur would be a ways off. Seems to be that way. Yet even a cursory reading of the epistles of the “early church fathers” reveals that they thought that Messiah was coming back very soon. And in regards to judgement on Jerusalem, he did indeed come swiftly on the clouds. But in the perspective of the “last days”—as the disciples are so fond of saying—could it be that both they and Messiah understood that two thousand years were still left to unfold in the grand scheme of things? From my perspective it seems cut and dry. So while that will probably go right over most peoples’ heads—or be soundly rejected out of turn—it gives me great peace knowing that I’m not worried about what and when these things would occur. They both did and will occur. The great debate, as far as I’m concerned, is over. Call it a cop out if you like, but that’s where I stand.
And yet more third-day examples abound. Elijah is told by Yah after many days of drought, in the third year, “Go present yourself to King Ahab, and I will send rain.” It might seem innocuous enough, but from the perspective of the seven days, we can see how it has great implications, both from the starting point with Adam and from the second Adam, Messiah Yahusha. Consider also that the kohanim in Numbers are commanded to purify themselves on the third and seventh day. And again, back to Moshe, notice on his first trip up Sinai YHWH spoke to him on the third day, but as I said earlier, He waited until the seventh day on the second trip. In fact, at Sinai the whole assembly was told to purify themselves for two day days and then their Elohim would come to them on the third day amidst the sound of a loud shofar blast.
Joshua is also instructed to prepare and make the camp ready for two days prior to entering the Promised Land. In three days, hence, they would cross the river Jordan and take possession of their inheritance.
Esther, the bride of the king, prepares herself for three days before appearing before him. So too Messiah goes to prepare a place for us so that we may be with him where he is. His Father’s house has many rooms does it not?
When I stopped to consider the Pesach, or Passover, I was also greeted with references to the timeline. Since most people no longer raise their own livestock and we’re not living in a community with a Levitical priesthood intact, we often glance over the full ordinance of the feast. The lamb is to be selected on the tenth day of the first month and then kept or watched over until the fourteenth day when it is to be slaughtered for the meal. This alludes to four days until the Messiah would be revealed and his death is prefigured in the slaughter. It also makes me wonder about the eating of the meal in haste. There’s the obvious implications given the fact that the community at the time of the Exodus was going to be rolling out quickly from Egypt after the judgement of the first born, but I also see that the fourth day is a fulcrum of sorts when it comes to the nature of history. After the fourth day there’s only two days left and then the Messiah will come back again. And at that time the judgement of the first born in Egypt will look like a daisy chain parade in comparison. So we are on the downward slope as it were. Yahusha has told us to prepare and be ready. Many are now beginning to see the times and seasons. When you re-read the gospel accounts and some of the other Brit Hadasha (NT) writings I think the warnings for sober living and a return to walking in the commands of the Father become even more of a clarion call when you realize that time is indeed short from His perspective.
I encourage you to read and keep an eye on the days. Notice how and where they’re mentioned and their context. There are many websites nowadays that allow one to search on a keyword or phrase and then instantly see all of the references in scripture. It can be a fascinating exercise to pick a word that you are studying on and go see the results.
In fact, if you do that very thing with the “eighth day” you can also find some extraordinary things. In Christian circles it’s not spoken of much, but in Jewish ones the concept of the eighth day is well known. It’s called the Olam Haba or the world to come. This is in clear distinction from the seventh day though. Messiah’s kingdom and reign is just the beginning. It’s the road back to Eden. Paradise that was lost becomes Paradise restored on the eighth day.
I would be remiss if I didn’t mention that I think there’s a reason why Revelation 20 and 21 are written the way they are. Many people make those events interchangeable or within the same day. I don’t believe they are. Revelation 21 clearly describes the Olam Haba. Messiah’s kingdom has a purpose. It is to fulfill what Adam, Moses, the Levitical priests, the Judges, Saul, David, and Solomon could not. When the problem of our adversary, sin and death are fully and finally dealt with, then the New Heaven and New Earth will come. This is the eighth day.
There’s a reason why the foreskin of the male is to be circumcised on the eighth day. Our circumcision in heart will be completed on the eighth day of history. In fact, just a study into Leviticus alone will give you quite a bit to ponder in regards to the eighth day. Numerous sacrifices and offerings are to be made by the kohanim on the eighth day. When livestock is born and it is to be an offering to Yahuah, it is commanded that it remains with its mother for seven days, but then from the eighth day onward it can be considered a gift or offering to the Most High. The instructions for Sukkot tell us that the eighth day is to be a holy convocation and a Shabbat.
Going back to Ezekiel, as I mentioned the latter chapters seem to show us pretty great detail about the time when Messiah will be ruling on earth and the particulars of his temple and the teaching of the Torah to the nations. In the 43rd chapter some prescriptions for sanctifying the new altar are given. Notice how the regulation ends. “(The kohanim) will make atonement for the altar and cleanse it for seven days. This is how they will consecrate it. When they have completed their days, from the eighth day onward the kohanim will make your burnt offerings upon the altar as well as your fellowship offerings. Then I will accept you—it is a declaration of Yahuah.”
I don’t know about you, but when I read this my eyes tear up. Maybe it seems odd. I get that. But I recognize that our High Priest—our Kohen Gadol—Yahusha the Messiah who reigns in the order of Melchizedek, is sanctifying us. Even now. He is readying us to be a kingdom of kohanim. Drawing us back to the Father and His ways.
Whenever I bring up the timeline, much like bringing up The Revelation or other prophetic sundries, the inevitable questions of when and how long come up, and that’s to be expected. I personally don’t get too wrapped up in those kinds of details, but it is important. There are various methods of marking out where we’re at. The first four days are fairly easy. You can easily go read the genealogies from Adam to Messiah and conclude that four thousand or so years have elapsed. Some commentaries use the death/resurrection of Messiah as a starting point for the fifth day. I’m more inclined to use the judgement of Jerusalem in 70AD. Some people calculate the formation of Israel as a nation state as figuring into how much time is left in the sixth day. I’m not sure I buy that. Using some of these various maths—emphasis and misspelling mine—there are various conclusions that lead us back to Ha’Adam around 3930BC. People who have used Ussher’s Chronology have dated the beginning at 3952BC. Still within the same ballpark.
And there’s the calendars to contend with. If you just go and take 70AD plus two thousand years and ta da we have the seventh day starting circa 2070, you’re probably doing it wrong. The Gregorian calendar and the 365.25 day solar year have messed up a lot of time calculations. Some commentaries point to the Jubilee year being a good candidate for the seventh day to begin. It would make sense. If the Jews are still correctly calculating the Jubilee, they say that the last one was in 2015. Interesting to think that a lot of awakening started happening with regards to biblical cosmology and Torah around that time. Also maybe more than coincidence that the signs in the heavens occurred in 2017. Maybe. But then again the Jews say that we are officially in year 5780-81 and if you go back and look at how that is calculated it can be pretty easily shown to be false.
Maybe The Powers That Should Not Be have mixed up and deceived the world so much that we’re missing a thousand years. Maybe it’s more like 1020. Nothing surprises me anymore. There’s also a theory that perhaps we’re in the seventh day right now and what we’re living is the time when Ha’Satan is released to deceive the nations one last time. Try not to let that one melt your brain.
Back in 2018 when I was really contemplating this for the first time, I did some calculations of my own and came to the conclusion that the earliest the seventh day might start—the above notwithstanding—would be 2027-28. I thought at the time, wow that’s pretty close. But of course, some of the considerations I was taking aren’t things that I’m 100% sure of. Things like the Great Tribulation and if it’s seven years—although it seems fitting in light of all this, no?—or if it’s really only three and a half years. I hope you get the point. And honestly I didn’t really believe that the calculation could be correct. I was just spit balling. But then this year happened. Maybe the birth pains will only increase for seven years. Regardless, I’m hedging my bets.
Oh, and those naughty books that people tell you that you shouldn’t read? Might I suggest 2 Esdras. If you find The Revelation a bit confusing then perhaps this book might shed some light on things. I’ll leave you with one passage that definitely caught my eye as I was thinking about the seven days.
“He answered me and said, ‘Listen to me and I will inform you, and tell you about the things which you fear, for the Most High has revealed many secrets to you. For he has seen your righteous conduct, that you have sorrowed continually for your people, and mourned greatly over Zion. This therefore is the meaning of the vision. The woman who appeared to you a little while ago, whom you saw mourning and began to console—but you do not now see the form of a woman, but an established city has appeared to you—and as for her telling you about the misfortune of her son, this is the interpretation: This woman whom you saw, whom you now behold as an established city, is Zion. And as for her telling you that she was barren for thirty years, it is because there were three thousand years in the world before any offering was offered in it. And after three thousand years Solomon built the city, and offered offerings; then it was that the barren woman bore a son. And as for her telling you that she brought him up with much care, that was the period of residence in Jerusalem. And as for her saying to you, ‘When my son entered his wedding chamber he died,’ and that misfortune had overtaken her, that was the destruction which befell Jerusalem. And behold, you saw her likeness, how she mourned for her son, and you began to console her for what had happened. For now the Most High, seeing that you are sincerely grieved and profoundly distressed for her, has shown you the brilliance of her glory, and the loveliness of her beauty. Therefore I told you to remain in the field where no house had been built, for I knew that the Most High would reveal these things to you. Therefore I told you to go into the field where there was no foundation of any building, for no work of man’s building could endure in a place where the city of the Most High was to be revealed.”
Jewish people have a traditional phrase that they often say after the Passover meal. It is L’Shana Haba’ah B’Yerushalayim, or “Next year in Jerusalem”. Somehow that feels too…small. Or perhaps short sighted is a better thought. Don’t get me wrong, the seventh day is gonna be a trip. Heck, like I said, maybe we’re in it and just don’t know it. A real trip. But the Olam Haba is what I’m really looking forward to.