In Jewish wedding ceremonies there are two friends of the
bridegroom that act as two witnesses. One is a special help to the groom and the other is
a special help to the bride. The special witness of the groom/Jesus at his wedding to the
bride/Church is the Father. The special witness of the bride, whose role is to assist her
and lead her to the ceremony, is the Holy Spirit.
The Holy Spirit is primarily in heaven during the wedding
festivities and is the barrier that once removed, allows the mystery of iniquity to be
fully manifest on earth.
For the mystery of iniquity doth already work: only he who
now letteth will let, until he be taken out of the way. -- 2 Thessalonians 2:7
There is a difference in some narratives whether there
were two friends of the bridegroom or one. Apparently, there is this difference in customs
between those in Judea and elsewhere. Either way, the above conclusions stand as the role
of one of these witnesses was to act as a special go-between with info from the groom to
the bride during their betrothal period and this fits in quite well with what exactly the
Holy Spirit's role is in the church age. This "friend" is also to accompany the
bride to the wedding. Many people believe Moses fulfilled this role as he led the
Israelites out of Egypt.
The two witnesses on earth are the law and the prophets.
The two greatest examples of these are Moses and Elijah.
The law and the prophets were until John: since that time
the kingdom of God is preached, and every man presseth into it. -- Luke 16:16
But now the righteousness of God without the law is
manifested, being witnessed by the law and the prophets. -- Romans 3:21
Some people believe that the two witnesses will be Elijah
and Enoch. They come to this conclusion based on Hebrews 9:27: "And as it is
appointed unto men once to die, but after this the judgment," and note that the
scriptures only speak of two who were translated without physical death. But is this verse
speaking of physical death? If so, what happened to Lazarus? He died, was raised and then
died again (this last is an assumption on my part, but I believe if Lazarus had been taken
up to heaven without dying again there would have been mention of it somewhere in the
Bible. The fact that nothing more is said of him is indicative that there was nothing else
extraordinary about this man.)--he died physically twice. I think this passage deals with
more than just physical death.
Besides the above, I believe that both witnesses will have
to be Jews and Enoch does not qualify. Enoch is, however, a picture of the rapture of the
church--"Enoch walked with God: and he was not; for God took him" (Gen 5:24). I
would not know how to recognize Enoch if he were to be one of the witnesses.
Another reason I believe the two witnesses to be Elijah
and Moses is that there is no one on earth now who knows exactly what Elijah and Moses
looked like so physically we can't prove who they are, but if two people were to come who
did the works of Elijah and Moses then we would be able to identify them. The following in
Revelation describe the two witnesses (and who better to witness of these coming things
than those who performed them the first time):
Rev 11:5 -- And if any man will hurt them, fire
proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them,
he must in this manner be killed.
And Elijah answered and said to the captain of fifty, If I
be a man of God, let fire come down from heaven, and consume thee and thy fifty. And the
fire of God came down from heaven, and consumed him and his fifty. -- 2 Kings 1:10, etc.
Rev 11:6 -- These have power to shut heaven, that
it rain not in the days of their prophecy:
And Elijah the Tishbite, who was of the inhabitants of
Gilead, said unto Ahab, As the LORD God of Israel liveth, before whom I stand, there shall
not be dew nor rain these years, but according to my word. -- 1 Kings 17:1
But I tell you of a truth, many widows were in Israel in
the days of Elias [Elijah], when the heaven was shut up three years and six months, when
great famine was throughout all the land. -- Luke 4:25
...and have power over waters to turn them to
blood, and to smite the earth with all plagues, as often as they will.
Thus saith the LORD, In this thou shalt know that I am the
LORD: behold, I will smite with the rod that is in mine hand upon the waters which are in
the river, and they shall be turned to blood. And the fish that is in the river shall die,
and the river shall stink; and the Egyptians shall loathe to drink of the water of the
river. And the LORD spake unto Moses, Say unto Aaron, Take thy rod, and stretch out thine
hand upon the waters of Egypt, upon their streams, upon their rivers, and upon their
ponds, and upon all their pools of water, that they may become blood; and that there may
be blood throughout all the land of Egypt, both in vessels of wood, and in vessels of
stone. And Moses and Aaron did so, as the LORD commanded; and he lifted up the rod, and
smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his
servants; and all the waters that were in the river were turned to blood. And the fish
that was in the river died; and the river stank, and the Egyptians could not drink of the
water of the river; and there was blood throughout all the land of Egypt. -- Exodus
And the LORD said unto Moses, Yet will I bring one plague
more upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let
you go, he shall surely thrust you out hence altogether. -- Exodus 11:1
For more on plagues of the last days, see leprosy and its parallels with the mark of the beast.
Moses betook himself to the encampment [at the foot of Mt.
Sinai] and awakened them with these words: "Arise from your sleep, the bridegroom is
at hand, and is waiting to lead his bride under the marriage-canopy." Moses, at the
head of the procession, hereupon brought the nation to its bridegroom, God, to Sinai,
himself going up the mountain.
(After the first tablets of the ten commandments are
broken, Moses pleads for the people.) God replied: "Thou desirest Me to forgive them.
Well, then, I shall do so, now fetch Me hither tables on which I may write the words that
were written on the first. But to reward thee for offering up thy life for their sake, I
shall in the future send thee along with Elijah, that both of you together may prepare
Israel for the final deliverance."
"And Jehovah shewed Moses all the land of Gilead,
unto Dan, and all Naphtali, and the land of Ephraim, and Manasseh, and all the land of
Judah, unto the utmost sea, and the Negeb, and the plain of the valley of Jericho, the
city of palm-trees, unto Zoar" (Deuteronomy 34:1-3).
Such was the prospect which, from that mountain-top,
spread before Moses. And when he had satiated his eyes upon it, he descended into that
valley apart to lay him down to rest. Into the mysterious silence of that death and burial
at the hands of Jehovah we dare not penetrate. Jewish tradition, rendering the expression
(Deuteronomy 34:5) literally, has it that "Moses the servant of Jehovah died there...
at the mouth of Jehovah," or, as they put it, by the kiss of the Lord. But from the
brief saying of Scripture (Jude 9) may we not infer that although Moses also received in
death the wages of sin, yet his body passed not through corruption, however much "the
devil," contending as for his lawful prey, "disputed" for its possession,
but was raised up to be with Elijah the first to welcome the Lord in His glory? For
"men bury a body that it may pass into corruption. If Jehovah, therefore, would not
suffer the body of Moses to be buried by men, it is but natural to seek for the reason in
the fact that He did not intend to leave him to corruption."*
* Kurtz, History of the Old Covenant, vol.
3 p. 495 (English translation).
Moses the giver of the law, and Elias one of the chief of
the prophets...The Jews sometimes speak of these two as together...Yea, they expect that
these two will come together in future time; for so they represent God as saying to Moses;
Moses, as thou hast given thy life for them (the Israelites) in this world, so in time to
come (the days of the Messiah) when I shall bring Elias the prophet, you two shall come
together. (Debarim Rabba, sect. 3. fol. 239.2.)
(The New John Gill's Exposition of the Entire Bible)
[Referring again to the above regarding how to recognize
the two witnesses, the following explains why the Jews believe that Moses had a lisp.]
Moshe [Moses] said to God, "Forgive me, my God, but I
am not a man of words, neither yesterday nor since You have spoken to Your servant; I have
a 'heavy' mouth and a 'heavy' tongue." (Shemos 4:10)
The simple explanation is that Moshe had a lisp. The
midrash says that when Moshe had been a baby in Paroah's [Pharaoh] court, an incident
occurred that had permanently impaired his speech. When Moshe had been three years old, he
had been sitting on Basya's [the daughter of Pharaoh who had saved Moses from the water]
lap with Paroah close by. Moshe had climbed down off Basya's lap and walked over to
Paroah. He then took the crown off Paroah's head and put it on his own.
Everyone in the court had been stunned. At another point
in history, had the baby been the true heir to the throne, and the prophecy of a Jewish
redeemer not been hanging over Paroah's head, what Moshe did might have been considered
cute. However, for Paroah and his court, the nagging question had to be: Was this a sign
of things to come?
To find out, Paroah had devised a test for the baby Moshe:
a brilliant diamond and a glowing coal was to be brought and placed before Moshe. Should
he pick up the diamond, then it would be clear that Moshe worked with thought and cunning.
However, should Moshe pick up the burning coal, then it would be clear to all that Moshe
was just like any other baby that indiscriminately reaches for anything that glitters.
Of course Moshe had reached for the diamond. However, God
had sent the angel Gavriel [Gabriel] to redirect Moshe's hand, so that he reached for the
coal instead, which he had promptly put into his mouth, burning it. As a result, Moshe's
life had been spared, but not his tongue.
In resignation to the will of God, Jacob awaited his end,
and death enveloped him gently. Not the angel of Death ended his life, but the Shekinah
took his soul with a kiss. Beside the three Patriarchs, Abraham, Isaac, and Jacob, only
Moses, Aaron, and Miriam breathed their last in this manner, through the kiss of the
Shekinah. And these six, together with Benjamin, are the only ones whose corpses are not
exposed to the ravages of the worms, and they neither corrupt nor decay.
Legend states that Moses was born and died on
And after six days Jesus taketh Peter, James, and John his
brother, and bringeth them up into an high mountain apart, And was transfigured before
them: and his face did shine as the sun, and his raiment was white as the light. And,
behold, there appeared unto them Moses and Elias talking with him. -- Matthew 17:1-3
Having been schooled in this world until innocence was
turned into virtue, each individual in due time would have been transformed into a higher
state no longer dependent upon time and space, and without passing through death at all,
as Enoch appears to have been. In the case of Enoch, we are merely told that he "was
not," for God "took him." This has always been understood to mean that he
passed out of this sphere without dying. Jesus Christ, on the other hand, deliberately
surrendered this possibility. The significance of the events which took place on the Mount
of Transfiguration is variously interpreted. This much seems fairly certain. We see here
one man who has come to manhood without being touched by sin. Having thus fulfilled the
task of passing from innocence of childhood to the virtue of perfect manhood without
fault, this man might have been transformed and passed immediately into a higher state at
that point without seeing death. But the subject of His conversation on the Mount of
Transfiguration seems rather to have been related to the fact that He was deliberately
setting aside this privilege, which was now His right, in order to become subject to death
in a unique way. This scene is therefore taken by some to be a picture of what would be
the "end" of each individual's period of schooling in this world if it were not
for the fact of sin and death. Such is one possible reconstruction of the original divine
plan, until death was introduced (Rom. 5:12), because this plan was thwarted. Thus death
is now appointed for each individual.
Thus, in the incarnation the LORD Jesus Christ revealed
three great truths: the nature of God, the nature of Adam (as unfallen man), and the
nature of man in his present state. He showed what God was like because He was God. He
showed what Adam was like because He was a second Adam. He showed what we are like now
because we crucified Him. And finally He opened the way for man who is dead to live again,
not just in some future world and without the "encumbrance" of a body, but here
and now as a whole man quickened as to his mortal body (Rom. 8:11), renewed as to his mind
(Eph. 4:23), and recreated as to his spirit (John 3:3). Whereas the New Testament makes it
clear that the body can be more of a curse than a blessing to us as we are now
constituted, this was not true at all in the case of the Last Adam. It would have been
entirely inappropriate for the LORD of Glory to be incarnate in a body like ours, subject
to sickness and disease, senescence and death. But it was entirely appropriate that He
should be incarnate in a body like Adam's, which initially was subject to none of these
things. Indeed, only by properly understanding the real nature of the body that was
prepared for Him (Heb. 10:5) and which He indwelt throughout His earthly ministry can we
grasp the significance of what happened at the very end when He purchased our redemption
on the Cross. And what happened there sheds its own wonderful light on the constitution of
a truly human body untainted by sin. The Cross was the inevitable termination of the life
of the Second Adam in the light of the First Adam's fall. On the other hand, the
Transfiguration of the Second Adam would have been the logical termination of the life of
the First Adam if he had not fallen. Both events shed light on Adam's destiny, as a fallen
creature, and as an unfallen one. At this point, however, it is the Transfiguration that
The circumstances surrounding the Transfiguration as
recorded in Matthew 17:1-9 are very important for the light they shed. Jesus Christ, the
Second Adam, had lived a life of sinlessness, and now He had reached the perfection of
maturity through the things which he had experienced--the things which He had
"suffered," as Hebrews 2:10 puts it. Complete innocence had grown into
unchallengeable virtue. He was now ready to enter into the joy of a higher order of life,
not by being freed from His body as though embodiment was a disadvantage in itself, but by
being transformed in it and with it into a more glorious quality of human existence.
[H]aving so lived a perfect life and received on the Mount
a signal evidence of His Father's complete approval, Jesus had reached that first
potential terminal point of His human existence and might have passed on into glory by a
simple transformation which seems already to have begun to take place, filling His body
with light. This was the joy which had been set before Him, and this was the joy which
would have been the lot of every man if sin had not entered and by sin death (Rom. 5:12).
As the Jewish commentators long ago had perceived: "Had it not been for the Fall,
death would not have been so terrible and painful, but a joyful incident in man's
career," for God had created man with the capability of immortality (Wisdom of
Solomon 2:23). But we are told in Hebrews 12:2 that instead of the joy that was set before
him [he] endured the cross. The Authorized Version reads here, "for the joy that was
set before Him...." But in fact the original Greek should be rendered more precisely,
"over against," "in place of," or "instead of." In short,
rather than going on into glory, which might have been His normal expectation as man made
perfect, He returned to His earthly career and told the disciples who were with Him what
would be the outcome of this decision (Matt. 17:9). It is worthy of note that the Williams
translation reads here: "who, instead of the joy that was set before Him...,"
and the version produced by Smith and Goodspeed reads: "who, in place of the
happiness that belonged to Him, submitted to a cross."
In other words, the Second Adam achieved the perfection of
maturity as a human being which Adam and all his other descendants utterly failed to do,
and then having set aside this joy which was the natural terminus of a sinless life, He
came back into the stream of history again with the deliberate intent of experiencing
death voluntarily, without compulsion, and for our sakes.
[Elijah and Moses were witnesses to Jesus taking on the
"job" of coming back to earth to be the perfect sacrifice for our sins and
tasting death for us instead of being translated into heaven at that time, even though he
had "earned" the right to do so. Jesus had a conversation with both Moses and
Elijah regarding what he was doing and I believe they will both come back to attest to
what they saw and heard when the Lord was transfigured.]
"Perhaps the coming of Moses and Elijah on the Mount
of Transfiguration should be viewed as portraying the in-breaking of God's redemptive
activity. In one homiletical midrash which preserves holiday sermons and traditional
Jewish teachings from the ancient synagogue, a message is given in which both Moses and
Elijah fufill a mission in the process of redemption.
'You find that two Prophets rose up for Israel out of the
Tribe of Levi; one the first of all the Prophets, and the other the last of all the
Prophets: Moses first and Elijah last, and both with a commission from God to redeem
Israel; Moses, with his commission, redeemed them from Egypt, as is said "Come now,
therefore, and I will send unto Pharaoh" (Exod 3:10). And in the time-to-come,
Elijah, with his commission, will redeem them, as is said "Behold, I will send you
Elijah the prophet (Mal 3:23). As with Moses, who in the beginning redeemed them out of
Egypt, they did not return to slavery again in Egypt; so with Elijah, after he will have
redeemed them out of the fourth exile, out of Edom, they will not return and again be
enslaved--theirs will be an eternal deliverance.' [Pesikat Rabbati, Piska 4:2 (Braude,
trans., Pesikta Rabbati, 1.84-85)]
(Young, Brad. Jesus the Jewish Theologian, p.
Genesis 31:44 -- Now therefore come thou, let us make a
covenant, I and thou; and let it be for a witness between me and thee.
Deuteronomy 4:26 -- I call heaven and earth to witness
against you this day, that ye shall soon utterly perish from off the land whereunto ye go
over Jordan to possess it; ye shall not prolong your days upon it, but shall utterly be
Deuteronomy 17:6 -- At the mouth of two witnesses, or
three witnesses, shall he that is worthy of death be put to death; but at the mouth of one
witness he shall not be put to death.
Deuteronomy 31:26 -- Take this book of the law, and put it
in the side of the ark of the covenant of the LORD your God, that it may be there for a
witness against thee.
Joshua 24:27 -- And Joshua said unto all the people,
stone shall be a witness unto us; for it hath heard all the words of the LORD which he
spake unto us: it shall be therefore a witness unto you, lest ye deny your God.
Job 16:8 -- And thou hast filled me with wrinkles, which
is a witness against me: and my leanness rising up in me beareth witness to my face.
Psalms 89:37 -- It shall be established for ever as the
moon, and as a faithful witness in heaven. Selah.
Micah 1:2 -- Hear, all ye people; hearken, O earth, and
all that therein is: and let the Lord GOD be witness against you, the Lord from his holy
Matthew 24:14 -- And this gospel of the kingdom shall be
preached in all the world for a witness unto all nations; and then shall the end come.
John 1:7 -- The same came for a witness, to bear witness
of the Light, that all men through him might believe. 8 He was not that Light, but was
sent to bear witness of that Light.
John 1:15 -- John bare witness of him, and cried, saying,
This was he of whom I spake, He that cometh after me is preferred before me: for he was
John 5:36,37 -- But I have greater witness than that of
John: for the works which the Father hath given me to finish, the same works that I do,
bear witness of me, that the Father hath sent me. And the Father himself, which hath
sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen
John 8:18 -- I am one that bear witness of myself, and the
Father that sent me beareth witness of me.
John 15:27 -- And ye also shall bear witness, because ye
have been with me from the beginning.
Acts 5:32 -- And we are his witnesses of these things; and
so is also the Holy Ghost, whom God hath given to them that obey him.
Acts 7:44 -- Our fathers had the tabernacle of witness in
the wilderness, as he had appointed, speaking unto Moses, that he should make it according
to the fashion that he had seen.
Acts 10:41 -- Not to all the people, but unto witnesses
chosen before of God, even to us, who did eat and drink with him after he rose from the
Acts 10:43 -- To him give all the prophets witness, that
through his name whosoever believeth in him shall receive remission of sins.
Acts 15:8 -- And God, which knoweth the hearts, bare them
witness, giving them the Holy Ghost, even as he did unto us;
Romans 2:15 -- Which shew the work of the law written in
their hearts, their conscience also bearing witness, and their thoughts the mean while
accusing or else excusing one another;)
Romans 8:16 -- The Spirit itself beareth witness with our
spirit, that we are the children of God:
Hebrews 2:4 -- God also bearing them witness, both with
signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his
Hebrews 11:4 -- By faith Abel offered unto God a more
excellent sacrifice than Cain, by which he obtained witness that he was righteous, God
testifying of his gifts: and by it he being dead yet speaketh.
1 John 5:6 -- This is he that came by water and blood,
even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that
beareth witness, because the Spirit is truth.
1 John 5:8,9.10 -- And there are three that bear witness
in earth, the Spirit, and the water, and the blood: and these three agree in one. If we
receive the witness of men, the witness of God is greater: for this is the witness of God
which he hath testified of his Son. He that believeth on the Son of God hath the witness
in himself: he that believeth not God hath made him a liar; because he believeth not the
record that God gave of his Son.
Revelation 1:5 -- And from Jesus Christ, who is the
faithful witness, and the first begotten of the dead, and the prince of the kings of the
earth. Unto him that loved us, and washed us from our sins in his own blood,
Revelation 11:3 -- And I will give power unto my two
witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in
Thus God is purifying us. The furnace was
provided in the eternal purpose. We were not in a moment to be transferred to the glory
above, as soon as we were begotten again to the lively hope. We were not to be
instantaneously perfected and purified, so that sin should be utterly expelled from us,
and we should have no more need of the blood; no more need of the daily discipline. God's
purpose was, that our preparation should be by a process, not by an act: that by gradual
progress we should be the occasion for drawing out the power and grace of God.
Instantaneous perfection seems to some more glorifying to God than gradual improvement.
But God does not think so. He wants to show us what sin is, what the power of evil is,
what a human heart is, what the blood of Christ can do, what the power of the Spirit can
do. And so He purifies us gradually. He has done so from the beginning; and there is not
one instance in Scripture of instantaneous perfection, nay, not one instance of perfection
at all. The law of the kingdom is expressed in the following prayer of the apostle:
'The God of all grace, who hath called us unto
His eternal glory by Christ Jesus, AFTER THAT YE HAVE SUFFERED A WHILE, MAKE YOU PERFECT,
stablish, strengthen, settle you' (1 Peter 5:10).
Thus God is making us His witnesses. Ye are my
witnesses, He says to us. Witnesses of whom? Of the Christ of God. We testify of Him; we
reflect His light; we radiate His glory. We are His mirrors here. We are like the moon,
giving back some of the light He sheds on us; like the sea, shining with His brightness;
like the mountains, telling of His greatness; like the wind, speaking of His power; like
the flowers, displaying His beauty; like the blue arch, proclaiming His vastness; like the
sands, symbolizing the years of His eternity; like the rainbow, unfolding His varied
perfections; like the rivers, reminding men of the ceaseless roll of His providence; like
the rain, showing His refreshing bounty; like the harvest field, displaying the exuberant
fulness of His love.
Thus are we in these ways, and in a thousand
more, His witnesses: telling out all His glory, and power, and holiness, and love. Our
life is to be one continuous witness-bearing to the God and Father of our Lord Jesus
Christ, and to the Christ Himself, who, when He left this earth, left us behind Him to
represent Him here. Let our testimony be full; let our representation be worthy of Him
whose representatives we are.
We are left here to bear witness to the Christ of
God. Let us see that we do it well.
The world needs our testimony, for it knows Him
not, neither cares to know Him. Let our lives be such a testimony as shall win the very
worst, and attract the most distant and heedless. Let that testimony be full; let it be
consistent: for who can tell the injury that has been done by inconsistent testimony,--by
the lives of Christians who were far more like the world that they professed to have
forsaken, than the Lord to whom they had joined themselves?
The Church, too, needs consistent
witness-bearing. It needs to be lifted up; and who is to lift it up? It needs to be more
completely unworldly and unearthly; and who shall help to make it such? It needs to be
roused and quickened; but who shall rouse and quicken it, if all be slumbering and
sleeping? It needs to start upon a new career of devotedness, and fervent self-denial, and
holiness, and love; but who is to begin?
(The Christ of God, Horatius Bonar)
Malachi 4:5 Behold, I will send you Elijah the prophet
before the coming of the great and dreadful day of the LORD:
This concept of Eliyahu's [Elijah] coming as a herald of
Mashiach Ben- David [Messiah, son of David] is supported not only in the Tanakh [Old
Testament] and the B'rit Chadashah [New Testament] but also in our Jewish literature:
*...The resurrection of the dead cometh through Elijah of
blessed memory. [Babylonian Talmud, Tractate Sotah 49b]
* ...the holy spirit leads to the resurrection of the
dead; the resurrection of the dead leads to Elijah the prophet. [Midrash Rabbah Song of
* The resurrection of the dead will come through Elijah,
who will likewise act as the herald to announce the advent of the Messiah. [Everyman's
It was even taught that Eliyahu had three cities in
Y'hudah [Judah] from which he would again begin his ministry. The discussion follows:
It [one of the three cities of Eliyahu in Y'hudah] was
called 'Zenan' because he [Elijah, its owner] was a buckler (zinah), and 'Hadashah,'
because God would renew him (me-hadesho) in the millennium. It was called 'Migdal-gad,'
because from there God would one day go forth and cut down (magdid) the foundations of
Esau. (Midrash footnote: Warsaw ed. reads "the foundations of the heathen"--the
meaning is the same.) [Midrash Rabbah Exodus]
Zenan and Hadashah were lowland cities about 50 km (31
miles) from Y'rushalayim. Migdal-gad was located about 38 km (24 miles) west of
present-day Hebron. According to Jewish expectation, Eliyahu will emerge before the
resurrection from one of these cities (ruins) and not in the desert as was Yochanan the
Immerser [John the Baptist].
One more interesting fact: According to Jewish
expectation, Eliyahu will come with Mosheh [Moses]. In the ancient Jewish writings of the
Midrash Rabbah, we join a discussion in progress, one not linked to some special
revelation but rather a drash which is a Hebrew form of storytelling. The discussion
focuses upon a dialogue between G-d and Mosheh. After Mosheh brings the second set of
stone tablets up to G-d for His signature, G-d says:
Moses, I swear to you, as you devoted your life to their
service in this world, so too in the time to come when I bring Elijah, the prophet, unto
them, the two of you shall come together. [Midrash Rabbah Deuteronomy]
...I believe Eliyahu and Mosheh will return in the flesh
prior to the resurrection and rapture on the Day of the L-rd. How soon before the Day of
the L-rd will they appear? I am not sure about Mosheh but I think Eliyahu will come six
months before the resurrection because Yochanan (a type of Eliyahu), who was a forerunner
of Mashiach, was six months older than Y'shua. And if Y'shua comes for His bride at Rosh
Hashanah then Eliyahu will appear in Israel at Pesach. Why Pesach? Because that is when
Eliyahu is expected. For almost 2,000 years, Jews every year at the annual celebration of
Pesach prepare a table-setting for him.
In the ancient Jewish writings including the Tanakh the
resurrection is scheduled for the Feast of Trumpets (Rosh Hashanah) which is called an
"appointed time," or in Hebrew, a Moed.
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