Karin Anderson
PREFACE
The Dead Sea Scrolls echo Daniel 12:4, where Daniel is commanded to “seal the book until the time of the end.” At Qumran, sacred writings — including Daniel — were sealed in jars and hidden for nearly two thousand years. Their preservation mirrors the prophetic instruction: revelation safeguarded for a future appointed generation. The Qumran community identified themselves as sons of Zadok (Ezekiel 44), guardians of covenant truth awaiting final redemption.
Archaeo-Astronomy
Archaeo-astronomy examines how ancient architecture, sacred narratives, and stellar motion correspond. Temples were aligned according to celestial cycles because heaven was believed to govern earth.
The Great Pyramid encodes solar descent and ascent — death and resurrection within the annual cycle. The Heavenly Pattern
The subject at hand is Merkabah wisdom — the tradition concerned with the heavenly throne, the divine chariot, and the structure of the celestial Temple.
The Old Testament contains unmistakable mystical elements. Isaiah beholds a Lord “whose train filled the Temple.” Ezekiel sees the chariot-throne and is lifted by the Spirit.. These are not later inventions. They are the foundation of Jewish mysticism.
Modern Jewish scholarship often traces early Merkabah speculation to Essene traditions whose leaders were the Zadokites—with visionary theology. Their concern was not mythology, but structure: the structure of heaven and its correspondence to earth.
Rabbinic literature preserves a crucial concept: God showed Moses the heavenly Temple and instructed him to make a likeness of it on the earth. The lower Temple is set against the upper Temple. The upper Holy of Holies is set against the lower Holy of Holies. The throne below, that is, the Ark, is set against the throne above. Earthly temple reflects heavenly architecture. The throne above corresponds to the Ark below. The Holy of Holies below corresponds to the Holy of Holies above. The pattern descends from heaven to earth.
The Great Pyramid — Giza
The Great Pyramid has been interpreted symbolically as a “House for the Sun.”
Ancient observers tracked:
- Daily solar rising and setting
- Annual solar ascent and descent
The Sun’s apparent travel was described as a tabernacle — a dwelling — yet the word also implies a grave. Each dawn appeared as resurrection from death.
An Egyptian papyrus depicting a triangle followed by an ankh was interpreted by some as meaning:
“The key of life is hidden in the pyramid.”
Temple knowledge preceded Sinai. The Hebrews inherited and purified an earlier cosmological framework — redirecting it away from star worship and toward covenantal monotheism.
Joseph, after interpreting Pharaoh’s dream, was elevated to Prime Minister, given the name Tsapanat-Paänakh, married into the priestly family of Heliopolis, and placed in a position of sacred authority. Moses likewise was raised in the royal court, instructed in the wisdom of the Egyptians, and later associated with priestly authority.
The Sealed Vision
Isaiah 29 speaks of concealment:
“The vision of all is become unto you as the words of a book that is sealed.”
- The vision exists.
- But it is sealed.
Isaiah 30 announces reversal:
“Your teachers shall no longer be hidden.”
- Hidden instructors are revealed.
- Concealment gives way to exposure. What was veiled becomes visible.
Within the Dead Sea Scrolls, the Isaiah 30 Pesher inserts the phrase “Zadokite priests,” linking the prophecy to covenant guardians. The Pesher continues:
“For it says, (referring to the next line of Isaiah) The bread from the earth will be rich.”
Bread from the earth suggests nourishment arising from what was buried — teaching emerging from Dead Sea Scrolls preserved by the Zadokite priests qualifies.
Thus, revelation exists — but it must be interpreted.
The Book of Secrets
The Book of Secrets intensifies the theme:
“They did not rescue themselves without the secret of the way things are.”
Jacob’s Ladder is a sealed book — it is discernment
“Say the parable, declare the riddle… the vision is sealed from you.”
Clues are given of eternal mysteries:
- The origin of wisdom
This is a riddle. After reading the clues given, the answer should be apparent, to anyone initiated.
.
Five clues are given to receive illumination and become wise.
- 1. Lights of the stars for a memorial of His name.
2. Hidden things of the mysteries of Light and the ways of Darkness.
3. The times of heat with the periods of cold.
4. The breaking of day and the coming of night
5.The origins of thing
These are structural realities of creation itself.
INTERPRETAION OF THE FIVE CLUES
1. Lights of the stars for a memorial of His name.
God named the stars he called them out by name. They are the characters that become alive in the celestial drama as part of a memorial of His name.
2. Hidden things of the mysteries of Light and the ways of Darkness
Light was considered the Good principal, Darkness was considered Evil.
Morels and Dogmas.
Around the central and simple idea of the annual death and resurrection of the Sun a multitude of circumstantial details soon clustered. p. 449
Osirus and Typhon were…principle of good and evil, of light and darkness ever at war in the administration of the Universe.p.476
3. The times of heat with the periods of cold.
The year itself was divided into periods of heat and cold. Heat was considered good and cold bad. Therefore during the time when the Sun ruled, warmth prevailed and this was good. During the after the Solstice it was cold and darkness ruled which was considered evil.
Speaking of the Sun as seen by our ancient ancestors Albert Pike stated
And they lamented when, after the Autumnal Equinox, the malign influence of the venomous Scorpion, and the vindictive Archer, and the filthy ill-omened He-Goat dragged him down toward the Winter Solstice.
Arriving there; they said he had been slain (note *in Aries with the lamb), and had gone to the realm of darkness. Remaining there three days, he rose again, and ascended Northward in the heavens, to redeem the earth from gloom and darkness of Winter, which soon became emblematical of sin, and evil and suffering; as the spring, Summer and Autumn became emblems of happiness and immortality. Soon they personified the Sun, and worshipped him under the name of Osirus, and transmuted the legend of his descent among the Winter signs, into a fable of his death, his descent into the infernal regions, and his resurrection. (Morels and Dogmas p.447)
4. The breaking of day and the coming of night
According to Albert Pike the ancients were concerned not only with the diurnal activity but also the annual activity of the Sun. This concept is also seen Biblically in the term a day is as a year to God.
In the projection of the celestial sphere by the astronomical priests, the zodiac and constellations, arranged in a circle, presented their halves in diametrical opposition; and the hemisphere of Winter was said to be adverse, opposed, and contrary, to that of Summer. Over the angels of the latter ruled a king (OSIRIS or ORMUZD), enlightened, intelligent, creative, and beneficent. Over the fallen angels or evil genii of the former, the demons or Devs of the subterranean empire of darkness and sorrow, and its stars, ruled also a chief. In Egypt the Scorpion first ruled… the Evil Principle …The Sun does not arrive at the same moment in each year at the equinoctial point on the equator. The explanation of his anticipating that point belongs to the science of astronomy; and to that we refer you for it. …The precession amounts to 30° or a sign, in 2155.6 years. So that, as the sun now enters Pisces at the Vernal Equinox, he entered Aries at that period, 300 years B. C., and Taurus 2455 B. C. p. 450
Conclusions from above points describe the archeo astronomy of Jacobs Vision. The time period, corresponds to the building of the Great Pyramid. The House of the Sun is based on the equinox points in that period.
- Autumn Solstice The Sun entered Scorpio from Libra
- Vernal Equinox. At this time the Sun entered Taurus from Aries
The World Book describes this field of study as follows:
MORELS AND DOGMAS p. 251
The LOGOS being the World of Ideas [κοσμος νοητος], by means whereof God has created visible things, He is the most ancient God, in comparison with the World, which is the youngest production. …The Intellectual City was but the Thought of the Architect, who meditated the creation, according to that plan of the Material City
INTERPRETATION
This material city is the New Jerusalem Temple located in the celestial heavens According to the oral tradition the walls of Jerusalem (on earth) shall rise up to meet it (in heaven).The placement is based the house of the sun. It’s divisions of the Zodiac; the equinox as stated above.
- Autumn Solstice. The Sun entered Scorpio from Libra
- Vernal Equinox. At this time the Sun entered Taurus from Aries
5. The origins of things
The Origin of the Earth relates to the foundation stone. The stone that Jacob laid on was in Bethel, yet God choose to have Jacob wake up on the foundation stone in Zion that had God’s name upon it.
Genesis 28:20-21
20 Then Jacob made a vow, saying, “If God will be with me and will watch over me on this journey I am taking and will give me food to eat and clothes to wear 21 so that I return safely to my father’s household, then the LORD (YHVH) will be my God
INTRODUCTION
Jacob’s Ladder
Genesis tells us that Jacob saw a ladder with angels ascending and descending. Along with this he was given a covenant and his descendant were promised land.
The Vision of Jacob — 4Q537
This scroll declares additional things that Jacob saw:
- How the Temple was built
- An Angel come down from heaven
- Angels at the altar
- How sacrifices were offered
- How garments were changed
- How hands were purified
1.How to the Temple was built
Place the Template:
The placing of the translucent must be done according to rules that are incorporated into
- The Cornerstone rests on the head of Ophiuchus
- The Grotto rests on Pleiades
- The descending chamber pit reaches the star Mira
Mathematical Key
Within the principal structure of the Great Pyramid are hidden, deeper levels of truth. Many also believe that the Great Pyramid holds the key to the universe- a mathematical key.
This is based on the Equinox at the time the Great Pyramid was built. We know that the Sun reached the height of its house at the Autumn Equinox in Scorpio, at the time the Great Pyramid was built.
The picture above records the house for the Sun as pictured when the Great Pyramid was built.
MATHEMATICAL KEY
Within the principle structure of the Great Pyramid are hidden, deeper levels of truth. Many also believe that the Great Pyramid holds the key to the universe- a mathematical key.
The picture above records the house for the Sun as pictured when the Great Pyramid was built.
1. Height of the Sun’s travel in Scorpio, but according to Manly Hall reaches to the head of a man, that man is called the Serpent Holder.in Scorpio. He is situated where the Egyptian Chief to Come was situated. (Called, Api-Bau by Bullinger)
2. Depth of the Sun’s travel in the Star Mira.
3. The Grotto represents the Suns resurrection from the pit. This resurrection is to provide sweet influences as the rises to the Pleiades.
The Height of the Great Pyramid Conveys the Distance to the Sun
- Measuring from the base to the height of the Great Pyramid conveys the distance of the earth to the Sun.
- Mean Distance to the Sun: Half of the length of the diagonal of the base times 10^6 = average distance to the sun
- Mean Distance to Sun: The height of the pyramid times 10^9 represents the mean radius of the Earth’s orbit around the sun, or Astronomical Unit (AU). [5813.235565376 Pyramid Inches x 10^9 = 91848816.9 mile
SIDES = TIME OF THE SUN’S APPARENT TRAVEL
The base of the structure is a square and many scholars believe that it represents the Earth. The structure includes a base for our understanding of what the building was to convey. The number indicates to us the number of days in a year. This was also the timing for the apparent travel of the Sun.
- The length of a base side at the base socket level is 9 131 Pyramid Inches or 365.24 Pyramid Cubits.
- The length of a base side at sidereal socket level is 9 131.4 Pyramid Inches or 365.256 Pyramid Cubits.
- The length of the perimeter at the sidereal socket level is 36 525.63629 Pyramid Inches.
Interpretation of Data
Since the Great Pyramid rises from a line depicting the number of days of the apparent travel of the Sun, to a given point representing the Suns distance, one might interpret this to mean we are looking for a given point in the travel of the Sun. This point should be indicative of the Sun’s Height.
This is based on the Equinox at the time the Great Pyramid was built. We know that the Sun reached the height of its house at the Autumn Equinox in Scorpio, at the time the Great Pyramid was built. Manly Hall indicted the celestial pyramid must rise to the head of a man. This would be Ophiuchus the SerpentHholder. He represents Orian as a young man and is situated where the Egyptian “Chief to Come” was situated. (Called, “Api-Bau” by Bullinger)
*In this manor the Chief becomes Chief Cornerstone.
ABOUT THE PICTURE
Q. Why does the Top stair circle the head of Ophiuchus the serpent holder, in Scorpio)
A. At the time of the equinox the height of the sun’s travel was in Scorpio. Manly Hall states the Pyramid rise to the head of a man.
KEY PYRAMID INCHES=YEARS
Q. Why must the Grotto be placed over the Pleiades?
A. Math imbedded in the Grotto confirm the Grottos purpose to represent the position of Pleiades and its relationship to the resurrection of the sun. In three directions measurements in pyramid inches equal the number of years it takes for us to go around the Sun.
FROM WEB Dr. John Edger recorded; “The procession of the equinoxes goes around Pleiades The length of the processional cycle is avariciously given because the rate of procession is not constant In popular reference a figure of 25,800 years is given ,which approximates its length based on the current rate however the figure for the average length of the completed processional cycles a mean between its greatest and least possible lengths The great pyramid in a number of ways records this cycle as 25,694 and 25695 .Dr John and Morton Edgar, a well-known pyramidologist …pointed out that the sum of the lengths of the two diagonals of the pyramids base at the platform level) is 25,694.3528 Pyramid inches, thus indicating that many years also the same number of inches is found again as the pyramids perimeter at the level of the grand gallery.”
Q. Why must Mira be located in the subterranean pit?
A.”. Pyramid studies have led scholars to the conclusion that the subterranean chamber in the Great pyramid represents Hell. The word that the Bible calls “Hell” also means “subterranean’. In cosmology, the ancients saw the star “Mira” as a representation of “Hell”. There for the subterranean pit must circle the star, Mira.
1. Height of the Sun’s travel in Scorpio, but according to Manly Hall reaches to the head of a man, that man is called the Serpent Holder.
2. Depth of the Sun’s travel in the Star Mira.
3. The Grotto represents the Suns resurrection from the pit. This resurrection is to provide sweet influences as the rises to the Pleiades.
2.An Angel come down from heaven
Since stars are angels. Orion is the angel that comes down from heaven. In this scene, the serpent holder is just another picture of Orion.
Morels and Dogmas.
Orion is visible to all the habitable world. The equinoctial line passes through the center of it. When Alderman rose in the East, the three Kings in Orion followed him; as Taurus set the Scorpion, by whose sting it was said Orion died rose in the East.
On Egyptian monuments we often see a key and a triangle. A triangle was used to represent a pyramid. The Egyptologist who was my guide on the tour translated this to read, “The Key of life is in the pyramid”.
The Book of Revelation uses the same term
The Book of Revelation speaks of an angel coming down from heaven holding a key
Revelation 20
1And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. 2And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, 3And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season
The Serpent holder’s Position was first seen as the positon of Orion who in mythology goes to the pit, it was seen as straight down.
In our pyramid model we can see.
The yellow line depicts his fall to “ the bottomless pit”
- having the key of the bottomless pit
The key allowed Orion to escape to the normal position of Orion.
- and a great chain in his hand
and the descending chamber forms a line to represent a chain. In this scene the descending passage way is to be viewed as a chain and reaches from the hand of Orion to the star: Menkar, meaning- The chained enemy
- And he laid hold on the dragon, that old serpent, which is the Devil, and Satan.
Orion first shown in the position of the serpent holder. He is holding Serpentarius on of the seven heads of Draco the dragon, which represents the Devil and Satan.
- 3And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more,
Deneb Kaitos,” is the seal, a star next to Mentkar in Cetus which means “overthrown or thrust down
- till the thousand years should be fulfilled
The Hebrew word for ox, is ‘Alef’. In addition to meaning ox, it also means thousand. Taurus was a symbol of the New Year, so we can see the word “year” by looking at Taurus
The ancients saw stars as angels. Orion is referred to in the Book of Revelation as “Like unto the Son of Man.” Orion’s death and resurrection is recorded in Mythology. He was known as Horus to the Egyptians the child of Virgo the virgin. The word soul comes from solar, and the solar path of the man followed the path of the sun. As a young man he was at the height of the heavens and as an old man in his regular pose. The Greeks remade the Egyptian Zodiac with accurate star points. So, I use it to tell the story.
)The Serpent Holder represents Orion’s position as a young man, he sits on the on the Ancient Cloud Nebula (Scorpio Nebula today) to represent the Son of Man on a cloud. He travels with the sun from one end unto the other,
Daniel 7:13-14 (NIV):
“In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all nations and peoples of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.”
Summary of what Daniel says about the “Son of Man”:
- Appearance: He is described as “like a son of man,” indicating a human-like figure.
- Heavenly Ascent: He comes with the clouds of heaven, symbolizing divine authority and heavenly origin.
- Interaction with the Ancient of Days: He approaches the “Ancient of Days” (a divine figure likened to Orion as an old man representing God) and is brought into His presence.
- Authority and Worship: He is granted universal authority, glory, and sovereign power, and is worshiped by all nations.
- Eternal Kingdom: His dominion is everlasting and will never be destroyed.
The phrase “Ancient of Days” with “hair as white as wool” appears in the Book of Daniel, specifically Daniel 7:9. This imagery is rich in symbolism and has significant theological and literary meaning.
Context in Daniel 7:9
Daniel 7:9 (NIV):
“As I looked, thrones were set in place, and the Ancient of Days took his seat. His clothing was as white as snow; the hair of his head was white like wool. His throne was flaming with fire, and its wheels were all ablaze.”
Symbolism and Discussion:
1. The “Ancient of Days”:
- A title used in Daniel to describe a divine, eternal figure representing God’s sovereignty and authority.
- The term emphasizes timelessness, wisdom, and the eternal nature of God.
2. Hair as White as Wool:
- White hair traditionally symbolizes wisdom, righteousness, and purity.
- The whiteness indicates purity, holiness, and the divine nature of this figure.
- Wool-like texture emphasizes a sense of age, wisdom, and venerability, much like an elderly, wise person, but in this context, emphasizing divine purity and eternity.
3. Clothing as White as Snow:
- Reinforces the themes of purity, holiness, and divine majesty.
- The whiteness signifies incorruptibility and righteousness.
4. The Overall Imagery:
- The depiction of a radiant, white-haired figure on a throne conveys majesty, authority, and eternal rule.
- The fiery throne and wheels symbolize divine power, judgment, and the omnipotent presence of God.
- The imagery of white hair and clothing aligns with biblical descriptions of divine beings and God Himself, highlighting their holiness and infinite wisdom.
- The depiction reassures believers of God’s eternal reign and righteous authority.
Artistic and Cultural Interpretations:
- Artistic representations often depict the “Ancient of Days” as a majestic, venerable figure with white hair and robes, emphasizing divine wisdom and authority.
- The imagery has influenced Christian art, hymnody, and theological reflection on God’s eternal nature.
In the Book of Revelation, the description of Orion matches the above.
“
Revelation 1:14 (NIV)
“The hair on his head was white like wool, as white as snow, and his eyes were like blazing fire.”
- Context: This verse describes Orion but as the vision of the glorified Messiah with white robes as Orion is a star man representing the Mesiah.
Psalms 118 also applies to Orion.
“You have stung me sure but I shall live”
Using the Strongs concordance Psalms 118 tells the story of Orion’s death and resurrection. Orion was said to be stung by a scorpion. The scorpion was a symbol of a Dan who’s prophecy said he would be an adder in the path. This caused the initiated to understand to interchange the serpent the scorpion. This star man is then to be pictured as being bit in the heal by the serpent. A star in the serpent holder’s foot is called Saiph. Bullinger reported this to be the same word in Genesis when God said to the serpent , “You shall bruise his heel”. And speaking of the Son of man, “He shall bruise your head.”
Part one
The stone which the builders refused is become the head of the corner.
- head rosh 7218 meaning the head, chief(-est place, man, principal, ruler, sum, top high priest
- from 7219 coming from the poison of the serpents venom
- Interesting to note the word head means chief at the top this is exactly what we see in Ophiacus when we put him in the position of the Chief cornerstone..
He is holding a serpent. If we picture him stung by the serpent and falling to his death, we will realize a fulfillment of the words coming from the poison of the serpents venom in our mind.
The word corner figuratively refers to a chief at the corner of the tower
- corner. # 6438, a pinnacle; figuratively, a chieftain: KJV–bulwark, chief, corner, stay, tower.
- The text also tells us the stone must plummet
- stone #68 mason, plummet,
- The definition of stone includes the idea of plummeting.
- The star is in a sense like the man, and the Sun, a stone, that must plummet. Hence the one holding the serpent plummets to the furthest depth of the sun.
Part Two
It is marvelous in our eyes.
Here we find the word it also means he and the word marvelous means to separate and be hidden to arise be wonderful.
|6381| marvelous Strong’s Ref. 638
to separate, i.e. distinguish (literally or figuratively); by implication, to be (causatively, make) great, difficult, wonderful:
KJV–accomplish, (arise…too, be too) hard, hidden, things too high, (be, do, do a, shew) marvelous(-ly, -els, things, work), miracles, perform, separate, make singular, (be, great, make) wonderful(-ers, -ly, things, works), wondrous (things, works, -ly).
The idea here is that Orion holds the serpent descends and casts the serpent into the pit and then wonderfully arises. The words translated in our eyes, translate to “the eye or eyes of the fountain”.
|5869| in our eyes.
; an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape):
The Pleaides ware called, “Little Eyes” and were seen as the place of the sun rising. The was where the sun was said in its apparent travel to rise after 3 days and nights from the belly of Cetus the whale and doing so it would have caused a fountain.
Another name for the Pleaides is “dove”. Jonah also meant “dove”. In this way the story of Jonah and the whale and the Son of man can be integrated.
*Note: Jesus also related the sign of the son of man coming from one side of the heavens and the sign of Jonah as the sign of his coming
*The vision also was related to Jacob,
Jacobs Vision 4Q 537: Jacob saw the days of his life.
If we picture the man on top as Jacob, he wrestled with the Angel of the Lord. There were two angels of the Lord, one Good and One bad also depicted as the Cherubim. Jacob wrestled with the bad angel who was also the serpent in Eden.
- The Serpent Holder (Ophiuchus as Orion) is wrestling the serpent at the Autumn Equinox and Dark time of Year and scripture says, “a day is as a year”.
Jacob remained alone and wrestled with him until dawn broke.
- At dawn Jacob won
- At the dawn of Spring, light rises with the Orion
3. Angels at the Altar
Royal Psalms
The Royal Psalms addresses Israel when it states “If someone comes to tell you about the seven spirits and you don’t know about them listen.”
ARIES AND TAURUS = The Celestial Incense Altar
This altar stands at the meeting place of ascent and descent of angels that Jacob saw ascending and descending in his Ladder
The celestial incense altar is pictured in two constellations: Aries and Taurus.
- The incense altar had four horns.
- The horns of Aries and the horns of Taurus together comprise four.
- Aries was called Barazigger, meaning “the righteous altar.”
In the celestial pattern, Aries and Taurus together form the altar before which the heavenly figure stands. The suggestion is that what Moses built in the wilderness reflected an already established heavenly geometry.
It has been observed in Star lores and Names that the date of Yom Kippur was associated with the Helical annual rising of the Pleiades. These seven stars correspond symbolically to the seven drops of blood sprinkled on the incense altar on that day.
- How Sacrifices Were Offered
Sacrifice represents approach to God through covenant order.
- In the Tabernacle, offerings were brought according to precise instruction:
- Blood was applied.
- Portions were arranged.
- Fire consumed what was dedicated.
- Nothing was random. Each act followed a heavenly pattern.
- The offering symbolized substitution, atonement, and restored relationship. What ascended from the altar as a pleasing aroma signified acceptance. Earthly sacrifice mirrored a greater heavenly mediation between God and man.
Here’Yom Kippur order of service (Greg Killian)
- Remove the ashes from the outer altar. (1:8)
- Immerse (baptize) himself for the first time. Put on the golden vestments. (3:4)
- Slaughter the daily morning elevation (burnt) offering. (3:4)
- Receive and throw the blood of the elevation (burnt) offering.
- Prepare the five lamps of the menorah. (3:4)
- Offer the daily incense. (3:5)
- Prepare the remaining two lamps of the menorah.
- Burn the limbs of the daily morning elevation (burnt) offering on the outer altar. (3:4)
- Offer the daily meal offering. (3:4)
- Offer the Chavitin offering. (3:4)
- Offer the wine libation (drink offering). (3:4)
- Offer the Mussafim: the ox and the seven lambs — all elevation (burnt) offerings, along with their meal and drink offerings. (7:3)
- Immerse (baptize) himself for the second time and then don the linen vestments. (3:6)
- Do the first confession on the Kohen Gadol’s (High Priest) ox offering. (3:8)
- Draw the lots to select the he-goats “For HaShem” and “To Azazel”. (3:9, 4:1)
- Do the second confession on the Kohen Gadol’s (High Priest) ox sin offering. (4:2)
- Slaughter his ox sin offering. (4:3)
- Perform the service of the special Yom HaKippurim incense:
- (a) scoop up some coal
- (b) scoop up the incense into the ladle
- (c) burn the incense in the Holy of Holies
(This was his first entry into the Holy of Holies.) (4:3, 5:1–2)
- Sprinkle the blood of his ox in the Holy of Holies. (Second entry.) (5:3)
- Slaughter the he-goat “For HaShem”. (5:4)
- Sprinkle the he-goat’s blood in the Holy of Holies. (Third entry.) (5:4)
- Sprinkle the blood of his ox on the curtain of the Holy Place. (5:4)
- Sprinkle the he-goat’s blood on the curtain in the Holy Place. (5:4)
- Mix the blood of his ox and the he-goat. (5:4)
- Sprinkle the mixture on the inner altar. (5:5–6)
- Do the confession on the he-goat “To Azazel” and present the he-goat to the designated person for dispatch to Azazel. (6:2) (This was not a sacrifice.)
- Remove the entrails of his ox and the he-goat and place them in a utensil. (6:7)
- Prepare the limbs of his ox and the he-goat for removal to the burning place. (6:7)
- Read from the Torah. (7:1)
- Immerse (baptize) himself for the third time, then don the golden vestments.
- Perform the service of the he-goat sin offering of the Mussafim. (7:3)
- Offer his ram. (7:3)
- Offer the people’s ram. (7:3)
- Burn the entrails of the ox and he-goat on the outer altar. (6:7)
- Immerse (baptize) himself for the fourth time, then don the linen vestments. (7:5)
- Remove the incense ladle and the shovel with burnt coals from the Holy of Holies. (Fourth and final entry.) (7:4)
- Immerse (baptize) himself for the fifth time, then don the golden vestments. (7:5)
- Offer the daily afternoon elevation (burnt) offering. (7:3)
- Burn the daily afternoon incense. (7:4)
- Light the Menorah. (7:5)
- How Garments Were Changed
Priestly garments represented identity and authority. Before ministering, the priest changed garments. This was not merely practical — it signified transition from ordinary activity to sacred service.
Through Arron this was done by his sons as each became the High Priest, but the words for transition meant all at once. This means that Arons sons were to show a pattern of the Yom Kipper Offerings in heaven that all took place on one day. Yom Kippur. This is the Pattern seen in the heavens.
Garments symbolized:
- Righteousness
- Readiness
- Separation unto holiness
Changing garments marked transformation — movement from common status into consecrated function. In the heavenly pattern, this reflects preparation to stand before divine glory. Each time a Prince descends he changes garments to become another Prince.
Prince 1 — Opening daily Temple service + Mussafim burnt offerings
- Remove ashes from outer altar.
- First immersion; put on golden vestments.
- Slaughter daily morning burnt offering.
- Receive/throw its blood.
- Prepare five menorah lamps.
- Offer daily incense.
- Prepare remaining two lamps.
- Burn limbs of morning burnt offering on outer altar.
- Offer daily meal offering.
- Offer Chavitin offering.
- Offer wine libation (drink offering).
- Offer Mussafim: ox + seven lambs (burnt), with meal and drink offerings.
Prince 2 — Linen vestments + Yom Kippur core atonement rite (Holy of Holies entries)
- Second immersion; don linen vestments.
- First confession over High Priest’s ox.
- Draw lots for the two he-goats (“For HaShem” / “To Azazel”).
- Second confession over High Priest’s ox sin offering.
- Slaughter the ox sin offering.
- Yom Kippur incense service: coals → incense → burn in Holy of Holies (1st entry).
- Sprinkle ox blood in Holy of Holies (2nd entry).
- Slaughter the goat “For HaShem.”
- Sprinkle goat blood in Holy of Holies (3rd entry).
- Sprinkle ox blood on curtain in Holy Place.
- Sprinkle goat blood on curtain in Holy Place.
- Mix ox + goat blood.
- Sprinkle mixture on inner altar.
- Confession over goat “To Azazel”; hand off for dispatch (not a sacrifice).
- Remove entrails of ox + goat; place in utensil.
- Prepare limbs for removal to burning place.
- Read from the Torah.
Prince 3 — Return to golden vestments + additional offerings
- Third immersion; don golden vestments.
- Perform service of the Mussafim goat sin offering.
- Offer High Priest’s ram.
- Offer people’s ram.
- Burn entrails of ox + goat on outer altar.
Prince 4 — Linen vestments + remove incense implements (final Holy of Holies entry)
- Fourth immersion; don linen vestments.
- Remove incense ladle and shovel with coals from Holy of Holies (4th and final entry).
Prince 5 — Golden vestments + concluding daily Temple service
- Fifth immersion; don golden vestments.
- Offer daily afternoon burnt offering.
- Burn daily afternoon incense.
- Light the Menorah.
Prince 6 (Additional Commentary)
Prince 7 (Additional Commentary)
- How Hands Were Purified
Before entering sacred space, hands were washed at the laver.
Washing symbolized purification from defilement and readiness for service. Clean hands represented both ritual and moral preparation. No one approached the incense altar without cleansing.
Purification waters were made from the Kala, a vessel holding the purification ashes. They were mde from
- The blood of the lamb
- Water
- The ashes and dung of the Red Heifer
Within this framework, stars function symbolically as angels — servants within divine order, not independent powers.
- The priestly actions describe ordered approach to holiness:
- Sacrifice represents atonement and covenant renewal.
- Garments signify transformation and readiness.
Washing represents purification before entering sacred space.
Each act prepares one to stand before divine presence
Chapter 1
WHY ISRAEL NEEDS THIS INFORMATION
The Gaza war is mentioned in Isaiah 14:31
“Howl, O gate; cry, O city.”
✓ October 2023 Gaza–Israel conflict: the Izz ad-Din al-Qassam Brigades took control of the Erez Crossing, managed by the Israel Defense Forces.
✓ This is the only gateway and border crossing between the Gaza Strip and Israel.
“Whole Palestina, art dissolved”
(Hebrew namog, נמוג — “melted”)
“There shall come from the north a smoke,”
serving as a visible sign of bombing.
“None shall be alone in his appointed times.”
Pulpit Commentary:
“None shall be alone in his appointed times; rather, there shall be no straggler at the rendezvous.”
Isaiah 14:32 — The Foundation of Zion
“What shall one then answer the messengers of the nation? That the LORD hath founded Zion, and the poor of his people shall trust in it.”
To understand its significance, this verse must be read within its broader context. The “poor of his people” are often understood as the humble remnant of Israel — those who depend on God rather than political power. In the Dead Sea Scrolls, similar language is used for the faithful or returning tribes, a theme echoed earlier in the chapter:
“For the LORD will have mercy on Jacob, and will yet choose Israel, and set them in their own land: and the strangers shall be joined with them, and they shall cleave to the house of Jacob.” (Isaiah 14:1)
Their security rests not in human alliances but in God’s act of founding Zion itself.
Zion and the Foundation Stone
Biblical tradition associates Zion with the primordial “foundation stone” of creation. In Job, God describes the laying of the earth’s foundations:
“Where wast thou, when I laid the foundations of the earth? …
Upon what were its foundations fastened? or who laid the corner stone thereof;
When the morning stars sang together, and all the sons of God shouted for joy?” (Job 38:4–7)
Jewish tradition later identified this cornerstone with the sacred stone of Jerusalem. According to traditional accounts, when King David discovered this stone, he established the city as Zion.
Masonic scholar Albert G. Mackey notes that Hebrew Talmudic sources called it Eben Shetiyah (“Stone of Foundation”), believed to have been set by God as the foundation of the world. Similar imagery appears in apocryphal literature, such as the Book of Enoch, which speaks of a stone supporting the corners of the earth.
Trust in the Rock, Not in Confederacies
Isaiah emphasizes that Israel’s hope lies in this divine foundation, not in fear of hostile alliances. Another prophetic passage warns against panic when nations unite against God’s people:
“Say ye not, A confederacy… neither fear ye their fear…
Sanctify the LORD of hosts himself…
And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence…” (Isaiah 8:12–14)
The imagery of stone and rock connects directly to Zion’s foundation — a source of refuge for the faithful but a stumbling block for those who reject it.
Psalm 83 — The Confederacy Against Israel
Psalm 83 describes a hostile coalition openly united against Israel:
The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes;
Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre;
Assur also is joined with them…” (Psalm 83:4–8)
“They have taken crafty counsel against thy people, and consulted against thy hidden ones… Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance… For they have consulted together with one consent: they are confederate against thee.” (Psalm 83:3–5, KJV)
The War Scroll (1QM) — A Divided World
In contrast, the War Scroll does not treat all surrounding peoples as one undifferentiated enemy. It distinguishes between the initial attackers and a broader category of covenant violators aligned with the forces of darkness:
“The first attack shall be by Edom, Moab, the sons of Ammon, the Amalekites, Philistia, and the Kittim of Asshur… [these are thos who fight] assisting are those who have violated the covenant.” (1QM 1:1–2)
At the same time, it clearly identifies the defenders — the covenant community:
“The sons of Levi, the sons of Judah, and the sons of Benjamin, and those exiled to the wilderness, shall fight against them … when the exiles of the Sons of Light return from the Wilderness of the Peoples to camp in the Wilderness of Jerusalem.” (1QM 1:4–5)
This refers to the Judah and Ephraim (Isaiah 11)
Thus humanity is divided into two camps:
- Sons of Light — those within the covenant
- Sons of Darkness — those who oppose or violate it
The Theological Contrast
The difference is decisive:
The contrast is therefore clear. Psalm 83 presents a single hostile confederacy united against Jacob’s covenant. The War Scroll, however, categorizes participants according to covenant status—identifying both the immediate combatants and the larger body of peoples considered outside or against the covenant. In this framework, the conflict is not simply ethnic or political but theological: covenant faithfulness versus covenant violation.
Psalm 83 and Micah 5 — One Conflict, Two Perspectives
Psalm 83 describes a hostile confederacy of nations united against Israel and the covenant of Jacob:
“They have said, Come, and let us cut them off from being a nation…
For they have consulted together with one consent: they are confederate against thee.” (Psalm 83:4–5)
“The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes;
Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre;
Assur also is joined with them…” (Psalm 83:6–8)
This passage portrays a single, unified alliance whose explicit goal is the eradication of Israel and the erasure of its covenant identity.
Micah 5 presents the same crisis from the standpoint of invasion and divine response. Assyria — also named in Psalm 83 — enters the land, but God raises leaders to oppose it:
“When the Assyrian shall come into our land… then shall we raise against him seven shepherds, and eight principal men.” (Micah 5:5)
Micah further declares that the remnant of Jacob will not be destroyed but will prevail:
“They shall waste the land of Assyria with the sword… and he shall deliver us from the Assyrian.” (Micah 5:6)
Taken together, the two texts form a coherent picture. Psalm 83 identifies the coalition and its intent; Micah 5 describes the incursion into the land and the divinely appointed leadership — the “seven shepherds” — raised to defend the people. The conflict is thus framed not as an ordinary war but as a covenant crisis met by God’s intervention through a preserved remnant.
Chapter 2
The Seven Shepherds and the War Scroll
Micah 5 prophesies that when Assyria invades the land, God will raise a specific leadership to defend Israel:
“When the Assyrian shall come into our land… then shall we raise against him seven shepherds, and eight principal men.” (Micah 5:5)
In biblical language, “shepherds” are rulers, guardians, or spiritual leaders responsible for guiding and protecting the people. The number seven suggests completeness — a full, divinely appointed leadership raised in a time of crisis.
War Scroll
| When the battle iines are arrayed against the enemy, battle line against battle line, there shall go forth from the middle opening into the gap between the battle lines seven priests of the sons of Aaron | |
The prayer of the chief priest in the War Scroll (1QM) establishes the war as fundamentally heaven-earth aligned, not merely human. It begins by declaring that no one in heaven or on earth can rival the works of the God of Israel, immediately placing the coming conflict within a cosmic framework:
“Who is like You, O God of Israel, in heaven and on earth… Who is like Your people Israel… the people of the saints of the covenant, learned in the statutes… those who hear the glorious voice and see the holy angels… hearing deep things.”
Here the army is defined not first by weapons but by covenant knowledge. They are “learned in the statutes” and spiritually perceptive—people whose ears are open to divine instruction and who are aware of angelic presence. This suggests that participation in the war depends on alignment with God’s revealed order. Knowledge of the statutes is not academic; it is operational, preparing them to act in concert with heaven.
The prayer then moves through creation itself—from the heavens and luminaries to the earth, seas, animals, humanity, nations, and times—emphasizing that God governs every realm:
“You have created the expanse of the skies, the host of luminaries, the task of spirits and the dominion of holy ones… the circle of the seas… the sources of the rivers… the confusion of language and the separation of peoples… holy festivals, courses of years and times of eternity.”
This sweeping catalogue shows that both cosmic forces (“host of luminaries,” “spirits,” “holy ones”) and human history (“peoples,” “lands,” “festivals,” “times”) operate under divine appointment. War, therefore, unfolds within a universe already ordered by God. The same God who assigns tasks to heavenly beings also assigns roles to Israel.
Within the broader War Scroll, this theology explains the famous idea of a battle involving both divine beings and humans—often summarized as fighting “with gods and men,” or with “our steps with their steps.” The army of the Sons of Light advances according to priestly signals, while angelic forces fight alongside them. The chief priest’s prayer provides the rationale: Israel is a covenant people taught God’s statutes and thus capable of moving in harmony with the heavenly order.
In this sense, the conflict is not simply military but participatory in a cosmic struggle. Those “learned in the statutes” are able to hear, obey, and synchronize with divine command. Heaven acts; earth responds. The result is a coordinated campaign in which human divisions mirror celestial ranks. The prayer therefore frames the war as a sacred alignment of realms—God’s people on earth acting in step with the hosts of heaven under the authority of the Creator who governs them both.
The War Scroll (1QM) describes a conflict that mirrors this pattern. It portrays the final battle as one fought jointly by heavenly and earthly forces, a confrontation between the Sons of Light and the forces of darkness. Angelic hosts stand alongside human warriors, trumpets sound in prescribed sequences, and the entire campaign unfolds according to sacred order. One striking expression summarizes this partnership: the battle proceeds with “our steps with their steps,” indicating coordinated movement between divine beings and human participants.
In this light, Psalm 83’s appeal to the days of Sisera and the War Scroll’s depiction of a war involving both gods (angelic powers) and men point to the same concept: victory comes when earthly action aligns with heavenly order. The earlier deliverance under Deborah becomes a prototype for a later, larger conflict. Heaven fought then, in courses; the War Scroll anticipates heaven fighting again, in concert with human forces, until the opposition to God’s covenant is finally subdued.
The War Scroll (1QM) presents a remarkably similar model of leadership during the final conflict. The army of the Sons of Light is not led primarily by kings or generals but by a sacred leadership centered on priests and appointed chiefs who direct the divisions according to God’s ordinances. The defenders are explicitly identified as covenant Israel:
The War Scroll (1QM) presents the army of the Sons of Light as rigorously structured, and the number seven appears as a governing pattern in its battle formations.
One key passage describes how each battle line is arranged:
“The battle line shall be formed of one thousand men. There shall be seven forward rows to each battle line, arranged in order; the station of each man behind his fellow.”
(1QM, Column 4)
This shows that the front of the army is organized into seven ranks, each carefully aligned. Such precision implies corresponding leadership — each row or formation requires a commander responsible for maintaining order, movement, and discipline. While the Scroll does not always state “seven chiefs” in a single sentence, the structure naturally presumes a chief or officer over each division of the line.
Elsewhere, the Scroll repeatedly refers to chiefs of divisions standing at the head of formations, directing the troops while priests control the sacred signals of battle. Taken together, the sevenfold arrangement of the front ranks and the presence of divisional commanders suggest a model of seven divisions with seven chiefs, each leading a segment of the army under priestly oversight.
Thus the “seven divisions” and their chiefs represent a complete, disciplined force moving as a single body in alignment with divine command.
The War Scroll (1QM), term “chiefs” (or leaders) is used for human commanders of the army’s divisions, but the text does not present one single fixed number of chiefs for the entire force. Instead, chiefs exist at multiple levels of organization — over thousands, hundreds, fifties, and tens — following a hierarchical structure similar to the arrangements described in Exodus 18 and Deuteronomy 1.
When the army is fully arranged for battle, the Scroll describes twelve tribal divisions of the Sons of Light. Each division has its own leaders, including chiefs and officers, under the overarching authority of the priests and the high priest. Thus, there are many chiefs in total — one set for each unit — rather than a single council of chiefs.
The text emphasizes that these chiefs command tactically, while the priests command ritually and authoritatively. The priests sound the trumpets and proclaim God’s will; the chiefs direct the troops in carrying it out. A representative instruction states:
“The chiefs of the divisions shall stand at the head of all the formations… each man in his position according to his rank.”
(1QM, cf. Column 4)
The structure looks like this:
- God — supreme commander
- Heavenly host (“Princes of God,” angels) — celestial counterparts
- High priest and priests — sacred leadership, signals, blessings
- Chiefs of divisions — human military commanders
- Officers and troops — ranked units under them
In the Book of Enoch (1 Enoch), the final judgment of the powers of darkness — including Belial (often identified with Beliar/Satan in related traditions) — is carried out by a group of seven archangels who stand before God. These are the chief angels of the heavenly host, functioning as the highest “princes” of God’s order.
1 Enoch 20 explicitly names them:
“These are the names of the holy angels who watch:
Uriel…
Raphael…
Raguel…
Michael…
Saraqael…
Gabriel…
Remiel…”
(1 Enoch 20)
Elsewhere in Enochic literature, these same chief angels are depicted as agents of divine judgment. Raphael binds Azazel (a leader of rebellion), Michael oversees Israel and defeats hostile powers, and other archangels execute punishment upon the fallen hosts. Later Jewish and early Christian tradition associates this group collectively with the overthrow of Belial/Beliar — the personification of lawlessness and opposition to God.
The Seven Archangels
- Uriel — over the world and the luminaries (cosmic order)
- Raphael — over healing and the spirits of humanity
- Raguel — executes justice upon rebellious angels
- Michael — protector of Israel; chief warrior prince
- Saraqael (Sariel) — over spirits who sin in the spirit
- Gabriel — over powers, warfare, and divine strength
- Remiel (Jeremiel) — over resurrection and hope
Connection to Belial’s defeat
While the War Scroll speaks of a war between the Sons of Light and the forces of Belial, Enoch expands the cosmic side of that conflict. The seven archangels function as the heavenly commanders who enforce God’s judgment, including the binding or casting down of evil powers into the pit. This parallels the Scroll’s vision of coordinated warfare between heaven and earth — human divisions fighting on the ground while God’s princes act in the heavenly realm.
Thus, in Enochic tradition, these seven angels represent the highest tier of God’s celestial leadership — the divine counterpart to earthly leadership structures. Michael stands foremost among them, just as Daniel calls him “one of the chief princes” and “the great prince” who stands for Israel.
The tradition that four of the chief angels’ names were inscribed on shields set in towers comes from later Jewish mystical and apotropaic (protective) traditions that draw on the same archangels listed in 1 Enoch. The four names most commonly associated with protective inscriptions — especially at the four directions — are:
Michael, Gabriel, Raphael, and Uriel
These four function as the principal guardian angels in many Second Temple and later texts, often positioned at the cardinal points as protectors of God’s people.
The Four Protective Archangels
- Michael — the great prince and warrior protector of Israel (south in some traditions)
- Gabriel — divine strength, messenger and battle angel (west)
- Raphael — healing and restoration (east)
- Uriel — light, wisdom, and oversight of the heavenly luminaries (north)
In protective imagery, shields bearing their names symbolize divine defense surrounding a sacred space or community — much like towers at the corners of a city wall. The idea is that God’s protection comes through His appointed heavenly princes stationed on every side.
Thus the imagery combines both ideas: seven archangels as the total divine council, and four of them posted as tower guardians bearing their names on shields.
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Summary
Throughout the War Scroll, covenant language appears in three main roles:
- To define the enemy: violators of the covenant
- To define Israel: saints of the covenant
- To define victory: God fights for those who remain faithful
The Scroll’s war is not primarily about territory or politics. It is the climactic defense of God’s covenant relationship with Israel — a conflict in which fidelity determines outcome.
Here are the actual places in the War Scroll (1QM) where “covenant” (Heb. berit) is explicitly mentioned, with column references and quotations:
Column 1 — Enemies defined as covenant violators
This is the clearest and most cited occurrence:
“The first attack shall be by the sons of Edom, Moab, and the sons of Ammon… Philistia, and the Kittim of Asshur — those who have violated the covenant.”
(1QM I, 1–2)
Here the war is framed from the start as a conflict against people who stand outside or against God’s covenant.
Column 10 — Israel as “saints of the covenant”
In the chief priest’s prayer, Israel is identified positively by covenant status:
“Who is like Your people Israel… the people of the saints of the covenant, learned in the statutes…”
(1QM X, 10)
This passage emphasizes that the army’s strength comes from belonging to God through the covenant and obedience to His laws.
Column 14 (implicit covenant language)
While the exact word “covenant” may not appear in every manuscript line here, Column 14 stresses God’s faithfulness to His people and promises — themes grounded in covenant theology. Some translations render phrases referring to God’s sworn commitments to Israel.
Summary of explicit occurrences
Clear uses of the word “covenant” in 1QM:
- Column 1: Enemies = violators of the covenant
- Column 10: Israel = saints of the covenant
These two passages form the theological backbone of the Scroll:
The war is between those who break the covenant and those who belong to it.
This dual symbolism finds striking resonance in the vision of heaven recorded in Revelation 11:19:
“And the temple of God was opened in heaven, and there was seen in His temple the ark of His testament…”
This unveiling of the heavenly Temple occurs in the context of impending war:
“And the nations were angry, and thy wrath is come… that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.”
Temple and conflict appear together. Revelation reveals that worship and warfare are not separate themes — they are intertwined.
This becomes even more significant when read alongside the War Scroll (1QM) from Qumran. The War Scroll describes a final conflict arranged according to divine pattern — ranks, formations, trumpets, banners, and priestly leadership. War is not depicted as chaos, but as structured according to heavenly design.
The earthly battle mirrors a heavenly war.
It is a war of gods and men —
our steps aligned with their steps.
Human ranks move in correspondence with angelic hosts. Priests sound trumpets below as heavenly ministers act above. The battle in time reflects an order established in eternity.
Revelation and the Descent of Conflict
Revelation echoes this pattern of correspondence between realms:
“Woe to the earth and the sea! for the devil has come down unto you, having great wrath…”
Here conflict descends from heaven to earth. What occurs above manifests below. The casting down of Satan parallels the recurring prophetic language of descent.
Heaven moves — and earth responds.
