The Son of Perdition: Antichrist and Judas in Parallel
This study explores one of the most startling and overlooked prophetic identifications in Scripture: the possibility that Judas Iscariot is not only a historical figure, but also the one who reappears in the end times as the Antichrist, the son of perdition.
Through a synthesis of biblical prophecy, Dead Sea Scroll evidence, rabbinic tradition, and Second Temple ritual imagery, this work traces a hidden thread connecting Judas, the holy place of the Tabernacle, the Copper Scroll cave near the Dead Sea, and the final rise of the Beast.
The apostle Paul the Apostle identifies the Antichrist with a unique and revealing title:
“That man of sin be revealed, the son of perdition.”
— 2 Thessalonians 2:3
This same title is used by Jesus Christ when speaking of Judas Iscariot:
“None of them is lost, but the son of perdition.”
— John 17:12
Deception and Satanic Influence
Antichrist
“Whose coming is after the working of Satan with all power and signs and lying wonders.”
— 2 Thessalonians 2:9
Judas
“Then entered Satan into Judas surnamed Iscariot… And he went his way, and communed with the chief priests… how he might betray him.”
— Luke 22:3–4
Covenant with Evil
Antichrist Pattern
“Because ye have said, We have made a covenant with death… and under falsehood have we hid ourselves.”
— Isaiah 28:15
Judas
“And they covenanted with him for thirty pieces of silver.”
— Matthew 26:15
The Outcome: Perdition
Antichrist
“Whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.”
— 2 Thessalonians 2:8
Judas
“That he may take part of this ministry… from which Judas by transgression fell.”
— Acts 1:25
The Pattern Revealed
Placed side by side, the parallels form a striking pattern:
- both are called the son of perdition
- both are linked with Satan entering or empowering them
- both participate in deception and falsehood
- both are tied to a covenant aligned with death
- both move within a sacred context before falling into destruction
Gospel of John 6:70
Jesus says:
“Have I not chosen you twelve, and one of you is a devil?”
The Greek word used
The word translated “devil” here is: diabolos. So literally “one of you is a diabolos”
Gospel of John 6:70 (Greek structure)
The phrase is:
εἷς ἐξ ὑμῶν διάβολός ἐστιν
(heis ex humōn diabolos estin)
🔍 Word-by-word
| Greek | Meaning |
| heis | one |
| ex humōn | of you |
| diabolos | devil / slanderer |
| estin | is |
So where is “a”?
👉 There is no separate word for “a” in Greek.
Greek does not have:
- “a”
- “an”
Those are added in English translation.
✔️ Literal translation
“one of you is devil”
Exaltation vs. Betrayal
Antichrist
2:4
1. Judas, the Son of Perdition
In John 17:12, Jesus refers to Judas Iscariot as “the son of perdition”:
“While I was with them in the world, I kept them in thy name… none of them is lost, but the son of perdition; that the scripture might be fulfilled.”
This same title appears again in 2 Thessalonians 2:3:
“Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition.”
Because this phrase appears only in these two passages, it suggests a prophetic connection between Judas and the end-time Antichrist.
Christ — the Son of God
Antichrist — the Son of Perdition
Paul continues by describing this figure in terms that echo both rebellion and imitation Tabernacle
“Who opposeth and exalteth himself above all that is called God… so that he as God sitteth in the temple of God, shewing himself that he is God.”
— 2 Thessalonians
Paul states that this figure will sit in the naos of God—temple—implying that the Antichrist’s activity is connected with the holy place itself which the Tabernacle was referred repeatedly in Exodus.
Here, the Antichrist is not merely an opponent—he is a counterfeit, placing himself in the position of God within the holy place itself.
The Tabernacle Placed in the Holy Place
The prophet Book of Daniel adds another dimension to this pattern, describing the final act of this figure in relation to a sacred location:
“And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him.”
— Daniel 11:45
This passage has been interpreted to suggest that a deceptive figure will be associated with a hidden place in the desert—a secret location identified by some with the wilderness tabernacle itself.
The term “antichrist” may be understood not only as one who opposes Christ, but also as one who comes in place of Christ, claiming that he himself is Christ. This aligns with the warnings given by Jesus Christ concerning deception in the last days:
“For many shall come in my name, saying, I am Christ; and shall deceive many” (Matthew 24:5).
Again He warns:
“Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect” (Matthew 24:23–24).
And further:
“Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not” (Matthew 24:26).
Together, these sayings emphasize that the final deception is not only opposition to Christ, but a false manifestation presented as Christ Himself, associated with a hidden place and revealed through deception.
The Hidden Place and the Final Revelation
A recurring pattern emerges across Scripture and tradition: a hidden place containing both sacred treasure and concealed deception.
The tabernacle itself was a dwelling set apart—a מקום hidden in the wilderness—where what was holy was veiled from the outside world. Yet in the last days, this same imagery becomes the setting of warning.
Jesus Christ spoke directly of this:
“Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not.”
— Matthew 24:26
The desert.
The secret chambers.
The hidden place.
The Record of the Hidden Treasure
Among the most remarkable witnesses to this hidden reality is the Copper Scroll—an ancient inventory engraved on metal, preserving the locations of sacred Temple treasures:
“In the desolations of the Valley of Achor… forty stones deep, is a silver chest; and with it the vestments of the High Priest… with the Great Tabernacle (the Mishkan) and all its treasures.”
These are not ordinary riches, but objects tied to the priesthood, the tabernacle, and the service of God—hidden away in a secret place.
The Tradition of Revelation
This same expectation appears in Emeq HaMelekh, which preserves the idea that what was hidden will one day be revealed:
“The vessels of the Temple… were hidden… and they shall be revealed in the end of days.”
And further:
“The rivers shall be joined, the Euphrates and the Gihon shall flow together, and by them the hidden things shall be made known.”
The unveiling is tied to waters descending and converging.
The Waters That Uncover
Scripture echoes this pattern repeatedly:
“The waters shall overflow the hiding place.”
— Isaiah 28:17
“Waters issued out from under the threshold of the house…”
— Ezekiel 47:1
“Living waters shall go out from Jerusalem… toward the hinder sea.”
— Zechariah 14:8
The direction is consistent—waters flow from the Temple, descend into the wilderness, and reach the region of the Dead Sea… the very region associated with the hidden chamber.
The Mixture Within the Treasure
Yet what is hidden is not purely sacred.
“Their wine is the poison of dragons…
Is not this laid up in store with me, and sealed up among my treasures?”
— Deuteronomy 32:33–34
Something deadly is placed among the treasures.
And Isaiah declares:
“We have made lies our refuge, and under falsehood have we hid ourselves.”
— Isaiah 28:15
The hiding place itself becomes corrupted.
The Exchange in the Secret Place
Within this framework, a reversal takes place:
- the Just (Zadok) — disallowed
- the thing of nought — placed within
- a false presence… within a sacred chamber
The Proposed Location of the Hidden Chamber
According to interpretations of the Copper Scroll, Vendyl Jones believed he had identified the location of a significant cave by following directional clues described in the text.
The scroll referenced:
- a north–south line along the road to Socapia
- an east–west marker formed by a wadi
The intersection of these features was thought to pinpoint the cave’s location.
At this site, Jones identified what is referred to as the “Cave of the Column.” The name suggested a cave with two openings, matching the physical characteristics of the cave he found.
Additional support was claimed from another text, sometimes called the “Masicot Column,” which corroborated the existence of the Copper Scroll and its descriptions of hidden treasures in Israel. This text also stated that the treasures would remain undiscovered until the waters of the Gihon and Euphrates rivers overflowed them.
The Underground Connection
Jones further connected this theory to an underground water system, proposing that a tunnel ran from the Temple in Jerusalem to the cave.
This system was associated with Zedekiah’s Cave (also linked in some claims to “Zedekiah’s Tunnel”). According to tradition, Zedekiah used this tunnel in an attempt to escape during the Babylonian siege, though he was ultimately captured.
The tunnel is said to extend toward a cave near the Dead Sea and can partially be accessed today from Damascus Gate through guided tours. Jones reportedly went beyond the standard tour route with journalists, claiming that the tunnel once connected all the way to the Temple, though earthquakes had since blocked portions of it.
The tunnel extended toward the cave he had identified, though further passage was obstructed.
The Link to Jeremiah’s Tradition
This is also linked to a passage in 2 Maccabees, which states that the prophet Jeremiah hid sacred Temple items in a cave while traveling toward Mount Nebo.
Based on this account, Jones argued that the cave he identified would be the only one located along that route, reinforcing his conclusion about its significance.
The Tabernacle Placed in the Holy Place
The prophet Daniel adds another dimension to this pattern, describing the final act of this figure in relation to a sacred location:
“And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him.”
— Daniel 11:45
This has been interpreted to mean that a deceptive figure would be associated with a hidden place in the desert—a secret location identified by some with the wilderness tabernacle itself.
The term “antichrist” can also be understood not only as one who opposes Christ, but as one who comes in place of Christ, or claiming that he himself is Christ.
This aligns with the warnings given by Jesus Christ concerning deception in the last days:
“For many shall come in my name, saying, I am Christ; and shall deceive many” (Matthew 24:5).
Again He warns,
“Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect” (Matthew 24:23–24).
And further,
“Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not” (Matthew 24:26).
These sayings emphasize that the final deception is centered not only on opposition to Christ, but on a false manifestation presented as Christ Himself, associated with a hidden place and revealed through deception.
The Hidden Place and the Final Revelation
The pattern of a hidden place—containing both sacred treasure and concealed deception—emerges consistently across Scripture and tradition. The tabernacle itself was a dwelling set apart, a מקום hidden in the wilderness, where what was holy was veiled from the outside world. Yet in the last days, this same imagery becomes the setting of warning.
Jesus Christ spoke directly of this:
“Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not.”
— Matthew 24:26
The desert.
The secret chambers.
The hidden place.
The Record of the Hidden Treasure
Among the most remarkable witnesses to this hidden reality is the Copper Scroll—an ancient inventory engraved on metal, preserving the locations of sacred Temple treasures.
“In the desolations of the Valley of Achor… forty stones deep, is a silver chest; and with it the vestments of the High Priest… with the Great Tabernacle (the Mishkan) and all its treasures.”
These are not ordinary riches. They are objects tied to the priesthood, the tabernacle, and the service of God—hidden away in a secret place.
The Tradition of Revelation
This same idea appears in Emeq HaMelekh, which preserves the expectation that what was hidden will one day be revealed:
“The vessels of the Temple… were hidden… and they shall be revealed in the end of days.”
And further:
“The rivers shall be joined, the Euphrates and the Gihon shall flow together, and by them the hidden things shall be made known.”
The unveiling is tied to waters descending and converging.
The Waters That Uncover
Scripture echoes this pattern:
“The waters shall overflow the hiding place.”
— Isaiah 28:17
“Waters issued out from under the threshold of the house…”
— Ezekiel 47:1
“Living waters shall go out from Jerusalem… toward the hinder sea.”
— Zechariah 14:8
The direction is clear—waters flow from the Temple, descend into the wilderness, and reach the region of the Dead Sea… the very region associated with the hidden chamber.
The Mixture Within the Treasure
Yet what is hidden is not purely sacred.
“Their wine is the poison of dragons…
Is not this laid up in store with me, and sealed up among my treasures?”
— Deuteronomy 32:33–34
Something deadly is placed among the treasures.
And Isaiah declares:
“We have made lies our refuge, and under falsehood have we hid ourselves.”
— Isaiah 28:15
The hiding place becomes corrupted.
The Exchange in the Secret Place
Within this framework, a reversal takes place:
the Just (Zadok) — disallowed
the thing of nought — placed within
A false presence…
within a sacred chamber.
According to interpretations of the Copper Scroll, Vendyl Jones believed he had identified the location of a significant cave by following directional clues described in the text. The scroll referenced a north–south line along the road to Socapia, as well as an east–west marker formed by a wadi. The intersection of these two features was thought to pinpoint the cave’s location.
At this site, Jones identified what is referred to as the “Cave of the Column.” The name suggested a cave with two openings, which matched the physical characteristics of the cave he found. Additional support for this interpretation was claimed from another text, sometimes referred to as the “Masicot Column,” which allegedly corroborated the existence of the Copper Scroll and its descriptions of hidden treasures in Israel. This text also stated that the treasures would remain undiscovered until the waters of the Gihon and Euphrates rivers overflowed them.
Jones further connected this theory to an underground water system, proposing that a tunnel ran from the Temple in Jerusalem to the cave. This system was associated with Zedekiah’s Cave (also linked in some claims to “Zedekiah’s Tunnel”). According to tradition, Zedekiah used such a tunnel in an attempt to escape during the Babylonian siege, though he was ultimately captured.
The tunnel is said to extend toward a cave near the Dead Sea and can partially be accessed today from Damascus Gate through guided tours. Jones reportedly went beyond the standard tour route with journalists, claiming that the tunnel once connected all the way to the Temple, though earthquakes had since blocked portions of it. He also believed the tunnel extended toward the cave he had identified, though further passage was obstructed.
This theory is also linked to a passage in 2 Maccabees, which states that the prophet Jeremiah hid sacred Temple items in a cave while traveling toward Mount Nebo. Based on this account, Jones argued that the cave he identified would be the only one located along that route, reinforcing his conclusion about its significance.
with Evil
Antichrist Pattern
“Because ye have said, We have made a covenant with death… and under falsehood have we hid ourselves.”
— Isaiah 28:15
Judas
“And they covenanted with him for thirty pieces of silver.”
— Matthew 26:15
The Outcome: Perdition
Antichrist
“Whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.”
— 2 Thessalonians 2:8
Christ — reveals the Father
Antichrist — exalts himself as God
Paul further warns that this figure’s power is rooted in deception:
“Even him, whose coming is after the working of Satan with all power and signs and lying wonders.”
— 2 Thessalonians 2:9
Christ — truth and light
Antichrist — deception and false wonders
Within this framework, the title son of perdition carries deep weight. It identifies not only destruction as his end, but destruction as his nature—one destined for ruin, yet appearing with convincing authority.
The connection between this title and Judas Iscariot introduces a profound pattern: a figure from within, aligned with betrayal, deception, and ultimately perdition.
The Preparation for Deception
Within this framework, the final deception is not sudden—it is prepared. Ideas circulate, laying a foundation that reshapes how people understand the identity and death of Christ. Among these are claims that Christ did not truly die on the cross, but that His body was taken down alive, preserved, or hidden elsewhere.
Such teachings create a condition in which a physical body—found, revealed, or presented—could be accepted as Christ Himself.
Yet Scripture establishes the central truth:
“Christ died for our sins according to the scriptures… and that he was buried, and that he rose again the third day.”
— 1 Corinthians 15:3–4
And again:
“It is finished.”
— John 19:30
The foundation of the gospel is not ambiguity—but completion.
The Opening for a False Claim
If that foundation is weakened, the door is opened for another claim:
- a body located
- a figure revealed
- a declaration made
“I am Christ.”
This aligns directly with the warning of Jesus Christ:
“For many shall come in my name, saying, I am Christ; and shall deceive many.”
— Matthew 24:5
The Critical Tension
The deception does not require open denial of Christ—
only confusion about Him.
If people can be led to believe:
- that He did not truly die
- that His body remains somewhere hidden
- that He may yet appear physically from another place
then a false manifestation becomes believable.
The Final Warning
The words of Jesus remain the safeguard:
“Behold, he is in the desert… in the secret chambers; believe it not.”
The preparation is subtle.
The ideas are seeded over time.
And when the claim comes, it will not appear strange—
but familiar enough to be believed.
In Epistle to the Hebrews it is first established that the tabernacle and its furnishings—ark, cherubim, and all—serve as a “copy and shadow of heavenly things,” setting the foundation that what is constructed on earth reflects a greater pattern in the heavens. This aligns with the testimony of Saint Peter, who speaks of a “true tabernacle” not made with hands, pointing again to a heavenly reality behind the earthly form. Then in Book of Genesis 1:14, it is declared that the lights in the firmament were made “for signs,” the Hebrew אוֹת (ʼôwth) meaning a mark, signal, or indicator, establishing the stars themselves as a system of divine signs in the heavens. In Book of Exodus, the ark is constructed with four “rings,” from טַבַּעַת (ṭabbaʿath), which Strong’s defines as rings or signet rings, that is, signs or markers, so that within this framework the ark contains four signs, two on one side and two on the other, corresponding to celestial markers such as those seen in the Big Dipper, whose pointer stars direct toward Polaris, so that the pole is “therein,” the axis defined by the signs themselves. Above this structure stand the cherubim, “overshadowing the mercy seat,” corresponding in this interpretation to the covering forms in the heavens, such as Draco, the serpent which encircles the pole and once held Thuban as the ancient pole star, identified symbolically with the covering cherub, the root of the serpent line, and the adversarial seed. Opposed to this stands the kingly figure of Cepheus, which E. W. Bullinger in The Witness of the Stars interprets as “the Branch,” corresponding to the root of Jesse and the Messianic line, fulfilled in Yeshua the high priest, whose name is the same as Jesus, and who in Book of Zechariah is presented as a sign:
“Behold, I will bring forth my servant the Branch…”
yet with Satan standing at his right hand to resist him. Thus, the heavens themselves, read through this pattern, display a conflict between two seeds—the serpent and the Branch—reflected in the tabernacle below, where the ark, the signets, the poles, and the cherubim together form a symbolic model of the heavenly order, a shadow of the greater reality in which the righteous line and the adversarial line stand in direct opposition.
The tabernacle, which in Epistle to the Hebrews is described as a “copy and shadow of heavenly things,” is elsewhere understood as the footstool of God, the place associated with His dwelling and authority, especially in connection with the ark beneath the overshadowing cherubim. Within this framework, the structure represents not only a sacred space on earth but a reflection of divine order in the heavens. In this same line of thought, the figure often identified as the Antichrist is described as one who exalts himself within that sacred space—echoing the language of Second Epistle to the Thessalonians 2:4:
“so that he as God sitteth in the temple of God, shewing himself that he is God.”
If the ark is understood as the central throne or footstool, then to place oneself upon or within that space is to claim divine authority. This is further reflected in Book of Revelation 13:6, where it says:
“he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle…”
Thus, within your interpretive system, the act of setting oneself within the tabernacle—at the place represented by the ark and overshadowed by the cherubim—is not merely symbolic but a direct assertion of divine status, a usurpation of the heavenly order that the tabernacle reflects. In this way, the opposition seen in the heavens—the serpent against the Branch—is mirrored in the earthly narrative, where the adversarial figure seeks to take the place of God within His own dwelling, completing the pattern of rebellion against the divine structure both above and below.
🕍 The Tabernacle as the Heavenly Pattern
Shadow, Footstool, and Divine Order
In Epistle to the Hebrews, the tabernacle is presented not merely as a physical structure, but as a “copy and shadow of heavenly things,” establishing that its design reflects a greater, unseen reality. The ark, the cherubim, and the entire arrangement are therefore not ends in themselves, but earthly expressions of a heavenly order. This concept aligns with the broader scriptural idea that the dwelling of God is associated with His throne and His footstool, placing the tabernacle—especially the ark beneath the overshadowing cherubim—as the point of divine presence and authority within creation.
Within this framework, the tabernacle becomes more than a sanctuary; it becomes a model of the heavens, where structure, position, and symbolism all point beyond themselves. The cherubim, standing above the ark, represent covering forms, while the ark itself signifies the place of divine authority. Thus, the entire system reflects a cosmic order, a pattern in which heaven and earth correspond.
⚠️ The Usurpation of the Tabernacle
Blasphemy, Authority, and the Claim to Divinity
Against this backdrop, the figure often identified as the Antichrist is described as one who seeks to enter and exalt himself within this sacred structure, taking a position that belongs to God alone. This is expressed in Second Epistle to the Thessalonians:
“so that he as God sitteth in the temple of God,
shewing himself that he is God.”
To set oneself within the tabernacle—particularly at the place represented by the ark—is, in this reading, to claim the authority of God, to occupy the position of the divine presence itself. It is not merely intrusion, but usurpation.
This act is further echoed in Book of Revelation:
“he opened his mouth in blasphemy against God,
to blaspheme his name, and his tabernacle…”
Here, the opposition is made explicit. The adversarial figure not only enters the sacred space but speaks against it, rejecting the divine order it represents while simultaneously attempting to replace it.
🧭 Final Reflection
Within this interpretive system, the tabernacle stands as a structured reflection of heaven, and the act of placing oneself within it as God is the ultimate expression of rebellion. What is seen in the heavens—the opposition between the serpent and the Branch—is mirrored on earth, where the adversarial figure seeks to take the place of the divine within His own dwelling, completing the pattern of conflict between true authority and false exaltation.
🌌 The Heavenly Tabernacle
A Cosmic Pattern of Signs, Stars, and the High Priest
In Epistle to the Hebrews it is established that the tabernacle and its furnishings serve as a “copy and shadow of heavenly things,” revealing that the structure given to Moses was not merely earthly, but a reflection of a greater reality above. This is echoed in the language of divine dwelling, where the tabernacle is associated with the footstool of God, placing the ark beneath the overshadowing cherubim as the focal point of divine authority. Thus, the entire arrangement—ark, altar, candlestick, and veil—forms a pattern of the heavens, expressed in material form.
🔑 Signs in the Heavens
Stars as Markers of Divine Order
In Book of Genesis 1:14, the purpose of the lights in the firmament is declared:
“Let them be for signs, and for seasons, and for days, and years.”
The Hebrew word אוֹת (ʼôwth) signifies a mark, signal, or indicator, establishing the stars as heavenly signs. Correspondingly, in Book of Exodus, the ark is constructed with four “rings,” from טַבַּעַת (ṭabbaʿath), which can also be understood as signet rings—marks or signs. Within this framework, the ark contains four signs, arranged two on one side and two on the other, corresponding to celestial markers such as those seen in the Big Dipper, whose pointer stars direct toward Polaris, so that the pole is “therein,” the axis defined by the signs themselves.
🐍 The Covering Cherub and the Serpent
Draco and the Opposition Above
Above the ark stand the cherubim, described in Epistle to the Hebrews:
“the cherubim of glory overshadowing the mercy seat”
Within this interpretation, these covering forms correspond to the celestial figure of Draco, the serpent that encircles the pole and once held Thuban as the ancient pole star. This figure is identified symbolically as the root of the serpent line, the adversarial seed, associated with the “flying serpent” and the covering presence that opposes the divine order. Thus, the cherub that covers is read as the serpentine power above, forming one side of the cosmic opposition. The name Ark means coffin. Celestially, the coffin is referred to as the Big Dipper. Because of its slow movement around the Pole Star, people thought of it as being a coffin. The Ark on the earth had two signets on one side and two signets on the other side, and poles were placed between them. Within the celestial heavens, there are two stars on one side and two stars on the other side, and each of them point to the Pole Star. One, the ancient Pole Star, which was Thuban in Draco, and two, Polaris, which sits below a king. The king’s name is Cepheus, whose name, according to the Bollinger Witness of the Stars, means the Branch. And Joshua, the high priest, was a sign of the one whose name was to be called the Branch. Joshua had the same name as Yeshua, which was the name of the one that we know as Jesus Christ. So that pole points to the man who would be like unto Jesus. The other pole points to Thuban within Draco, and therefore is a picture of Draco as being a symbol of one of the cherubim. To think of one of the cherubim as a dragon is not within our normal scope, but if we turn to Ezekiel and read of the king of Tyre, it tells us that he was the serpent in the Garden of Eden and that he was one of the cherubim. So we understand that the serpent was one of the cherubim. Also, Draco used to have wings and was a symbol of a flying serpent. In Isaiah 14, it speaks of this is the purpose of the whole earth. And it talks about that out of the cockatrice, which is the meanest viper, shall come a flying serpent, and it’s speaking of that he’s the root of the flying serpent, which would be the seed of the flying serpent, the seed of Satan. On the other side, Jesus was called the root of Jesse, who was the seed of God. So what we’re seeing is a conflict here. It also tells us that Lucifer, the purpose of the earth is that Lucifer came against God saying, I will set about the most throne, the Most High. God said, I will cast you down. Lucifer means shining star, and Draco is a shining star group. And at one time, the pole star of Draco was above the king, and now it’s down, and the king is higher. Also, the stars within Draco mean seeing tread the head of the subtle serpent to be destroyed, and Hercules stands as a picture of the Messiah crushing the head of the serpent there.
👑 The Branch and the King
Cepheus and the Messianic Line
In contrast stands the kingly figure of Cepheus, which, according to The Witness of the Stars by E. W. Bullinger, is interpreted as “the Branch.” This corresponds to the scriptural promise found in Book of Zechariah:
“Behold, I will bring forth my servant the Branch…”
Yeshua the high priest—bearing the same name as Jesus—is presented as this sign, destined to be both king and high priest, uniting the offices. Yet the opposition remains:
“Satan standing at his right hand to resist him.”
Thus, the heavens reflect a dual structure: the Branch and the serpent, the righteous line and the adversarial line, set in opposition.
🔥 The Heavenly Altar
Aries, Taurus, and the Pattern of Atonement
Within the celestial temple, the altar is represented by Ara, while the incense altar is formed through the joining of Aries and Taurus, producing the four horns described in the tabernacle pattern. Aries, anciently called:
“Baraziger” — the righteous altar
forms the central identity of this structure, while Taurus completes it. The Pleiades then represent the sprinkling of blood upon the altar, and it is said that the timing of atonement corresponds to their heliacal rising, aligning the ritual of Yom Kippur with the movement of the heavens.
🕯️ The Seven Candlesticks
The Lampstand and the Heavenly Walk
Within the tabernacle itself stood the candlestick with seven branches, forming a central element of the holy place. This is likened to the seven candlesticks described in Book of Revelation:
“I saw one like unto the Son of man…
walking in the midst of seven candlesticks.”
These seven lights correspond, in this framework, to seven celestial markers, forming the path along which the heavenly figure moves.
🌌 Orion and the Walk of the High Priest
The Path Through the Heavens
In Book of Job 38:31, it is written:
“Can you bind the sweet influences of the Pleiades,
or loose the bands of Orion?”
Understood as:
“Can you draw out the walk of Orion?”
Orion is thus seen as the high priest in the heavens, walking a defined path along the Milky Way between seven constellations, corresponding to the seven candlesticks. As the earthly high priest moves through the tabernacle, so Orion moves through the heavens, performing a cosmic ritual of atonement.
🕊️ Descent, Death, and Return
Paradise and the Deep
The first step of this walk leads toward paradise, symbolized by the region near the lower pole. From there, the path descends toward Cetus, the great sea creature, representing the belly of death. This is mirrored on earth in the Dead Sea and expressed in Book of Job:
“Am I a whale, or a sea…
My soul chooseth death rather than life.”
It is further said in Book of Enoch that:
Hell is in the deepest place of the earth
Thus, the path of the high priest includes descent into the depths before returning to complete the atonement.
⚠️ The Usurpation of the Throne
The False Claim to Divinity
Against this divine order stands the adversarial figure, described in Second Epistle to the Thessalonians:
“so that he as God sitteth in the temple of God,
shewing himself that he is God.”
And in Book of Revelation:
“he opened his mouth in blasphemy against God,
to blaspheme his name, and his tabernacle…”
To set oneself within the tabernacle—at the place of the ark—is to claim divine authority, completing the pattern of rebellion against the heavenly structure.
🧭 Final Reflection
A Cosmic Drama of Two Seeds
Bringing all together:
- The tabernacle → shadow of the heavens
- The stars → signs of divine order
- The cherubim / Draco → the covering serpent
- The Branch / Cepheus → the righteous king
- The altar and Pleiades → the act of atonement
- The candlesticks → the lights of the path
- The Orion figure → the high priest walking the heavens
Thus, the heavens themselves present a cosmic drama, where the Messiah as high priest walks the path of atonement among the lights, opposed by the serpent, while the earthly tabernacle reflects this same structure below. The pattern reveals a unified vision in which heaven and earth correspond, and the conflict between the seed of the serpent and the seed of the Branch is written both in Scripture and in the stars.
