What do owls represent in the Bible?

Sparrow, owl and bittern - Psalm 102: 7-8

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Three wondrous birds

דמיתי לקאת מדבר הייתי ככוס חרבות
I'm like a pelican in a desert, I'm like an owl in the dry season.
שקדתי ואהיה כצפור בודד על גג
I am sleepless; like a sparrow, a lonely one above, willing to fly down from the roof.

Is the pelican also a pelican?

ל ק א ת
The letters are abstract representations of everyday things. The aleph stands for an ox's head, the beth for a floor, etc. In addition, further deductions are made from the basic patterns. The aleph then not only stands for the head of the ox, but also for the first one, because the animal precedes the farmer when working the field. The ox serves the farmer as a workhorse, therefore it also stands for strength and strength. And because the ox goes ahead, it also stands for a guide. A list of the Hebrew alphabet can be found here: Hebrew alphabet
The meanings of the letters show:
the Lamed - ל - a shepherd's staff;
the Koph - ק - the sun descends on the horizon;
the aleph - א - an ox head:
the taw - ת - two crossed woods, something like this+.
Today the letter is the sameתrather that of a musical note, such as the sixteenth note ♫, it could indicate the song of the bow that is mentioned in 2 Samuel 1.18, and its note value could also point to the 16 priestly classes from the line of Eleazar. Eleazar's sons had twice as many classes of priests as the sons of Ithamar, who had eight classes. We would then have to assign the sons of Eleazar to the northern kingdom, because the leading tribe was called Ephraim, whose name means double fruit and thus will have twice as many priestly classes.
At the beginning we asked whether the Hebrew expression קאת (Ka-at) for pelican, according to the translation of the Elberfeld Bible from 1905, actually describes a pelican, because Martin Luther had already translated here with bittern over 500 years ago. If we look at the picture (see below), we see a bittern in the reed bed, the habitat of the shy and hidden bird. There in the reeds that border the banks of our lakes, she (he) lives hidden and almost invisible.
In the photo, the bird makes a long neck and raises its head vertically. He does that when he hears noises and threatens him. Such a posture is known as a pole position. As if the bittern knew that its plumage, designed for camouflage, has to be posed in such a way that it can assume the stake position at the slightest suspicion, because it reinforces the camouflage and helps it to remain undetected. Even from a short distance it can hardly be made out in the reeds, and certainly not when it stands up straight, because then the bird disappears completely from our eyes and becomes invisible. This perfect camouflage is achieved by the fact that the line-shaped drawing of the plumage along the neck imitates the reeds. In the event of danger, the camouflage is practically perfected by swaying her body back and forth and thereby the neck, like reeds, swaying very gently in the wind.

His stealth game is one of the reasons why we don't even see him as strollers. There's a deeper reason why we'll hardly ever see the bittern. She is very shy and reacts extremely sensitively to movements and noises. We can observe this with our telephoto lenses when the bird struts frugally through the swamp on its wanderings and still shows itself constantly in the watchful position. If he hears something, sees something, then he stops and is motionless and does not want to leave. Then, as if in slow motion, he takes the pole position and rocks his body back and forth so that his neck is swayed like a stalk touched by the wind.
It is astonishing how such beautiful pictures and films come about. The photo could only be taken because the photographer, like the bittern, moved slowly, carefully and quietly, approached the bird through a telephoto lens and then took the pictures from a safe distance.
So who is this bird, who is it pointing to? Let us read some scriptures about this.

A child of the reeds

And when they could no longer hide it, she took (the mother) fFor him a box of reeds, and covered with resin and pitch, and put the child in it, and laid it in the reeds on the bank of the river. This is the bittern from Psalm 102. The child that is placed in a box made of reeds is Moses. His story points to the story of the Messiah. The reeds in which the box is placed indicates the countries of the world, which in the narrower sense stands for the countries around the Mediterranean, but especially for the northern part, for Europe.

The word reed is mentioned 28 times in the Tanakh, the Old Testament. Now we cannot cite all passages and so we limit ourselves to a few. In the next scripture we find the kind of desert spoken of in Psalm 102. But the Amalekites and the Canaanites dwell in the lowlands; tomorrow turn around and set out for the desert, the way to the Red Sea.

Isaiah 42

And the prophet Isaiah writes in chapter 42: He will not break the kinked pipe, and he will not extinguish the smoldering wick. Among many other possibilities, this verse also tells of the fact that God will not break the peoples of the world and that the smoldering wick, that is Judah, will not be extinguished. Pipe and wick as a metaphor for Greeks and Jews. And because this verse is in chapter 42: 3, we point it to the third and last round of the postal route of Asia Minor.

The bittern has other special features. The male is, for good reason, not monogamous, but mates with up to seven females and then leaves them to brood and raise the young. The females, in turn, place their nests in a star shape to each other - esters, so that the male is able to watch over the seven nests. Just as the bittern watches over its nests, so does the Lord watch over the seven churches. Now the bittern is called, I suspected that wisdom is in the vernacular, including moor ox, water ox, reed ox and moss cow. The name of this heron is based on the male's courtship calls. In spring, during courtship, his calling can be heard for miles, this will obviously have reminded people of the dull roar of cattle.The bittern's voice
And the story of the bittern hides another secret. It is the open secret of the New Testament and it is indirect. We got to know the habitat of the shy animal. It lives in the thicket of the reeds. While the Tanakh is being read in synagogues from scrolls made of goat or sheep skins until this day, the New Testament was written on papyrus. We can deduce from this that the reeds are also used as a metaphor for the New Testament, among other things. But the Tanakh was also written in its Greek translation on papyrus and this could point to the Jews who were no longer so powerful in the diaspora of the Greeks of Hebrew and who read the Old Testament in Greek.
Let us look for the Lord, both in the Old Testament and in the New, because then we will recognize the perfect one, because he reveals himself to us personally as perfect. The Hebrew word for search is bakash - בקש - and literally means "to find out," but it could also be translated as look up, look up, research, investigate, look out or find. If we seek him, we will experience a new spring in our relationship with the Lord. And then it will really be a stormy and passionate time.
The bittern on a clear day, if you have good eyesight

לקאת - The bittern interpreted

1.  ל The shepherd, our bridegroom, makes the yoke gentle on us from the time of engagement; He teaches us from afar, from heaven.
2.  ק Because its sun is on the horizon; the crimson sunset, which fascinates the viewer, points to the last rays before the night of the great tribulation.
Today, HaJom - היום - is drawing to a close. Lord stay with us, the two separated men who wandered to Emmaus, the brothers, will exclaim and finally return to the others in Jerusalem.
3.   א Jesus says: I am the alpha, first letter of the Greek alphabet; it indicates the laying of the foundation stone of the temple of God.
4.   ת Jesus also says: I am the Omega, the last letter of the Greek alphabet; he points to the keystone of God's temple.
With the taw, Jesus sets the keystone. The third temple is finally completed.

A sparrow or another bird?

The mysterious sparrow

Is the lonely bird really a sparrow? We examined it as best we could. We did not find a clear explanation for the Hebrew word, especially since the Hebrew Zippor is only translated as "little bird" in the relevant lexicons. The way he moves when he is on the ground is described in the root word as "hopping". It could well be a sparrow, but we consider it completely out of the question that this little jumping bird should be a pigeon, because pigeons do not jump.
Hebrew is related to Arabic and so we asked Prof. Google there. His translator informed us that the German word sparrow and also the English word sparrow corresponds to the Arabic aatzpheron - عصفور -. We now compared the consonants of Hebrew with the consonants of Arabic. (Both languages ​​are read from right to left.)
Arabic: tz - ph - r - n
Now let's look at the verse from Psalm 102: 8 again and ask ourselves? Who are the sparrows with whom the Messiah identifies when he says: like a sparrow?
The sparrow sits on the roof in the evening. He doesn't dare to flutter down. His comrades seem excited and constantly look uncertainly at the sky. And so the little one asks himself a little over-anxious: Can I finally join my family or not? Will they warn noisily about me and drift apart or accept me into their community after all? I, too, am a sparrow like her who needs the sociability of his fellow species. I don't like to spend the night alone here on the roof. May I come or not? Asks the little one, jerking his head back and forth and calling out: yes or no? Yes or no? (The emphasis of the word Zipporah is on the last syllable)
Moses also loved his sparrow
Zipporah, that was the name of the treasure
sometimes hopping cheeky and cheeky
someone like that jumps away every now and then
can't decide
should I go or stay away
it brings me life or death
but the bread is too tempting
the fragrant, with both hands
he throws it at the stranger
Sparrow looks and listens more closely
He is kind to the child
and speaks sweetly to the woman
and so he decides: I'll stay
steal here and peck there,
of sweet bread and also of the word
then soon got full
says goodbye and zip
I'll be back tomorrow for sure.

Lea owl

We gave the bird a name, a famous and popular one, but not just for these reasons, as we shall see.
The owl is one of the birds of prey. Their range of prey is similar to that of the birds of prey during the day, except that some hunt during the day and the owl usually at night. Eyes and ears are excellently designed for the nocturnal foray. The wings are also constructed differently than those of the other bird species. It glides gently through the night and so it sneaks up on the victim.
Leah, Jacob's first wife, had bad eyes until now, but now, at night, she sees and understands. The relationship with the Lord now takes on a quality that takes your breath away. A difficult time begins, but it is probably the best time in Lea's life.
We take on the third bird
What a goal this was
Has the right of the firstborn
once lost with the lenses.
Strived for earthly life
His reward: there had been great need.
So is the owl for the night
definitely, that's the way it was intended
ֵ She is talking to the second twin
who wrestle with the Lord at Jab'ok
Jacob came, blind, and listens.
now the roles are swapped again
Now he ekes out the night in the dark
The stars seem to twinkle without a word
and yet are so eloquent
to comfort Isa'k's second child
that on the run knows the Lord
and then finally call him my Messiah.
now he has to call out in the nights to hunt
because he missed it on the clear days,
where he worked, day out, day in, according to his own plans,
instead of fully living and serving the Lord.
Now today he prey on what kind of people
all loose boys, with dirt on the bacon.
It comes at night, the owl
she was told she was crying
about darkness and ghosts too
until the poison of the last gorse
no longer whistles on earth.
After so much poetry, it's back to prose. The three birds stand for three sons. They are the sons of Rachel, as if there were Joseph, Benjamin, Manasseh, and Ephraim. Is there one too many? Let us be surprised, because the adoption that Jacob undertakes already creates confusion in the relationships of the family members. The positions are rearranged.

Who is who now?

Joseph is firstborn and remains firstborn.
Ephraim is second-born and becomes first-born.
Benjamin is second born and remains second born and
Manasseh is the first born and becomes the second born.

All three birds point to the Messiah

As we have already explained, the bittern stands for the Messiah who lives hidden among the peoples and yet he can be heard for miles every spring. The owl describes the Messiah at a time when the rapture has already occurred. This can be explained well by the prophet Isaiah. A voice is given to the prophet:
Watcher, how far is it in the night? Guardian how far the night? Isaiah 21:10
The watchman said: The morning will come, and the night too. Isaiah 21:11
The chapter talks about the Messiah who compares himself to a pregnant woman who is about to give birth and that at dusk, whom he loves so much. When the watchman is asked in verse 10, "How far is it in the night, how far is the night," then that night is the night after the rapture. Then when the Watcher says in verse 11, “Tomorrow is coming,” then the morning speaks of the first three and a half years of the last seven years before the Messiah returns. And when the watcher adds in verse 11, “and the night too,” then he wants to tell us that this night is the night of the great tribulation. That is the last three and a half years before the Messiah visibly returns.
In the first night, that of verse 10, many Christians will experience dismay because the Lord did not take them to himself because their relationship with him was purely a relationship of encounter. One did not live with the Lord but visited him in the meeting room once or twice a week. This is told by Lea. (See script: The Letter to the Hebrews).
The bittern has stopped singing its song. But suddenly, into the darkness, another noise reaches the ear. The owl of the night. The tawny owl utters a lament with its howling calls. What happened? The day was missed and now it's time to stand together and drink the bitter goblet together, says the barn owl, who is now losing sight of it like scales. But there is a promise that the day will dawn. The sun rises once more before the Messiah appears personally, then the gospel will be preached once more, for a testimony to all peoples, and then the end will come.

We come back to our bittern and why? Because we live in the time of the bittern. The heron only winters in the breeding area when the waters do not freeze over. Let our hearts not grow cold and freeze to ice, so that in this way winter comes in and the bittern leaves us, because we who are the bitterns, even if no one sees it, would fall into great dismay. Even now the events plunge us into depression because they were persecuted, avoided and silently excluded. It has become cooler and stormier, the temperatures in the togetherness have fallen rapidly. Autumn is coming and everything is getting more colorful. Their blaze of color does not speak of blossoming life, but of imminent death.
In the next picture we simulated autumn by imitating a fog; We made the initial photo transparent.If we can barely see the bitterns in summer when the weather is nice, how little when the first wafts of mist wander over the water. The fog as a metaphor for our diminishing ability to see clearly.
The veils in front of our eyes indicate various diseases and after all, man (s) is getting on in years and can no longer feel his zipper. There is only one thing left to do, the eye ointment from the Messiah's medicine cabinet. It is not available for free, it has to be purchased. You are only ready for this when you recognize your suffering and the pressure of suffering becomes so great that you seek professional help from the Lord. The Messiah says: Blind Pharisee! First clean the inside of the cup and the bowl, so that the outside of them may also become clean. The cup is a metaphor for the body. The interior, that is the heart of the scholar, is not pure. The bowl stands as a metaphor for judging, especially judging and condemning one's neighbor, but also for judging the correct understanding of the Bible.
Can a blind man guide a blind man? asked Jesus once. No, everyone in Laodicea is blind, everyone, without exception. And because we live in the time of Laodicea, we are all struck with increasing blindness, especially the scholars and leaders among us. Now one or the other reader asks himself: Am I blind too? Let us hear what Jesus replies to such a questioner: "If you were blind, you would have no sin, but now you say: We see ..." like the Catholic Church, the Evangelical Church, the exclusive Brethren, the Jewish scholars To say nothing of the sects, like the Jehovah's Witnesses, the Adventists and and and he replies to them: "..." We have to go to a specialist as soon as possible and get therapy.
If you find it too foggy for the following lines of text, mark it!

Doesn't nature teach you?

In autumn the days get noticeably shorter and the nights longer and in the early hours of the morning we see how the fog fields slowly pervade our country. Fog is also used metaphorically in the Bible. God enveloped himself in a mist in the autumn of the Christian age. why did he do that? Because our sin made a separation between him and us. The fog as a metaphor for separation, but also as a metaphor for sin. We can no longer recognize the Lord in His Word, either because an illness has indirectly impaired our vision or because we are directly suffering from an eye disease.
Let's take a closer look at some of the causes. If someone sees the environment in the fog with his eyes, then he perceives everything was veiled and out of focus. It is not usually an eye condition per se, but some other cause is impairing his ability to see. If the symptoms are ignored, it can still lead to complete blindness.
One of the causes could be poisons that cloud our eyes. What poisons do we have to think about? These are, for example, deliberately manipulated Bible translations. How can we recognize these poisons? By using the Hebrew and Greek texts as a guide and equipping ourselves with good lexicons. Another poison clouds our eyes and that is the teaching of dispensationalism, because it contains a cunningly hidden anti-Semitism. Another poison obscures the view for the siblings, that is the poison of denial. Brothers and sisters who are strangers are not allowed to partake of the sacrament.
The mass sacrifice of the Catholic Church represents a special poison. Their bread (figuratively made of sourdough), in itself unacceptable to the Lord, is causally responsible for the most dangerous illness and its devastating consequences, it is spiritual diabetes mellitus. How does the disease arise? It's simple: too many carbohydrates are eaten, i.e. the daily intake of sugar is too high. Anyone who consumes excess glucose over the long term will overwhelm their pancreas, which is responsible for both the production and the supply of insulin. Such an overload leads to an increased blood sugar level and a permanently increased blood sugar level damages the cell walls of the blood vessels. This has serious consequences for the smallest capillary vessels in the eye, because they can no longer adequately supply the retina. In the worst case, the retina becomes detached and the affected person goes blind. In a figurative sense, it indicates that the daily multiple sacrifices of the priest represent too much and thus lead to oversaturation. A little sweet is lovely on the palate, too much causes disgust. Just try it out yourself with honey.
Paracelsus (1493-1541) once said: “All things are poison and nothing is without poison. The dose alone means that a thing is not poison. "
We are not, like Paracelsus, of the opinion that all things are poison, but where we agree with him is that it depends on the amount in order to act as poison. There are many other poisons, each of which will cause a consumer to wear a veil sooner or later. None of us can say that we do not wear a veil, but if we claim it anyway, then we will make God a liar, because Jesus speaks to the end-time church and demands: I advise you to buy eye ointment and anoint your eyes so that you want to see?
Those who ignore the Lord's medical advice must be beaten by the Lord after the rapture.
P.S .:Speaking of eye ointment: It is about oil that is an image of the Holy Spirit and an image for the liquid in an oil lamp. Eye oil? Yes! Let us hear what Jesus says: The lamp of the body is the eye, i.e. we need oil in order to be able to see clearly again. Let's read the next part of the verse: if your eye is simple - what does simple mean here? It means that the listener should only be filled with a spirit, only with the spirit of God and not with a strange, e.g., charismatic spirit. Now we read the last part of the verse: in this way your whole body will be light. If the whole body is light, must it be made of glass or not? And that is exactly what the author of these lines experienced personally.

Do we recognize the bitterns in the New Testament?

We should come back to the bittern a third time. We know that this species of bird can hardly be made out in the reeds. But do we all also know that the bird is mentioned in the New Testament? He is not mentioned by name and yet the section of text that we are now talking about speaks of the same thing, the inability to recognize or, in other words, “blurred vision”.
It is the mirror from 1 Corinthians 13 that Paul says we can see indistinctly when we look into it. To do this, the mirror must be explained briefly and that is done for us by the half-brother of the Lord, James. Why James? Because his letter is the first to be addressed to those who are still in progress, to the stragglers who have to complete a third round on the postal route of Asia Minor (Eule - Lea - Esau). Already before they were encouraged by Paul in the Letter to the Hebrews to contemplate him who is their faithful high priest. Some, and there will be quite a few, have only glimpsed Paul's words of admonition. Now, after the rapture, James takes up the encouragement of his colleague. He addresses the same group, but diminished in number, to the Hebrews, here referred to as the 12 Tribes in the Dispersion.
James writes: When someone is a listener of the word - even while reading we hear internally- and not a perpetrator, he is like a man who looks at his natural face in a mirror. What exactly was this person looking at? Actually, we don't necessarily need the Greek term, because we can draw our own conclusions here: He looks at his exterior, more precisely, only at the surface. Because he looked at himself and went away and he soon forgot what he was like. Looking at yourself in the morning, after getting up, is indispensable, because with the morning toilet we organize (kosmeo) our appearance, we do cosmetics (from Greek kosmeo). If you only glance at the morning mirror, you will soon hear this from friends and co-workers: Well, fell out of bed? Or similar.
If we put things in order in the mirror of the Lord every day, he will make us feel good in every respect.
James not only encourages the morning grouch: But whoever has looked closely into the perfect law, which is freedom, and remains in it, he will be happy in his deeds. What does “looked closely” mean? The reader should bend over the text and immerse himself in it. It should also take into account the adjacent texts and then examine parallels. To the next question: What is the law of freedom? We will only be able to answer the question if we add the adjective, the word "perfect". The perfect law of freedom points to the Bible as a whole. When Paul spoke of the perfect one that will come in 1 Corinthians 13, where we began with our explanations, then he gives us an indication of a point in time when the perfect one will be revealed more and more. And who is the perfect one? It is our Lord who is revealed to us more and more in the mirror, that is the Bible, and with him we too.
But when Christians look into the mirror called the Bible, they often recognize each other the least. The female bittern speaks of us too, but we don't recognize it. We read our mirrors, our favorite translations, with special glasses. They often have a very special filter, such as ready-made opinions and thought patterns. There are the brother glasses, the glasses of the Adventists, the Jehovah's Witnesses, the Roman Catholic Church and the Jewish scholars and so on and immediately. The glasses, which are somewhat more elaborately manufactured and therefore more expensive, are the glasses of the scholars.
If we really want to recognize the bitterns, then we have to take time for the Lord and be patient, in which we leave everything else aside and during this time we deal with him alone, that is his word, the bare word.
Don't misunderstand us now, as if we wanted to recommend something dishonorable. But in the language of the Bible, naked and naked don't mean the same thing. Adam and Eve were naked before the Fall, and yet not naked because they lived in the truth. It was only when they were seduced by the deceitful snake that they undressed, as it were, the truth and the lie, and consequently they realized that they were naked.

In the father's house

The high priest goes to the sanctuary. Aaron is to put on his holy clothes before he makes the sacrifices before the people. Where should he change? In the sanctuary and so the high priest goes into the tent and undresses. He should bathe his body beforehand. Where should he do that? In the sanctuary. After undressing, the priest takes a full bath. He then gets out of the Wanner and puts on his uniforms. After the high priest had finished his sacrificial service, he went back to the tent of the sanctuary and changed there. As we read this text carefully, it became clear to us for the first time what Leviticus 16 describes. At first slightly irritated, but then oriented.
The high priest undressed in the sanctuary. Was Aaron in at this point? After undressing, he bathed in the sanctuary. Was Aaron in after the bath? His everyday clothes and also his holy clothes lay in the sanctuary. He put on the white dress after bathing and left the tent and did his high priestly work. After the service, he went back to the meeting tent and removed the sacred clothing and put on the street clothes again. The priest's nudity in God's presence indicates the nudity before the fall of man in Genesis 2. Aaron did not have to hide from God like Adam and Eve.

In the service of the people

Next, we look at a nudity described long after the Fall and several centuries after Aaron's priestly ministry. The Lord says of the prophet Isaiah: Just as my servant Isaiah went naked and barefoot, a symbol and example for Egypt and Ethiopia for three years - Isaiah 20. The chapter has only six verses, but they are tough. One could also say: the spice lies in the brevity. For some it is joy and for others it is torture.
Isaiah walked around naked for three years. What does that mean, what describes his nakedness? If we look at the Hebrew word, we find that it is the same word as in Genesis 2:25: And they were both - Adam and Eve - naked, man and his wife, and they were not ashamed. Here, in Exodus 2, the word arom - ערום - is used in the plural, that is, not being ashamed of oneself relates primarily to the two to one another, but then also to God and, as we can see, also to the Animals and even the snake. Isaiah walked in this state for three years.
The literal level of the text describes an undressed prophet. The transfer to the pictorial level tells of the fact that Isaiah was like a rolled up book - naked, read by all people, because the book of Isaiah is rolled up - naked, the inside pages written on can be read by all people. Now the texts of the Tanakh are written on sheared and then produced in a long manufacturing process on goat or sheep skins and give us a vivid picture of how God describes us as living letters with his law. Our lifestyle can and should be read by everyone when we walk around naked, like the prophet Isaiah. This also means that our nudity tells us that we have nothing to hide from people, because we are walking in the truth. As Christians, we have pulled out the lie and put on the truth.
Let's go back to the first pair of humans and take a closer look at their condition after the fall, so that we can better understand the connection between nudity and animal skin. Adam answered God and said: I heard your voice in the garden and I was scared because I am naked and I was hiding. Adam reacts to the voice of God with fear, so he is well on the way to return to fellowship with God, for the fear of the Lord is the beginning of wisdom. Adam recognized his condition when God started talking to him. He did the only right thing, he confesses his sin, because he says: "I am naked".
Adam and Eve believed the lie of the serpent and thereby extracted the truth and attracted the lie. We all know the saying: 'Clothes make the man', but what kind of people. You could tell from Adam's clothes that he had become a liar because he was dressed to lie. It is only when we understand this fact that our eyes are actually opened. We then really know, just as the writer of Psalm 116 sees and exclaims: I said in my dismay: All people are liars! Have you already had the dismaying experience that everyone lies to everyone? In his horror, the Messiah seeks a solution and vows that he will keep his vows. The fulfillment of his promise is seen again and again in the cup of salvation. The cup is the body of the Messiah and the contents indicate his blood; this is the rescue cup. The Messiah kept what he had promised Adam and Eve in the Garden of Eden: I will crush the serpent's head, but the serpent will cause me to make the necessary blood sacrifice to atone for sin and you who are now have become liars to redeem.
The Lord had killed an animal for Adam and Eve and covered their pubes with the skin of the slaughtered lamb, because a sheep does not produce more skin in terms of material. (see also “The Torah of the Messiah”, therein the facts are described in more detail). The skin of the dead animal was used as clothing for humans. Adam and Eve, by confessing their sins to God, undressed the lie and put on the skin of the sacrifice that speaks of truth. And now we also understand what Paul means when he says to the Galatians in 3:27: For as many of you have been baptized into Christ, you have put on Christ. Through baptism we confess that we died with Christ. And because we come out of the water again after submerging, we are also risen with Christ. This is how it is explained to us again and again and it is also correct.
But Paul wanted us to read even more carefully, to dive deeper into the word, the apostle actually wanted to say that in the immersion of baptism we were completely surrounded by water and thereby attracted Christ. People died in the water, new life emerged from the water and now we are also surrounded, so we have put on Christ. What do we now wear on our bodies, Christ or the water? What does our Lord proclaim, what does he say of himself? I am the way - into the water- and the truth - this is the water - and the life - that comes out of the water.The lie was drowned in water and the liar died, but the truth rose to eternal life.
Isaiah has been walking around with the naked truth for three years. This points to the Christian witness since Golgotha. The historical Isaiah, his name means “God has saved”, we can interpret on the figurative level to the Messiah. After three tours, that is the three years of Isaiah, Jesus will have saved two groups on the postal route of Asia Minor, the sons of Joseph, Ephraim and Manasseh West.
Something similar happens to the Egyptians and the Ethiopians. Egypt stands for the Greeks and indicates the nations; Ethiopia, that is Kush, stands for Benjamin and thus for the remnant of the Jews, the last-born Rachel.
And so that we come full circle of our descriptions, we come back to the beginning. We explained the bittern, the owl and the sparrow. Now it should also be easier for every reader to properly classify and classify the birds on the visual level.
  1. The bittern represents the Christian age, from Pentecost to the rapture. These are the believers from Jews and Greeks, represented by Ephraim.
  2. The owl represents the Christian witness after the rapture. These are the Jews and Greeks represented by Manasseh West.
  3. The sparrows, that is the remnant of Israel, who repent shortly before the return of the Messiah, with the beginning of the second festival cycle, on the feast of the trumpet. Leviticus 23
P.S .: If the text contains linguistic inaccuracies, you are welcome to correct me, because we all need corrections, right?
© 2019 by H. Randy Rohrer
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