CHRONOLOGICAL ORDER OF THE PROPHETS.
According To Usher.
I. Prophets Before The Exile.
(2) To The 10 Tribes of "Israel."
Hosea, 785-725 B.C.
Obadiah, 887 B.C.
Joel, 800 B.C.
(3) To Judah.
Isaiah, 760-698 B.C.
Micah, 750-710 B.C.
Nahum, 713 B.C.
Habakkuk, 626 B.C.
Zephaniah, 630 B.C.
Jeremiah, 629-588 B.C.
II. Prophets During The Exile.
III. Prophets After The Exile.
INTRODUCTION
TO
THE BOOK OF THE PROPHET
ISAIAH.
Isaiah is justly accounted the chief of the writing prophets. He has the more
comprehensive testimony and is distinctively the prophet of redemption. Nowhere else
in the Scriptures written under the law have we so clear a view of grace. The
New Testament Church does not appear
(Ephesians 3:3-10),
but Messiah in His Person
and sufferings, and the blessing of the Gentiles through Him, are in full vision.
Apart from his testimony to his own time, which includes warnings of coming
judgments upon the great nations of that day, the predictive messages of Isaiah
cover seven great themes:
I. Israel in exile and divine judgment upon Israel's oppressors.
II. The return from Babylon.
III. The manifestation of Messiah inhumiliation
IV. The blessing of the Gentiles.
V. The manifestation of Messiah in judgment ("the day of vengeance of our God").
VI. The reign of David's righteous Branch in the kingdom-age.
VII. The new heavens and the new earth.
Isaiah is in two chief divisions:
I. Looking toward the captivities, Isaiah 1:1-39:8.
II. Looking beyond the captivities, Isaiah 40:1-66:24.
These chief divisions fall into subdivisions, as indicated in the text.
The events recorded in Isaiah cover a period of 62 years (Ussher).
PART I.
LOOKING TOWARD THE CAPTIVITIES:
CHAPTERS 1.-39.
B.C. 760.
718_4; Isaiah 7:2, Syria is confederate with Ephraim
Samaria.
In the prophetic books "Ephraim" and "Israel" are the collective names of the
ten tribes who, under Jeroboam, established the northern kingdom, subsequently called
Samaria (1 Kings 16:24), and were (B.C. 722) sent into an exile which still
continues (2 Kings 17:1-6). They are distinguished as "the outcasts of Israel"
from "the dispersed of Judah" (Isaiah 11:12). "hidden" in the world
(Matthew 13:44) they, with Judah, are yet to be restored to Palestine and made
one nation again (Jeremiah 23:5-8; Ezekiel 37:11-24).
713_1; Isaiah 1:1-23, Hear, O heavens, and give ear, O earth
[Isaiah 1:2-23
Case Against Judah.
Isaiah chapter one, down to verse 23, states the case of Jehovah against Judah.
Chastening, according to Deuteronomy Chapters 28 and 29, had been visited upon
Israel in the land (Isaiah 1:5-8), and now the time of expulsion from the land is
near. But just here Jehovah renews the promise of the Palestinian Covenant of
future restoration and exaltation
(Isaiah 1:26, 27; Isaiah 2:1-4).
714_1; Isaiah 1:26, And I will restore thy judges as at the first
714_2; Isaiah 2:2, that the mountain of the LORD's house
716_1; Isaiah 4:2, In that day shall the branch of the Lord
The Name Of Christ
A name of Christ, used in a fourfold way:
(1) "The Branch of Jehovah"
(Isaiah 4:2),
that is, the "Immanuel" character of Christ
(Isaiah 7:14)
to be fully manifested to restored and converted Israel after His return in divine glory
(Matthiew 25:31);
(2) the "Branch of David"
(Isaiah 11:1; Jeremiah 23:5; Jeremiah 33:15; Ref. Jeremiah 33:15; See Note Page 809_k),
that is, the Messiah, "of the seed of David according to the flesh"
(Romans 1:3),
revealed in His earthly glory as King of kings, and Lord of lords;
(3) Jehovah's "Servant, the Branch"
(Zechariah 3:8),
Messiah's humiliation and obedience unto death according to
Isaiah 52:13-15; 53:1-12;
Philippians 2:5-8;
(4) the "man whose name is the Branch"
(Zechariah 6:12, 13),
that is.
His character as Son of man, the "last Adam," the "second Man"
(1 Corinthians 15:45-47),
reigning, as Priest-King, over the earth in the dominion given to and
lost by the first Adam.
- Matthew is the Gospel of the "Branch of David";
- Mark of "Jehovah's Servant, the Branch";
- Luke of "the man whose name is the Branch";
- John of "the Branch of Jehovah."
718_1; Isaiah 6:2, Above it stood the seraphims
718_2; Isaiah 6:13, yet in it shall be a tenth
718_3; Isaiah 6:13b, it shall be a tenth, and it shall return
718_4; Isaiah 7:2, Syria is confederate with Ephraim
Ephram & Israel Collective Names Of The Ten Tribes.
In the prophetic books "Ephraim" and "Israel" are the collective names of the
ten tribes who, under Jeroboam, established the northern kingdom, subsequently called
Samaria (1 Kings 16:24), and were (B.C. 722) sent into an exile which still
continues (2 Kings 17:1-6). They are distinguished as "the outcasts of Israel"
from "the dispersed of Judah" (Isaiah 11:12). "hidden" in the world
(Matthew 13:44) they, with Judah, are yet to be restored to Palestine and made
one nation again (Jeremiah 23:5-8; Ezekiel 37:11-24).
719_1 Isaiah 7:13, And he said, Hear ye now, O house of David
A Prophecy For The "House Of David."
The prophecy is not addressed to the faithless Ahaz, but to the whole "house
of David." The objection that such a far-off event as the birth of Christ could be
no "sign" to Ahaz, is, therefore, puerile. It was a continuing prophecy addressed
to the Davidic family, and accounts at once for the instant assent of Mary
(Luke 1:38).
719_2 Isaiah 7:15, Butter and honey shall he eat, that he may know to refuse the evil
Young Immanuel.
Indicating the plainness and simplicity of the life in which the young Immanuel
should be brought up.
720_1 Isaiah 8:12, Say ye not, A confederacy, to all them to whom this people shall say
The reference is to the attempt to terrify Judah by the confederacy between
Syria and Samaria
(Isaiah 7:1, 2).
720_2 Isaiah 8:18, the LORD hath given me are for signs and for wonders in Israel
Comming Judgment, Return Of A Remnant
The primary application here is to the two sons of Isaiah, Maher-shalal-hash-baz
= "haste ye, haste ye to the spoil," a "sign" of the coming judgment of the
captivity of Judah; Shear-jashub = "a remnant shall return," a "sign" of the return
of a remnant of Judah at the end of the seventy years
(Jeremiah 25:11, 12; Daniel 9:2).
The larger and final reference is to our Lord
(Hebrews 2:13, 14).
721_1; Isaiah 9:7, there shall be no end, upon the throne of David
721_2; Isaiah 9:12, For all this his anger is not turned away
Chastized, But Not Abandoned.
See verses 17, 21, and Isaiah 5:25; Isaiah 10:4.
TThe context explains. Jehovah's hand is
outstretched still because His chastisement is followed by no amendment on the
part of Israel.
722_1; Isaiah 10:12, that when the Lord hath performed his whole work
722_2; Isaiah 10:20, it shall come to pass in that day
"That day": often the equivalent of "the day of the lord"
(Isaiah 2:10-22; Revelation 19:11-21).
The prophecy here passes from the general to the particular, from
historic and fulfilled judgments upon Assyria to the final destruction of all Gentile
world-power at the return of the Lord in glory.
See
723_1; Isaiah 11, The Davidic Kingdom Established
The order of events
Isaiah 10. and 11., is noteworthy. Isaiah chapter 10 gives the distress of
the Remnant in Palestine in the great tribulation
(Psalm 2:5; Revelation 7:14),
and the approach and destruction of the Gentile hosts under the Beast
(Daniel 7:8; Revelation 19:20).
Isaiah chapter 11 immediately follows with its glorious picture of the kingdom-age.
Precisely the same order is found in
Revelation chapters 19 and 20.
(See "Kingdom," Old Testament,
Genesis 1:26-28; Zechariah 12:8.
See "Kingdom," New Testament Luke 1:31-33; I Corinthians 15:28.
Also Matthew 3:2; Ref. Note Page 996_1;
Matthew 6:33; Ref. Note Page 1003_1.)
That nothing of this occurred at the first coming of Christ is evident from a
comparison of the history of the times of Christ with this and all the other parallel
prophecies. So far from regathering dispersed Israel and establishing peace in the
earth. His crucifixion was soon followed (A.D. 70) by the destruction of Jerusalem,
and the utter scattering of the Palestinian Jews amongst the nations.
723_2; Isaiah 11:2, there shall come forth a rod out of the stem of Jesse
Prophetic Picture Of Glory
This chapter is a prophetic picture of the glory of the future kingdom. This is
the kingdom announced by John Baptist as "at hand."
It was then rejected, but will be set up when David's Son returns in glory
(Luke 1:31, 32; Acts 15:15, 16).
724_1; Isaiah 13:1, The burden of Babylon, which Isaiah the son of Amoz did see.
[Isaiah 13:8]
A "Burden,"
Hebrew word is massa = a heavy, weighty thing, is a message, or oracle
concerning Babylon, Assyria, Jerusalem, etc. It is "heavy" because the wrath of
God is in it, and grievous for the prophet to declare.
724_2; Isaiah 13:1, burden of Babylon, which Isaiah the son of Amoz did see
Babylon
The city, Babylon, is not in view here, as the immediate context shows. It is
important to note the significance of the name when used symbolically. "Babylon"
is the Greek form: invariably in the O.T. Hebrew the word is simply Babel, the
meaning of which is confusion, and in this sense the word is used symbolically.
- (1) In the prophets, when the actual city is not meant, the reference is to the
"confusion" into which the whole social order of the world has fallen under Gentile
world-domination. (See "Times of the Gentiles,"
; Revelation 16:14; Luke 21:24.)
Isaiah 13:4
gives the divine view of the welter of warring Gentile powers. The divine order
is given in Isaiah 11. Israel in her own land, the centre of the divine government of
the world and channel of the divine blessing; and the Gentiles blessed in association
with Israel. Anything else is, politically, mere "Babel."
(2) In
Revelation 14:8-11; Revelation 16:19
the Gentile world-system is in view in connection with Armageddon
(Revelation 16:14; Revelation 19:21),
while in Revelation 17, the reference is to apostate Christianity, destroyed
by the nations
(Revelation 17:16)
headed up under the Beast
(Daniel 7:8; Revelatoin 19:20)
and false prophet. In Isaiah the political Babylon is in view, literally as to the
then existing city, and symbolically as to the times of the Gentiles. In the Revelation
both the symbolical-political and symbolical-religious Babylon are in view,
for there both are alike under the tyranny of the Beast. Religious Babylon is
destroyed by political Babylon (Revelation 17;16);
political Babylon by the appearing of the Lord
(Revelation 19:19-21).
That Babylon the city is not to be rebuilt is clear from
Ref. Isaiah 13:19-22; Jeremiah 51:24-26; Jeremiah 51:62-64; Cf. Gateway: Isaiah 13. 19-22; Jeremiah 51:24-26, Jeremiah 51;62-64.
By political Babylon is meant the Gentile
world-system.
(See "World," John 7:7; Revelation 13:8.)
It may be added that, in
Scripture symbolism, Egypt stands for the world as such; Babylon for the world
of corrupt power and corrupted religion; Nineveh for the pride, the haughty glory
of the world.
725_1; Isaiah 13:19, And Babylon, the glory of kingdoms, the beauty of the Chaldees
Isaiah 13. 12-16
Apocalyptic Judgments
Isaiah (Verses 12-16) looks forward to the apocalyptic judgments
(Revelation chapters 6-13.).
Isaiah 13:17-22
have a near and far view. They predict the destruction of the literal Babylon
then existing; with the further statement that, once destroyed, Babylon should never
be rebuilt
(cf. Jeremiah 51:61-64).
All of this has been literally fulfilled. But the place
of this prediction in a great prophetic strain which looks forward to the destruction
of both politico-Babylon and ecclesio-Babylon in the time of the Beast shows that
the destruction of the actual Babylon typifies the greater destruction yet to come
upon the mystical Babylons.
Cf. Ref. Note Page 724_2.
726_1; Isaiah 14:12, fallen from heaven, O Lucifer, son of the morning
Lucifer — Satan — son of the morning.
Verses 12-14 evidently refer to Satan, who, as prince of this world-system (see
"World,"
John 7:7; Revelation 13:8; Ref. Note Page 1342_2),
is the real though unseen ruler of the successive world-powers.
Tyre, Babylon, Medo-Persia, Greece, Rome, etc.
(see Ezekiel 28:12-14).
Lucifer, "day-star," can be none other than Satan. This tremendous
passage marks the beginning of sin in the universe. When Lucifer said, "I will,"
sin began.
See Revelation 20:10; Ref. Note Page 1350_2.
See other instances of addressing Satan through
another.
Genesis 3:15; Matthew 16:22, 23.
727_1; Isaiah 14:26, the purpose that is purposed upon the whole earth
The Final Crash.
This universality is significant and marks the whole passage as referring, not
merely to a near judgment upon Assyria, but in a yet larger sense to the final crash
of the present world-system at the end of the age.
No other such universal catastrophe on the nations is known to Scripture.
727_2; Isaiah 15:1, The burden of Moab
The Burden
This "burden" had a precursive fulfilment in Sennacherib's invasion, B.C. 704,
three years after the prediction
(Isaiah 16:14),
but the words have a breadth of meaning which includes also the final world-battle.
(See Revelation 19:17; Ref. Note Page 1348_4.)
Isaiah 16:1-5,
which is a continuation of this "burden," shows the "tabernacle of David"
set up, the next event in order after the destruction of the Beast and his armies.
728_1; Isaiah 17:1, The burden of Damascus.
729_1; Isaiah 18:2, That sendeth ambassadors by the see
735_1; Isaiah 26:19, The dead men shall live, together with my dead body shall they arise
Bodies, or body?
Eliminate the supplied words, men, and, together with. "Body" is in the
plural, "bodies." Verses 19-21,
with chapter 27.,
constitute Jehovah's answer to
the plaint* of Israel,
verses 11-18.
Verse 19
should read: "Thy dead shall live: my
dead bodies shall rise" (i.e. the dead bodies of Jehovah's people).
The restoration
and re-establishment of Israel as a nation is also spoken of as a resurrection
(Ezekiel 37:1-11),
and many hold that no more than this is meant in
Isaiah 26:19.
But since the first resurrection is unto participation in the kingdom
(Revelation 20:4-6),
it seems the better view that both meanings are here.
Thesarus:
- *[adj.] "an impressionable age"; "the plastic minds of children"; "a pliant nature"
- [adj,] able to adjust readily to different conditions: "an adaptable person"; "a flexible
personality"; an elastic clause in a contract"
737_1; Isaiah 29:3, And I will camp against thee round about
The Near and Far Prophetic Message.
Here, as often in prophecy, and especially in Isaiah, the near and far horizons
blend.
The near view is of Sennacherib's invasion and the destruction of the
Assyrian host by the angel of the lord
(Isaiah Chapters 36, and 37.);
the far view is that of the final gathering of the Gentile hosts against Jerusalem at the end of the great tribu-
lation
(Psalm 2:5; Revelation 7:14),
when a still greater deliverance will be wrought.
(See "Times of the Gentiles,"
Luke 21:24; Revelation 16:14.)
The same remark applies also to
Isaiah 28:14-18,
where there is a near reference to the Egyptian alliance ("we
have made a covenant," etc.), while the reference to the stone
(verse 16)
carries the meaning forward to the end-time, and the covenant of unbelieving Israel with the Beast
(Daniel 9:27).
740_1; Isaiah 30:27, Behold, the name of the LORD cometh from far
Who Will Sift The Nations.
The imagery of verses 27, 28
is cumulative. Judah is making an alliance with
Egypt when she might be in league with Him whose judgment upon the world-powers will be like
a terrible thunder-tempest (verse 27),
turning streams into torrents neck-deep
(verse 28, i.e.);
who will sift the nations in their own sieve of vanity (or
"destruction"), and put His bridle into the jaws of the peoples.
740_2; Isaiah 32:1, Behold a king shall reign in righteousness
Near and Far Fulfilments.
PART II.
LOOKING BEYOND THE CAPTIVITIES:
CHAPTERS 40.-66
747_1; Isaiah 40:1, Comfort ye, comfort ye my people, saith your God
The Key Note To 2nd Isaiah.
The first two verses of Isaiah 40. give the key-note of the second part of the
prophecy of Isaiah. The great theme of this section is Jesus Christ in His sufferings,
and the glory that shall follow in the Davidic kingdom. (See "Christ in
Old Testament," sufferings.
Genesis 4:4; Hebrews 10:10; glory, 2 Samuel 7:8-15; Zechariah 12:8.)
Since Israel is to be regathered, converted, and made the centre of the new social order
when the kingdom is set up, this part of Isaiah appropriately contains glowing
prophecies concerning those events. The full view of the redemptive sufferings of
Christ (e.g.
Isaiah 53.)
leads to the evangelic strain so prominent in this part of Isaiah
(e.g. Isaiah 44:22, 23; Isaiah 55:1-3).
The change in style, about which so much has been said, is no more remarkable
than the change of theme. A prophet who was also a patriot would not write of
the sins and coming captivity of his people in the same exultant and joyous style
which he would use to describe their redemption, blessing, and power.
In John 12:37-44 quotations from Isaiah 53. and 6. are both ascribed to Isaiah.
748_1; Isaiah 41:2, Who raised up the righteous man from the east
Rise Of Persian Power.
The reference here seems to be to Cyrus, whose victories and rapid growth in
power are here ascribed to the providence of God.
Verses 5-7
describe the effect upon the nations of the rise of the Persian power. They heartened each other,
and made (verse 7)
new idols.
At verse 8 the prophet addresses Israel. Since it was
their God who raised up Cyrus, they should expect good, not evil, from him
(verses 8-20).
Verses 21-24 form a contemptuous challenge to the idols in whom the nations are
trusting.
749_1; Isaiah 41:8, thou, Israel, art my servant, Jacob whom I have chosen
750_1; Isaiah 42:6, give thee for a covenant of the people, for a light of the Gentiles
There is a twofold account of the Coming Servant:
(1) He is represented as weak, despised, rejected, slain;
(2) and also as a mighty conqueror, taking vengeance on the nations and restoring Israel
(e.g. Isaiah 40:10; Isaiah 63:1-4).
The former class of passages relate to the first advent, and are fulfilled; the latter to the second
advent, and are unfulfilled.
750_2; Isaiah 42:6, give thee for a covenant of the people, for a light of the Gentiles
Gentiles Relationship With Christ Prophecied.
753_1; Isaiah 44:28, That saith of Cyrus, He is my shepherd
Another Birth Prophesied.
Cf. 1 Kings 13:2,
where Josiah was mentioned by name three hundred years before
his birth.
753_2; Isaiah 45:1, Thus saith the LORD to his anointed, to Cyrus
Anointed.
The only instance where the word is applied to a Gentile. Nebuchadnezzar is
called the "servant" of Jehovah
(Jeremiah 25:9; Jeremiah 27:6; Jeremiah 43:10).
This, with the designation "My shepherd"
(Isaiah 44:28),
also a Messianic title, marks Cyrus as that startling exception, a Gentile type of Christ.
The points are:
754_1; Isaiah 45:7, I make peace, and create evil: I the LORD do all these things
Evil Defined.
Hebrew word: ra, translated "sorrow," "wretchedness," "adversity," "afflictions,"
"calamities," but never translated sin.
God created evil only in the sense that
He made sorrow, wretchedness, etc., to be the sure fruits of sin.
757_1; Isaiah 49:8, Israel To Be Preserved And Restored.
757_2; Isaiah 49:12, from the north and from the west; and these from the land of Sinim
760_1; Isaiah 52:14, his visage was so marred more than any man
765_1; Ref. Job 6:23, the enemy's hand? or, Redeem me from the hand of the mighty?,
Ref. Isaiah 59:20, And the Redeemer shall come to Zion
Redemption: Kinsman type, summary.
The goel , or Kinsman-Redeemer, is a beautiful type of Christ.
(1) The kinsman redemption was of persons, and an inheritance (Ref. Galatians 4:5; Ephesians 1:7, 11, 14; Gateway: Leveticus 25:48; 25:25; Galatians 4:5; Ephesians 1:7, 11, 14).
(2) The Redeemer must be a kinsman (Ref. Galatians 4:4; Hebrews 2:14-15; Gateway: Lev. 25:48, 49; Ruth 3:12, 13; Gal. 4:4; Heb. 2:14-15).
(3) The Redeemer must be able to redeem (Ref. John 10:11, 18; Gateway: Ruth 4:4-6; Jeremiah 50:34; John 10:11, 18).
(4) Redemption is effected by the goel paying the just demand in
full (Ref. 1 Peter 1:18, 19; Galatians 3:13; Gateway: Lev. 25:27; 1 Pet. 1:18, 19; Gal. 3:13). See Exodus 14:30, note; Romans 3:24, Ref. Note Page 1195_1.
Redemption
In the Greek New Testament there are three words used tat are translated redemption in our English Bible.
The First is exagorazo, which means to "buy out," especially, purchasing a
slave.
The Second is apolutrosis, which means to pay a ransom for deliverance from
physical torture. Third is lutroo, which means to pay a ransom for a slave and then to set
him free.
The third is precisely what Christ did to redeem humanity from the death sentence
from sin – our debt was completely satisfied by our Lord's blood shed on Calvary – He set us free.
Titus 2:13-14, "
Jesus Christ, who gave Himself for us, that He might redeem us from all iniquity, and purify unto
Himself a peculiar people, zealous of good works."
1 Peter 1:18, 19:
"Forasmuch as you know that you were not redeemed with corruptible things, as silver and gold,
from your vain conversation received by tradition from your fathers; but with the precious blood of
Christ, as of a lamb without blemish and without spot."
Jesus Christ not only redeemed us when we were slaves to sin, but He then
set us free from the bonds of sin. No longer do we have to serve sin and Satan,
but we are free to serve our Saviour!
* We are God's very own, being redeemed by Him. Every Christian therefore should
wear a sign in his heart, "Not for sale."
~~Unknown
765_2; Isaiah 59:20b, the Redeemer shall come to Zion
Outcalling Of The Church.
The time when the "Redeemer shall come to Zion" is fixed, relatively, by
Romans 11:23-29
as following the completion of the Gentile Church. That is also the order of the great
dispensational passage, Acts 15:14-17.
In both, the return of the Lord to Zion follows the outcalling of the Chruch.
766_1; Isaiah 61:2, To proclaim the acceptable year of the LORD
The Day Of Grace, and The Day Of Vengeance.
Observe that Jesus suspended the reading of this passage in the synagogue at Nazareth
(Luke 4:16-21)
at the comma in the middle of
Isaiah 61:2.
The first advent, therefore, opened the day of grace, "the acceptable year of Jehovah," but does not
fulfil the day of vengeance. That will be taken up when Messiah returns
(2 Thessalonians 1:7-10). Cf. Isaiah 34:8; Isaiah 35:4-10.
The last verse, taken with the 4th, gives the historic connection:
the vengeance precedes the regathering of Israel, and synchronizes with the day of the lord
(Isaiah 2:10-22; Revelation 19:11-21; also Isaiah 63:1-6).
768_1; Isaiah 63:16, Doubless thou art our father
Ref. Acts 17:28-29, (Verse 29), we are the offspring of God
God As Israel's National Father
Ref. Isaiah 1:2; 64:8; Cf. Isaiah 1:2; 64:8.
Israel, collectively, the national Israel, recognizes God as
the national Father
(cf. Exodus 4:22-23).
Doubtless the believing Israelite was born anew
(Ref. John 3:3, 5 with Luke 13:28; Cf.John 3:3, 5 with Luke 13:28;
Ref. John 3:3),
but the O.T. Scriptures show no trace of
the consciousness of personal sonship. The explanation is given in
Galatians 4:1-7.
The Israelite, though a child, "differed nothing from a servant." The Spirit, as
the "Spirit of His Son," could not be given to impart the consciousness of sonship
until redemption had been accomplished
(Galatians 4:4-6).
See "Adoption"
(Ref. Romans 8:15; Ephesians 1:5; Cf. Romans 8:15; Ephesians 1:5).
768_2; Isaiah 64:8, O Lord, thou art our father
Israel, God, Father Relationship
769_1; Isaiah 65:17, For, behold, I create new heavens and a new earth
New Heaven and Earth
Verse 17
looks beyond the kingdom-age to the new heavens and the new earth
(see refs. at "create"),
but
verses 18-25
describe the kingdom-age itself. Longevity
is restored, but death, the "last enemy"
(1 Corinthians 15:26),
is not destroyed till after Satan's rebellion at the end of the thousand years
(Revelation 20:7-14).
769_m; Isaiah 65:17, behold, I create new
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