The Book of Revelation, it must be observed, is a Jewish book written with Jewish symbolism and imagery. This imagery and symbolism has already been utilized in many of the prophets’ writings. John wrote:
After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth, so that no wind would blow on the earth or on the sea or on any tree. (Rev. 7:1)
John, in his vision, saw four mighty angelic forces standing at strategic places in the Land of Judea. The word “earth” (ghay) is to be translated as “a region of land fixed with boundaries.”These angels were preventing the four destructive winds “to blow on the Land, sea or on any tree.” These three objects represent things that would be most disturbed and injured by severe storms. The symbolic meaning of the four winds is understood as invading military forces poised and ready to strike like a mighty storm that would come to attack the Land of Judea, in particular, Jerusalem. However, the angels representing the providence of Yahveh would restrain the invading armies as would be necessary for the accomplishment of His gracious mercy toward His elect people.
Zechariah saw a similar vision of John’s vision 585 years earlier. In this vision four war chariots were coming forth between two mountains of brass. Each team of horses was of a different color from the other. As each chariot followed after the other, Zechariah asked, “What are these, my Lord?” The interpreting angel explained that they were, “the four winds of heaven” (Zech. 6:5). They represented four great ruling empires which were ordained of God and designed to carry out the will of Yahveh in connection with the nation of Israel. The nations were Gentile powers, namely, Babylon, Persia, Greece and Rome. The only chariot that was described as having “strong horses” was the chariot that symbolized Rome (Zech. 6:3). The description of the strong horses of the Roman chariot corresponds with Daniel’s vision of the fourth beast depicting the Roman Empire as very powerful and ruthless. Daniel wrote:
I was looking in my vision by night, and behold, the four winds of heaven were stirring up the great sea… After this I kept looking in the night visions, and be-hold, a fourth beast, dreadful and terrifying and extremely strong; and it had large iron teeth. It devoured and crushed and trampled down the remainder with its feet; and it was different from all the beasts that were before it, and it had ten horns. (Dan. 7:2, 7)
Both prophets prophesied of “winds” stirring up, representing great empires. Strangely, in Zechariah one wind turns into a chariot drawn by strong horses, and in Daniel the fourth wind stirred up an extremely strong beast. Both images symbolize the powerful rule of the Roman Empire. The ancient Roman army consisted of various peoples and nations which Rome had conquered, offered Roman citizenship and then recruited.
John was witnessing in his days the same mighty winds of the Roman armies surrounding the Land of Judea, especially Jerusalem, ready to devastate the Land like a mighty destructive storm. Yahshua had warned His disciples in advance saying:
“But when you see Jerusalem surrounded by armies, then recognize that her desolation is near.” (Lk 21:20)
Another example of the “four winds” symbolizing armies coming from the four quarters of the compass is a prophecy of the Babylonian armies attacking the Elamites, described in Jeremiah:
I will bring upon Elam the four winds From the four ends of heaven, And will scatter them to all these winds; And there will be no nation To which the outcasts of Elam will not go. (Jer. 49:36)
To repeat, the four winds which John saw were of storm-like force bent in a particular direction. Thayer’s Greek Lexicon defines “anemos” (wind) as: a violent agitation and stream of air; of a very strong and tempestuous wind; the four principal or cardinal winds, hence, the four quarters of the heavens… (see Mark 4:37)
The meaning of this metaphor is most likely understood to mean that military forces bent on attacking Judea, particularly Jerusalem, was restrained and suspended by an act of God by the agency of holy angels who were “sent out to render service for the sake of those who would inherit salvation” (or deliverance) (Heb. 1:14), similar to how angels were sent to rescue Lot and his family (Gen. 19:20). However, the storm from Yahveh would nevertheless come. Jeremiah prophesied about this coming “whirling tempest” that came upon Israel in her latter days:
“Behold, the storm of Yahveh has gone forth in wrath, Even a whirling tempest; It will swirl down on the head of the wicked. The anger of Yahveh will not turn back Until He has performed and carried out the purposes of His heart; In the last days you will clearly understand it.” (Jer. 23:19, 20)
Recall that the phrase, “last days” is spoken in reference to the days of Yahshua’s incarnation and ministry (Heb. 1:2; I Peter 1:20).
The Seal of the Living God
John then saw an angel ascending from the east (“from the rising of the sun”), who had the seal or signet-ring belonging to “the Living Elohim,” cry out with a loud voice saying to the four mighty angels who were about to release the four winds:
“Do not harm the Land or the sea or the trees until we have sealed the bond-servants of our God on their foreheads.” (Rev. 7:3)
In many places of the Old Testament “the Angel of the LORD” (properly translated “The Messenger of Yahveh”) is always identified as the second Person of the Trinity. The word “angel” can also be translated “messenger.”
The “angel” that John saw may have been Yahshua Himself. Since the messenger (angel) is described as rising or ascending “from the east” or “the rising of the sun” signifying where light proceeds, which is characteristic of Yahshua whom John said earlier, “His face was like the sun shining in its strength” (Rev. 1:16b). Malachi prophesied the Messiah as “the Sun of Righteousness” rising with “healing it its wings” (Mal. 4:2). The Messiah would deliver His people who would escape the calamities of the fatal Roman siege of Jerusalem. They would “go forth and skip like calves from the stall” to a place of safety in Pella. “Calves skipping out of a stall” is a picture of the joy of freedom and security from the effects of judgment that would come upon the wicked (cf Luke 13:1-9).
Another indication that marks the messenger as Yahshua is His authority to command the four angels to not engage in harm against the inhabitants of the Land until certain the “sons of Israel” were sealed. The Messenger also possessed the “seal of the living God” to seal the “bondservants.” The very act of sealing believers is an act of God. Sha’ul wrote:
Now He who establishes us with you in Messiah and anointed us is God, who also sealed us and gave us the Spirit in our hearts as a pledge. (II Cor. 1:21, 22).
In Whom, you also, after listening to the message of truth, the gospel of your salvation—having also believed, you were sealed in Him with the Holy Spirit of promise, who is given as a pledge of our inheritance, with a view to the redemption of God’s own possession, to the praise of His glory. (Eph. 1:13, 14)
Do not grieve the Holy Spirit of God, in Whom you were sealed for the day of redemption. (Eph. 4:30)
Yahveh’s purpose was to single out His servants by symbolically placing a seal, that is, an impression of a seal, upon their foreheads as a king would use his signet-ring to confirm or authenticate ownership. The protection of the seal is similar to how Israel was spared by the mark of blood on their houses in Egypt. Here, a remnant of Israel is spared and given divine protection against the coming invading storm of the warring armies of Rome. Isaiah prophesied of this remnant that would escape punishment:
For though your people, Israel, are like the sand of the sea, only a remnant of them will return (to the Messiah). A destruction is determined, overflowing with righteousness. (Isa. 10:22)
Sha’ul referenced this prophesy of Isaiah to his generation:
27 Isaiah cries concerning Israel, “If the number of the children of Israel are as the sand of the sea, it is the remnant who will be saved (i.e. delivered or preserved from destruction); 28 for Yahveh will carry out his sentence on the earth (Land) with speed and finality.” (Rom. 9:27, 28)
Sha’ul addressed to Timothy how the remnant of Israel became sealed:
Nevertheless, the firm foundation of God stands, having this seal, “Yahveh knows those who are His,” and, “Everyone who names the name of Yahveh is to abstain from wickedness.” (II Tim. 2:19)
The impression made on the foreheads of the servants was similar to the seal upon the forehead of Aaron the High Priest that read, “Holy to Yahveh.” The high priest bore the Holy Name on the golden crown upon his forehead for all to see that he was “separated for Yahveh.” Yahveh commanded, “It will be on Aaron’s forehead continually…” (Ex. 28:38) So, likewise, the sealing of the number of tribes signified them as separated to Yahveh as holy. It is significant that the sealing is done on the “foreheads” of the righteous. The forehead is the seat of the mind, thoughts, emotions and will.
When Uzziah, King of Judah, “acted corruptly” and proudly entered the Temple of Yahveh to burn incense on the incense altar, he was confronted and rebuked strongly by the High Priest Azariah, and with him eighty priests of Yahveh. The King became enraged, then Yahveh struck him and “the leprosy broke out on his forehead…” (II Chron. 26:19). King Uzziah was a leper to the day of his death.
Ezekiel, of whom Yahveh said, “I will make your forehead like the hardest stone,” was given a vision about ten years before the destruction of Jerusalem by the Babylonians in BC 587. Ezekiel’s vision was of great abominations being committed in Jerusalem, especially within the Temple area. Jeremiah wrote of Judah’s apostasy by stating “…you had a harlot’s forehead; you refused to be ashamed.” (Jer. 3:3) After being shown these abominations, Ezekiel heard a loud command from Yahveh:
“Draw near, O executioners of the city, each with his destroying weapon in his hand.” (Ezek. 9:1b)
Six men representing the six military generals (Jer. 39:3) under King Nebuchadnezzar carrying weapons in their hands were about to slay all in the midst of Jerusalem, however, a certain Man clothed in white linen at whose waist was a writing case was told to:
“Go through the midst of the city, even through the midst of Jerusalem, and put a mark on the foreheads of the men who sigh and groan over all the abominations which are being committed in its midst.” But to the others He said (to the six generals)… “Go through the city after him and strike; do not let your eye have pity and do not spare. Utterly slay old men, young men, maidens, little children, and women, but do not touch any man on whom is the mark; and you shall start from My sanctuary.” So they started with the elders who were before the temple. (Ezek. 9:4-6)
Thus, we see the meaning of the symbolism – the mark or seal on the foreheads of those who are the servants of Yahveh who “sigh and groan” over the sins of their fellow brothers in the flesh of Judea, is put there as a sign of exemption from divine judgment. The word used for “mark” in Ezekiel is the He-brew word “tav” which is the last letter in the Hebrew alphabet, and, thus, denotes “completeness and perfectness.” These servants manifested completeness of godly character. Sha’ul wrote to the Colossians:
We proclaim Him, admonishing every man and teaching every man in all wisdom, so that we may present every man complete (i.e. fully mature spiritually) in Messiah. (Col. 1:28; see also Col. 2:10)
John heard in the beginning and end of his visions Yahshua identify Himself by saying, “I am the Aleph and the Tav.” (Rev. 1:8; 21:6; 22:13, Heb. version)
Yahshua, who is the “Aleph and the Tav” sealed His people marking them for safety before His orders were carried out by the Roman armies to harm the “land, sea and trees.” Jerusalem was the scene of judgment in John’s day as it was in the days of Ezekiel. Yahveh explained to Ezekiel why judgment would come:
“The iniquity of the house of Israel and Judah is very, very great, and the land is filled with blood and the city is full of perversion; for they say, ‘Yahveh has forsaken the land, and Yahveh does not see!’ But as for Me, My eye will have no pity nor will I spare, but I will bring their conduct upon their heads.” (Ezek. 9:9, 10)
Yahshua referred to that first century generation as “evil,” “adulterous,” “unbelieving,” and “perverted” (Matt. 12:39; 17:17), and to many as “serpents” “who murdered the prophets,” and that their blood would be required of that generation. As Jerusalem fell in past days, so Jerusalem would fall again for their repeated sins in John’s days. The strong winds would “level (Jerusalem) to the ground” (Lk. 19:43, 44).
One hundred and forty-four thousand were sealed from the tribes of the sons of Israel (Jacob). By applying correct hermeneutical principles of interpretation, and without robbing it of its simple and obvious sense, “sons of Israel” are Jewish believers, who are also known as “the circumcision.” They are the “first fruits” unto Yahveh (Rev. 14:1, 4).
John did not visually see the number of his brethren sealed, but confessed, “I heard the number of those who were sealed” (Rev. 7:4). Twelve thousand in Hebrew is written using three words, shenayim, ahsar and aleph, which is calculated as (2 + 10) x 1,000 = 12,000. The word thousand “aleph” in Hebrew also has a special significance. As already mentioned, Yahshua is the “Aleph and the Tav.” Aleph is simply the first letter of the Hebrew alphabet. The basic sense of “aleph” depicts a company or a large group under the supervision or direction of a single leader. It translates the words “family,” “tribe” or “clan.” An example is demonstrated in Micah regarding Yahshua’s birth into the world:
But as for you, Bethlehem Ephrathah, Too little to be among the clans (aleph/thousands) of Judah, From you One will go forth for Me to be ruler in Israel. His goings forth are from long ago, From the days of eternity. (Micah 5:2)
At times, “thousand” is used hyperbolically in Scripture and is placed to represent a large indefinite number. The following are examples of hyperbole using “thousand” to mean a large indefinite number.
For every beast of the forest is Mine, The cattle on a thousand hills. (Psa. 50:10)
For a day in Your courts is better than a thousand outside. (Psa. 84:10a)
For a thousand years in Your sight Are like yesterday when it passes by, Or as a watch in the night. (Psa. 90:4)
“Even if the other man lives a thousand years twice and does not see good things—do not all go to one place?” (Ecc. 6:6)
If one wished to dispute with Him, He could not answer Him once in a thousand times. (Job 9:3)
One thousand will flee at the threat of one man (Isa. 30:17a)
It is proper to be reminded of the author’s use of apocalyptic language, and Biblical numerology and its significance, when studying prophetic Scripture. Twelve is also a number of completeness and perfectness. Thus, 12 multiplied by 12 denotes the most exhaustive and perfect completion of servants sealed. The number 144,000 is too precise (with no more and no less) to be taken literally. The entire episode of the vision is symbolic, and the number is figurative. The 144,000 heard by John is used to express the understanding that Yahveh Himself would divinely protect only those who walked holy and separated lives. This deliverance corresponds to what Yahshua had spoken to His disciples:
Yet not a hair of your head will perish… “But when you see Jerusalem surrounded by armies, then know that her desolation is near. Then those who are in Judea must flee to the mountains, and those who are in the midst of the city must leave, and those who are in the country must not enter the city; because these are days of vengeance, so that all things which are written will be fulfilled. (Lk. 21:18, 20-22)
When Jacob’s wives, Leah and Rachel, competed for his attention to conceive children, they named their sons specific names that expressed their deep inner emotions commensurate with their struggles with each other. Leah felt unloved by Jacob. Rachel was jealous because she could not have children until Yahveh had mercy on her and healed her. Through Leah and Rachel, and the maids Bilhah and Zilpah, Jacob had 12 sons. Jacob also included his grandsons, Manasseh and Ephraim, who were half Egyptian, as part of his own (Gen. 48:5).
It appears unnatural that the listed order of names in Revelation is not according to birth, such as in Genesis chapter 35. However, Yahveh had a special design and reason for this particular order and arrangement. By interpreting the meaning of the Hebrew names as listed, it creates a beautiful poem of the Bride adoring her Husband, Yahshua.
Birth Order 4 Judah I will praise Yahveh (Hallelu-Yah) 1 Ruben Because He has looked upon my misery 7 Gad I am fortunate! 8 Asher I am happy! 6 Naphtali With great struggles have I striven 13 Manasseh God has caused me to forget all my hardship 2 Simeon Yahveh has heard that I was hated 3 Levi Now this time my Husband will be united with me 9 Issachar God has given me my reward 10 Zebulun He has given me a gift of a good dowry (bride-price) 11 Joseph God has taken away my reproach 12 Benjamin He is the Son at the Right Hand (of God) (Not mentioned: Dan and Ephraim)
Beyond doubt, the message is clear that the poem is about the hardship the sealed servants endured, and the outcome is great deliverance for the saints. Since John stated that 144,000 were sealed from the tribes “of the sons of Israel,” then logically, the Bride would be referring to all Jews who were in Messiah, the circumcised in heart, not only the outward in the flesh (Rom 2:28, 29). Gentiles become part of the Bride also by becoming “fellow citizens with the saints (Jews) who are God’s Household…” (Eph. 2:19). However, here the sealed 144,000 refers to Israelites.
“For your husband is your Maker, Whose name is Yahveh of Hosts; And your Redeemer is the Holy One of Israel, Who is called the God of all the earth. (Isa. 54:5)
“I will betroth you to Me forever; Yes, I will betroth you to Me in righteousness and in justice, In lovingkindness and in compassion, And I will betroth you to Me in faithfulness. Then you will know Yahveh. (Hos. 2:19, 20)
The Apostle Sha’ul wrote:
I say then, God has not rejected His people, has He? May it never be! For I too am an Israelite, of the seed of Abraham, of the tribe of Benjamin. (Rom. 11:1)
However, Yahveh pleads to the unfaithful:
“Return, faithless people,” declares Yahveh, “for I am your husband. (Jer. 3:14a)
The Great Assembly
Yahshua told His followers in the land of Judea to flee to the hills. If they lived in Jerusalem, they should leave the city, and those who lived outside the city should not enter. Jerusalem was to be the focal point where the “Days” of Yahveh’s vengeance would be poured out.
After these things I looked, and behold, a great multitude which no one could count, from every nation and all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, and palm branches were in their hands; and they cry out with a loud voice, saying, “Salvation to our God who sits on the throne, and to the Lamb.”
John is once again found in the Judge’s throne room where angels, the elders and the four living creatures were encircling the throne of Yahveh. Included in this holy gathering was a great multitude from all nationalities. These are identified as gentile believers known as “the uncircumcised” (cf. Rom. 2:26) who were now joined together with the sealed “sons of Israel”.
Sha’ul, in his letter to the Ephesians, reminds his Gentile readers of their former heathen state and distance from Messiah:
Therefore remember that formerly you, the Gentiles in the flesh, who are called “Uncircumcision” by the so-called “Circumcision,” which is performed in the flesh by human hands— remember that you were at that time separate from Messiah, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. But now in Messiah Yahshua you who formerly were far off have been brought near by the blood of Messiah. For He Himself is our peace, who made both groups in-to one and broke down the dividing wall of the barrier… so that in Himself He might create the two (Jew and Gentile) into one new man, thus establishing peace, and might reconcile them both in one body to God through the cross, by it having put to death the hostility. (Eph. 2:11-14, 15b, 16)
The Gospel was originally meant for the Jews first (Rom. 1:16; Mt. 10:5, 6; 15:2; Acts 3:26; Rom. 15:8). Because the majority of the Jews repudiated the Gospel (Acts 13:46), Sha’ul reached out to the Gentiles throughout much of the Mediterranean region, and as a result many Gentiles came to believe:
The Gospel which has come to you, just as in all the world(i.e. the known world) also it is constantly bearing fruit and spreading abroad, even as it has been doing in you also since the day you heard of it and came really to know the grace of God in truth; (Col. 1:5b, 6)
However, the Jews’ rejection of the Gospel was used by Yahveh to work out “all things together for good:”
I say then, they (Israel, i.e. certain non-believing Israelites) did not stumble so as to fall, did they? May it never be! But by their transgression salvation has come to the Gentiles, to make them jealous… For I do not want you, brethren, to be uninformed of this mystery—so that you will not be wise in your own estimation—that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; (Rom. 11:11, 25)
Note that Sha’ul refers to the partial hardening of Israel as happening in his days, the first century. Also note Sha’ul stated that the Gospel had come to “all the world” and was “proclaimed in all creation under heaven” (Col 1:5b, 6, 23). This fulfilled what Yahshua told his disciples would happen before the “end would come,” that is, the end of the government or polity of Judea by means of destruction by the Romans.
3 As he sat on the Mount of Olives, the disciples came to him privately, saying, “Tell us, when will these things be? What is the sign of your coming, and of the end of the age?” …24 This Good News of the Kingdom will be preached in the whole world for a testimony to all the nations, and then the end will come. (Matt. 24:3, 24)
Jeremiah exclaimed in lamentation their “end” when, in the past, the Babylonians destroyed Jerusalem:
They hunt our steps, so that we can’t go in our streets: Our end is near, our days are fulfilled; for our end has come. (Lam. 4:18)
The Worship of the Heavenly King
And all the angels were standing around the throne and around the elders and the four living creatures; and they fell on their faces before the throne and worshiped Yahveh, saying, “Amen, blessing and glory and wisdom and thanksgiving and honor and power and might, be to our God forever and ever. Amen.” (Rev. 7:9-12)
John witnesses again the due worship of the One who is worthy of all praise and glory. The great multitude ascribed collectively the sevenfold blessing to Yahveh with an “Amen!” attached at the beginning and end of the blessing. The angels had earlier offered a sevenfold blessing to the “Lamb” for He was worthy to break the scroll and the seal of judgments (Rev. 5:12). In contrast, the heavenly mixed multitude were offering their sevenfold blessing to Yahveh the Father and Yahshua the Son acknowledging in great thanksgiving and worship for the “sealing” of the foreheads of His bondservants.
As John witnessed the multitude of worshippers around the throne, an elder approached John to test him with a question:
“These who are clothed in the white robes, who are they, and where have they come from?” (Rev. 7:13b)
And John answered:
“My lord, you know.” (Rev. 7:14a)
John’s answer is a Hebraic way of showing deep respect by informing the questioner that it was his honor to give the answer and as a disciple he would respectfully listen and learn. It was equal to a question posed to Ezekiel, “Son of man, can these bones live?” Ezekiel answered, “O Lord Yahveh, You know.” (Ezek. 37:3)
The elder explains to John:
“These are the ones who come out of great tribulation, and they have washed their robes and made them white in the blood of the Lamb. (Rev. 7:14b)
Within the mixed multitude there were particular ones the elder had singled out, “These… who are they and where have they come from?” The multitude had “come out of great tribulation” which corresponds to Yahshua’s statement to His disciples, “flee to the mountains” for safety. History records the region Pella provided this place of safety.
Then those who are in Judea must flee to the mountains… But pray that your(i.e. His disciples and followers) flight will not be in the winter, or on a Sabbath. For then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever will. (Matt. 24:16, 20, 21)
The word “tribulation” (thlipsis), in short definition, means persecution, affliction, distress, and oppression. It occurs approximately 45 times in the New Testament. Another word for “persecution” is “diogmos” meaning to chase or hunt someone down like an animal, occurs ten times in the New Testament. This term was used in Acts 8:1 and 13:50. Believers in the first century were experiencing both types of tribulation. Sha’ul commended the Thessalonian believers for enduring both types of persecutions stating:
We ourselves speak proudly of you among the churches of God for your perse-verance and faith in the midst of all your persecutions (diagmos) and afflictions (thlipsis) which you endure. (II Thess. 1:4)
Because these believers endured “persecutions” and “great tribulation,” they had nevertheless been faithful. The elder speaking to John explained that they personally, “washed their robes” indicating they were unclean, “and made them white” or whitened them in red blood. Inference must be made to present a true and clear picture. The obvious symbolism is that the robes signify the life and character of the believer who gained purity of soul only through the Lamb’s blood, Yahshua.
The elder continues:
For this reason, they are before the throne of God; and they serve Him day and night in His Temple; and He who sits on the throne will spread His Tabernacle over them. (Rev. 7:15)
It must be kept in mind that in the use of figurative language, figures used for spiritual concepts are lower earthly forms or faint shadows to describe things that are greater in reality.
The elder explains, believers “serve Him day and night.” Since there is no night in the heavenly Sanctuary (Rev. 22:5), the meaning is believers in Messiah serve Him perpetually. They serve Him in the Temple in heaven, but the Temple is truly God Himself (Rev. 21:22). His Tabernacle will be spread over His servants meaning, He will dwell among men (Rev. 21:3) and fellowship eternally with them.
The elder continues and tells John:
They will hunger no longer, nor thirst anymore; nor will the sun beat down on them, nor any heat; (Rev. 7:16)
This statement of the elder is an allusion to Isaiah 49:10, in which Isaiah prophesied of Yahshua as the Servant of Yahveh who would come “to bring Jacob back to Him (Yahveh) so that Israel might be gathered to Him” (Isa. 49:5). Following is Isaiah’s full quote:
They will not hunger or thirst, Nor will the scorching heat or sun strike them down; For He who has compassion on them will lead them And will guide them to springs of water. (Isa. 49:10)
Yahshua is depicted as both a shepherd and a lamb. The reference in Isaiah metaphorically refers to Yahshua as the faithful and good Shepherd who leads His flock with great care and love. He guards and keeps them safe from the scorching heat and leads them to refreshing streams of water. Indeed, He was “the good Shepherd” who lay down His life for the “sheep” (John 10:11).
The elder concludes saying:
For the Lamb in the center of the throne will be their shepherd, and will guide them to springs of the waters of life; and God will wipe every tear from their eyes.” (Rev. 7:17)
They would now enjoy the ultimate reality of Isaiah’s prophecy in the joys of heaven as sheep with their Chief Shepherd.
And when the Chief Shepherd appears, you will receive the unfading wreath of glory. (I Peter 5:4)
All tears would be wiped away is a gesture implying all trial, hardship, pain, suffering, disease and death that would evoke one to tears would no longer be experienced in the presence of Yahveh. King David wrote these comforting words for the believer:
Yahveh is my shepherd, I shall not want. He makes me lie down in green pastures; He leads me beside waters of rest. He restores my soul; He guides me in the paths of righteousness For His name’s sake. Even though I walk through the valley of the shadow of death, I fear no evil, for You are with me; Your rod and Your staff, they comfort me. You prepare a table before me in the presence of my enemies; You have anointed my head with oil; My cup overflows. Surely goodness and lovingkindness will follow me all the days of my life, And I will dwell in the house of Yahveh forever. (Psa. 23)