Revelation Chapter 8 – The Seventh Seal Broken

When the Lamb broke the seventh seal, there was silence in heaven for about half an hour.  And I saw the seven angels who stand before Yahveh, and seven trumpets were given to them. (Rev. 8:1, 2)
Recalling the Fifth Seal, John had seen “the souls of those who had been slain” for their faith. These martyrs had prayed for vengeance for their shed blood. The answer to their prayers was delayed until their fellow servants and brethren, who were to be killed as they had been, would be completed (Rev. 6:9-11). It was previously stated in Revelation 5:8 that “golden bowls full of incense” symbolically represented “the prayers of the saints.”
Now, when John saw the Lamb break the Seventh Seal it introduced the third vision of seven shofars (trumpets) which were given to seven angels. Before the angels received the shofars there “was silence in heaven for about half an hour.” The silence may have been a time of respectful and mournful acknowledgment of the added martyrs, that is, the “fellow servants and brethren,” which the previous martyrs were told were to be killed. It was said of them, “these are the ones who come out of great tribulation…” (Rev. 7:14). These latter martyrs had obviously cried out of vengeance for their blood also, thus their prayers, meant added “incense.”

The Golden Censer of Incense

As John saw the seven angels holding each of their shofars, he suddenly witnessed:
Another angel came and stood at the altar, holding a golden censer; and much incense was given to him, so that he might add it to the prayers of all the saints on the golden altar which was before the throne. And the smoke of the incense, with the prayers of the saints, went up before God out of the angel’s hand. Then the angel took the censer and filled it with the fire of the altar, and threw it to the earth; and there followed peals of thunder and sounds and flashes of lightning and an earthquake. (Rev. 8:3-5)
The angel with the censer carried the additional “incense,” typifying the prayers of the added martyrs, to the incense altar. When doing so, the smoke of the burning incense arose before Yahveh. The picture is one in which Yahveh receives the ascending prayers for they had cried out saying, “How long, O Yahveh, holy and true, will You refrain from judging and avenging our blood on those who dwell on the earth (Land)?” (Rev. 6:10). Their question was now going to be answered. Yahshua alluded to this at one time:
“Now, will not Yahveh bring about justice for His elect who cry to Him day and night, and will He delay long over them?  I tell you that He will bring about justice for them quickly. However, when the Son of Man comes, will He find faith on the Land?” (Luke 18:7, 8)
Yahshua had scathingly rebuked the hypocritical, self-righteous Pharisees and Scribes about avenging the blood of the righteous that they had shed:
“Truly I say to you, this generation will not pass away until all these things take place. Heaven and earth will pass away, but My words will not pass away. (Mt. 24:34, 35)
‘So that the blood of all the prophets, shed since the foundation of the world, may be charged against this generation, from the blood of Abel to the blood of Zechariah, who was killed between the altar and the house of God; yes, I tell you, it shall be charged against this generation.’  (Luke 11:50, 51)
John saw the angel with the censer hurl it toward the Land. The act of throwing the censer full of burning incense was symbolic of sending judgment against all those who were guilty of shedding the blood of the righteous. The effects of the prayers of the martyred resulted in upheaval against the ungodly, typified by the words “peals of thunder and sounds and flashes of lightning and an earthquake.” The effective prayer of the righteous was accomplished in Yahveh’s divine retribution against the persecutors of His people, and especially of His Son Yahshua. (James 5:16). Nahum wrote:
A jealous and avenging God is Yahveh;
Yahveh is avenging and wrathful.
Yahveh takes vengeance on His adversaries,
And He reserves wrath for His enemies. (Nahum 1:2)
Now, as it was for reasons in their past, judgment had come because:
…of the sins of her prophets
And the iniquities of her priests,
Who have shed in her midst
The blood of the righteous; (Lam. 4:13)
It must be kept in mind that censers were normally constructed of bronze (Num. 16:39). Bronze is a metal that is symbolic of judgment. However, John noticed that the angel held a “golden censer.” The symbolism is that the judgment to be executed is a Divine judgment falling upon the Land in answer to the prayers of the many saints. Their blood, like Abel’s (Gen. 4:10), was crying out to Yahveh from the ground. As Yahshua had stated, the blood shed was to be re-quired of that generation (Luke 11:51).

The First Angel

And the seven angels who had the seven trumpets prepared themselves to sound them.
The first sounded, and there came hail and fire, mixed with blood, and they were thrown to the Land; and a third of the Land was burned up, and a third of the trees were burned up, and all the green grass was burned up. (Rev. 8:6, 7)
The hail and fire literally fell on the Egyptians when Yahveh sent His plagues upon them. These plagues, however, were not seen in a vision. John’s vision of an angel sounding a shofar that unleashed “hail and fire mixed with blood,” is an allusion to the plague of Egypt that destroyed, “man and beast” and “every plant of the field and shattered every tree of the field” (Ex. 10:25). “One third” is an apocalyptic term to simply mean “a portion.” In the past, Ezekiel was shown Jerusalem’s coming desolation by the Babylonians. Yahveh had given him these instructions:
“As for you, son of man, take a sharp sword; take and use it as a barber’s razor on your head and beard. Then take scales for weighing and divide the hair. One third you shall burn in the fire at the center of the city, when the days of the siege are completed. Then you shall take one third and strike it with the sword all around the city, and one third you shall scatter to the wind; and I will unsheathe a sword behind them…
Yahveh explained to Ezekiel the meaning of His curious actions:
 One third of you will die by plague or be consumed by famine among you, one third will fall by the sword around you, and one third I will scatter to every wind, and I will unsheathe a sword behind them.” (Ezek. 5:1, 2, 12).
The command to Ezekiel to burn one third of his shaved hair in the center of Jerusalem was explained to mean that many of the sinful and rebellious people would be consumed by plague and famine. The lack of food due to the city being sieged caused many to perish (Lam. 1:19; 4:4). Because many of the dead were not buried it caused plagues to break out (Lam 2:11, 12). Those who were alive and who had strength enough piled corpses and burned them, or threw the bodies over the walls to prevent further plagues. Some bodies, especially little children, were eaten. (See Lam. 2:19, 20; 4:10; 5:10.)
Another third of Ezekiel’s hair was “struck with a sword all around the city.” This was fulfilled by the armies of Babylon which slaughtered the young, the old and infants. There was also the sword of civil war for survival within the city (Lam. 1:20; 2:21; 4:9).
The last “third” was scattered to every wind with a sword pursuing them. This represented those taken in captivity and sold as slaves to the various peoples representing “every wind” or every part of the known world. However, Yahveh declared that wherever the survivors would be scattered a “sword” of death would follow (Lam. 1:18; 4:18-20).
Yahveh had testified against Israel in song warning Israel if they turned away from Him and broke His covenant that, “many evils and trouble” would come upon them. (Deut. 21:21)­
If I sharpen My flashing sword,
And My hand takes hold on justice,
I will render vengeance on My adversaries,
And I will repay those who hate Me. (Deut. 32:41)
Jeremiah wrote regarding the invasion of Judah by Nebuchadnezzar, King of Babylon:
For thus says Yahveh concerning the house of the king of Judah:
“You are like Gilead to Me,
Like the summit of Lebanon;
Yet most assuredly I will make you like a wilderness,
Like cities which are not inhabited.
“For I will set apart destroyers against you,
Each with his weapons;
And they will cut down your choicest cedars
And throw them on the fire. (Jer. 22:6, 7)
Yahveh had illustrated to King Zedekiah that he and his royal household were like the very highest part of Lebanon which contained a natural resource of abundant cedar trees. Yahveh had warned him that if he did not repent and re-form his ways the House of Yahveh would become desolate, and he and all his royal line would be cast down just as ax-men would cut down the choicest cedars. Cedar trees have a strong and tenacious root system, yet the king and his household would fall just as the great tree of Nebuchadnezzar’s vision, no matter how safe and secure they felt (Dan. 4:13, 14).
When John saw one third of the Land of Judea burn up and a third of trees and grass burn up, it symbolically referred to the destruction of exalted or prominent figures of state, and of those in the spiritual arena such as: priests, scribes, High Priest, rulers, princes. These represented “trees” as high and exalted status symbols of pride, and “grass” refers to common people of society who lacked a spiritual relationship with Yahshua (I Pet. 1:24).
When the Roman soldiers were leading Yahshua to the “place of the skull” (Matt. 27:33), a large crowd of people were mourning and lamenting Him. Yahshua turned to them and asked them not to weep for Him, but for themselves and their children. He expressed to them a proverb which was clearly understood. The people of Judea would be as “dry” trees on which calamities, miseries and misfortunes, including the destruction of Jerusalem and the Temple, would be inflicted on them by the Romans.
For if they do these things when the tree is green, what will happen when it is dry?” (Luke 23:31)

The Second Angel

The second angel sounded, and something like a great mountain burning with fire was thrown into the sea; and a third of the sea became blood, and a third of the creatures which were in the sea and had life, died; and a third of the ships were destroyed. (Rev. 8:8, 9)
The burning mass thrown into the sea was described as “something like a burning mountain.” Since it has been substantiated the Land of Judea was the place of the outpouring of the Lamb’s wrath, it must be inferred that the Great Sea, the Mediterranean Sea and/or the Sea of Galilee, is alluded to, however, the vision of John is one of much symbolism, therefore, the “mountain” mass and “sea” must be typified as some great trouble and commotion. Scripture indicates that “the wicked are like the troubled sea” (Isa. 57:20).
A “burning” mountain denotes fiery judgment and indignation. The burning mass was “thrown” into the sea. John did not indicate that it fell from the sky, but was cast by someone or something. Because of the lack of information and details, it can only be surmised that the calamity is from the Lamb who broke the Seventh Seal (Rev. 8:1), and the “sea” which could symbolically refer to the sea of a mass of people of which a portion (one third) were killed. The “creatures” again represent the common people. The words “creatures” and “animals” in Scripture are used at times to refer to ungodly people (Jude 10; II Pet. 2:12).
The word of Yahveh had come to Ezekiel in the form of a lamentation over the city of Tyre which was situated off the coast of Phoenicia, the region of the ancient tribe of Asher. Ezekiel prophesied judgment from Yahveh against Tyre, and the prophet described Tyre as a distinguished and stately ship that was broken by a strong “east wind” (Babylonians) (Ezek. 27:26), that would sink “into the heart of the seas” (Ezek. 27:27). Tyre as a mighty ship with her merchandise and company would sink in the depths (Ezek. 27:34). Moreover, Ezekiel stated:
The ships of Tarshish were the carriers for your merchandise.
And you were filled and were very glorious
In the heart of the seas. (Ezek. 27:25)
In Isaiah 2:12-17, Yahveh had spoken to Jerusalem and Judah that He had a day of reckoning against all who were proud and lofty. Amidst the list of metaphors of trees, mountains, hills, towers and walls to represent the arrogant, loftiness of men, “ships of Tarshish” is mentioned (Isa. 2:16). “Ships of Tarshish” signify trading ships that were strong and of a large size fitted for long voyages that imported/exported their wares, cargo, animals, etc. At times these ships also typified people who were arrogant and prideful and wealthy. The “ships” are those who represent the people who dealt in Judea in the worldly business of buying and selling commodities. It appears that the second shofar blast is Yahveh’s judgment against commerce by means of the sea to break Judea’s “staff of bread” (Lev. 26:26; Deut. 32:23, 24).

The Third Angel

The third angel sounded, and a great star fell from heaven, burning like a torch, and it fell on a third of the rivers and on the springs of waters. The name of the star is called Wormwood; and a third of the waters became wormwood, and many men died from the waters, because they were made bitter. (Rev. 8:10, 11)
The Book of Revelation is basically a poetical book on the final days of Jerusalem in the days of the Messiah’s generation. It is a masterfully written divine tragedy positing symbolic imagery and figurative, prophetical language with representations which depict the fall of Jerusalem in a most dramatic and vivid way given to man by Yahveh Himself.
It is needful to explain that the Trumpet Judgments are not necessarily additional judgments following the seal judgments. The Trumpet Judgments are another picturesque view of the calamities that had fallen upon the people of Israel, especially Jerusalem, the City of the great King, which He often wanted to gather together as “a hen gathers her chicks under her wings,” but many were unwilling (Matt. 23:37). Those who had rejected the Messiah, primarily the religious self-righteous hierarchy, had pronounced their own judgment upon themselves and their children, when they literally cried out, “His blood be on us and on our children.” (Matt. 27:25).
In the ancient past, any bitter or poisonous herb or plant was viewed by people of the East as representative of calamities, evil, trouble and judgment. A frequently mentioned word in Scripture is the toxic, poisonous plant called “wormwood.”
When the cities of Judah were to be made a desolation and Jerusalem a heap of ruins by the Babylonian invasion in the days of Jeremiah, Yahveh declared to His people:
“Behold, I will feed them, this people, with wormwood and give them poisoned water to drink.” (Jer. 9:15b)
Jeremiah told of his own afflictions, committed against him by his own people during this devastating time. He attempted many times to turn the people of Judah back to their God, but they had stubbornly refused and resisted Jeremiah. Disappointed, he said:
I have become a laughingstock to all my people,
Their mocking song all the day.
He has filled me with bitterness,
He has made me drunk with wormwood. (Lam. 3:14, 15)
He then prays and asks Yahveh to:
Remember my affliction and my wandering, the wormwood and bitterness. (Lam. 3:19)
Yahveh would make His sinful people drink wormwood, that is, they would experience bitter, nauseating afflictions, disagreeable tribulation and severe punishment as bitter things because of the siege of the City. Wormwood was like “the water of bitterness that brings a curse” (see Num. 5:11-28). Jerusalem was as a woman guilty of spiritual adultery that defiled herself and now Yahveh, her Husband, had to make her drink.
When he has made her drink the water, then it shall come about, if she has defiled herself and has been unfaithful to her husband, that the water which brings a curse will go into her and cause bitterness, and her abdomen will swell and her thigh will waste away, and the woman will become a curse among her people. (Num. 5:27)
Because many in Jerusalem had corrupted their ways and “poisoned” others with idolatry, false doctrine, murder, etc. They would now drink the poison of wormwood mixed by Yahveh and would experience all that is bitter, unpleasant, noxious, painful and destructive.
Another word for the mixture of wormwood was “gall” which was offered to Yahshua at His crucifixion which He refused (Matt. 27:34). The cup of “wormwood” or “gall” was given to those who deserved the judgment of Yahveh. However, Yahshua drank the “cup” which His Father gave Him, and He chose to drink it. Though Yahshua never deserved His Father’s judgment, He reluctantly, but willingly, drank the cup of death for humanity’s sin, for sin deserves God’s judgment.
And He went a little beyond them, and fell on His face and prayed, saying, “My Father, if it is possible, let this cup pass from Me; yet not as I will, but as You will… He went away again a second time and prayed, saying, “My Father, if this cannot pass away unless I drink it, Your will be done.” (Matt. 26:39, 42)
Jerusalem was reaping what it had sown, and they confess:
Why are we sitting still?
Assemble yourselves, and let us go into the fortified cities
And let us perish there,
Because Yahveh our God has doomed us
And given us poisoned water to drink,
For we have sinned against Yahveh.  (Jer. 8:14; see also Deut. 29:18; Lam. 3:15, 19; Amos 5:7; Jer. 23:15; Prov. 5:4)

The Fourth Angel

And the fourth angel sounded his shofar, and a third of the sun and a third of the moon and a third of the stars were struck, so that a third of them should be darkened and the day should not shine for a third of it, and the night in the same way. (Rev. 8:12)
The sons of Jacob, representing the heads of the tribes of Israel, called Joseph, whom they hated, a “dreamer” when they plotted against him to put him to death because of their jealousy of him. Joseph had related one dream to his brothers saying:
“Lo, I have had still another dream; and behold, the sun and the moon and eleven stars were bowing down to me.” (Gen. 37:9b)
Jacob, his father, and his brothers rebuked Joseph for they had clearly understood what the meaning of the “sun and the moon and the eleven stars” bowing to him meant (Gen. 37:9).
In the year 143 BC, Antiochus Epiphanes advanced on Jerusalem, insolently broke into the Sanctuary of the Temple, stripped all of the sacred objects he could find and “went back to his own country, having shed much blood and uttered words of extreme arrogance” (I Macc. 1:24). As a result, there was deep mourning for Israel throughout the country.
Daniel prophesied of this desecrator of the Temple and persecutor of the Jews and described his atrocities in this way:
Out of one of them came forth a rather small horn (Antiochus) which grew exceedingly great toward the south (Egypt), toward the east (Persia), and toward the Beautiful Land (Judah). It grew up to the host of heaven and caused some of the host and some of the stars to fall to the earth, and it trampled them down. (Dan. 8:9, 10)
Antiochus had led his army to Judea and greatly afflicted the Jewish people and like a wild beast killed and trampled the “stars” (Jews).
Yahveh referred to His people as His “host” when He delivered Israel out of Egyptian bondage (Ex. 7:4), that is, they were “the exalted of the people of the earth” (Isa. 24:4). “Stars” is a synonym for “host.” It also means “armies,” and also “Levites” who serve performing their duties in connection with spiritual or heavenly things (Dan. 8:11-13). Thus, when Daniel mentioned the “small horn” (Antiochus) reaching the “host of heaven” (the Jews), the “horn” caused many of the “host” to fall (be killed), and many of the “stars” (priests) also killed.
The Fall of Jerusalem in the times of John, was prophesied years before it happened by Isaiah. He wrote:
So it will happen in that day,
That Yahveh will punish the host of heaven on high,
And the kings of the earth on earth…
Then the moon will be abashed and the sun ashamed,
For Yahveh of hosts will reign on Mount Zion and in Jerusalem,
And His glory will be before His elders. (Isa. 24:21, 23)
The “host of heaven,” the “sun,” “moon” and “stars” are metaphorically used to describe the fall of the different classes of people in Jerusalem who would be struck by the wrath of the Lamb for their breach of the covenant.
Yahshua the Lamb, using apocalyptic language, had predicted these events:
But immediately after the tribulation of those days THE SUN WILL BE DARKENED, AND THE MOON WILL NOT GIVE ITS LIGHT, AND THE STARS WILL FALL from the sky, and the powers of the heavens will be shaken. (Matt. 24:29)
John, in his vision, saw a similar description of the sun, moon and stars struck which would not give their light for a third part of the day and the night. When there is mention of calamities and woe, destruction of kingdoms or people, the prophets express these times and events by taking parts of the natural physical world to represent these tribulations in terms of darkness or the diminishing of light. Jeremiah described the death of a mother of seven children in this manner:
“She who bore seven sons pines away;
Her breathing is labored.
Her sun has set while it was yet day;
She has been shamed and humiliated. (cf. Isa. 24:23a)
So I will give over their survivors to the sword
Before their enemies,” declares Yahveh.
(Jer. 15:9)
Solomon addressed the youth of his day, to remember the Creator while they were still young, because the coming darkness meant the difficulties and infirmities of old age are inevitable experiences in life.
Remember also your Creator in the days of your youth, before the evil days come and the years draw near when you will say, “I have no delight in them”; before the sun and the light, the moon and the stars are darkened, and clouds return after the rain; (Eccl. 12:1, 2)
To summarize the exposition of the fourth shofar judgment, it can only be inferred that the striking of one third of the sun, moon and stars was a judgment against the Land of Judea. It was judgment against its inhabitants represented by heavenly bodies. They describe images that endure in glory, splendor and brightness which are now obscured as the glory of Israel begins to wane and decline. To interpret the passage literally would defy natural science laws and would contradict Scripture. (Gen 8:22, Jer. 31:35-37; 33:20, 25.)

The Fifth Angel

And I looked, and I heard one eagle flying in mid heaven, saying with a loud voice, “Woe, woe, woe to those dwelling on the earth (Land), because of the remaining blasts of the trumpet of the three angels who are about to sound!” (Rev. 8:13)
The “eagle flying in mid heaven,” symbolizes someone speaking out words of warning to those who have “ears to hear” because of the remaining judgments to follow from the remaining blasts of the shofars. The three “woes” represent-ed the three blasts. “Woe” is an expression of grief and/or denunciation. As it has been stated before, the word “earth” can be equally translated “land.” Land is a more accurate rendering since the Land of Judea and the Holy City were the places that experienced the “great distress” and “wrath to this people” (Luke 21:20-24). If the woes were heard in the Land of Judea, it follows that the hearers were attentive to the voice of the “eagle.” “Mid heaven” signifies within the sphere of the sky or air. “Those dwelling on the earth” are the inhabitants of Judea, the Land.
If it were possible to transport one to the Holy Land to the very times leading to the Fall of Jerusalem and connect the symbolism and meaning of this solitary “eagle” to its circumstances relating to its fulfillment, there would be illumination given to consider. Josephus, the first century Jewish historian provides this information (emphasis added):
… a few days after that feast, on the one and twentieth day of the month Artemisius, [Iyar,] a certain prodigious and incredible phenomenon appeared: I suppose the account of it would seem to be a fable, were it not related by those that saw it, and were not the events that followed it of so considerable a nature as to deserve such signals (signs); for, before sun-setting, chariots and troops of soldiers in their armor were seen running about among the clouds, and surrounding of cities. (Consider II Kings 6:17.)
Moreover, at that feast which we call Pentecost, as the priests were going by night into the inner court [of the temple,] as their custom was, to perform their sacred ministrations, they said that, in the first place, they felt a quaking, and heard a great noise, and after that they heard a sound as of a great multitude, saying, “Let us remove hence.” (A warning to flee for safety.)
But, what is still more terrible, there was one Jesus (Yahshua, rendered Jesus), the son of Ananus, a plebeian (a common person) and a husbandman (a farmer), who, four years before the war began, and at a time when the city was in very great peace and prosperity, came to that feast whereon it is our custom for everyone to make tabernacles to God in the temple, began on a sudden to cry aloud, “A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the holy house, a voice against the bridegrooms and the brides, and a voice against this whole people!” This was his cry, as he went about by day and by night, in all the lanes of the city.
However, certain of the most eminent among the populace had great indignation at this dire cry of his, and took up the man, and gave him a great number of severe stripes; yet did not he either say anything for himself, or anything peculiar to those that chastised him, but still went on with the same words which he cried before. (Consider I Pet. 2:23.)
Hereupon our rulers, supposing, as the case proved to be, that this was a sort of divine fury in the man, brought him to the Roman procurator, where he was whipped till his bones were laid bare; yet he did not make any supplication for himself, nor shed any tears, but turning his voice to the most lamentable tone possible, at every stroke of the whip his answer was, “Woe, woe to Jerusalem!”
And when Albinus (for he was then our procurator) asked him, Who he was? and whence he came? and why he uttered such words? he made no manner of reply to what he said, but still did not leave off his melancholy ditty (lamentation), till Albinus took him to be a madman, and dismissed him. (Consider John 10:20)
Now, during all the time that passed before the war began, this man did not go near any of the citizens, nor was seen by them while he said so; but he every day uttered these lamentable words, as if it were his premeditated vow, “Woe, woe to Jerusalem!” Nor did he give ill words to any of those that beat him every day, nor good words to those that gave him food; but this was his reply to all men, and indeed no other than a melancholy presage (something which shows a future event) of what was to come. (Consider Luke 21:20-24)
This cry of his was the loudest at the festivals; and he continued this ditty for seven years and five months, without growing hoarse, or being tired therewith, until the very time that he saw his presage in earnest fulfilled in our siege, when it ceased; for as he was going round upon the wall, he cried out with his utmost force, “Woe, woe to the city again, and to the people, and to the holy house!” And just as he added at the last, “Woe, woe to myself also!” there came a stone out of one of the engines (Roman catapult), and smote him, and killed him immediately; and as he was uttering the very same presages he gave up the ghost. (Consider Luke 19:43, 44.)
(Josephus, Wars, Book 6, Chapter 5, Sec 3)


It is remarkable to see the parallelism of the man in Josephus’ account with certain events in the life of Yahshua Messiah. Note the following:
  • Both were named Yahshua (rendered Jesus)
  • Both were of humble occupation
  • Both ministered uniquely to the people of the Land
  • Both warned of the fall of Jerusalem
  • Both were beaten and whipped by his own people and the Romans
  • Both did not revile and give ill words to any who mistreated them
  • Both continued to be a mouthpiece for Heaven
  • Both were killed by the Romans
As a lone eagle, this man’s voice was lifted up by Yahveh to declare His warning to the people of Jerusalem of the coming woes “four years before the war began, and at a time when the City was in very great peace and prosperity.” The Apostle Paul had warned the Thessalonian believers of his generation:
While they are saying, “Peace and safety!” then destruction will come upon them suddenly like labor pains upon a woman with child, and they will not escape. (I Thess. 5:3)
The Apostle Peter preached to that generation just before they were to experience all the atrocities inflicted on them by the Romans and their own people. They witnessed the strange, but super-natural phenomenon of hearing many believers speak in tongues of “the mighty deeds of God” (Acts 2:11). Peter furthermore spoke of phenomena which Yahveh would display:
SHALL COME.’ (Acts 2:19, 20)
These apocalyptic words were symbolically stated in a condensed form to mean “very tumultuous, troublesome and evil times” would come upon the Land.
Yahveh still speaks – even to America, and the world.
“I spoke to you in your prosperity;
But you said, ‘I will not listen!’
This has been your practice from your youth,
That you have not obeyed My voice.
“The wind will sweep away all your shepherds,
And your lovers will go into captivity;
Then you will surely be ashamed and humiliated
Because of all your wickedness. (Jer. 22:21, 22)

The remedy:

Seek Yahveh while He may be found;
Call upon Him while He is near.
Let the wicked forsake his way
And the unrighteous man his thoughts;
And let him return to Yahveh,
And He will have compassion on him,
And to our God,
For He will abundantly pardon.  (Isa. 55:6, 7)