HOME | DD

Description
"In that day the LORD with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea." (Isaiah 27:1; Rev 12:9).

Isaiah 27 harnesses a sense of mythological lexicon; however, this need not provoke unwarranted trepidation against the verity of the inspired text. Ancient authors, whether divinely inspired or secular, routinely employed illustrative techniques, drawing upon the vastness of nature, the wisdom of antiquity, mythic narratives, or the breadth of literature. This too did the inspired Paul the Apostle, in his discourses with the heathen Greeks, employ. In other words, the Divine Spirit adopts the recognizable knowledge of man to impart teachings accessible to the mortal and carnal mind across each individual's diverse levels of insight.

The invocation of myth in this context merely signifies that Isaiah and his contemporaries were familiar with these tales of the surrounding mythos of their region, not that they accorded them credence or veneration. If a modern writer compares a warlike and powerful nation to "a great dragon", should people think he is claiming that dragons exist? Of course not.

In the traditions of yore, recounted amongst the peoples of Canaan and Mesopotamia, the entity known as "Leviathan" appears, oft depicted as a serpent or dragon with seven heads. Within the Chaldean zodiac mysteries, it emerged as a principal force, tied to the numeration of 666 and linked with the luminary sun deity, yet, for those endowed with discernment, it represented the guise of Satan, the Serpent of Old.

The records etched on the "Ras Shamrah" tablets disclose "Lotan," believed to correspond with the Hebrew "liwyathan" (לִוְיָתָן), signifying an abyssmal colossal entity depicted in the Sacred Texts. This appellation is frequently linked with the "Ugaritic Lotan," a creature emblematic of chaos vanquished by Baal in Canaanite lore. Within the framework of Hebrew scholarship, the term might symbolically refer to formidable adversaries of Israel and the Divine. The nomenclature "liwyathan" is conjectured to originate from the root "lwy," suggesting 'to twist' or 'to envelop,' aptly capturing its serpentine or dragon-like appearance.

In these ancient narratives, this beast stood as a formidable adversary to the divine realm, an embodiment of profound malevolence—depicting the quintessential foe, the serpent, engaged in perpetual strife with the bastions of good (Genesis 3:15 and Revelation 12:3, 4).

Within the book of Job, Leviathan is depicted as an actual entity, akin to the crocodile (Job 41), and within the Psalms, it symbolizes the adversities or foes that the Almighty vanquishes, perhaps reflective of Egypt, the land of the Nile's crocodiles (Psalms 74:13-14).

Frequently, the scriptural texts employ Egypt as a metaphor for Leviathan, while the Book of Revelation portrays the antagonist as a seven-headed dragon, ensnared in a celestial conflict, destined for downfall (Revelation 12:3,7,9). In the language of prophecy, a 'beast' often signifies a realm or sovereignty, and the 'waters' or 'sea' represent the multitude of peoples and nations (Revelation 17:15; 1 Peter 5:8; Revelation12:9).

Within the narrative of Isaiah 27, the term "Day of the Lord" is refers to the climactic Second Advent of Christ, the focal point of the Ages, unfolds, leading to the exalted exodus of the earth's saints. Therein, they ascend upwards from the Earth, departing the terrestrial domain now plunged into an abyss, morphed into a desolate wasteland. In this forsaken realm, the entity known as Azrael, representing Satan, finds himself enchained, secluded for a span of a thousand years.

Before the focal point of the Ages, Satan will unleash his wonders upon the Earth to decieve even the very elect. The adversary, does not dwell within the mystic fiery realm of an underworld but in the terresstrial plane seeking whom he may devour as a roaring lion. In his relentless rebellion against the Most High, he employs a scorched earth policy in the lives of men, for if he could not successfully rule the Earth according to his will as a soveriegn territory indepedent of the kingdom of Heaven, he would rather be the king of the ashes.

The prophetic declarations foretell a day of divine adjudication and intervention to rectify the iniquities of mankind, which may also signify the ultimate subjugation of Leviathan or the malevolence it incarnates (Isaiah 26:21). These narratives, imbued with symbolic depth, delineate the great controversy between light and darkness—the discerning between the knowledge of good and evil—a theme perennial in our quest for comprehension and salvation.

Description
"In that day the LORD with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea." (Isaiah 27:1; Rev 12:9).

Isaiah 27 harnesses a sense of mythological lexicon; however, this need not provoke unwarranted trepidation against the verity of the inspired text. Ancient authors, whether divinely inspired or secular, routinely employed illustrative techniques, drawing upon the vastness of nature, the wisdom of antiquity, mythic narratives, or the breadth of literature. This too did the inspired Paul the Apostle, in his discourses with the heathen Greeks, employ. In other words, the Divine Spirit adopts the recognizable knowledge of man to impart teachings accessible to the mortal and carnal mind across each individual's diverse levels of insight.

The invocation of myth in this context merely signifies that Isaiah and his contemporaries were familiar with these tales of the surrounding mythos of their region, not that they accorded them credence or veneration. If a modern writer compares a warlike and powerful nation to "a great dragon", should people think he is claiming that dragons exist? Of course not.

In the traditions of yore, recounted amongst the peoples of Canaan and Mesopotamia, the entity known as "Leviathan" appears, oft depicted as a serpent or dragon with seven heads. Within the Chaldean zodiac mysteries, it emerged as a principal force, tied to the numeration of 666 and linked with the luminary sun deity, yet, for those endowed with discernment, it represented the guise of Satan, the Serpent of Old.

The records etched on the "Ras Shamrah" tablets disclose "Lotan," believed to correspond with the Hebrew "liwyathan" (לִוְיָתָן), signifying an abyssmal colossal entity depicted in the Sacred Texts. This appellation is frequently linked with the "Ugaritic Lotan," a creature emblematic of chaos vanquished by Baal in Canaanite lore. Within the framework of Hebrew scholarship, the term might symbolically refer to formidable adversaries of Israel and the Divine. The nomenclature "liwyathan" is conjectured to originate from the root "lwy," suggesting 'to twist' or 'to envelop,' aptly capturing its serpentine or dragon-like appearance.

In these ancient narratives, this beast stood as a formidable adversary to the divine realm, an embodiment of profound malevolence—depicting the quintessential foe, the serpent, engaged in perpetual strife with the bastions of good (Genesis 3:15 and Revelation 12:3, 4).

Within the book of Job, Leviathan is depicted as an actual entity, akin to the crocodile (Job 41), and within the Psalms, it symbolizes the adversities or foes that the Almighty vanquishes, perhaps reflective of Egypt, the land of the Nile's crocodiles (Psalms 74:13-14).

Frequently, the scriptural texts employ Egypt as a metaphor for Leviathan, while the Book of Revelation portrays the antagonist as a seven-headed dragon, ensnared in a celestial conflict, destined for downfall (Revelation 12:3,7,9). In the language of prophecy, a 'beast' often signifies a realm or sovereignty, and the 'waters' or 'sea' represent the multitude of peoples and nations (Revelation 17:15; 1 Peter 5:8; Revelation12:9).

Within the narrative of Isaiah 27, the term "Day of the Lord" is refers to the climactic Second Advent of Christ, the focal point of the Ages, unfolds, leading to the exalted exodus of the earth's saints. Therein, they ascend upwards from the Earth, departing the terrestrial domain now plunged into an abyss, morphed into a desolate wasteland. In this forsaken realm, the entity known as Azrael, representing Satan, finds himself enchained, secluded for a span of a thousand years.

Before the focal point of the Ages, Satan will unleash his wonders upon the Earth to decieve even the very elect. The adversary, does not dwell within the mystic fiery realm of an underworld but in the terresstrial plane seeking whom he may devour as a roaring lion. In his relentless rebellion against the Most High, he employs a scorched earth policy in the lives of men, for if he could not successfully rule the Earth according to his will as a soveriegn territory indepedent of the kingdom of Heaven, he would rather be the king of the ashes.

The prophetic declarations foretell a day of divine adjudication and intervention to rectify the iniquities of mankind, which may also signify the ultimate subjugation of Leviathan or the malevolence it incarnates (Isaiah 26:21). These narratives, imbued with symbolic depth, delineate the great controversy between light and darkness—the discerning between the knowledge of good and evil—a theme perennial in our quest for comprehension and salvation.