A SECOND DEATH
by Jeremy Chance Springfield
6/1/2024
In a world where righteousness is the goal, sin is an undeniable blight that must be stopped. Scripture is clear on this. Judgment will come to those refusing to abandon their rebellion against righteousness. A Divine verdict shall be meted out at the end of all things, and the repercussion will be in the manner that is appropriate for the sin.
The severest form of Divine judgment is one that is everlasting.
This punishment has traditionally been referred to as “the second death.”
This punishment has traditionally been referred to as “the second death.”
It is popularly found in the New Testament’s book of Revelation.
In four separate passages in the apocalyptic vision, we read of a fiery final judgment against the sin of man. This study will examine those passages in light of Scripture and other Jewish religious texts from antiquity to gain clarity on the consequence of “the second death.”
In four separate passages in the apocalyptic vision, we read of a fiery final judgment against the sin of man. This study will examine those passages in light of Scripture and other Jewish religious texts from antiquity to gain clarity on the consequence of “the second death.”
The first mention of “the second death” is found in Revelation 2:11.
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He to whom is ears shall hear what the Spirit says to the assemblies: “He who is victorious shall not be harmed from the second death.”
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Translating from the ancient Aramaic text of the Crawford Codex of Revelation, the phrase “the second death” is MAWTA TENYANA, and means exactly that.
Based on this statement, we see a human is able to somehow die twice—where “the second death” is the worse of the two demises of man.
It is important to note this is the first time the judgment is named in the New Testament. Beyond that, however, it is the first time it is mentioned in any Biblical passage! This phrase is entirely absent elsewhere in Scripture before this!
The valid question must thus be asked: from where did this idea even arise?
This concept in the Bible’s last book is initially glimpsed in Scripture’s first book: Genesis 2:17 hints to “the second death” in the Garden.
It is important to note this is the first time the judgment is named in the New Testament. Beyond that, however, it is the first time it is mentioned in any Biblical passage! This phrase is entirely absent elsewhere in Scripture before this!
The valid question must thus be asked: from where did this idea even arise?
This concept in the Bible’s last book is initially glimpsed in Scripture’s first book: Genesis 2:17 hints to “the second death” in the Garden.
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And from the tree of the knowledge of good and evil: you shall not eat from it, for on the day you eat from it you shall certainly die.
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The phrase “you shall certainly die” represents the phrase in the Hebrew of MOT TAMUT, which literally reads “dying you shall die.”
This dual usage of “die” is a Hebrew grammar construct for stressing an idea. English italicizes a term to stress a concept. In the Hebrew language, duplication of a term achieves the same result. In my translation above, I omitted one of the terms and replaced it with the intensifier of “certainly” to convey that emphasis.
If the phrase MOT TAMUT “you shall certainly die / dying you shall die” is read in a literal sense, a different concept arises, asserted in Tikkunei Zohar 87b.
If the phrase MOT TAMUT “you shall certainly die / dying you shall die” is read in a literal sense, a different concept arises, asserted in Tikkunei Zohar 87b.
The passage views MOT TAMUT literally, seeing a consequence of two deaths instead of a single death. Essentially, it is viewed as "dying [unrepentant], you shall die [again spiritually]." This is the initial evidence a human can die twice.
The Torah later focuses on Jacob’s family and tribulations. For many years he believed his son, Joseph, was dead. The despairing father eventually reunited with his long-lost son—recorded in Genesis 46:30. In that reunion he cried out: “I shall die now!” The medieval Jewish commentator, Rashi, explained a nuance in that exclamation, allowing us to appreciate Jacob’s sentiment in a deeper way.
The Torah later focuses on Jacob’s family and tribulations. For many years he believed his son, Joseph, was dead. The despairing father eventually reunited with his long-lost son—recorded in Genesis 46:30. In that reunion he cried out: “I shall die now!” The medieval Jewish commentator, Rashi, explained a nuance in that exclamation, allowing us to appreciate Jacob’s sentiment in a deeper way.
Rashi’s interpretation highlights a legitimate alternative meaning of the passage. The Hebrew term PA’AM, often translated as “now,” can also be read just as well as “once.”
Reading it as Rashi did, we find Jacob thought he had lost the Creator’s favor with Joseph’s demise, meaning he would die twice—a physical and a spiritual death. Joseph’s miraculous survival reignited hope that Divine favor yet remained upon him and He would only die "once."
The Torah holds another hint to the concept of a second death. In Deuteronomy 33:6, in blessing the twelve tribes of Israel before entering the promised land, Moses proclaims a strange blessing over the tribe of Reuben.
The Torah holds another hint to the concept of a second death. In Deuteronomy 33:6, in blessing the twelve tribes of Israel before entering the promised land, Moses proclaims a strange blessing over the tribe of Reuben.
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Reuvein shall live and shall not die. |
The oddity is that since all people face the inevitability of death why would Moses proclaim an impossibility: that Reuben would escape death? The answer is this blessing was meant spiritually. Reuben received a blessing for eternal life!
This idea is preserved in the Targums—the ancient Aramaic Torah translations in use for over two-thousand years. Their translators saw it to imply more than the Torah’s straightforward blessing.
The Targum Onkelos to Deuteronomy 33:6 reads as such:
This idea is preserved in the Targums—the ancient Aramaic Torah translations in use for over two-thousand years. Their translators saw it to imply more than the Torah’s straightforward blessing.
The Targum Onkelos to Deuteronomy 33:6 reads as such:
For the first time the phrase “the second death” is presented in a Jewish text in precisely the same form as in Revelation! In fact, the phrase used in the Targum is identical to the Aramaic of the Crawford Codex: MAWTA TENYANA!
The Targum Yerushalmi also rendered Deuteronomy 33:6 almost identically.
The Targum Yerushalmi also rendered Deuteronomy 33:6 almost identically.
This version stresses “the second death” occurs in the “World to Come”—when judgment is passed on man and the Creator leads us into eternity everlasting.
A third Aramaic text—the Targum Yonatan—to the same verse, renders it nearly the same as the above two, minus the phrase “the second death.”
A third Aramaic text—the Targum Yonatan—to the same verse, renders it nearly the same as the above two, minus the phrase “the second death.”
From these passages we can conclude that the concept of “the second death” was established by assessing the Torah’s words and rewording them into the Aramaic phrase made popular by the Targums, inevitably influencing even Yeshua to use it in His description of the final judgment.
The second mention of “the second death” is located in Revelation 20:6.
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Blessed is he, and holy—he who has himself a portion in the first resurrection, for over those the second death has no authority. Rather, they shall be priests of the Deity and of His Messiah, and they shall rule with him a thousand years. |
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The intent is clear: “the second death” has no power over one who has a “portion” in the first resurrection. The concept of possessing a portion to be inherited on a spiritual level is explained further in the text of the Talmud Bavli, Chagigah 15a.
Rabbi Akiva reveals the notion that two portions are for each man: an actual portion in this life and a conditional portion in the next life. How we handle our portion now determines if we are bestowed the portion laid up for us later.
Additionally, Rav Mesharshiyya quotes Isaiah 61:7 and Jeremiah 17:18 to support the view of two portions for mankind. We shall revisit Jeremiah 17:18 in more detail in addressing Revelation’s third mention of “the second death.”
For now, consider Psalm 17:14, about a request for deliverance from evil men.
For now, consider Psalm 17:14, about a request for deliverance from evil men.
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…from men [by] Your hand, YHWH, from men of finitude—their portion in [this] life…
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The way the Hebrew is worded allows for the translation of “their portion” to be understood as the “portions” being plural.
Man has a portion in two worlds. The mention of men of “finitude” reveals their portions are reduced to this world, forfeiting the next world’s portion.
In contrast to the wicked, Revelation’s passage says believers have a portion exempting them from the power of “the second death.” The Talmud Bavli, Avodah Zarah 35b, addresses this by creatively interpreting The Song of Songs 1:3.
In contrast to the wicked, Revelation’s passage says believers have a portion exempting them from the power of “the second death.” The Talmud Bavli, Avodah Zarah 35b, addresses this by creatively interpreting The Song of Songs 1:3.
The assertion highlights the verse’s term: ALAMOT “maidens,” then offers a different pronunciation to yield the phrase AL MAVET “[the one] over death,” and then to pronounce ALAMOT “maidens” alternatively, as OLAMOT “worlds.”
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The idea is a believer is spiritually pure—a beloved “maiden” in the eyes of the Creator. They are also “loved” by AL MAVET “[the one] over death”—that is, the angel of death has no authority over them. It is also a hint to OLAMOT “worlds,” meaning they are honored in both worlds.
The wicked, however, forfeit eternity, their life is thus not “lengthened” in the World to Come. The Targum Yonatan to Isaiah 65:6 says they experience “the second death.”
The wicked, however, forfeit eternity, their life is thus not “lengthened” in the World to Come. The Targum Yonatan to Isaiah 65:6 says they experience “the second death.”
In contrast, those honoring the Creator by uniting this world with the higher one are blessed to inherit two worlds, as the Talmud Bavli, Kiddushin 71a, reveals.
To say one knows the Divine Name of the Creator is to say they are committed in their pursuit of His ways, and as such, they are a legitimate believer. They know His name in that they want His truths to be made known and held in esteem in this world.
This parallels Yeshua’s words in Matthew 6:9-10 on praying in a certain way.
This parallels Yeshua’s words in Matthew 6:9-10 on praying in a certain way.
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9 As such, therefore, you must pray: “Our Father who is in the heavens, Your Name shall be consecrated.
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10 Your Kingdom shall come, Your desire shall be—as that it is in the heavens, even on the earth.
Commitment to living a life unifying the desires of heaven by realizing them on the earth manifests the World to Come right here, disarming the threat of the second death.
It is the believer’s focus to live the Kingdom that will be established in the World to Come in the now by honoring the King according to His will in all that we do.
This is hinted at in the wording of Psalm 145:13.
It is the believer’s focus to live the Kingdom that will be established in the World to Come in the now by honoring the King according to His will in all that we do.
This is hinted at in the wording of Psalm 145:13.
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Your Kingdom is a kingdom of all worlds, and Your reign is in generation after generation.
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The term OLAMIM can be translated as “worlds,” although it is typically rendered here as “everlasting,” which does not entirely convey the plural form of the word.
By reading the word literally, the notion aligns with the intent expressed by Yeshua: “Your Kingdom shall come, Your desire shall be—as that it is in the heavens, even on the earth.” For the believer, the threat of “the second death” need never be feared, for we are focused on living eternal life in both worlds!
The third mention of the “second death” is located in Revelation 20:14.
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And Death and Sh’yul were cast into the lake of fire. This is the second death. |
Now is given the second death’s location and method: the lake of fire. Into it are cast “death and the grave”—the latter is Sh’yul in Aramaic, which is more familiar as a cognate of Sheol from the Hebrew language. All the wicked are thrown into this “lake of fire.”
The Zohar, Tzav 32b mentions this place, but refers to it in a slightly different way.
The “lake of fire” and the “river of fire” are nearly identical ways to speak of the process of temporary refinement or final judgment for mankind. The title of “river of fire” is the phrase NAHAR DINUR, and is itself taken directly from the Aramaic text of Daniel 7:10.
The title NAHAR DINUR is significant, as DINUR “of fire” is the same term Yeshua used in the Peshitta for the fires of Gehenna in five places [Matthew 5:22; 13:42; 13:50; 18:9; Mark 9:47], giving it as D’NURA—an alternate pronunciation.
He used the emphatic NURA “the fire” over twenty other times. It makes sense He was thinking of NAHAR DINUR when using it in the same theological sense.
In the Talmud Bavli, Shabbat 104a, we see the final judgment is said to occur in a “sea”—especially paralleling the concept of the “lake” of fire (as the Hebrew word YAM can be translated interchangeably as “sea” and “lake,” depending on context).
In the Talmud Bavli, Shabbat 104a, we see the final judgment is said to occur in a “sea”—especially paralleling the concept of the “lake” of fire (as the Hebrew word YAM can be translated interchangeably as “sea” and “lake,” depending on context).
Into the sea / lake of fire go death and Sheol—the “grave,” or Gehenna in the Aramaic, or Gehinnom in the Hebrew (the Talmud Bavli, Eruvin 19a, lists Sheol as another name for Gehenna). The “second death” consumes even those realms!
The idea that even places beyond the physical can perish is seen in Scripture and traditional Jewish religious texts. The Talmud Bavli, Rosh Hashanah 17a, asserts it with just two words: “Geihinnam kaleh”—“Gehenna shall cease.”
Gehenna’s obliteration is further detailed in the Talmud Bavli, Avodah Zarah 3b.
Gehenna’s obliteration is further detailed in the Talmud Bavli, Avodah Zarah 3b.
Here is the notion from Malachi 3:19 that the sun—that is, the power restrained in the physical casement of the star—will be unleashed in full spiritual potential. So destructive is its heat that it consumes even the souls of man! There will thus be no need for the realm of Gehenna to even exist, thus concluding with the “the second death.”
In Matthew 10:28, Yeshua makes it clear exactly what happens.
In Matthew 10:28, Yeshua makes it clear exactly what happens.
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And be not fearful of them who kill the body, yet the soul are not able to kill. Yet, you must be fearful more of He who is able to destroy the soul and the body in Gihana.
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The death of the soul is a terrifying prospect and not something typically discussed, but here Yeshua blatantly confirms that it is indeed possible.
The text of Shaarei Kedusha, Part 1, Shaar 1:7, bringing up the wording of Genesis 2:17 mentioned previously, asserts this same notion when discussing the consequence of man following the venomous advice of the serpent.
The text of Shaarei Kedusha, Part 1, Shaar 1:7, bringing up the wording of Genesis 2:17 mentioned previously, asserts this same notion when discussing the consequence of man following the venomous advice of the serpent.
We see from this that the words of Yeshua stating that both a body and a soul can be subject to destruction in Gehenna is indeed an established ancient Jewish concept.
A similar declaration was made in Ezekiel 18:20.
A similar declaration was made in Ezekiel 18:20.
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The soul sinning – she shall die. |
This is not merely physical death, as the Hebrew uses the form of HACHOTEIT “is sinning,” being an ongoing sense. The soul persisting in sin dies the second death.
This is hinted at also by revisiting now Jeremiah 17:18, which mentions those pursuing the righteous for evil—persisting in opposition to righteousness.
This is hinted at also by revisiting now Jeremiah 17:18, which mentions those pursuing the righteous for evil—persisting in opposition to righteousness.
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Those pursuing me shall be disappointed but do not let me be disappointed: let them be broken but do not let me be broken: You must bring upon them [the] day of evil, and [with] double shattering shatter them. |
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The verse is written in a complex poetic structure known as a Janus Parallelism. This ancient Semitic poetry form involves presenting an initial idea, and then follows with a secondary idea somewhat different in topic. The two ideas are bridged by a term or terms acting as a hinge upon which the meaning of the two thoughts can pivot depending on how the hinge is interpreted, as it will possess two or more meanings that fit both ideas simultaneously. Proper comprehension of a Janus Parallelism is to read the hinge with its dual meanings applied to both ideas.
The key details in the verse are the words YEIVOSHU “shall be disappointed” and EIVOSHAH “let me be disappointed”—different conjugations of the same term. Next are YEICHATU “let them be broken” and EICHATAH “me be broken”—again, different conjugations of another term. The passage concludes with SHIBARON SHAVREIM “shattering shatter them”--you guessed it: different conjugations of another term. These dual usages are intentionally constructed to emphasize the UMISHNEH “and double” point at the end of the sentence.
The central terms EICHATU and EICHATAH are the hinges translated either in the sense of “broken” or of “dismay.” If taken with the first idea of “disappointment,” they make sense in their dismayed definition, but if taken in the secondary idea of “shattering,” they make sense in their broken definition.
The following graphic shows the pivot from the meanings of the hinge words.
The key details in the verse are the words YEIVOSHU “shall be disappointed” and EIVOSHAH “let me be disappointed”—different conjugations of the same term. Next are YEICHATU “let them be broken” and EICHATAH “me be broken”—again, different conjugations of another term. The passage concludes with SHIBARON SHAVREIM “shattering shatter them”--you guessed it: different conjugations of another term. These dual usages are intentionally constructed to emphasize the UMISHNEH “and double” point at the end of the sentence.
The central terms EICHATU and EICHATAH are the hinges translated either in the sense of “broken” or of “dismay.” If taken with the first idea of “disappointment,” they make sense in their dismayed definition, but if taken in the secondary idea of “shattering,” they make sense in their broken definition.
The following graphic shows the pivot from the meanings of the hinge words.
The final part of the secondary idea can be understood also in a dual nature. Aside from the “broken” definition of SHIBARON SHAVREIM “shattering shatter them,” the terms can also be viewed in their alternate definition of “sighing,” so that the persecutors eventually “double sigh” based on the “disheartening” definitions of the hinge terms. The end result is a dual Divine judgment of the persecutors: disheartening and breaking--effectively two “deaths!”
The fourth and final mention of “the second death” is in Revelation 21:8.
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Yet, the apprehensive ones, and the unfaithful ones, and the unrighteous ones, and the defiled ones, and the murderers, and the sorcerers, and the fornicators, and the servants of idols, and all liars – their portion is in the burning lake of fire and sulfur, which is the second death.
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The passage lists types of sinners earning “the second death” in the lake of fire.
The text of Pirkei d’Rabbi Eliezer 34:1 also highlights those earning judgment and those mercifully escaping it.
Deuteronomy 32:89 is quoted to emphasize our Maker’s right to decide who aligned with Him and who rejected honoring Him. Judgment is His, and man must live accordingly if we wish to embrace all that He has in store for us.
This final mention of “the second death” in Revelation again brings up the “lake of fire.” This return to that topic is important, factoring into the judgment concept beyond those persisting in their sins. Nobody escapes being assessed in judgment. The fire of judgment reaches everyone.
This final mention of “the second death” in Revelation again brings up the “lake of fire.” This return to that topic is important, factoring into the judgment concept beyond those persisting in their sins. Nobody escapes being assessed in judgment. The fire of judgment reaches everyone.
In the text of Otzar Midrashim, Maayan HaChochmah, Maayan HaChochmah 3, we read about Moses in the heavenly places as he received the Torah, and it says he saw there a special river made out of fire, which was previously discussed as in this study as being referenced as a NAHAR DINUR "river of fire," but now presents in under a new descriptive term.
The passage quotes from Lamentations 3:23 and Daniel 7:10 to validate its interpretation of the purpose of this refining river flowing out before the Creator: it cleanses heavenly entities so they can stand in purity to do their work. This description likely gave way to its proclaimed name: RIGYON, which probably comes from the Aramaic term RIGYA, meaning the "mean sum" that is arrived at on a set of scales. The idea that the river of fire restores the angels but is also able to destroy sinners with a second death makes complete sense as "balancing" place of judgment--RIGYON. This aspect will be discussed now at further length.
Immersion in water or fire is how the Torah mandates that something is generally cleansed from its status of acquired impurity. Although water is the medium most popularly recognized for cleansing, it is actually not the primary medium. This is explained in the Talmud Bavli, Sanhedrin 39a.
Immersion in water or fire is how the Torah mandates that something is generally cleansed from its status of acquired impurity. Although water is the medium most popularly recognized for cleansing, it is actually not the primary medium. This is explained in the Talmud Bavli, Sanhedrin 39a.
Based on Numbers 31:23, the Talmud says whatever cannot survive cleansing through flame is immersed in water. The main manner of immersion is thus fire.
This is the contextual meaning of John the baptizer’s words recorded in Matthew 3:11-12 (and repeated nearly verbatim in Luke 3:16), which state:
This is the contextual meaning of John the baptizer’s words recorded in Matthew 3:11-12 (and repeated nearly verbatim in Luke 3:16), which state:
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11 I, I immerse you in water for repentance. Yet, he who comes after me is mightier than I. He of whom I am not worthy to loosen his sandals—he shall immerse you in the Spirit of Holiness, and with fire--
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12 he whose winnowing fan is in his hand. And he shall cleanse his [threshing]-floors, and the wheat he gathers to his storehouse, and the chaff he burns in the fire that is not extinguished.
This water / fire immersion that cleanses is how Scripture allows for purification that has come upon a thing. John the baptizer claims he is the “water” aspect of the immersive Messianic event. Yeshua is thus the “fire” aspect, as mention of the “Spirit of Holiness” is linked to the fire aspect. In this respect, the Spirit is the positive fiery immersion, while the mention of “and with fire” is the negative immersion of judgment.
Yeshua even discusses this in a symbolic sense in Luke 12:49-50.
Yeshua even discusses this in a symbolic sense in Luke 12:49-50.
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49 I have come that I should cast fire on the earth—and I desire that it already be kindled! 50 And an immersion is for me—that I be immersed, and I am pressed until it is fulfilled. |
The context here is obviously a Torah-based one of purification from uncleanliness. The impurity of the earth will be cleansed with fire, while Yeshua spoke also of His own destined immersion.
Concerning the judgment of souls marred by sin, however, the immersion is through water by repentance, or through fire by judgment. This is the sentiment of the Zohar, Shlach Lecha 159b.
Concerning the judgment of souls marred by sin, however, the immersion is through water by repentance, or through fire by judgment. This is the sentiment of the Zohar, Shlach Lecha 159b.
All Divine judgment of a believer is for good, being disciplinary and restorative—as Revelation 2:11 claimed we will not be “harmed” by the second death. For the wicked it destroys, but for the believer fire is a fleeting method of purification.
This is explained also by Paul in 1st Corinthians 3:13-15.
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13 The work of every man shall be revealed, for that Day shall reveal it, on account that by fire it shall be revealed, and the work of every man—how it is—the fire shall distinguish it.
14 And he who whose work that he built shall remain shall receive his reward, 15 and he whose work shall be burned shall be lacking; yet he shall survive, but thus as from the fire. |
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The reference to our “work” is to how we have lived and what we have done as believers. The judgment of the second death was originally prepared as a consequence for rebellious angelic entities, as we see in Matthew 25:41.
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Then He shall say even to them who are at His left: “You must go from Me, cursed ones, to the fire of eternity, that which was prepared for the Accuser and his angels!” |
The fire of judgment was never meant for man, but for the entities of the Other Side who opposed the Maker’s reign. The severity of the judgment, however, is sufficient to address the sin of heavenly beings as well as human beings.
This notion is also asserted in the text of the Zohar, Beshalach 52b.
This gives a unique interpretation of Exodus 14:30 and the downfall of Egypt in the Red Sea. The term MITZRAYIM can mean “Egypt” or “Egyptians.” It is often rendered here as “Egyptians,” but since it can also be translated as “Egypt,” the Zohar interpreted it as such, yielding the insight that Israel saw beyond the physical dead to the angelic being over the wicked nation: their spiritual eyes glimpsed the dark spiritual entity who ruled the land defeated by the Most High, who said in Exodus 12:12 that all Egypt’s gods would be divinely judged. The "Red Sea" locale is a hint that the principality was cast into the “river of fire” (lake of fire) to incinerate him beyond the cleansing act that a temporary immersion provides for angelic beings.
Elsewhere, the Zohar, in Pekudei 252b, claims this river of fire is the site for the judgment of spirits and principalities when divine verdicts are set against them.
The Talmud Bavli, Chagigah 13b discusses the “river of fire,” asking where the flow goes from the Holy One. The answer given is based on Jeremiah 23:19.
The reason is in Otzar Midrashim, Gan Eden; Gehinnom, Masechet Gehinnom 7.
This parallels Revelation 14:10 concerning those who remain in their rebellion.
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…he shall be drowned in the fire and the sulfur before the holy angels, and before the Lamb. |
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The words of Revelation can be appreciated here as to how the wicked are judged in the presence of holy angels and the Messiah: it is because “the second death” involves the river of fire that comes forth from the Creator’s throne.
The concept that the fiery judgment of sinners occurs in the presence of holy angels and the Messiah may seem odd due to traditional interpretations that Gehenna or “Hell” is separate from heavenly places. However, the witness of Scripture and traditional Jewish religious texts suggest its true placement is itself located in a heavenly realm, as the Talmud Bavli, Tamid 32b, asserts.
The Hebrew term used for “heaven” is HARAKIYA “the firmament / the expanse,” meaning that Gehenna is beyond the physical realms in a “higher” place than this world. These details help to reconcile other seemingly conflicting Scriptures, such as Psalm 139:7-8 and 2nd Thessalonians 1:6-9, where both separation of sinners from the Creator for judgment but also the omnipresent reality of His Presence is mentioned. The wicked are punished in His Presence without the comfort of His abiding Presence—an isolating horror beyond human comprehension, yet a fair and just sentence for sin.
Rest assured: the judgment of man will be in righteousness. Just as the death all men must die is a righteous consequence of sin, so too will the second death be a righteous consequence for those who choose to continue on that sinful path. In contrast, the death of the righteous will honor the commitment to abandon our selfish desires and live for a world we have not seen.
At the beginning of this study we saw in Revelation 2:11, at the first mention of “the second death,” that the one who is victorious would not be harmed by that judgment. Likewise, at the end of the vision, we read in the Aramaic of Revelation 21:7 about the reward for such a person.
At the beginning of this study we saw in Revelation 2:11, at the first mention of “the second death,” that the one who is victorious would not be harmed by that judgment. Likewise, at the end of the vision, we read in the Aramaic of Revelation 21:7 about the reward for such a person.
3 And I heard a great voice from the heavens, that said: “See! The Abode of the Deity is with the sons of men, and He shall abide with them, and they shall be His own people, and the Deity shall be with them, and shall be their Deity.
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4 And all tears shall be wiped away from their eyes, and death shall be no more, and neither sadness, and neither lamenting, and neither shall grief further be upon the face,
5 and shall depart.” And He who sat upon the throne said to me, “See! I make all new!” And He said to me, “You must write—these words are trustworthy and true!” 6 And He said to me, “I am the Alef and I am the Taw—the beginning and the completion. To the thirsty I shall give from the fountain of living waters freely, 7 and he who is victorious shall inherit these, and I shall be to him a Deity, and he shall be to Me a son.” |
The victorious faithful inherit a world free from the tribulations we experience. What the wicked regrettably lose, the righteous gratefully gain. This is the situation facing every soul. Nothing could matter more for mankind than to make the most of our time here so that we are not lacking in eternity. Where we repose in the World to Come depends on what we do with the moments we are given in this world.
Yeshua’s words in the book of Revelation all align so amazingly with the traditional Jewish perspectives concerning the judgment of the wicked. The unity expressed in them reveals the truth across the spectrum of belief: the core of reality cannot be altered, for righteousness must be upheld despite what man might believe to the contrary. The phrase “the second death” that Yeshua used was first encountered in the Targums as an idiom for the final judgment of sinners, and its sobering implication hauntingly captures the reality and finality of losing an everlasting portion our Creator graciously offers to us all in the World to Come.
All study contents Copyright Jeremy Chance Springfield, except for graphics and images, which are Copyright their respective creators.