The Old Testament prophets were called upon in times of national apostasy.  They were the evangelists chosen to bring revival to the nation.  They were patriots who spoke on behalf of God to the heart and conscience of the people.  Their message was twofold: it was for the people of their day as they called for repentance, but also presented God’s divine plan and purpose for their future.  It reminds the people of their sins and failures, but also the glorious prospects that lay ahead.  The Book of Isaiah often speaks of the grace that Gentiles would share with Israel in the coming 1,000-year millennial reign of Christ on Earth during Christ’s Kingdom Age.

The hope of Israel’s future rested upon two covenants – the Abrahamic covenant promising the land as an inheritance and the Davidic covenant promising the kingship of the Messiah, Jesus Christ – governing a world kingdom.  The land and the Messiah were paramount to Israel’s future glory.  The Promised Land must be possessed – from border to border – not part of it, but all of it.  Jesus Christ must come and establish a worldwide kingdom with headquarters in Jerusalem.  During the early years of Israel’s political structure, unbelief was widespread.  Many of the people took up the habits of their neighbors.  Some intermarried with Gentiles among whom they lived while some adopted the pagan religious practices around them.  After Solomon’s death, the nation was divided.  A political power struggle pitted cousin against cousin.  God’s plan for the nation had to take a back seat to petty squabbles.  Such division sounded the death knell of the nation.  God drove the Jews from their land and put the kingdom in abeyance for a future generation more worthy of the blessing.  The prophets had promised the kingdom and the king, but both were contingent upon the spiritual progress of the people.  As the ministry of the prophets developed, their promise of a Messiah took on a two-fold character – a suffering Messiah and a reigning Messiah.  This concept of suffering and glory confused the rabbis.  They could not comprehend the two comings of Christ, so they came up with two Messiahs.  One Messiah would die for the sins of the people, while the other Messiah would come and restore the kingdom to Israel.  Peter referred to the dilemma as he wrote …

Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow” (1 Peter 1:10-11).

Peter wrote that the prophets themselves could not determine the matter.  They did not understand their own inspired writings.  Their only conclusion was that there should be two Messiahs – Messiah Ben Joseph, who would die for the sins of Israel and Messiah Ben David, who would come in power and glory to set up the promised kingdom.  The prophet Isaiah wrote at length about the suffering and the glory.  Isaiah 53 gives a picture of the suffering Messiah while Isaiah 63 gives a picture of his future glory.  Jesus quoted Isaiah at the synagogue in Nazareth when he read only half of a statement given in Isaiah 61 about the “acceptable year of the Lord,” and did not finish the sentence which predicted the “day of vengeance of our God.”  Only after the first advent of Christ did men finally understand the difference between Christ’s suffering and his future glory.  Today, a similar dilemma faces theologians.  And again, the difficulty lies in the interpretation of the prophets.  The paramount question facing Christians is: Will the Church go through the Tribulation?  Will Christians have to suffer the persecutions of the Antichrist?  Or will we be transported into Heaven before a world government is established and a world currency is imposed upon the citizens of our planet?  Many expositors and ministers are beginning to consider the possibility that we might suffer through the Tribulation period.  It is my firm belief, however, as you can see from other articles on this site, that we will not go through the Tribulation.  All Christians will be taken out of this world before the seven-year Tribulation period begins.  There are many places in the New Testament that imply a pre-tribulation rapture, but as for the Old Testament, Isaiah gives the best view.  Upon a closer examination of this book, one will notice that Isaiah displays an amazing chronological order of events.  Here is the sequence of events.  First, the nation of Israel is reborn.  Second, the world’s political structure deteriorates.  Suddenly, the dead in Christ are raised and we who are still alive who are in Christ are suddenly transported into Heaven.  Then, God pours out his judgment upon an unbelieving world, destroying the highly Satanic world government – described in the Bible as a dragon with seven heads and ten horns.

This sequence of prophetic events happens to be given in that order by Isaiah.  It all begins in Isaiah 26:17.


First in the order of events is the birth of Israel …

STATE OF ISRAEL REBORN“Like as a woman with child, that draweth near the time of her delivery, is in pain, and crieth out in her pangs; so have we been in thy sight, O Lord” (Isaiah 26:17).

Here is a prophecy of the rebirth of Israel that occurred in the year 1948.  The birth pangs of this event were fulfilled in the two great wars of the 20th century – World War 1 and World War 2.


Next, we find political failure on the part of those who hope for a utopian world (one could perhaps call it more accurately an intentional failure by the powers that be behind the scenes to create chaos for the implementation of world government).  Instead of solving the world’s political and economic problems, Jerusalem becomes the focal point of world contention …

“We have been with child, we have been in pain, we have as it were brought forth wind; we have not wrought any deliverance in the earth; neither have the inhabitants of the world fallen” (Isaiah 26:18).

Since 1948, Jewish hopes for peace on Earth have not materialized.  Instead, Israel has incurred the wrath of the Arab world and the complacency of other nations.  Nor has the U.N. been able to insure peace (likely intentional).


Things will get worse and worse until a catastrophic war erupts – the battle of Gog and Magog which will be preceded by preliminary wars, one of which will likely be the destruction of Damascus.  It is a strong indication in scripture that the Russian invasion of Israel will trigger a heavenly response.  During the midst of that worldwide (likely nuclear) conflagration, the resurrection of the dead in Christ and the rapture of the living born-again believers into Heaven will have already occurred earlier either before or in the midst of those preliminary wars …

“Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead” (Isaiah 26:19).

With what we see occurring in the Middle East at the present moment regarding Russia and America along with the whole of NATO over Syria, can we possibly decipher a clue from Isaiah’s sequence of events regarding the timing of the destruction of Damascus?  Is there a clue in Isaiah that would at least present the possibility of knowing when in the sequence of events of the end times that Damascus will meet it’s destruction regarding the timing of the rapture?  Stunningly, indeed there is.  As noted above, the sequence of end times events chronicled by Isaiah begins in Isaiah 26 verse 17 alluding to Israel’s rebirth as a nation in 1948.

Once the Jew is back in his land, the nations then fail to bring peace to the world.  Amazingly, the next event we see recorded here in Isaiah’s sequence of events is the resurrection of the “dead in Christ.”



But that is not all.  Along with the resurrection of the “dead” in Christ will come the rapture of the “living” saints in Christ.  We can see it in the next two verses …

Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast.  For, behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain” (Isaiah 26:20-21).

We are invited to enter special chambers – heavenly protection prepared for us where we will be hidden until God’s indignation is completed.  That is the rapture of all born-again Christians in Christ just before the Lord punishes the inhabitants of the earth for their iniquities.  That is an obvious pre-tribulation rapture of all born again people in Christ, which will coincide with the resurrection of the dead in Christ.  It is an absolute stark and amazing picture that we should see a description here of the regathering of Israel in verse 17 and 18 (fulfilled in 1948) followed by the resurrection of the “dead in Christ” in the very next verse (verse 19), followed by the rapture in the very next verse after that – which establishes a sequence of end time events.  Yes, it further establishes a pre-tribulation rapture of all those who are born-again in Christ!  And as will be seen below, the sequence reveals that the destruction of Damascus will occur shortly after the rapture of the church.



After all believers are removed from the earth, a world government is formed.  It takes on the metaphoric appearance of a dragon rising from the sea of humanity.  The very next verse continues the prophecy …

“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).

Isaiah’s prophetic Leviathan corresponds with John’s seven-headed ten horned dragon of Revelation.


The sea in which he dwells alludes to a sea of humanity.  Man’s efforts at world government without God will at last be realized – only to be divinely judged.  Isaiah’s order of events is quite obvious.  Israel will be born; the nations will fail to bring peace to the earth; the political situation will worsen until Israel is invaded; suddenly the dead in Christ will be raised and the living people who are born-again in Christ will be caught away into Heaven; and finally, a wicked and ferocious world government will emerge so that the Lord can later pour out his final judgment on this global system of governance in Revelation 18.  That is the chronology of Isaiah.  He taught a pre-tribulation resurrection and rapture.


With what we see occurring in the Middle East at the present moment regarding Russia and America along with the whole of NATO over Syria, can we possibly decipher a clue regarding the timing of the doom of Damascus in Isaiah’s sequence chronical?  Is there a clue in Isaiah that would at least present the possibility of knowing when in the sequence of events of the end times that Damascus will meet it’s destruction in relation to the timing of the rapture itself?  Indeed, there is.  As noted above, the sequence of events begins in Isaiah 26 verse 17 alluding to Israel’s rebirth as a nation in 1948.  It has generally been a matter of debate within prophetic circles on whether or not the church will still be on Earth to see the destruction of Damascus.  It is generally held that the rapture will occur a short time in proximity either before or after the rapture.  When examining Isaiah’s sequence of events, it would seem to strongly indicate that the sequence puts it’s destruction immediately after the rapture in close proximity.  At first look, the doom of Damascus would seemingly not make any sense to place it anywhere near the time of the rapture considering the fact that the most well known scripture declaring the destruction of Damascus occurs in Isaiah 17, well before the passage of Israel’s rebirth in 1948 chronicled in Isaiah 26.  This could almost lead one to believe that Isaiah’s description of the fall of Damascus was fulfilled in the past and is not a prophecy of the future in connection with modern-day Israel, but in connection with the Israel of old.  However, with my curiosity raging and piqued, I had begun to read over the chapters following chapter 26 verses 20 and 21 describing the rapture, and after chapter 27 verse 1 describing the punishment of Leviathan.  Stunningly, I came upon another well-established narrative of Damacus’ destruction that has largely gone overlooked by many prophecy expositors when trying to decipher where in the sequence of events related to the rapture it occurs.  It is found just a few verses later after the resurrection, rapture and Leviathan verses.  It is found in chapter 27 verse 13 …

“And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem” (Isaiah 27:13). 

Here, in the sequence of events, we see an exciting continuing pattern referencing the destruction of Damascus after the rapture!  In fact, this astounding occurrence most assuredly puts the destruction of Damascus likely immediately after the rapture!  Before going any further, one may be tempted to point out Isaiah 57:1, which is a scripture that many Bible prophecy expositors have often pointed to in pointing out a picture of the rapture of the church, thus throwing a monkey wrench into the whole Damascus narrative that Damascus will be destroyed immediately after the rapture, or at least make it a bit more confusing.  In fact, it would seemingly put the rapture into a post-Tribulation position if it were not for Isaiah 27:13.  If one sees Isaiah 57:1 as the rapture of the church, then yes, it would contradict the Damascus destruction narrative observation presented above.  But one thing must be understood about events that will transpire in the Tribulation period.  We have the story of the two witnesses who will be destruction of damascus 6killed in the streets of Jerusalem and then be resurrected, or “raptured,” into Heaven in the site of all who are alive at that time.  Given the observation of Isaiah’s sequence of events regarding the destruction of Damascus in Isaiah 27:15 after the rapture in Isaiah 26, it makes more sense that Isaiah 57 may be alluding to the resurrection, or rapture, of the two witnesses, not the church.  In fact, the Isaiah sequence would almost demand it and allow for no other interpretation.  If both Isaiah 26:20 and Isaiah 57:1 are referring to the rapture of the church, then the clearly observable pattern of Isaiah’s sequence of events falls apart.  This cannot be for this sequence is rock solid and leaves no room for misinterpretation.  Therefore, it makes more sense that Isaiah 57:1 is alluding to the “rapture” of the two witnesses, not the church.  This would keep the Damascus destruction narrative in closer proximity to the rapture (post rapture) rather than a further out and further away post-rapture destruction, thus making the military tensions being currently witnessed in Syria a sign of the imminent rapture of the church.  This gives the church a huge sign that our departure is that much nearer.  Furthermore, in the most well-known passage of scripture describing the destruction of Damascus, as most know, is located in Isaiah 17.


What about this?  Is there an even further clue about the fact that this most well-known passage concerning Damascus is found in Isaiah 17 and further seals the deal that it is a future prophetic fulfillment in connection with modern Israel and not something that happened in connection with ancient Israel?  Surprisingly, it does indeed seem to be a major clue.  As most prophecy watchers may well know, it was in the year 1917 that the Balfour Declaration was issued.  It was a public statement by the British government during World War 1 announcing support for the establishment of a “national home for the Jewish people” in Palestine, then an Ottoman region with a small minority Jewish population.  The fact that the most well-know Damascus prophecy would be chronicled specifically in chapter 17 is most peculiar considering that the Balfour Declaration occurred in a year that just so happens to correspond to a chapter with the same number 17! (1917)!  This clue is yet another indication that we are looking at a near-future fulfillment when Israel is restored as a nation and not a past fulfillment as some contend.

This amazing and peculiar panorama of prophetic events of Isaiah would, then, seem to be yet another nail in the coffin of those who hold the argument that the destruction of Damascus was fulfilled in the 8th century B.C. around 732 B.C.   Of course, we do not need the Isaiah chronicle to prove that the Damascus destruction is an event that will occur in our day just before the rapture.  There are also other clear cut points to be observed to prove that this is still a future event, but the Isaiah chronicle surely puts the final nail in the coffin of doubt and seals the coffin shut in my humble opinion.  Can we now say that it is safe to dispose of the theory that the Damascus prophecy was a fulfillment of the past?  Indeed, I think we can.  The Isaiah chronicle has delivered a mean, vicious, nasty, head decapitating, head removing barbarian clothesline off the top rope to the 8th century Damascus fulfillment narrative.  It is now down for the 3 count.  The Isaiah chronical is quite vicious and without mercy in it’s destruction of that narrative.

Barbarian clothesline
R.I.P. – 8th Century Damascus Destruction Narrative.

More on the timing of Damascus’ destruction can be read in my previous article by clicking the link below.

In reality, this conclusion is just simple observation in the sequence of events clearly hinted at in Isaiah.  It looks like the church will indeed still be here to witness the build-up to this devastating and prophetic event as we are currently witnessing on the world stage at this very moment, but shortly thereafter or in the midst of the build-up just before the event happens, the church seems to disappear as already observed above in the next event in the timeline of Isaiah.  The continuing pattern of already known prophetic events revealed in Isaiah’s timeline documented below further solidify that observation.


As noted above, Isaiah 57:1 is often presented as a reference to a pre-tribulation rapture of the church.  The reason for doing so is very convincing at first glance.  In fact, up until before I embarked upon this article, I assumed so as well.  But now, I am rethinking this scenario in light of Isaiah’s end times sequence.  If the sequence of Isaiah calls for a rapture in chapter 26 verse 20, then what is the rapture doing in chapter 57 verse 1?  If there were no displayed sequence observable in Isaiah, then there is certainly no problem with both chapters alluding to the rapture of the church.  But with the sequence timing clearly being there and existing in Isaiah’s book structure, that would mean that both scriptures cannot be describing the rapture of the church.  It is here that I will further seek to reveal that chapter 57 verse 1 may well be alluding to the rapture of the two witnesses.  The further evidence, or at the very least a clue, seems to be located earlier in the previous chapter (chapter 56 verse 1) …

“Thus saith the Lord, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed” (Isaiah 56:1).

Here, we can seemingly see an admonition or warning that God’s salvation is soon to come and his righteousness will be revealed.  The words salvation and righteousness, in this context, seems to be speaking of the second coming of Christ and not the rapture.  Furthermore, the admonition and narrative seems to be putting it’s location in time in the midst of the Tribulation with the following words in verse 7 …

“Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people (Isaiah 56:1).

As most may know, sacrifices and offerings will be re-instituted during the millennial reign of Christ on Earth for those still in their physical fleshly bodies in Israel.  Chapter 56 seems to be putting forth the narrative that the Tribulation is in full swing and that soon, when it’s over, the sacrifices will soon be restored.  In the very next chapter, we see the narrative of the “righteous perishing,” “merciful men are taken away while no one considers that the righteous have been taken away from the evil to come.”  As we know, in Revelation 11, the two witnesses are killed (perished) and “taken away” (raptured).  Here, we seem to see the evidence that buttresses the Isaiah sequence of events narrative …

“The righteous perisheth, and no man layeth it to heart: and merciful men are taken away, none considering that the righteous is taken away from the evil to come” (Isaiah 57:1).

Isaiah used the Hebrew term “ovad” to describe what will happen to the subject people called “the righteous” in this verse.  Though it is translated into the King James Version English as “perisheth,” it simply means “to cause to disappear.”  When he said “the righteous perisheth,” was he was actually saying “the righteous will be killed?”   Then, we see them “taken away, which is exactly what will happen to the two witnesses seen in Revelation 11 three days after they are killed!  Why is this word translated as “perisheth?”  Because the world will think that these two witnesses have been destroyed.  They will then resurrect from death and disappear (taken away), having been snatched away in the sight of all men.  Furthermore, “… no man layeth it to heart … none considering that merciful men have been taken away from the evil to come.”  We know that the Revelation 11 passage reveals that people will actually exchange gifts in celebration at the death of these two witnesses.    Isaiah uses the Hebrew term “osaph” – translated in the King James Version as “taken away.”  It is a harvest word meaning, “to be gathered up into a place of safety.”  What Isaiah was saying is that merciful men – the righteous (the two witnesses?) – will be transported into a place of safety – “from the evil to come.”

two witnesses  

That is Isaiah’s seeming 57:1 view of the two witnesses being raptured.  This harmonizes with the flow of events in this book.


Immediately following the rapture (of the two witnesses?) in Isaiah 57:1, a message of judgment is given to the followers of Mystery Babylon …

“But draw near hither, ye sons of the sorceress, the seed of the adulterer and the whore.

At this point in the Isaiah narrative, God is about to pour out his judgment upon the great whore, Mystery Babylon.  Here, she is called a sorceress, adulterer and whore.  These are terms similar to those used in Revelation 17 that describe Mystery Babylon as the “mother of harlots.”  Isaiah concludes chapter 57 with this warning …

“There is no peace, saith my God, to the wicked” (Isaiah 57:21).

woman rides the beast

At this point in the Isaiah narrative, the Tribulation has begun.  The Antichrist has appeared on the scene declaring peace! peace!, but there is no peace to the wicked.  In the next two chapters, we have the messages of the two witnesses.  According to the other prophets, Moses and Elijah will minister to the children of Israel …

“Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins” (Isaiah 58:1).

Behold, the Lord‘s hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear” (Isaiah 59:1-2).

The messages of these two witnesses will be to bring Israel to repentance.  Moses and Elijah will point their people to Jesus Christ as their true Messiah.


As we approach the end of chapter 59, we see Armageddon and the glorious appearing of Christ to save the day …

“So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him” (Isaiah 59:19).

“When the enemy comes in like a flood” alludes to the battle of Armageddon.  It will occur at the end of the Tribulation period.  A coalition of armies will pour into Israel for a proposed genocide of the Jews.  When that happens, the Lord will lift up a standard against them …

“And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord” (Isaiah 59:20).

Chapter 60 is a praise chapter, which follows the glorious appearing of Christ …

“Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee” (Isaiah 60:1).

How do we know that Isaiah 60:1 describes the second coming of Christ?  Because in verse 2, we have a description of the darkness which fills the earth when the sun turns black as sackcloth and the moon turns as blood …

“For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee” (Isaiah 60:2).


Isaiah’s sequence of predicted events shines through if only we will look for them.  There are too many passages that correlate with a pre-tribulation rapture for us to simply ignore them.  It is unfortunate that the prophets of old did not have the value of hindsight.  But we do not have the advantage of hindsight either.  We can only view current fulfillments of prophetic events and compare them with scripture.  Only then can we begin to understand that the prophecies are accurate in every detail.  Though all of the Old Testament prophets add certain highlights to the prophetic events of the end times, Isaiah seems to be the most prolific.  He was not only a devout man of God who called his people to repentance, but was a patriot and statesman as well.  He was the kind of man who, as a priest, could enter the Temple and go into the presence of God where he caught the vision of the great Creator upon his throne of glory.  His description given in Isaiah 6 is remarkably like that given by John in the book of Revelation.


Isaiah wrote that when Christ comes, he will remove a cloud or veil that covers all nations, indicating the possibility of a worldwide nuclear winter …

“And he will destroy in this mountain the face of the covering cast over all people, and the veil that is spread over all nations” (Isaiah 25:7).

Like the other prophets, Isaiah also refers to the light of the sun and the moon …

“Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound” (Isaiah 30:26).

Isaiah also described a darkness that would cover the earth …

“For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine” (Isaiah 13:10).

He also described what could be it’s profound effect upon the planet …

The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly.  The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again” (Isaiah 24:19-20).

All of this could be the result of an explosion in the sun, but a more likely scenario for the fulfillment of this particular prophecy is the approach of the Planet X system with it’s accompanying moons and other orbiting bodies entering our solar system.  In fact, my wife had a peculiar sighting of one of it’s possible orbiting moons while walking in the park one morning.  She took a photo of it with her cell phone camera and I inserted the photo into one of my articles (see link below).  If this photo is what I think it is, then we are quickly running out of time before this prophecy occurs it would seem.  Photo below.


The Planet X narrative seems to be the best narrative that would fulfill the above prophecy.  Only two prophecies appear to precede the resurrection and the rapture – the birth of the nation of Israel and the failure of the world to bring about a lasting peace.  We have seen two of these prophecies fulfilled in this past century.

With all of the war tension that has very recently taken a dramatic turn for the worst involving Russia and the United States over Syria, we can only come to the conclusion that we shall soon see resurrection of the dead in Christ and the rapture of all born-again Christians into Heaven and then the destruction of Damascus.  It may be months from now or it may be a few more years, but be assured that we see the storm clouds rolling in upon Damascus.  The rapture cannot be that much further away.


Although there are some who put the Damascus destruction a short time before the rapture, the timeline of Isaiah hinted at seems to be a destruction post rapture.  I personally remain open to the thought that it’s destruction may indeed occur before the rapture.  As always, there may be a little something indicated in scripture that is unknown to myself that would definitely indicate this as being so.  Regardless of whether it occurs a bit before or after the rapture, it most certainly is very prophetically significant that we see Damascus in the mix of world tensions such as they are at the current time, especially in light of Russia’s involvement.  This article is intended to present an additional observation in scripture to perhaps clarify the Damascus puzzle.  But in the end, the Damascus part of Isaiah’s seeming timeline cannot be one-hundred percent certain given that there are other very credible timing scenarios.  I still remain open to it’s pre-rapture destruction.  The main reason for this article, in reality, is to show not only that a timeline of end time events is presented in the book of Isaiah, but to show that there is a definite indication of a pre-Tribulation rapture within that timeline of events and that the destruction of Damascus is a prophecy intended for our time.  Whether it’s pre-rapture or post rapture is more of an aside interesting observation which may or may not be accurate.  But, it is interesting at the same time.  In the end, it is for you to decide whether it will be pre-rapture or post rapture.  Personally, I’m open to both possibilities.  Keep your eyes on Syria!

In the meantime, and in light of Isaiah’s hidden sequence of events, I heard that a mid and post Tribulation rapture believer wrote the below song after he himself noticed Isaiah’s utter destruction of a mid and post Tribulation rapture.  He had to “leave” that narrative behind … Ha ha ha!!!  Enjoy heartily.

















Add yours

  1. I believe that what you call the rapture, is in fact the 144,000 first fruits ruling class, the end comes when they are sealed, so some are dead and some are still alive… the great crowd who makes it thru the great tribulation is the rest of us…


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