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Prelude
I have done 3 shows on this subject and you can download and watch or read them here:
My sources were actually correct in the last episodes, if we use the King James Bible and the interpretations from the Septuagint and King James canon. Over and over, we see that from the western point of view, we are not living in Satan’s little season. However, after studying the Ethiopian texts, which we have proved to be authentic, especially the Orthodox Tewahedo Church’s original version, the events that we were taught in America are way different.
What we all are expecting is world war 3, then a peace agreement, then the 7 year tribulation. And all of the scholars agree in this order. But the Ethiopian texts are more clear and a lot of what we were told that would be physical events are actually spiritual in nature.
And the most interesting thing about this is the two main books that are missing from the King James Bible are Jubilees and 1 Enoch which explain revelations perfectly. However, the west has shunned this work and call it heresy and works from the devil. Tonight we will go over all of the evidence and you can decide for yourself if this version makes more sense to you.
Let’s dive in.
Monologue – Satan’s Little Season: The Ethiopian Witness
Revelation chapter 20 gives us one of the clearest prophetic timelines in all of scripture, yet one of the most misunderstood. John writes that the dragon, that old serpent the Devil, is bound for a thousand years, cast into the abyss so that he cannot deceive the nations. After that long restraint, he is released again — but only for a short span, what the King James calls “a little season.” It is in this final season that the nations are stirred to rage, Gog and Magog are gathered, and the beloved city is surrounded. But fire falls from heaven, Christ descends, and the Devil is destroyed forever.
The King James gives us this outline, but the Ethiopian canon — the most ancient and complete biblical collection that we’ve found — fills in the gaps. Where the West cut away Enoch, Jubilees, Hermas, and the Ascension of Isaiah, the Ethiopian Bible preserved them. And in those pages the little season is explained in detail.
Listen first to the difference in translation. The King James says Satan “must” be loosed a little season, as if it is a necessity written into fate. The Ethiopian Bible says, “for a little time he will be released.” Do you hear it? One makes it sound like Satan’s right, the other shows it is God’s allowance — God’s sovereignty, not Satan’s necessity. That single word shifts the weight of the prophecy.
Now to the witnesses. In First Enoch, God commands the rebel angels to be bound in darkness until the day of judgment. Later Enoch sees the enemies of the sheep gathered against Jerusalem, until the Lord of the sheep descends in wrath and judgment is complete. This is Revelation 20 restated in visions long before John wrote.
In the Book of Jubilees, Mastema — the chief of the demons — pleads with God to keep some spirits under his power. Nine parts are bound, but one-tenth remain to corrupt mankind until the end. That is the same structure: restraint, limited allowance, and then a final release before destruction. The King James stripped Jubilees from the canon, but Ethiopia kept it.
The Shepherd of Hermas, a book known to the earliest church, warns of the last days when deceiving spirits will flood the earth like a storm. Many will fall away, it says, but the strong in the Lord will endure. That is the language of the little season — a flood of deception, a short but violent test.
And the Ascension of Isaiah speaks with terrifying clarity. It names Belial, the great ruler of this world, descending in wrath, empowering a lawless king, and persecuting the saints. His rule, it says, will be short, his years few, until the Beloved comes in glory. A prophecy silenced in the West but preserved in Ethiopia, describing Satan’s final little season before Christ descends.
Taken together, these witnesses make the picture unmistakable. Christ reigns now from heaven, since His ascension. The thousand years is His long heavenly reign, during which Satan’s power was restrained. But in our time — in this generation — the bonds are loosed. The little season is here. That is why deception has multiplied across the earth. That is why lawlessness fills the nations. That is why Israel’s violence in Gaza is inflaming the world’s rage, setting the stage for Gog and Magog — the gathering of nations around the beloved city. This is not random politics. This is prophecy unfolding.
But let me end with hope. The Ethiopian canon makes it clear: this season is short. It is measured. It is temporary. Satan’s release does not end with his triumph, but with his annihilation. Fire falls from heaven. Christ descends in glory. Judgment is complete. And a new creation begins.
The King James left the bones of the story. The Ethiopian Bible preserved the flesh. And together they tell us: the little season is here. But it will not last.
Part 1 – Revelation’s Foundation in the Ethiopian Witness
Revelation chapter 20 sets the foundation for all end-time understanding. John describes how an angel descends, seizes the dragon, that ancient serpent who is the Devil and Satan, and binds him for one thousand years. The abyss is shut, the nations can no longer be deceived, and the saints reign with Christ. But when the thousand years are completed, Satan is released again — and John calls it “a little season.” In that short space of time, the nations are stirred to rebellion, Gog and Magog are gathered from the four corners of the earth, and they march against the beloved city. It is at that moment, when all seems lost, that fire falls from heaven, the Lord descends, and the adversary is destroyed forever.
The King James Bible gives us this picture, but when we place it side-by-side with the Ethiopian text, the difference is striking. The King James says, “after that he must be loosed a little season.” But the Ethiopian Bible reads, “and after these things, for a little time he will be released.” Do you hear the shift? In the King James, Satan “must” be loosed — as though he has a right, as though his release is necessary. In the Ethiopian, Satan is loosed only because God allows it, and only for a brief measure of time. That single word moves the weight of the prophecy from Satan’s demand to God’s sovereignty.
Now here is our proof that the Ethiopian version is the correct one. First, the Ethiopian Church has preserved Revelation in Geʽez directly from early Greek manuscripts without the editorial changes made later in the West. When the Latin Vulgate and later English translations were shaped under Rome, the emphasis often shifted to fit theological control. “Must be loosed” reflects Roman fatalism. But “he will be released” matches the Greek passive tense more faithfully, showing that it is an action permitted by God, not required by destiny.
Second, the Ethiopian canon surrounds Revelation with confirming witnesses that the West cut away — books like Enoch, Jubilees, Hermas, and the Ascension of Isaiah. Each one repeats the same pattern: evil restrained, evil released for a short time, and then evil destroyed forever. That consistency across multiple texts is proof that Ethiopia preserved the original context, while the West left Revelation isolated and harder to interpret.
And third, history itself vindicates the Ethiopian reading. Look around. Do we see Satan having a “right” to reign? Or do we see deception permitted for a short, measured time? The Ethiopian prophecy fits reality — the flood of deception, the stirring of nations, the gathering storm — all happening now, in a brief and furious season.
This is the foundation on which the rest of the witness stands: a thousand years of restraint, followed by a little season of deception. And the Ethiopian Bible leaves no doubt that the release is short, measured, and permitted only under the authority of God.
Part 2 – The Witness of Enoch and the Question of Tribulation
If Revelation 20 gives us the outline, the Book of Enoch gives us the detail. And it is no coincidence that the West stripped Enoch from the Bible, while Ethiopia preserved it. Because Enoch makes the “little season” unmistakable.
In 1 Enoch chapter 10, God commands His angels to bind the rebel spirits. Azazel is cast into darkness, his face covered so he cannot see light, until the great day of judgment. The watchers who corrupted mankind are chained beneath the earth for seventy generations. This is the thousand years of restraint — Satan’s long limitation under God’s authority.
But Enoch does not stop there. In chapter 90, Enoch sees the sheep — God’s people — surrounded by enemies. Nations and beasts gather against them, deception multiplies, and it looks as though the flock will be destroyed. But in the very moment of crisis, the Lord of the sheep descends, strikes the earth in wrath, and brings judgment to completion. This is Revelation 20, written centuries earlier: the binding of evil, the final release, the nations gathered, and the sudden descent of the Lord.
Now here is where Western tradition drifted. By combining Daniel’s prophecy of “one week” in chapter 9 with Revelation’s numbers — 1,260 days, 42 months — many teachers built the doctrine of a fixed seven-year tribulation at the end of history. They taught that the church would face seven exact years of judgment and wrath. But the Ethiopian canon never taught this. Their commentaries, preserved in Geʽez, do not set up a calendar countdown. They treat those numbers as symbols of a short, intense time of testing — a compressed season of deception and persecution. And when you add in Enoch and the Ascension of Isaiah, the pattern is always the same: restraint, brief release, then destruction. The emphasis is not on “seven years,” but on shortness. A little season. A fiery but temporary storm.
What about the two witnesses of Revelation 11? They prophesy for 1,260 days, are killed by the beast, and then are raised and ascend in glory. Were they already here? Or are they still to come? The Ethiopian tradition leaves the question open, but it makes one truth clear: their spirit has always testified in Jerusalem and throughout the earth. The literal appearing may yet come in the final days, but their mission is already alive in the witness of the saints.
So the question is not, “When will the seven-year tribulation begin?” The real question is, “Can you endure the little season now?” Because the tribulation is not a future countdown — it is the age we are in. Satan has been released. Deception covers the nations. The sheep are surrounded. And yet, just as Enoch saw, this short season ends not with the enemy’s triumph, but with the descent of the Lord of the sheep, who destroys the adversary and vindicates His flock.
Part 3 – The Witness of Jubilees
If Enoch shows us the binding of the fallen, the Book of Jubilees shows us the bargaining that allowed their limited release. This book, preserved in the Ethiopian canon but removed from the West, opens a window into how the spiritual war was permitted to unfold.
In Jubilees chapter 10, after the flood, Noah prays to God to bind all of the evil spirits that are corrupting his sons. His plea is for a total cleansing, a complete removal of the powers that deceive mankind. And God answers, commanding that nine-tenths of the demons be bound and cast away. But then the chief of the spirits, Mastema — the same figure the West calls Satan — steps forward. He pleads with God to let a portion remain under his authority, so that he can test and accuse mankind until the day of judgment. And God, in His wisdom, allows one-tenth to remain.
This is a critical moment. Mastema does not seize power by right. He receives it by limited permission. His dominion is cut down, restrained, but not destroyed. It is a probationary allowance — just enough to test the hearts of men until the appointed time. And here lies the key: the pattern of restraint followed by permission is exactly what Revelation 20 calls the thousand years and the little season.
Notice also what Jubilees does not say. There is no fixed “seven-year” period carved out in the timeline. The allowance is not measured in calendars but in God’s authority. The permission is for a short, appointed season — and no more. This matches perfectly with the Ethiopian reading of Revelation: “for a little time he will be released.”
Now think about how the West cut Jubilees away. The King James leaves us with Revelation isolated, leading many to invent schemes of seven-year charts and dispensations. But the Ethiopian Bible kept Jubilees alongside Revelation, making the pattern clear: Mastema’s power is not his right. It is a loan, a fraction, a short allowance under God’s control.
And history itself confirms this witness. For centuries after Christ’s ascension, Satan’s deception was restrained. The gospel spread through nations he once held captive. But in our day, deception has been unchained. Global lies, engineered wars, corruption without shame — Mastema’s one-tenth has swelled like a flood. This is his little season, the moment he begged for, the final outpouring of deception before his destruction.
Jubilees proves the Ethiopian canon is correct. Satan’s power is limited, temporary, and always under God’s hand. The tribulation is not a fixed seven-year countdown, but the fiery testing of this little season we are living in now. And as the book of Jubilees shows, the end is not determined by Satan’s desire, but by God’s decree.
Part 4 – The Witness of the Shepherd of Hermas
If Enoch and Jubilees show us the restraint and the permission of evil spirits, the Shepherd of Hermas shows us what it looks like when that permission is fully unleashed. This book, beloved by the earliest Christians and still preserved as scripture in the Ethiopian canon, gives a picture of the church under siege in the last days.
Hermas records a vision of a tower being built — a symbol of the Church. Strong, clean stones are set into the structure, while weak, cracked stones are cast aside. The point is clear: only those who endure testing will be built into the final house of God. And then Hermas hears the warning: in the last days, deceiving spirits will multiply as a storm. Their numbers will be greater, their influence wider, and their lies more subtle than ever before. The faithful will be shaken, many will stumble, and only those rooted in truth will remain standing.
This is the very language of the little season. A flood of deception. A storm of lies. A sudden intensification of spiritual pressure. Hermas does not describe it as centuries of testing, but as a short and violent climax at the end of the age. Just as John in Revelation says Satan will be loosed for a little season, Hermas describes the flood of deceivers overwhelming the earth for a brief but fiery trial.
And again, notice what is absent: there is no seven-year timeline, no rigid calendar carved out for the tribulation. The Shepherd of Hermas does not treat the end as a matter of arithmetic, but as a matter of endurance. The question is not, “When does the seven-year clock start?” The question is, “Will you stand when the storm of deception comes?” According to Hermas, that storm is the sign that the end has arrived, and it will be short, sharp, and decisive.
Now think of how the West handled this book. The earliest churches in Rome read it as scripture. Early fathers like Irenaeus and Tertullian quoted it with authority. But by the time the canon was narrowed under Constantine and later councils, Hermas was cut out. The King James left it buried, hidden in apocryphal collections, while the Ethiopian Bible kept it where it belonged — alongside Revelation, Jubilees, and Enoch.
Today, looking at our world, we see Hermas’ vision in living color. Deception has multiplied. Lies pour across the earth faster than truth can answer them. Technology, media, false teachers, counterfeit prophets — the storm is here. The tower is being tested. Stones are being sifted. The Shepherd’s vision is unfolding before our eyes.
Hermas makes the point plain: the tribulation is not a seven-year block on a calendar. It is the present storm of deception — the little season of Satan loosed. And its purpose is not to glorify the enemy, but to test the house of God, to separate the false stones from the true, until the Lord Himself descends and finishes the building.
Part 5 – The Witness of the Ascension of Isaiah
If the Shepherd of Hermas warns us about the storm of deception, the Ascension of Isaiah tells us who is behind it and how short his time will be. This book, preserved in the Ethiopian canon but stripped from the Western Bible, names the adversary clearly and shows us the end of his rule.
In chapter 4, Isaiah is given a vision of the final days. He sees Belial — another name for Satan — the great ruler of this world, descending with wrath. Belial empowers a king of lawlessness, raises up a reign of deceit, and unleashes persecution against the saints. Isaiah is told that the righteous will be hated, driven out, and killed, while the world celebrates under the sway of this lawless king.
But then comes the crucial line: “His rule will be short, and his years will be few, until the Beloved comes in glory.” That is the Ethiopian witness. Belial’s reign is not long, not seven centuries, not an age unto itself. It is short, measured, a brief fury before Christ descends. This is Revelation 20’s “little season” spelled out in prophecy centuries before John.
Here again we see why the Ethiopian Bible is the truer witness. The King James Bible never gives Belial a name. It never gives us this vivid picture of the adversary’s final rage. By cutting away the Ascension of Isaiah, the West left Revelation’s little season mysterious, almost abstract. But Ethiopia preserved it, so we can see clearly: the short rule of Belial, the persecution of the saints, and the sudden coming of the Beloved in glory.
And if we look at our world today, we see the very signs Isaiah described. Lawlessness rising. Rulers drunk with deceit. The righteous mocked, marginalized, silenced. Nations filled with wrath. The spirit of Belial loosed upon the earth. This is the little season. Not a seven-year countdown, but a short, furious outbreak of Satan’s rage before his end.
The message is not despair but hope. Because the prophecy does not end with Belial triumphant. It ends with the Beloved — Christ Himself — descending in glory. His coming ends the deception. His presence destroys the lawless king. His judgment consumes Belial. The little season is short, and the end of it is certain.
The Ascension of Isaiah pulls back the curtain: what we see now is not endless chaos, but the final, brief reign of Belial before the King descends. The tribulation is not a drawn-out seven-year timeline. It is the storm we are in — fierce, but temporary. And its very ferocity is proof that the Beloved is near.
Part 6 – The Esoteric Connection: Gog, Magog, and Our Present Hour
Revelation 20 says that when Satan is loosed for his little season, he goes out to deceive the nations. He gathers them from the four corners of the earth, Gog and Magog, and he leads them to surround the beloved city. Fire falls from heaven, and the end comes. That is the picture. And the Ethiopian canon, with Enoch, Jubilees, Hermas, and Isaiah’s vision, confirms the pattern: restraint, release, deception, persecution, and then destruction.
But look now at our present world. Israel’s war in Gaza has unleashed global outrage. The killing of civilians, the genocide broadcast to the nations, has turned the world’s fury against Jerusalem. For decades, Israel was shielded by Western alliances. Now those alliances are cracking, and even her allies are drawing back. The nations are being deceived into rage, their anger kindled, their armies stirred. The beloved city is once again becoming the focal point of world conflict. This is not accidental. This is prophetic.
Our esoteric work has traced how the elites have engineered this. Zionist power brokers deliberately provoke Islam through atrocities in Gaza. They know the images of dead children and demolished mosques will inflame the Muslim world. At the same time, Christian Zionists in the West are bound by prophecy politics to defend Israel at any cost. The stage is set for a civilizational clash: Judaism and Christianity aligned against Islam. That is the script for World War III.
And yet — here is the mystery — God still protects Israel, even though her rulers are under Belial’s sway. Why? Because God’s covenant is not broken. The land was promised to Abraham, Isaac, and Jacob. The prophets declared that Jerusalem would be the stage of the final showdown. Even in her corruption, even in her blindness, Israel remains the chosen vessel for prophecy’s fulfillment. God’s protection is not approval of her sins; it is faithfulness to His word. If Israel were destroyed now, the prophecy could not unfold as written. That is why God restrains the nations — to keep Israel standing until the final confrontation, so that His word is proved true and His glory is revealed.
This is why Revelation calls Jerusalem “the beloved city.” It is not beloved because her leaders are righteous — they are not. It is beloved because God chose it, and His choice stands even when the city is polluted. It is beloved because Christ Himself will descend there, to end Belial’s reign and to claim His throne.
So we must see it clearly. Israel is both guilty and protected. Controlled by Belial’s agents, yet upheld by God’s covenant. Provoking the nations through sin, yet preserved by divine decree so that Gog and Magog can gather and be destroyed. This paradox is the very heart of prophecy: God’s sovereignty working even through man’s rebellion.
The world will call it World War III. Scripture calls it Gog and Magog. The Ethiopian Bible calls it the last deception, the short rule of Belial. And all of them agree: it is the last storm before the dawn.
Part 7 – Albert Pike and the Script of the Three Wars
Over a century ago, Albert Pike, a 33rd-degree Mason and one of the architects of modern occult Freemasonry, wrote in chilling detail about the course of three world wars. Whether one takes his writings as prophecy, plan, or both, history has followed his outline with uncanny precision.
Pike declared that the first great war would topple the czars of Russia and bring in atheistic communism. And so World War I ended with the Bolshevik Revolution. He declared that the second world war would pit fascism against Zionism, leading to the creation of the state of Israel. And so World War II ended with the Holocaust and the founding of Israel in 1948. And Pike’s final vision? A third world war, fought between Christianity and Judaism on one side and Islam on the other, out of which a new world order would rise.
Look at our present world through that lens. Zionist leaders provoke Islam through the Gaza genocide. Western Christianity is entangled with Zionist prophecy politics. Islamic nations, enraged and united, are mobilizing in fury. The alliances are forming exactly as Pike described: Christians and Jews versus Islam. Our esoteric research has shown that these conflicts are not accidents but are engineered — each war designed to fulfill the next stage of the plan.
But here is the key. The Ethiopian canon already described this before Albert Pike ever drew breath. Revelation 20 in the Geʽez text speaks of Satan loosed for a little time, deceiving the nations into one last war. Enoch 90 shows the sheep surrounded by enemies until the Lord descends. Jubilees tells of Mastema allowed a fraction of power to test mankind. Hermas describes a final flood of deceivers. The Ascension of Isaiah names Belial’s short rule, ending with the coming of the Beloved.
Pike’s “prophecy” is just a counterfeit echo of what God already revealed. The King James Version, by cutting away Enoch, Jubilees, Hermas, and Isaiah’s vision, leaves the picture blurry — just a skeleton. The Ethiopian canon, by preserving the full witness, gives us the complete frame. Pike gave the world a roadmap of engineered wars, but the Ethiopian Bible gives us God’s roadmap of Satan’s little season. And the overlap proves that the powers of darkness have always known the script, even if they try to twist it to their own ends.
So we see it clearly now. The world is following Pike’s third war — Christians and Jews against Islam. But in reality, it is Revelation’s Gog and Magog. It is Enoch’s enemies of the sheep. It is Isaiah’s Belial. The nations are being deceived into the war of Satan’s little season. And the Ethiopian canon is more exact than the King James, because it names the adversary, shortens his reign, and promises the descent of Christ to end it all.
Part 8 – What To Expect
According to the Ethiopian Bible, we are already inside Satan’s “little season.” That means the restraints are off. Deception is multiplying, nations are stirred into rage, and Jerusalem is becoming the flashpoint of world conflict. Books like Enoch, Jubilees, Hermas, and the Ascension of Isaiah all line up with Revelation 20: restraint first, then a brief, furious release of evil before final judgment.
What the enemy is preparing for (our esoteric findings):
The elites — the Zionist power brokers, occult families, and their networks — are engineering Pike’s “third war.” They are setting Judaism and Christianity on one side, Islam on the other, to ignite a clash of civilizations. Gaza’s genocide is not random; it is bait. They want Islam enraged, united, and marching toward Jerusalem. They are preparing for global war, what the Bible calls Gog and Magog. They believe by creating chaos they can seat their false messiah in Jerusalem and establish their New World Order. In their script, religion collapses into one false faith, humanity merges with machine, and worship is redirected to the beast system.
What God says will happen (the Ethiopian witness):
The enemy’s plan will go only so far. The nations will indeed be deceived. Gog and Magog will gather. The beloved city will be surrounded. Belial will rage for a short time, empowering rulers of lawlessness and persecuting the saints. But then the script changes — because God has written the end. Revelation 20 says fire will fall from heaven. Enoch saw the Lord of the sheep descend in wrath. The Ascension of Isaiah says the Beloved comes in glory and Belial’s reign ends abruptly. Hermas says the storm of deception will test the church, but the tower will stand complete when the Lord appears.
So, to answer directly:
- Expect deception to intensify — propaganda, false signs, manipulated religion, and digital control.
- Expect the nations, especially Islam, to unite against Israel in fury.
- Expect a world war framed as Christians and Jews versus Islam — Pike’s script coming alive.
- Expect persecution of the saints as governments, media, and mobs are swept up in Belial’s rage.
But also expect this:
- Israel will not be erased, because God’s covenant demands Jerusalem remain until Christ descends.
- The war will not end in a New World Order, but in the intervention of God Himself.
- The little season will be short. It will not last decades. When its fury peaks, fire will fall, and the Beloved will descend.
- The enemy will not enthrone his messiah — Christ will return, destroy Belial, and bring judgment and new creation.
In short: the enemy is preparing for his counterfeit victory, but God has already declared his sudden defeat. Pike’s world war is real, but it is only the stage-setter for Revelation’s fire from heaven. The Ethiopian canon gives us certainty that this is not endless chaos. It is the final storm — and it is short.
Part 9 – The End of the Season and the Hope of Christ’s Descent
If every part of the Ethiopian canon has been pointing us to the reality of Satan’s little season, then every part also points us to the certainty of its end. The storm is not endless. The deception is not permanent. The persecution is not without limit. Scripture declares that this season is short, measured, and destined to end with the return of the Lord.
Revelation 20:9 describes it with brutal simplicity. The nations, deceived by Satan, surround the camp of the saints and the beloved city. But before they can strike, “fire came down from God out of heaven, and devoured them.” The very moment the nations believe victory is in their grasp, judgment falls, sudden and final. This is the same image Enoch saw in chapter 90: the sheep surrounded, the enemies triumphant — until the Lord of the sheep descends, striking the earth in wrath and finishing the judgment.
The Ascension of Isaiah adds its voice. Belial’s reign is short, his years are few, and his fury ends when the Beloved descends in glory. The persecutor is destroyed, the lawless king is cast down, and the saints are vindicated. Hermas too saw this ending: the storm of deception rages, the tower of the Church is shaken, but when the testing is finished, the true stones remain, and the building is completed.
Do you see the harmony? Every book, every witness in the Ethiopian canon declares the same truth: the little season is real, but it is not forever. The restraint has ended, the deception is here, the nations are gathering — but Christ is at the door. His descent is the next act in this drama.
And this is why the beloved city is still protected. Not because her rulers are righteous — they are not. Not because her government is godly — it is not. But because God has chosen Jerusalem as the stage of His victory. The nations must gather there so that He may scatter them there. The enemy must rage there so that Christ may descend there. The covenant with Abraham has not failed, and the prophecy cannot be broken.
The King James Bible left us with fragments. It showed the thousand years and the little season, but it left the picture hazy. The Ethiopian Bible, by preserving Enoch, Jubilees, Hermas, and Isaiah’s vision, has given us the full canvas. And the picture is not one of despair, but of hope. Satan’s season is short. Belial’s rule is brief. Gog and Magog may march, but they will be consumed. The Beloved is coming, the fire will fall, and a new creation will dawn.
So lift up your eyes. The little season we are in is not the end — it is the final threshold. The darkness is great, but it is short. The storm is fierce, but it is temporary. And when it is over, the King will descend, the adversary will be destroyed, and the saints will shine in glory forever.
Bibliography
Ascension of Isaiah. In The Apocrypha and Pseudepigrapha of the Old Testament in English, edited by R. H. Charles. Oxford: Clarendon Press, 1913.
Charles, R. H. The Book of Jubilees. London: Adam and Charles Black, 1902.
Charles, R. H. The Book of Enoch. Oxford: Clarendon Press, 1893.
The Shepherd of Hermas. Translated by J. B. Lightfoot. Apostolic Fathers, 1891.
The Holy Bible, Containing the Old and New Testaments: King James Version. Cambridge: Cambridge University Press, 1611.
The Holy Bible: Ethiopian Orthodox Tewahedo Church (Geʽez Text with English Translation). Addis Ababa: Ethiopian Orthodox Press, various editions.
Pike, Albert. Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry. Charleston: Supreme Council, 1871.
Webster, Nesta H. World Revolution: The Plot Against Civilization. London: Constable and Company, 1921.
Endnotes
- Revelation 20:2–3, KJV: “must be loosed a little season.”
- Revelation 20:2–3, Ethiopian (Geʽez): “for a little time he will be released.” Ethiopian Orthodox Tewahedo Church Bible.
- 1 Enoch 10:11–13, on Azazel bound until judgment; 1 Enoch 90:22–24, vision of the sheep surrounded and the Lord descending.
- Jubilees 10:8–9, Mastema permitted to keep one-tenth of the spirits to test mankind until the end.
- Shepherd of Hermas, Vision II.2, warning of deceivers multiplying in the last days.
- Ascension of Isaiah 4:2–4, Belial descends, empowers a lawless king, persecutes the saints, but his reign is short until the Beloved comes in glory.
- Jude 14 (KJV) directly quotes 1 Enoch, evidence that Enoch was authoritative in the early church.
- Pike’s letter outlining three world wars, referenced in Nesta H. Webster, World Revolution (1921), and William Guy Carr, Pawns in the Game (1958).
- Revelation 20:9, KJV and Geʽez, on Gog and Magog surrounding the beloved city, destroyed by fire from heaven.
- Ethiopian Andemta commentaries interpret the “thousand years” as Christ’s heavenly reign and the “little season” as the present short era of deception.