As people around the world gathered last night to light the first candle of Chanukah, I want to explain that this feast is far more than a historical remembrance—it is a prophetic key. For this reason, I am stepping aside briefly from the current series to focus on Chanukah and why it must be studied, discerned, and understood for its end-time significance.
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Fifty days after the first Passover, Israel stood trembling before Mount Sinai. Thunder rolled, lightning flashed, and the mountain blazed with holy fire. The Lord descended in glory, and His voice shook the earth as He entered covenant with His people—not merely to free them from bondage, but to bind them to Himself in love and holiness. On that day, the Feast of Weeks (Shavuot), the Law was given, written by the very finger of God and sealed in fire. It was a wedding at the mountain: the Redeemer taking His redeemed as His own.
Read on – your spirit will be uplifted.
Today, many in Israel mark Rosh Hashanah as the Jewish New Year, yet the deeper meaning of Yom Teruah — the Feast of Trumpets — often lies hidden beneath the surface. Sweet traditions, festive meals, and greetings of “Shanah Tovah” fill the season, but the prophetic weight of this appointed time points far beyond cultural celebration. Yom Teruah is a divine rehearsal of the day when the Lord Himself will return in glory.
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The cry of Elul is not only for comfort — it is for awakening. Isaiah sees the watchmen on Zion’s walls lifting their voices together, proclaiming salvation and declaring: “Your God reigns!” This is the prophetic call of Elul: to rise from slumber, to take our place on the walls, and to publish the good news with urgency.
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Isaiah’s words summon one of the most dramatic images of God’s saving power: the Z’roah — the Arm of the LORD — cutting Rahab in pieces and piercing the dragon.
Here, Rahab is not the woman of Jericho but a poetic name for Egypt (Psalm 87:4), often symbolizing arrogant nations and the dark spiritual powers behind them. In Hebrew poetry, Rahab also evokes the sea monster of chaos, a stand-in for the forces that oppose God’s order. To say the Arm “cut Rahab in pieces” is to recall how God shattered Egypt’s pride and broke the grip of the powers that enslaved His people.
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This is one of the most intimate revelations of the Z’roah in Scripture. God looks for a human intercessor but finds none. No man can bridge the gap. So His own Arm accomplishes the work. In Hebrew, v’tosha lo zeroa — “His arm saved for Him” — reveals that salvation originates from within God Himself, not from any outside help. Isaiah adds that His own righteousness sustained Him — it upheld His resolve to save — and His fury upheld Him, a holy passion that would not rest until justice was accomplished.
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To “bare” the arm means to roll up the sleeve and reveal the full readiness for action. In Isaiah’s prophecy, this is a global unveiling — no longer hidden, the Z’roah is on display for all nations to witness. This speaks directly of Yeshua’s (Jesus’) public ministry and, ultimately, His crucifixion.
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