The Beginning of Days explores the biblical and Jewish perspective on time as a purposeful story with a beginning, middle, and end. Unlike the cyclical worldview of the ancient Near East, which saw time as an endless, repetitive cycle governed by fate, the Torah introduces time as linear, intentional, and moving toward a divinely appointed conclusion. From the first evening and morning of creation, God established both time and its measurement through the sun, moon, and stars, setting forth appointed times (moadim) that serve as signs and rehearsals for future redemption. The Sabbath itself becomes a model for the ultimate “Day of the LORD,” a time when the current age of suffering will give way to the age to come—marked by peace, justice, resurrection, and the reign of Messiah. Eden, once lost, will be restored as the climax of history’s story, when humanity’s exile ends and God’s presence fills the earth like the waters cover the sea. In this framework, the end of days is not destruction but renewal: the fulfillment of creation’s purpose and the happy ending to God’s good story.

This study argues that Noah’s flood is the Bible’s template for the end of the age: just as God once judged a violent, corrupt world yet preserved life through righteous Noah, so the “Day of the LORD” will bring a final reckoning while salvation is revealed through Yeshua (Jesus) to those who repent. Drawing on Jesus’ and Peter’s teachings—and Jewish apocalyptic expectations—it frames history as two ages (this age and the age to come), with repentance as the decisive response; like Nineveh, judgment can be averted, but like Noah’s generation, indifference invites disaster. It contends that being “left behind” in Jesus’ sayings means spared for the kingdom, while the ones “taken” are removed for judgment. The essay also weaves in Second Temple traditions about the Watchers/Nephilim imprisoned in the Abyss until the end, Satan’s eventual binding, and a brief period of unleashed chaos before God’s kingdom is established. The ark thus prefigures rescue through Messiah: repentance (teshuvah) is not mere belief but turning from evil to justice and mercy. Overall, the message is urgent and pastoral—learn from Noah and Lot, repent, and build on the Rock before the flood of judgment comes.

This lesson argues that the end of days centers on God keeping His covenant with Abraham—making his offspring a great, blessed nation in the land of Israel forever—and that history is a “board game” contested by God and the adversary: God gathers and secures Israel under a restored Davidic kingdom, while the adversary deceives the nations and pushes Israel toward covenant disloyalty. Scripture and rabbinic voices (e.g., Isa 60:22; Hab 2:3; Sanh 98a; Sukkah 52a) yield a two-track timetable: redemption can be hastened by repentance or arrive in its time if merit is lacking. Within this, Christianity sees the suffering and triumphant figures as one Messiah whose atoning suffering is covenantally necessary before kingdom glory—whether embraced by a repentant nation or enacted through rejection, the cross seals the covenant and resurrection vindicates the King. The storyline anticipates climactic conflict around Jerusalem, the defeat of hostile nations, the permanent inheritance of the land, and the resurrection that preserves Israel’s remnant and fulfills the “uncountable” promise to Abraham. Until the appointed day, the faithful are called to repent, do good, and proclaim forgiveness to hasten the redemption, living in patient trust that God will surely keep His promises.

Revelation 1 opens with a powerful introduction, presenting the book as "the revelation of Jesus Christ," a divine message given to John through an angelic intermediary. The chapter sets the tone for the entire book, emphasizing the urgency and importance of the prophetic vision. John, writing from exile on the island of Patmos, describes an awe-inspiring vision of the glorified Christ, who stands as the eternal ruler, the Alpha and Omega, and holds authority over all creation. Christ’s message to the seven assemblies in Asia Minor highlights both their earthly struggles and their heavenly hope, reminding them to endure through tribulation and to remain faithful to the Kingdom of God.

Revelation 2 addresses four of the seven assemblies in Asia Minor—Ephesus, Smyrna, Pergamum, and Thyatira. Each message is tailored to the specific challenges and strengths of these early Christian communities. Yeshua acknowledges their deeds, perseverance, and trials, praising virtues like steadfastness and faith while calling out areas of compromise, such as tolerating false teachings and moral failures. His words are both encouragement and warning, urging repentance and a return to faithful practice. These messages highlight the importance of authentic deeds (מעשים) that align with faith, promising rewards like the tree of life, the crown of life, and the morning star to those who overcome.

Revelation 3 continues the messages to the seven churches, focusing on Sardis, Philadelphia, and Laodicea. The letter to Sardis addresses a community known for its reputation of being alive but spiritually dead, urging them to wake up and strengthen their faith. The church in Philadelphia is commended for its perseverance despite limited strength, and it's promised protection and an open door that no one can shut. Finally, the message to Laodicea rebukes the church for its lukewarm faith, neither hot nor cold, calling for repentance and a renewed zeal. This chapter emphasizes the themes of spiritual vigilance, faithfulness, and the need for wholehearted commitment to God.