F4F | Proof Prasch LIED About Metatron Being in the Bible!

Opening Remarks and the Criticism About Metatron

Welcome to another installment of Fighting for the Faith. My name is Chris Rosebro. I am your servant in Jesus Christ. This is the channel that compares what people are saying in the name of God to the Word of God.

Now we've got another installment today. We're gonna respond to some of the criticism out there as it relates to the critiques I've been offering up regarding Jacob Prash, actually James Prash, and we're gonna take a look at two claims in particular.

We're gonna start with one of the claims, and that is that I am an anti-Semite. That has shown up, and so we're just get right into this here, by the way, complicated episode of Fighting for the Faith today.

And so the claim is that I'm an anti-Semite. Now I would note that James Prash is not, he does not have Jewish ancestry. He's Irish. This is well documented by other researchers, and so it's impossible for me to be motivated by anti-Semitism when it comes to James Prash, and the reason being is because he's not Jewish.

Now, I'm not an anti-Semite, so I think a good way to address this is to point out the obvious, and that is that James Prash is the Rachel Dolezal of the evangelical premillennial prophecy group. He self-identifies as Jewish, but he doesn't have any real Jewish ancestry.

So we need to note that. But all that being said, we're gonna focus today on the claims regarding James Prash as it relates to the Metatron being in the Bible. And I'm going to give two examples of comments that have come in that I think are worth, at least worthy of addressing in this regard, although they're not exactly written in the kindest words.

Chris, your supreme ignorance is showing with regards to the issue of the identity of the Metatron within Jewish thought. Is biblical studies the two powers in heaven and angel of the Lord? Before you go needlessly lambasting people on YouTube, please do further research on subjects you are ignorant of, neither yourself or any of the people you are using to compile resources, or any sort of expert on these matters.

Prash, on the other hand, has actually studied these texts at Hebrew University and has held discussions with actual rabbis on this issue for everyone's benefit on this chat. Here are two resources, two, from actual scholars on the subject.

And so we're gonna note here, I went through his research and the article that he gave me, the title of the article is, Metatron as the Mediator of the Divine Name. I'm gonna come back to that. I'm not gonna get to it until the end of this installment of Fighting for the Faith.

So Noah MacDonald, I want you to know I found this article that you sent me to be most helpful, but not in the way that you would want it to be helpful, is the best way I can put it. But we'll come back to that, and then we'll note that Milos Obelik, Fighting for the Faith, you're wrong about this Metatron stuff.

Metatron is a term from the Greek mesothranos, meaning besides the throne or in the middle of the throne, and is easily applied as a reference to the Son of Man in Daniel 7, at least that's the claim.

So what we're gonna do here, I'm gonna close this particular criticism, and we're going to go to a video that was also left for me to review in the comments section of our YouTube channel, and the name of it is Metatron and Kabbalah.

And well, let's let Chavez and James Prash set this up, and then we're going to walk through it. We're gonna listen to the argument, and we're gonna, I'm gonna not interrupt it, we're gonna listen to the argument, and then we're gonna go back and we're going to apply what I would consider really complex levels of discernment on this thing that does require at least a working knowledge of the biblical languages to fact-check the claim, and the claim is that the Metatron is found in the Bible.

Now, in my previous video, by the way, I did read James Prash's article on the Metatron, and I'm pronouncing it that way on purpose, I'll show you why later, on the Metatron, and I read it, and let's just say I found some bizarre anomalies and oddities in that particular article that I did not bring to light in my first video.

I'm gonna bring to light maybe two or three of them in this video, but this video is really not about that. It's about dealing with the claim that the origin of the name Metatron is, well, is from the Greek, metathronos, meaning middle of the throne.

Now, I've read the scholars out there, and some have postulated that metathronos is the origin of, or at least the Greek transliteration, metathronos, that's the origin of the name Metatron. Now, we're gonna walk through all of this because the question on the table is whether or not the Metatron is found in the Bible.

That's the question. And so we're gonna listen to Chavez and Prash set this up, we're gonna listen to his argument as to why the Metatron is found in the Bible, we're gonna go back and we're gonna fact-check this all, and I hate to say it, but when I'm done, James Prash's credentials as somebody who rightly teaches what the biblical languages say will come into stark question.

There's just no way around it. I'll give you the conclusion up front. But let's let Chavez and Prash set this up.

Joshua Chavez Introduces the Question About Metatron in Scripture

Welcome to Moriel TV, my name is Joshua here with James Jacob Prash. Jacob, we've had some questions regarding teaching of yours and the use of the word Metatron in witnessing to Jews, evangelizing Jews, based on their own literature.

There's been false accusations swirling that you are propagating Kabbalistic teaching and so forth, but is this term Metatron found in Scripture? If so, why is it that you're using this teaching?

Alright, so that's the question. Is it found in Scripture? Now he begins, and you can find this on the Moriel TV YouTube, he begins by talking about the importance of speaking the same language, finding common ground when you're doing evangelism as it relates to people who are in Judaism.

And I'm not going to challenge that here, alright? I do have some issues with some of the things he says and some of the assumptions he has regarding that, because I would note that the Gospel itself is the power of God unto salvation.

Somebody does not have to be an expert in Hasidic Judaism in order to preach Christ and Him crucified for their sins. But that's not the point of this video. So what we're going to do is I'm going to fast forward to the point where James Prash will be explaining how the Metatron is found in the Bible.

I'm going to let this play out, I'm not going to interrupt him, and then we will go back and we will fact-check his argument.

But let's move on. Is the term itself found in Scripture? Well, the term Metatron is found in Scripture, actually, but let's begin with the term Metatron. It is a Hebrew transliteration of the Greek term, meaning at the center or from the middle of the throne, from the center or from the middle of the throne.

The word meta means beyond, beyond, like metadata today, or metaphysical, what's beyond the physical, what's beyond the data. It could also in Greek, ancient Greek, and in classic Greek, be a synonym in some situations for next to, para, para.

For instance, the Holy Spirit is the paraclete, but he's simply the true vicar of Christ, he communicates Jesus to us. Okay, so Jesus is the meta, the Holy Spirit's the para, but it's one God, so there's the meta.

Another example of this would be where it could be a synonym for meso, meaning middle in Greek, meso. But meta is a word generally meaning beyond, sometimes next to, sometimes from the middle, meta, okay?

Metatron, thronos, thronos in Greek. In Hebrew there's no letter theta, in Greek you have the th sound, is theta. In Hebrew there's no such sound. There is instead the letter tav, tav. So instead tav, instead of thronos, it becomes tron, tron, tron.

Middle of the throne, metatron. Well, where is this word found? It's obviously found in the Zohar. Hasidic Jews and Orthodox Jews say the angel of the Lord is the metatron. Now we as Christians know the angel of the Lord with whom Jacob wrestled and so forth is a Christophany, an Old Testament manifestation of Christ, who in Judaism is called metatron.

I'm just going to read from the Greek text of Isaiah chapter 5. When you read chapter 4 and.

Chapter 5... Now I'm going to note, I'm not running him down on this, he said Isaiah chapter 5, and he meant Revelation. So he just reached into his brain and pulled out the wrong word. I do that a lot myself, too.

So that you know, he's not going to be reading from Isaiah 5, he's going to be reading from Revelation.

Chapter 5. ...seeing the throne of Jesus is in the middle of the thrones of the 24 elders. The middle throne, the middle throne, the middle throne. I'll just read verse 6. ...and mesothronon. Mesothronon.

Mesothronon in Greek, the middle of the throne. In Hebrew, the transliteration, cum translation, is metatron, the center of the throne, the one who's there. Now why do the Hebrew translators prefer meta, meta, as a synonym for meso?

Because the lamb is on the throne, we see, but on back of the lamb is Jesus. So metatron, the lamb upon the throne, well it's not a lamb on back of the, or beyond the lamb, not positionally on back of, but beyond the lamb, it's Christ.

Meta-throne. Meta-throne. They see the one on the throne as the metatron. Well yeah, that's what the New Testament says, that Jesus is the metatron. He's the one in the center of the throne, he's the one on the central throne.

This is...

Prash's Thesis: Metatron as a Transliteration of the Greek for “Middle of the Throne”

Alright, so that's his argument. And we're gonna go back and we're gonna walk through this. And I'm gonna basically note, did you see how nervous he looked? And he should look nervous, because anybody who has a knowledge, a working knowledge of the biblical languages is going to be able to see through this.

I'm surprised others haven't already done this. So let's back this up, and the question before us again is, is the metatron found in the Bible? And this time as we walk through it, we're going to pull his argument apart and his thesis apart.

We're gonna take a look at what his main thesis is, and then we are going to fact-check along the way some of the things that he says. And yeah, when you see what's really going on here, this whole argument of the metatron, notice he says it that way, being the middle throne, and that the metatron is found in the Bible, comes tumbling down.

Now, I made the claim that nowhere in the Bible is the metatron found, especially in relation to the angel of the Lord or Yahweh. The metatron is nowhere, nowhere taught or mentioned in Scripture. So just keep that in mind, and let's walk through his argument at this.

Point. Here we go again. Let's move on. Is the term itself found in Scripture? Well, the term metatron is found in Scripture, actually, but let's begin with the term metatron. It is a Hebrew transliteration of the Greek term, meaning at the center.

Or from the middle of the throne. Now, I'm gonna challenge that here, but I'm gonna wait until the end to explain those who are having, for real, scholarly discussions regarding the origin of the word metatron.

All right? There is a group of people, small, who have postulated that it comes from metathronos. Now, that's true. What is not true is his claim that it means middle of the throne. So, I know this is going to seem like minutiae, but it's not, because when you unpack all of this and you take a look at what he's saying, his entire argument is gonna come tumbling down.

Now, I would note that in the article that he wrote in 2009, he named it the metatron, and notice he adds the E. And out of all the scholarly resources that I have read now over the past week on the metatron, I have yet to come across another person who spells the metatron with an E.

And I think that this is Jacob Prash's. This is my speculation. This is, by adding the E, this is giving credence to what he added, the original bit that he added to the discussion. His claim is that this is in regards to what he calls the middle of the throne, the metatron.

So, and you'll note that that's, you know, this set heading here. But when you look at what the scholars are really saying, why is one of the possible reasons that metatron, that its origin is the transliteration of the Greek metathronos, there's a reason for it.

But it's not because it means middle of the throne. I'll tell you that what the scholars say is that it means after the throne. I'll kind of put that right here, and there's a reason why they say after the throne, and it has to do with the, how shall I put it, with the lore regarding who the metatron is, and what his function is.

So the scholarly sources, including the one that was sent to me, argue that metathronos, that theory regarding the origin of the name metatron, is because it means after the throne. So just keep that in mind.

Now, while I'm here in this article, I'm going to note a couple of oddities. There are many oddities in this particular article, but I'm going to only highlight a couple of them, okay? And the article begins with Genesis 32, 24 to 31, talking about how Jacob wrestled with God, and God took his hip joint, knocked it out of socket, and so Jacob walks with a limp from that day forward.

And so the name of the place was named Pen-el. And this is a weird thing that I saw in this article, and let me back up so you can see it in context. So he begins by talking about the femur is the strongest bone in the body, I'm not going to keep going on, but in the story he says it illustrates the dark night of the soul experience which happened to Jacob, happens to every believer at some point in his life, but also it is a foreshadow of the Great Tribulation, the time of Jacob's trouble.

This was the patriarch Jacob's trouble when he went through this dark period to the end of the night. Similarly, the true body of Christ will be taken out of the tribulation while the unsaved Jews go through it.

He sees God face to face at Pen-el, which means come out in Hebrew. Pen-el means face or front. El means God. Pen-el means the face of God. So I have yet to run across any biblical Hebrew scholarship that says that the word Pen-el means come out.

So one of the things I've noticed about James Prash's articles and his book, he never gives footnotes. So I would like to know, who is the Hebrew scholar that says that Pen-el means come out in Hebrew, because it means literally, just literally, face or front of God?

And that's why it was called Pen-el, because he saw God face-to-face. That's why it was called that. So that's oddity number one. You that Pen-el means come out. And then this is another one, and this is just weird.

So in this article, he says Shema Israel Adonai Eloheinu. Now, we see Adonai, the Hebrew is Yahweh. They consider the name of God to be ineffable. The Lord our God, not Elohim. There is no Hebrew word for God, only gods.

So in this article from 2009, James Prash claims that there is no Hebrew word for God, only gods, plural. And that's just patently false. I mean, every first-year Hebrew student, biblical Hebrew student, knows that the word Elohim is the plural of the Hebrew word El.

El is the singular for God. And I would note that when I go into my Brown Driver and Briggs, you can see it over here on the right side of my Bible here, I've got an entry in Brown Driver Briggs, which is like the premier Hebrew lexicon that is out there, and here, El, singular, God, but with various subordinate applications.

Okay? So, and then you'll note that there is a further, you know, there is another entry then for Elohim, which is plural. Okay? So I would like to know from Jacob Prash, number one, show me from Brown Driver Briggs or other Hebrew scholarly sources when it comes to biblical Hebrew that Pen-e-El means, come out, and I would further like to have him explain to me how is it that Brown Driver Briggs has El as the singular for God, as well as another entry for Elohim, which is the plural.

And yet in his article in 2009, he says there is no Hebrew word for God, only God's plural. Like I said, first year biblical Hebrew students, first quarter, almost the first month, maybe even the first week, will have been introduced to the concept of the word Elohim and its singular lexical form, El.

So this is some weird scholarship on his part, on James Prash's part, but I digress. That was a little bit of a digression. So coming back then, okay, to remind you, my argument with him is that metathronos means middle of the throne, and we'll talk about that.

Now the reason why he has to double down on this is because he's in writing. In his article in 2009, he said metathronos means middle of the throne. So he's gonna make a big to-do about this middle of the throne thingy, and we'll go from there.

Let me back this up so you can hear his argument again, we'll get to his thesis, we'll outline what his thesis is, and then we're gonna fact-check it. Let's.

Defining Transliteration and Testing the Greek Etymology

Okay, now let's pull this up real quick. So Prash's thesis, when you go back and.

You listen to it in context, metatron, it is, as he says, a Hebrew transliteration of the Greek term meaning at the center or from the middle of the throne. That's his thesis. So what Prash is postulating here is his own theory as to the origin of the word metatron.

And you'll note that I put the Hebrew up here on purpose, it's important that we've got that up here. And we're gonna note that how it's will come into play as well, an important bit of all of this. So again, his thesis, metatron is a Hebrew transliteration of the Greek term meaning at the center or from the middle of the throne.

Now, if you don't know what a transliteration is, I've put together a little chart so you can kind of understand. So in Greek, okay, so if you know Greek, you can sound it out and then you can translate it.

So if you were translating the Greek noun thronos, you would just say throne, because that's its English equivalent. But if you were to sound it out, the transliteration would be thronos. So what I've done is I've taken the Greek noun thronos, and we're gonna take a look at the four cases that this noun appears in.

So the nominative case, when that noun appears, it's ha-thronos, ha is the, and the genitive is to-thronu, and to also means the, dative is to-throno, accusative is ton-thronon. All right, now all of these words, thronos, thronu, throno, thronon, those are all the same word, thronos.

It's just, you know, the way it's declined and inflected, it's different how it's being used in the sentence. So if it's a possessive genitive, if it's possessive, it would show up as to-thronu. There's other ways in which it would show up in the genitive, by the way, we'll talk about that.

If it's dative, which is the indirect object in a sentence, it's to-throno, or if it comes after particular prepositions, if it's the direct object of the sentence, or after following certain prepositions, it would be ton-thronon.

You get the idea. So transliteration here is just how I've spelled it out, ha-thronos, to-thronu, ta-throna, sorry, to-throno, it's omega, so you gotta pronounce it O, not ah, and then omicron is ah, not O, so ton-thronon.

All right, so here, these are transliterations. I didn't translate it, I just took the Greek words and transliterated them into English. So coming back to Prash's thesis, then, his thesis is Metatron is a Hebrew transliteration of the Greek term meaning at the center or from the middle of the throne, and that term would be metathronos, okay, that would be the actual Greek term.

So all of that being said, that's his thesis. And so it's a Hebrew transliteration of the Greek term meaning at the center or from the middle of the throne. We're gonna fact-check that. But now you kind of got it, you know, what a transliteration is.

You learned a little bit about Greek, how nominative and genitive and dative and accusative work, but I digress, we continue now. So let me back this up so you can hear his thesis again.

...with the term metatron. It is a Hebrew transliteration of the Greek term meaning at the center or from the middle of the throne, from the center or from the middle of the throne. The word meta means beyond, beyond.

Now I'm gonna point something out here. I think he's engaging in obfuscation. Here's the reason why. It's because in English, meta is a prefix. In ancient and Koine Greek, meta is a preposition. Meta is a preposition.

So let's take a look here, and let me make this a little bit bigger, okay? So when you Google, what does the word meta mean? Here's what comes up. Meta, prefix, okay? And denoting a change of position or condition, denoting position behind, after, or beyond, okay?

Now he's focusing on the word beyond, and the word after is going to be a really important word here when we take a look at the preposition version of it. So denoting something of a higher or second order or kind.

Now here's the issue. In Greek, it's not a prefix, it's a preposition, alright? So that's an important bit. And so in Greek then, and let me pull this up, hold on a second here, come back here. In Greek, the preposition meta, what it means kind of depends on whether or not the noun after it is genitive or accusative.

If the noun after meta in a Koine Greek sentence is that the noun is, if it's a genitive, then that means that meta means with, together with, on the same side or party with, in aid of, with, by means of, with, of conflict, with, among, with, to, or towards, okay?

Now important word here is going to be among, but you're going to note here, so if it follows, so meta followed by a genitive, these are its potential meanings. Most of the time it's going to be with.

So you got to pay attention to what's going on in the context to kind of work it out. Now if the noun that follows it, meta, is then in the accusative case, then it means after or a place behind. After or a place behind.

Now I'm going to note here that in the meaning given by the scholars who theorize that the source of the word metatron is metathronos, okay, that they claim that it is to be understood as after the throne, which would require that if this is really truly from the Bible, that the text in question would read metatronon, okay?

Keep that in mind, because the text he's going to point us to, thronos, appears in the genitive, which is thronu. So keep that in mind. We're going to come back to this after it in a little bit. Again, there's something at the end I want to get to, but so now you understand what he's talking about, okay?

So it's a transliteration, so let's go back to his thesis. It's a Hebrew transliteration of the Greek term meaning at the center or from the middle of the throne, all right? All of that being said, he now says meta means beyond, but he's kind of mixing metaphors here, and it's important, again, to note in English, yeah, it means beyond, but in Koine Greek, it's a preposition, not.

A prefix. So we keep going. Like metadata today, or metaphysical, what's beyond the physical? What's beyond the data? It could also in Greek, ancient Greek, and in classic Greek, be a synonym in some situations for next to, para, para.

Okay, so I would like to see the Greek resources, the Greek scholarship, because I checked three different Greek grammars and was having a difficult time, and it's probably me. I mean, I'm not a Greek scholar.

I mean, I do have a languages, but I'm not a Greek scholar. So that being the case, then, I mean, it's probably just me. Could you show me the Greek grammar resources that say that a synonym for meta is para in the Greek?

I really would like to see it, I just haven't been able to find it. I'm just saying, so we continue.

The Holy Spirit is the paraclete, but he's simply the true vicar of Christ. He communicates Jesus to us, okay? So Jesus is the meta, the Holy Spirit's the para, but it's one God, so there's the meta. Another example of this would be where it.

Could be a synonym for meso, meaning mesos. Meso, it's mesos. All right, so yeah, let me come back to here. So now this is gonna, you're gonna note, this is a big bit for him. Okay, so here Prash claims that meta is a synonym, okay, so meta is a preposition, it is a synonym for the Greek adjective mesos.

Mesos. Notice it's an omicron, he says mesos, which I don't understand. Okay, now this statement is critical for Prash, this is his thesis. And so I'm gonna just say this, I also was checking all of my Greek grammar and scholarly resources, and I couldn't find, and of course the fault probably lies with me, I couldn't find any scholarly discussions how meta in Koine Greek is a common synonym used for mesos.

So if you have that, I mean, that would be great, but again, I note that Prash never seems to give us his footnotes, so I don't know which scholars are talking about this, and I'd really love to see examples of this in the New Testament.

So if you have the scholarly resource that talks about meta being a synonym for mesos, I'd love to see it. But we're gonna note then that this is a critical part of his thesis, because the text he's gonna take us to in Revelation 5 doesn't use the word meta, it uses the word mesos.

So he's claiming here that mesos is a synonym for meta.

All right, you got that? We keep going. Middle in Greek, meso.

But... Mesos, not meso.

Meta is a word generally meaning beyond, sometimes next to, sometimes from the middle, meta.

Okay, could you show me the lexicon that says that meta means from the middle? You threw that in here, but I would like to see the Greek lexicon that says meta means from the middle. Now, meta can mean among, but that's something different.

So again, I need a bona fide Greek scholarly source that says meta means from the middle. All right, we continue.

Okay. Metatron. Tronos. Tronos in Greek. In Hebrew, there's no letter theta. In Greek, you have the th sound.

Okay, now this is gonna be an important bit too, and I mean this. Listen to what he says here, because I think this is way more than just a gaffe. Because what he's gonna say is so far wrong, you have to really try this hard to get it this wrong, all right?

So, thronos, theta is the first letter, and he says in Hebrew there is no th sound, all right? Let me back this up. Listen again.

It's next to, sometimes from the middle, meta, okay? Metatron. Tronos. Tronos in Greek. In Hebrew, there's no letter theta. In Greek, you have the th sound, is theta. In Hebrew, there's no such sound.

There is instead the letter tav, tav. So instead of thronos,.

It becomes tron, tron, tron. Okay, the Greek letter, the Hebrew letter he referenced as the one that would be a substitute for theta, he said was tav. Here's the issue. The issue is that metatron is not spelled with a tav.

It's spelled with two tet. Yeah, I'm not making that up, nor am I just trying to be mean, okay? So when you take a look at it, mem, tet, tet. He said that it should be tav, but metatron, and you look at all of its alternative spellings, mem, tet, tet, mem, tet, tet, mem, tet, tet, mem, tet, tet.

I feel like I'm doing a waltz, okay? Tet. He said tav. Now, the other thing he said is that in Hebrew, there is no th sound. Now, that's half true. Let me explain. In ancient Biblical Hebrew, there is a th sound, okay?

Let me pull this up so you can kind of see this. So here is my digital copy of Predico and van Pelt's Basics of Biblical Hebrew. Section one, chapter one, here is your alephbet. This is the alphabet of ancient Hebrew.

And by the way, this is also the alphabet of modern Hebrew as well, but there's alternative pronunciations in modern Hebrew. And we're going to note here, so the letter that is used for metatron is tet, all right?

So here you got mem, that's your first letter, and then two tets, okay? And it's a hard T. T as in toy. And then at the very end of the Hebrew alphabet is tav, and I'm going with kind of the modern Hebrew way of taking Ws and making them a v sound here, and it says T as in toy.

But here's the issue. In Biblical Hebrew, there are letters that are called bagad kafat letters, which take what is called a dagish lene. So a bagad kafat letter, there are six of them. And when one of these letters, bagad kafat letters, has a dot in the center of it, that's the dagish lene.

That means if you got the dot in it, it's hard, and if it's missing, it's soft. So here we got beth. It's got a dagish lene in the middle of it, which means that when it shows up in the Hebrew text, in the Tanakh, it's bah, B as in boy.

But if there is no dagish lene in beth, it is vah as in vine. Same with tav. Tav, with a dagish lene in it, it's T as in toy. But when it is missing, when it is missing the dagish lene, it's TH as in thin.

This is the reason why you've heard of people in the Bible, you know, like Methuselah, Bathsheba, the city of Bethel, Bethesda, okay? There's a reason for that. So in Biblical Hebrew, there is a TH sound, and it's the tav without the dagish lene.

Got it? Okay, so again, he makes these claims without really qualifying it. Now, in modern Hebrew, there really isn't a TH in, you know, the tav doesn't do that same thing. So all that being said, coming back to him, again, we're fact-checking all along the way, and this is weird stuff.

This is, again, way off. What is he doing here? So what he's trying to do, because again, metathronos apparently means middle of the throne. No, it doesn't. And so meta is a synonym for mesos, even though he pronounces it meso.

And so he's making a big to-do here, but then the letter he goes to, which he says is the one that's supposed to be the substitute for the theta, tav is not the one that appears in the name metatron.

The letter that appears twice in the Hebrew metatron is tet. I mean, how do you get this wrong? I mean, this is really, really wrong. Listen again.

No such sound. There is instead the letter tav.

Yet metatron is spelled with two tets, not a tav.

So instead tav, instead of thronos, it becomes tron, tron, tron. Middle of the throne,.

Metatron. Well, where is this word found? Yeah, that is the question, because you've claimed that metatron is found in the Bible, and that it is a Hebrew transliteration of metathronos, and that's its origin.

You're claiming to know the origin of the word metatron.

It's obviously found in the Zohar. Yes. Hasidic Jews and Orthodox Jews say the angel of the Lord is the metatron. Now, we as Christians know the angel of the Lord, with whom Jacob wrestled and so forth, is a Christophany.

Indeed, it is.

An Old Testament manifestation of Christ, who in Judaism is called metatron.

Okay.

I'm just going to read from the Greek text of Isaiah chapter 5.

Now, again, he meant to say Revelation chapter 5. So he's going to read from the Greek from Revelation chapter 5. Now, let's get it ready, and here it is right here, okay? So let me read it out for you in Greek.

Okay.

You can say, in the midst of, in between the throne. So thronos appears in the genitive here, which, okay, all right. But notice it says meso. It does not say meta. He claims that meta is a synonym of mesos, but here it says meso, dative, following n, which is what you would expect.

All right. So let's go back here. Now we've got that sorted out. Let's pay attention to how he reads this.

When you read chapter 4 and chapter 5, you keep seeing the throne of Jesus is in the middle of the thrones of the 24 elders. The middle throne, the middle throne, the middle throne.

Now I'm going to point this out. The ESV and other translations translate meso here. They translate it as between. And there's a reason why here, is because this text is not talking about the middle of the throne.

Context, context, context. Watch this. And between the throne and the four living creatures and among the elders, I saw a lamb standing as though it had been slain. So note, Revelation 5 verse 6 is not talking about the middle of the throne.

The end meso here is referring to the space that is in between the throne and the 24 elders. And what's in the space between the throne and the 24 elders? A lamb. So the space being referred to, end meso, is not the middle of the throne.

It's the space between the throne and the four living creatures and the elders. So already we've got a problem here because Revelation 5 verse 6 is not talking about the middle of the throne. Yeah, just saying, let's keep going here.

In chapter 5, you keep seeing the throne of Jesus is in the middle of the thrones of the 24 elders. The middle throne, the middle throne, the middle throne. I'll just read verse 6.

Now, this is not minutia. That could only have been done on purpose. Listen to how he pronounces the Greek. Thronon. Thronon is accusative. The text is genitive. You'll note that when I'm reading a biblical language, I always have it open in front so you can follow along.

Okay, so again, let's come back. He said, adon meso tothrono. Thronon, ton thronon, is accusative. But the text says, kai adon ein meso tu thronu. He read it ton thronon, which is the accusative. The accusative doesn't appear there.

In fact, ein meso kind of acts like its own version of a preposition, like a substitute preposition, and oftentimes when ein meso appears, ein mesos appears, the noun that follows it will be in the genitive.

But he read it as an accusative. Ton thronon, which is not how you pronounce it, it would be ton thronon. And there's a reason why, because he's trying to make it appear that this text is teaching meta thronon, the meta tron.