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

Fighting for the Faith

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00:15

Welcome to another installment of Fighting for the Faith. My name is Chris Rosebro. I'm your servant in Jesus Christ.

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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.

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We're gonna respond to some of the criticism out there as it relates to the critiques

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I've been offering up regarding Jacob Prash, actually James Prash, and we're gonna take a look at two claims in particular.

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We're gonna start with one of the claims, and that is that I am an anti -Semite.

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That has shown up, and so we're just get right into this here, by the way, a complicated episode of Fighting for the

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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

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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

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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

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Rachel Dolezal of the evangelical pre -millennial prophecy group.

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He self -identifies as Jewish, but he doesn't have any real

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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

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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.

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Chris, your supreme ignorance is showing with regards to the issue of the identity of the

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Metatron within Jewish thought. Is biblical studies the two powers in heaven and angel of the

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Lord? Before you go needlessly lambasting people on YouTube, please do further research on subjects you are ignorant of.

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Neither yourself or any of the people you are using to compile resources are any sort of expert on these matters.

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

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Here are two resources, two, from actual scholars on the subject. And so we're gonna note here,

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I went through his research and the article that he gave me, the title of the article is,

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Metatron as the Mediator of the Divine Name. I'm gonna come back to that.

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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

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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

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I can put it. But we'll come back to that, and then we'll note that Milos Oblik, Abolik, Fighting for the

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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

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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

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YouTube channel, and the name of it is Metatron and Kabbalah. And well, let's let

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Chavez and James Prash set this up, and then we're going to walk through it.

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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

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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

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Metatron is found in the Bible. Now, in my previous video, by the way,

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I did read James Prash's article on the Metatron, and I'm pronouncing it that way on purpose,

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I'll show you why later, on the Metatron, and I read it, and let's just say

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I found some bizarre anomalies and oddities in that particular article that I did not bring to light in my first video.

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I'm gonna bring to light maybe two or three of them in this video, but this video is really not about that.

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It's about dealing with the claim that the origin of the name

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Metatron is, well, is from the Greek metathronos, meaning middle of the throne.

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Now, I've read the scholars out there, and some have postulated that metathronos is the origin of, or at least the

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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

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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

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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

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I'm done, James Prash's credentials as somebody who rightly teaches what the biblical languages say will come into stark question.

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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.

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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

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Metatron in witnessing to Jews, evangelizing Jews, based on their own literature.

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There's been false accusations swirling that you are propagating Kabbalistic teaching and so forth, but is this term

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Metatron found in Scripture? If so, why is it that you're using this teaching?

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Alright, so that's the question. Is it found in Scripture? Now he begins, and you can find this on the

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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.

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And I'm not gonna 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.

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Somebody does not have to be an expert in Hasidic Judaism in order to preach Christ and Him crucified for their sins.

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But that's not the point of this video. So what we're gonna do is I'm gonna fast -forward to the point where James Prash will be explaining how the

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Metatron is found in the Bible. I'm gonna let this play out, I'm not gonna interrupt him, and then we will go back and we will fact -check his argument.

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Let's move on. Is the term itself found in Scripture?

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Well, the term Metatron is found in Scripture, actually, but let's begin with the term

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Metatron. It is a Hebrew transliteration of the

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Greek term meaning at the center or from the middle of the throne.

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From the center or from the middle of the throne. The word meta means beyond.

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Beyond. Like metadata today, or metaphysical.

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What's beyond the physical? What's beyond the data? It could also in Greek, ancient

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Greek, and in classic Greek, be a synonym in some situations for next to.

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Para. Para. For instance, the Holy Spirit is the paraclete, but he's simply the true vicar of Christ.

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He communicates Jesus to us. Okay? So Jesus is the meta, the Holy Spirit's the para, but it's one

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God, so there's the meta. Another example of this would be where it could be a synonym for meso, meaning middle in Greek.

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

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Meta. Okay? Metatron. Thronos. Thronos in Greek.

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In Hebrew there's no letter theta. In Greek you have the th sound, is theta.

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In Hebrew there's no such sound. There is instead the letter tav.

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So instead of thronos, it becomes tron.

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Middle of the tron, metatron. Well, where is this word found?

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It's obviously found in the Zohar. Hasidic Jews and Orthodox Jews say the angel of the

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Lord is the Metatron. Now we as Christians know the angel of the Lord, with whom Jacob wrestled and so forth, is a

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Christophany, an Old Testament manifestation of Christ, who in Judaism is called

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

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When you read chapter 4 and chapter 5, you... Now I'm going to note, this is, I'm not running him down on this.

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He said Isaiah chapter 5, and he meant revelation.

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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.

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...seeing the throne of Jesus is in the middle of the thrones of the 24 elders.

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The middle throne, the middle throne, the middle throne. I'll just read verse 6. Kai eldon,

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I saw, and mezotronon. Mezo -throno.

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Mezo -throno in Greek, the middle of the throne. In Hebrew, the transliteration, cum translation, is

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Metatron, the center of the throne, the one who's there. Now why do the

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Hebrew translators prefer Meta, Meta as a synonym for Mezo?

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Because the Lamb is on the throne, we see, but on back of the Lamb is

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Jesus. So Metatron, the Lamb upon the throne, well it's not a

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Lamb on back of the, or beyond the Lamb, not positionally on back of, but beyond the

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Lamb, it's Christ. Meta -thron. Meta -thron.

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They see the one on the throne as the Metatron. Well yeah, that's what the

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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.

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All right, so that's his argument. And we're gonna go back and we're gonna walk through this.

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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.

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I'm surprised others haven't already done this. So let's back this up, and the question before us again is, is the

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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.

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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.

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And yeah, when you see what's really going on here, this whole argument of the

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Metatron, notice he says it that way, being the middle throne, and that the

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Metatron is found in the Bible, comes tumbling down. Now I made the claim that nowhere in the

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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.

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So just keep that in mind, and let's walk through his argument at this point.

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Here we go again. Let's move on. Is the term itself found in Scripture?

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Well, the term Metatron is found in Scripture actually, but let's begin with the term

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Metatron. It is a Hebrew transliteration of the

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Greek term, meaning at the center or from the middle of the throne.

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Now I'm gonna challenge that here, but I'm gonna wait until the end to explain.

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Those who are having for real scholarly discussions regarding the origin of the word

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Metatron, all right, there is a group of people, small, who have postulated that it comes from Metathronos.

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Now, that's true. What is not true is his claim that it means middle of the throne.

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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.

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Now I would note that in the article that he wrote in 2009, he named it the

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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

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Metatron, I have yet to come across another person who spells the

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Metatron with an E. And I think that this is Jacob Prash's.

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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.

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His claim is that this is in regards to what he calls the middle of the throne, the

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Metatron. And you'll note that that's, you know, this set heading here.

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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

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Greek metathronos, there's a reason for it. But it's not because it means middle of the throne.

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I'll tell you that what the scholars say is that it means after the throne.

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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 should

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I put it, with the lore regarding who the Metatron is, and what his function is.

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So the scholarly sources, including the one that was sent to me, argue that metathronos, that theory regarding the origin of the name

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Metatron, is because it means after the throne. So just keep that in mind.

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Now, while I'm here in this article, I'm gonna note a couple of oddities.

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There are many oddities in this particular article, but I'm going to only highlight a couple of them, okay?

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And the article begins with Genesis 32, 24 to 31, talking about how

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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.

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And so the name of the place was named Peniel. And this is a weird thing that I saw in this article, and let me back up so you can see it in context.

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So he begins by talking about the femur is the strongest bone in the body, I'm not gonna 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

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Great Tribulation, the time of Jacob's trouble. This was the patriarch's Jacob's trouble when he went through this dark period to the end of the night.

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Similarly, the true body of Christ will be taken out of the Tribulation while the unsaved

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Jews go through it. He sees God face to face at Peniel, which means come out in Hebrew.

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Peniel means face or front.

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El means God. Peniel means the face of God. So I have yet to run across any biblical

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Hebrew scholarship that says that the word Peniel means come out.

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So one of the things I've noticed about James Prash's articles and his book, he never gives footnotes.

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So I would like to know who is the Hebrew scholar that says that Peniel means come out in Hebrew, because it means literally, just literally, face or front of God.

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And that's why it was called Peniel, because he saw God face to face. That's why it was called that.

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So that's oddity number one. You know, I have yet to see a single

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Hebrew scholar say that Peniel means come out. And then this is another one, and this is just weird.

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So in this article, he says, Shema Yisrael Adonai Eloheinu.

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Now we see Adonai, the Hebrew is Yahweh, they consider the name of God to be ineffable.

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The Lord our God, not Elohim, there is no Hebrew word for God, only

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God's. So in this article from 2009,

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James Prash claims that there is no Hebrew word for God, only

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God's, plural. And that that's just patently false. I mean, every first -year

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Hebrew student, biblical Hebrew student, knows that the word

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Elohim is the plural of the Hebrew word

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El. El is the singular for God. And I would note that when

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I go into my Brown Driver and Briggs, you can see it over here on the right side of my

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Bible here, I've got an entry in Brown Driver Briggs, which is like the premier

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Hebrew lexicon that is out there, and here, El, singular,

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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.

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Okay, so I would like to know from Jacob Prash, number one, show me from Brown Driver Briggs or other

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Hebrew scholarly sources, when it comes to biblical Hebrew, that pen -eh -el means, come out, and I would further like to have him explain to me how is it that Brown Driver Briggs has

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El as the singular for God, as well as another entry for Elohim, which is the plural.

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And yet in his article in 2009, he says there is no Hebrew word for God, only God's plural.

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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

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Elohim and its singular lexical form El. So I, this is some weird scholarship on on his part, on James Prash's part, but I digress, that was a little bit of a digression.

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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.

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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.

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So he's going to make a big to -do about this middle of the throne thingy, and we'll go from there.

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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 going to fact -check it.

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Let's keep, let's go back, here we go. There's a Hebrew transliteration of the

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Greek term, meaning at the center or from the middle of the throne, from the center or from the middle of the throne.

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The word meta means beyond. Okay, now let's pull this up real quick.

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So Prash's thesis, when you go back and you listen to it in context, metatron, it is, as he says, a

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Hebrew transliteration of the Greek term, meaning at the center or from the middle of the throne.

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That's his thesis. So what Prash is postulating here is his own theory as to the origin of the word metatron.

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And you'll note that I put the Hebrew up here on purpose, it's important that we've got that up here.

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And we're going to note that how it's spelled will come into play as well, an important bit of all of this.

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So again, his thesis, metatron is a Hebrew transliteration of the Greek term, meaning at the center or from the middle of the throne.

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Now, if you don't know what a transliteration is, I've put together a little chart so you can kind of understand.

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So in Greek, okay, so if you know Greek, you can sound it out and then you can translate it.

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So if you were translating the Greek noun, thronos, you would just say throne, because that's its

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English equivalent. But if you were to sound it out, the transliteration would be thronos.

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So what I've done is I've taken the Greek noun, thronos, and we're going to take a look at the four cases that this noun appears in.

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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.

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Dative is to -throno. Accusative is ton -thronon.

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All right, now, all of these words, thronos, thronu, throno, thronon, those are all the same word, thronos.

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It's just inflect, you know, the way it's declined and inflected, it's different how it's being used in the sentence.

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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.

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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.

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So transliteration here is just how I've spelled it out, ha -thronos, to -thronu, to -throna, sorry, to -throno, it's omega, so you got to pronounce it

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O, not ah, and then omicron is ah, not oh, so ton -thronon, all right?

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So here, these are transliterations. I didn't translate it, I just took the Greek words and transliterated them into English.

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So coming back to Prash's thesis then, his thesis is Metatron is a

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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

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Greek term. So all of that being said, that's his thesis. And so it's a

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Hebrew transliteration of the Greek term meaning at the center or from the middle of the throne. We're gonna fact -check that.

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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.

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So let me back this up so you can hear his thesis again. With the term metatron, it is a

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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.

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The word meta means beyond, beyond. Now I'm going to point something out here.

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I think he's engaging in obfuscation. Here's the reason why, is because in English meta is a prefix.

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In ancient and koine Greek, meta is a preposition. Meta is a preposition.

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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?

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Here's what comes up. Meta, prefix, okay? And denoting a change of position or condition, denoting position behind, after, or beyond, okay?

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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.

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So denoting something of a higher or second order or kind. Now here's the issue.

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In Greek, it's not a prefix, it's a preposition, alright?

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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.

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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?

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

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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.

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Now if the noun that follows it, meta, is then in the accusative case, then it means after or a place behind.

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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

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Bible, that the text in question would read meta -ton -thronon, okay?

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Keep that in mind, because the text he's going to point us to, thronos, appears in the genitive, which is thronu.

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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

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I want to get to, but so now you understand what he's talking about, okay?

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So it's a transliteration, so let's go back to his thesis. It's a Hebrew transliteration of the

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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.

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So we keep going. Like metadata today, or metaphysical, what's beyond the physical?

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What's beyond the data? It could also in Greek, ancient Greek, and in classic

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Greek, be a synonym in some situations for next to, para, para.

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Okay, so I would like to see the Greek resources, the

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Greek scholarship, because I checked three different Greek grammars, and was having a difficult time, and it's probably me,

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I mean, I'm not a Greek scholar, I mean, I do have a degree in biblical languages, but I'm not a Greek scholar.

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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

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Greek? I really would like to see it, I just haven't been able to find it.

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I'm just saying, so we continue. The Holy Spirit is the paraclete, but he's simply the true vicar of Christ, he communicates

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Jesus to us, okay? So Jesus is the meta, the Holy Spirit's the para, but it's one

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God, so there's the meta. Another example of this would be where it could be a synonym for meso, meaning mesos.

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Meso, it's mesos. All right, so yeah, let me come back to here. So now this is gonna, you're gonna know, this is a big for him.

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Okay, so here Prash claims that meta is a synonym, okay, so meta is a preposition, it is a synonym for the

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Greek adjective mesos. Mesos. Notice, it's an omicron, he says mesos, which

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I don't understand. Okay, now, this statement is critical for Prash, this is his thesis. And so,

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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,

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I couldn't find any scholarly discussions how meta in Koine Greek is a common synonym used for mesos.

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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

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New Testament. So if you have the scholarly resource that talks about meta being a synonym for mesos,

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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.

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So he's claiming here that mesos is a synonym for meta. All right, you got that?

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We keep going. Middle in Greek, meso, but… Mesos, not meso.

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

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Meta. Okay, could you show me the lexicon that says that meta means from the middle?

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You threw that in here, but I would like to see the

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Greek lexicon that says meta means from the middle. Now, meta can mean among, but that's something different.

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So again, I need a bona fide

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Greek scholarly source that says meta means from the middle. All right, we continue.

34:54

Okay. Metatron. Tronos. Tronos in Greek. In Hebrew, there's no letter theta.

35:03

In Greek, you have the th sound. Okay, now this is gonna be an important bit too, and I mean this.

35:08

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.

35:22

All right? So, tronos, theta, is the first letter, and he says in Hebrew there is no th sound.

35:32

All right? Let me back this up. Listen again. It's next to, sometimes from the middle.

35:40

Meta. Okay? Metatron. Tronos. Tronos in Greek.

35:46

In Hebrew, there's no letter theta. In Greek, you have the th sound, is theta.

35:53

In Hebrew, there's no such sound. There is instead the letter tav, tav.

36:01

So instead tav, instead of tronos, it becomes tron, tron, tron.

36:10

Okay. The Greek letter, the Hebrew letter he referenced as the one that would be a substitute for theta, he said was tav.

36:19

Here's the issue. The issue is that metatron is not spelled with a tav.

36:27

It's spelled with two tets. Yeah, I'm not making that up, nor am I just trying to be mean.

36:34

Okay? So when you take a look at it, mem, tet, tet, he said that it should be tav.

36:43

But metatron, and you look at all of its alternative spellings, mem, tet, tet, mem, tet, tet, mem, tet, tet.

36:50

I feel like I'm doing a waltz. Okay. Tet, he said tav.

36:56

Now, the other thing he said is that in Hebrew, there is no th sound.

37:03

Now, that's half true. Let me explain. In ancient biblical

37:11

Hebrew, there is a th sound. Okay? Let me pull this up so you can kind of see this.

37:19

So here is my digital copy of Predico and Van Pelt's Basics of Biblical Hebrew.

37:28

Section one, chapter one. Here is your aliphbet. This is the alphabet of ancient

37:35

Hebrew. And by the way, this is also the alphabet of modern Hebrew as well, but there's alternative pronunciations in modern

37:42

Hebrew. And we're going to note here, so the letter that is used for metatron is tet.

37:50

All right? So here you've got mem, that's your first letter, and then two tets. Okay?

37:56

And it's a hard T. T as in toy. And then at the very end of the

38:02

Hebrew alphabet is tav. And I'm going with kind of the modern Hebrew way of taking

38:08

Ws and making them a v sound here. And it says T as in toy. But here's the issue.

38:14

In biblical Hebrew, there are letters that are called bagad kafat letters, which take what is called a dagish lainay.

38:23

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 lainay.

38:35

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.

38:40

It's got a dagish lainay in the middle of it, which means that when it shows up in the

38:46

Hebrew text, in the Tanakh, it's ba, B as in boy. But if there is no dagish lainay in beth, it is va as in vine.

38:58

Same with tav. Tav, with a dagish lainay in it, it's

39:04

T as in toy. But when it is missing the dagish lainay, it's

39:11

T -H as in thin. This is the reason why you've heard of people in the

39:16

Bible, you know, like Methuselah, Bathsheba, the city of Bethel, Bethesda, okay?

39:26

There's a reason for that. So in Biblical Hebrew, there is a

39:32

T -H sound, and it's the tav without the dagish lainay. Got it? Okay, so again, he makes these claims without really qualifying it.

39:44

Now, in modern Hebrew, there really isn't a T -H in, you know, the tav doesn't do that same thing.

39:52

So all that being said, coming back to him, again, we're fact -checking all along the way, and this is weird stuff.

40:01

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.

40:11

No, it doesn't. And so meta is a synonym for mesos, even though he pronounces it meso.

40:19

And then, 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.

40:34

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

40:45

I mean, this is really, really wrong. Listen again. No such sound. There is instead the letter tav.

40:55

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

41:03

So instead tav, instead of metatronos, it becomes throne, throne, throne.

41:13

Middle of the throne, metatron. Well, where is this word found?

41:19

Yeah, that is the question, because you've claimed that metatron is found in the

41:25

Bible, and that it is a Hebrew transliteration of metathronos, and that's its origin.

41:33

You're claiming to know the origin of the word metatron. It's obviously found in the

41:38

Zohar. Yes. Hasidic Jews and Orthodox Jews say the angel of the

41:46

Lord is the metatron. Now, we as Christians know the angel of the Lord, with whom Jacob wrestled and so forth, is a

41:53

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

42:06

Okay. I'm just going to read from the Greek text of Isaiah chapter 5. Now, again, he meant to say

42:14

Revelation chapter 5. So he's going to read from the Greek from Revelation chapter 5.

42:20

Now, let's get it ready, and here it is right here, okay? So let me read it out for you in Greek.

42:31

Okay? So, and I saw in the midst of, in between the throne, sothronos appears in the genitive here, which, okay, but notice it says meso, it does not say meta.

42:56

He claims that meta is a synonym of mesos, but here it says mesodative, following n, which is what you would expect.

43:11

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

43:17

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.

43:26

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.

43:39

And there's a reason why here, is because this text is not talking about the middle of the throne.

43:47

Context, context, context. Watch this. And between the throne and the four living creatures and among the elders,

43:55

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.

44:04

The end meso here is referring to the space that is in between the throne and the 24 elders.

44:12

And what's in the space between the throne and the 24 elders? A lamb.

44:19

So the space being referred to, end meso, is not the middle of the throne.

44:26

It's the space between the throne and the four living creatures and the elders.

44:34

So already we've got a problem here because Revelation 5 verse 6 is not talking about the middle of the throne.

44:46

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.

44:59

The middle throne, the middle throne, the middle throne. I'll just read verse 6. Now, this is not minutia.

45:19

That could only have been done on purpose. Listen to how he pronounces the

45:26

Greek. Thronon.

45:40

Thronon is accusative. The text is genitive. You'll note that when

45:48

I'm reading a biblical language, I always have it open in front so you can follow along.

45:55

So again, let's come back. He said, adon mesotothrono.

46:04

Thronon, ton -thronon, is accusative. But the text says, kai adon en mesotothrono.

46:16

He read it ton -thronon, which is the accusative. The accusative doesn't appear there.

46:24

In fact, en meso kind of acts like its own version of a preposition.

46:31

It's like a substitute preposition, and oftentimes when en meso appears, en mesos appears, the noun that follows it will be in the genitive.

46:44

But he read it as an accusative, ton -thronon, which is not how you pronounce it, it would be ton -thronon.

46:51

And there's a reason why, because he's trying to make it appear that this text is teaching meta -thronon, the meta -tron.

47:05

So you'll note the accusative, and let me show you this again. So when we look at how thronos appears, it's different forms, in the actual text it's to -thronu.

47:19

He read it ton -thronon, but it's actually pronounced ton -thronon. So he put the accusative in there when the text has a genitive.

47:30

That's what we call a fast one. All right, let's back this up again, and listen again.

47:38

Six. Ky Eldon, I saw, en meso to -thronon.

47:49

No, to -thronu. The text says to -thronu.

47:57

You say to -thronon because you're trying to make it appear that this is where the meta -tron appears in the

48:03

Bible. But it gets worse, and I mean it. It gets demonstrably worse.

48:11

Meso -throno in Greek, the middle of the throne. Actually, in that context, it means between the throne and the four living creatures and the

48:22

And what's in that space in between? The Lamb. It doesn't mean middle of the throne there in Revelation 5 -6 at all.

48:31

In Hebrew, the transliteration, cum translation, is meta -tron.

48:37

Okay, now here's a question I have. Why would Jewish translators take meso to -thronu and transliterate it as meta -tron, meta -thronon?

48:55

Why would they do that? Why would they change the meso into a meta?

49:04

That's my question. And again, you'll note that what Prash is doing here, he's claiming that this is the origin of the word meta -tron.

49:15

And I would love to see scholars who've been debating the origin of that word take a look at this video here.

49:22

But let's go back. So the text says meso, it does not say meta.

49:29

So my question is, why would Jewish translators transliterate this verse as meta -tron rather than meso to -thronu?

49:41

This is weird. Meso -throno in Greek, the middle of the throne. In Hebrew, the transliteration, cum translation, is meta -tron, the center of the throne, the one who's there.

49:57

Now why do the Hebrew translators prefer meta? Now I want you to consider the implications of what he said.

50:09

The authors of the Zohar, the authors of the Kabbalah, the people who created the teaching of meta -tron, according to James Prash, they went to Revelation 5 verse 6, saw the phrase en meso to -thronu, and went, and they transliterated it as meta -tron, and that's the origin of the name.

50:43

Now let me ask a question. Why would Jewish mystics, number one, be in Revelation 5 verse 6?

50:54

Why would they transliterate meso to -thronu as meta -tron?

51:03

Why would they transliterate it that way? Why would they change meso and turn it into meta when the text says meso?

51:11

And what would be their motivation for doing that? This doesn't make any sense.

51:17

But what he's literally claiming here is that this is the origin of the word meta -tron.

51:23

Hebrew translators transliterated this verse, and yet it doesn't sound anything like meta -tron, meso to -thronu, doesn't sound like it at all.

51:36

So let's go back and let's keep listening. Meta as a synonym for meso. All right, so let me back this up.

51:43

So the claim is is that meta is a, remember it's a synonym for meso. Transliteration, cum translation, is meta -tron, the center of the throne, the one who's there.

51:55

Now why do the Hebrew translators prefer meta, meta, as a synonym for meso?

52:02

Because the lamb is on the throne, we see, but on back of the lamb is

52:08

Jesus. So meta -tron, 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

52:21

Christ. So that's the reason why. Let's take a look at that.

52:27

By the way, I happened to put a slide together. So remember, this is the explanation then

52:33

Prash gives for the origin of the name meta -tron. This is its origin according to him. Meta -tron, it's a

52:39

Hebrew transliteration of the meaning at the center or from the middle of the throne.

52:46

Explanation for its origin. Hebrew translators, i .e. the Jewish authors of the

52:51

Kabbalah and the Zohar, transliterated Revelation 5 verse 6 as meta -tron, despite the fact that the

52:59

Greek in that verse reads meso -to -thronu. This explanation then requires them, i .e.

53:05

the Jewish authors of the and the reason

53:12

Prash gives for them doing this is, and I quote, because the lamb is on the throne, but on the back of the lamb is

53:21

Jesus. So meta -tron, the lamb upon the throne, was not a lamb or beyond the lamb, not positionally in back of, beyond the lamb is

53:30

Christ. Meta -tron see the one on the throne as the meta -tron. Let's try this out in scholarly debate, shall we?

53:44

Mr. Prash, Dr. Shlomo over here, he says that your explanation doesn't make any sense.

53:55

Could you please explain to me again why the people who wrote the

54:00

Zohar went to Revelation 5 verse 6, translated it as meta -tron, and which then required them to take the word mesos, and then transliterate it instead with meta.

54:14

What is the reason they did that again? Oh, I'd be happy to answer you, Dr. Shlomo. Here's my answer, because the lamb is on the throne, but on the back of the lamb is

54:24

Jesus. So meta -tron, the lamb upon the throne, was not a lamb or beyond the lamb, not positionally in of, beyond the lamb is

54:32

Christ. Meta -tron see the one on the throne as the meta -tron. That, my friends, is called word salad.

54:43

And I seriously doubt that this would stand up under scholarly scrutiny as the explanation for the origin of the word meta -tron, and the reason why the authors of the

54:54

Kabbalah and the Zohar went to Revelation chapter 5 verse 6, and then swapped out the word meso with meta, and then kept that transliteration, thus creating the name meta -tron.

55:10

You see what I'm saying here? We got a big problem. Something funny going on here.

55:16

This doesn't hold water. This doesn't make sense. This is scholarly obfuscation, and the question on the table, if you remember with the setup with Chavez, was, is the meta -tron found in the

55:30

Bible? And he said, oh yes, it is. How do we know?

55:36

Well, because it says meso -thronos in Revelation 5 -6.

55:45

Yeah, I don't think he's proved his point at all. In fact, he's proved that he knows the biblical languages well enough to manipulate them and to twist them.

55:57

He has not shown that he knows them well enough to teach them accurately in what's going on here.

56:03

And I guess, I'm not a Greek scholar. I've been reading Greek for 25 years, but I'm not a

56:09

Greek scholar. We got a problem. We got a big problem here. This doesn't make sense.

56:16

Let me back this up. Jacob Prash, why did the Jewish translators transliterate meso -tuthronu as meta -tronos?

56:24

Jews prefer meta. These translators prefer meta, yeah?

56:30

As a synonym for meso. They do, that's their preferred synonym, okay?

56:36

Which scholarly source says that they prefer meta over meso? Because the Lamb is on the throne, we see, but on back of the

56:44

Lamb is Jesus. Does he sound nervous to you? He sounds really nervous to me.

56:52

If he were playing poker, we'd call that a tell. He knows he's lying.

56:57

Let me back that up. Listen again. Now, why do the Hebrew translators prefer meta as a synonym for meso?

57:06

Because the Lamb is on the throne, we see, but on back of the Lamb is

57:11

Jesus. Right, yeah, that makes no sense. Meta -throne, the

57:17

Lamb. Meta -throne. On the throne. Well, it's not a Lamb on back of or beyond the

57:24

Lamb, not positionally on back of, but beyond the Lamb, it's

57:30

Christ. If I were on Broadway, this guy would win a

57:37

Tony Award for tap dancing. Meta -throne, meta -throne.

57:43

They see the one on throne as the Metatron. Who's they then?

57:48

The authors of the Kabbalah and the Zohar, right? They see the one on the throne in the book of Revelation. They don't believe in Jesus.

57:57

Why are they taking Revelation 5, verse 6, transliterating it completely contrary to what it actually reads, and then turning

58:13

Jesus into the Metatron? That doesn't make sense.

58:18

They don't even believe that Jesus is the Messiah. Well, yeah, that's what the New Testament says, that Jesus is the

58:24

Metatron. No, it doesn't. It does not say that Jesus is the Metatron at all.

58:32

Nowhere. Especially Revelation 5, verse 6. He's the one on the center of the throne.

58:38

He's the one on the central throne. This was repeated, that he's in the middle throne in Revelation 4, 5, and 6.

58:48

It doesn't say that! So we got a problem here, we got a big, big, big, big, big problem, is that Jacob Prash's claim that the

58:58

Metatron appears in the New Testament, it's just flat -out flim -flam.

59:04

I mean, this is just made -up stuff here. Now, all of that being said, all of that being said, let's do a little bit of work, shall we?

59:14

Let me close this up, because I did have some stuff that was ready. By the way, if you look online, you can find a

59:23

Hebrew translation of the book of Revelation, and Revelation 5, verse 6.

59:30

Oddly enough, there is no Metatron there. Revelation 5, verse 6 actually uses the right word for throne, keseh.

59:39

So it's right here, ha -keseh, the throne. So we got a problem here.

59:47

Even today's modern Hebrew translations of the New Testament do not say

59:53

Metatron, just wanted to point that out. But let me come back to this claim here.

59:59

Remember, my supreme ignorance was showing, and so this fellow, Noah MacDonald, sent me to this article,

01:00:07

Metatron is the Mediator of the Divine Name. Glad that he did, because this was quite helpful.

01:00:13

Here's the article, by the way, and this was a fascinating bit in here, because there is a discussion regarding the origin of the name

01:00:25

Metatron. So let me find...and let's find this real quick here.

01:00:32

Let's see here, and I want meta. Uno momento, I thought I had it queued up, but I probably don't.

01:00:40

Meta thronas. Okay. All right, talking about the origin.

01:00:48

All right, so in Metatron lore, this portentous theophonic marker of kavod ideology might even be embedded in the angel's name, which some scholars derive from the

01:01:01

Greek word for throne, thronas, thus reflecting on various etymologies of the name

01:01:07

Metatron. Daniel Boyarin notices that what is decisive is the strong association of the figure with a throne, the throne or a second throne on which he sits, either alongside

01:01:25

Yahweh or even as his appointed regent in place of Yahweh. This strong and crucial association of the figure with the throne and the frightening heresy of two powers in heaven as associated with sitting on the throne makes the otherwise philology plausible plausible derivation from meta and thronas entirely likely, if not quite provable.

01:01:49

Boyarin's suggestion here is not entirely novel, but rather an affirmation of one of the most popular etymological options.

01:01:55

For a long time, scholarly community has entertained the possibility that the name of the angel may represent the merging of the two

01:02:03

Greek words meta and thronas, which in combination, metathronos, can be understood to mean one who serves, and watch what it says, behind the throne.

01:02:15

Not in the middle, it says behind. And here's the reason why. Because the major lore regarding the

01:02:22

Metatron is that this is Enoch, because remember, Enoch went up to Enoch, that this is

01:02:29

Enoch, and that upon arrival up there, Enoch was promoted and turned into an archangel, the archangel

01:02:38

Metatron. So the idea behind metathronos is not that it's the middle of the throne, but the one who serves behind the throne, behind.

01:02:52

So that's the idea behind it. For one who occupies the throne next to the throne of glory, this hypothesis has been supported by a number of scholars, but was rejected by Sholem, who argued that there is no such word as metathronios in Greek, and it is extremely unlikely that Jews should have produced or invented such a

01:03:16

Greek phrase. He noted that in Talmudic literature, the word thronos is never used in place of its

01:03:25

Hebrew equivalent. Ever. Ever. And therefore an etymology based on the combination of the

01:03:30

Greek meta and thronos has no merit.

01:03:36

None. It has zero merit whatsoever. It has no merit.

01:03:45

So thank you for the article that I read it. My copy of it on my desk is really well marked up, but the point is this.

01:03:55

The article you sent me disproves, it debunks, Prash's claims.

01:04:01

So I want to thank you for the article. And by the way then, when you do look at the

01:04:06

Wikipedia article, and I know Wikipedia is not considered a scholarly source, but I would say this, that scholarship at Wikipedia seems to excel compared to the scholarship that we saw from Prash, that there is a discussion regarding the etymology of the word metatron.

01:04:25

And you're going to note here, this is a teaching regarding it, Enoch walked with God and he was not, for God took him,

01:04:31

Genesis 5, 24, and then quoting from these Jewish mystical sources,

01:04:37

Enoch whose flesh was turned to flame, his veins to fire, his eyelashes to flashes of lightning, his eyeballs to flaming torches, and whom

01:04:45

God placed on a throne next to the throne of glory. Received after this heavenly transformation, he received the name metatron.

01:04:53

So that's how the lore goes. And then when you get to the etymological, the etymology of the word metatron, here's what

01:05:02

Wikipedia says, and I again would argue, Wikipedia does a way better job telling us where the name metatron comes from than Jacob Prash, because James Prash tells us that the etymology, where the word metatron comes is the word metathronos from Revelation 5 -6, but in Revelation 5 -6 it's mezothronu.

01:05:27

But you see, the Jewish translators, you know, the writers of the Zohar, they preferred metathronos.

01:05:34

Yeah, all right, so here's the etymology. There are numerous possible etymologies for the name metatron.

01:05:40

However, some scholars, such as Philip Alexander, believe if the name metatron originated in Hekalot Merkabah texts, such as 3rd

01:05:49

Enoch, then it may be a magic word, and this is a tough one, and Hugo Odeberg, Adolf Jelinek, and Marcus Jastrow suggest the name may originate from either matara, keeper of the watch, or the verb mematar, to guard or to protect.

01:06:17

An early devoration of this can be seen in Shamusha Rabbah, where Enoch is clothed in light and is the guardian of the souls ascending to heaven.

01:06:28

Odeberg also suggests that the name metatron might be taken from the old Persian name

01:06:34

Mithra. Citing Wiesner, he lays out a number of parallels between Mithra and metatron based on their positions in heaven and duties.

01:06:43

Metatron seems to be made up of two Greek words for after and throne.

01:06:49

Again, after. Metathronos, taken together as one who serves behind the throne.

01:06:59

Not in the middle of it, behind. Or one who occupies the throne next to the throne of glory.

01:07:05

The two words do not appear separately in any text, known to Gershom and Sholom, who therefore dismiss the idea with the words that this widely repeated etymology has no merit.

01:07:18

The word suntronos is used as co -occupant of the divine throne, however, like the above etymology, and it is not found in any source materials.

01:07:28

So you'll note, even the Wikipedia doesn't agree at all with Jacob Prash.

01:07:35

So where did Jacob Prash get the idea that metathronos is the

01:07:40

Jewish transliteration of mezothronu, and that this means middle of the throne?

01:07:48

And what's the reason why he gave that the Jewish translators transliterated mezothronu as metathronos?

01:07:57

Well, his explanation, again, is because the Lamb is on the throne, but on the back of the Lamb is Jesus. So metatron, the

01:08:04

Lamb upon the throne, was not a Lamb or beyond the Lamb, not positionally in back of. Beyond the

01:08:09

Lamb is Christ. Metatron see the one on the throne as the metatron. Yeah.

01:08:19

So hopefully you found this helpful, but I'm going to just put this out there.

01:08:25

It's very clear, based upon James Prash's argument, he made up the definition of middle of the throne.

01:08:35

And he is not above lying through his teeth in order to come up with his own explanation as to where the word metatron comes from, but then if you know the biblical languages and you can actually test him, you see that the whole thing comes tumbling down, and it's all gobbledygook.

01:08:53

This man...I'm sorry, you can't be this wrong and not be intentionally trying to deceive people.

01:09:02

I mean, really, when you kind of boil down the options, there's not many. Two potential options is, well, he's intentionally deceiving, well,

01:09:13

I don't even want to get into the next. There's no way to make this resolve with any kind of positive thing.

01:09:21

Jacob Prash is a deceiver. We've also documented that he's a bully, he's a slanderer, and scholarly here, the scholarship is garbage.

01:09:31

This is absolute rubbish. And if you would like to provide the scholarly sources that make it clear that the origin of metatron is

01:09:39

Revelation 5, verse 6, that the writers of the Kabbalah and the

01:09:45

Zohar and 3rd Enoch, that they went to Revelation 5, verse 6, saw the phrase mezzo tu thronu, changed mezzo to meta, and changed the genitive to the accusative, you know, to come up with metatronon, you know, or metatron, you know, show me the scholar who is going to agree with this.

01:10:10

There's none. Jacob Prash is teaching nonsense, and he clearly has no one holding him accountable.

01:10:19

And that's all I got to say on the matter. Hopefully you found this helpful, if all the information, if any of this information you found helpful, all the information on how you can share the link is down below, and pray for James Prash, pray for his repentance, pray that his followers would see the truth.

01:10:35

This guy is not teaching them what the Bible says. He's making stuff up, he's mixing truth with a lot of error.

01:10:43

And in the process, he's also gone on a rampage, tearing apart the body of Christ and slandering godly men and accusing them of being in league with the

01:10:53

Antichrist. This is a fellow who needs to be sat down. And believe me when I tell you, this is only the tip of the iceberg regarding the problems regarding James Prash.

01:11:04

So until next time, may God richly bless you in the grace and mercy won by Jesus Christ and his vicarious death on the cross for all of your sins.