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Sunday, 12 March 2017


Debunked: Jacob Prasch’s claim that the Holy Spirit will be absent from the world during the 70th week of Daniel.

Intra-Seal and the Church in Smyrna.

And to the angel of the church in Smyrna write: “The words of the first and the last, who died and came to life.

“‘I know your tribulation and your poverty (but you are rich) and the slander of those who say that they are Jews and are not, but are a synagogue of Satan. Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life. He who has an ear, let him hear what the Spirit says to the churches. The one who conquers will not be hurt by the second death.” (Revelation 2:8-11),

According to Jacob Prasch, the church in Smyrna (Revelation 2) is a picture of the “powerless church” minus the Holy Spirit during the tribulation. Smyrna is Ionic Greek for myrrh, the expensive spice used to make perfume for anointing the dead amongst other things.
There may be some valid comparisons to be made between Smyrna and the persecuted church during the great tribulation, but an argument cannot be made for the absence of the Holy Spirit! The church in Smyrna existed during the dreadful persecution of the Emperor Domitian (AD 81-96), when the Holy Spirit was very much present. Doesn't this so called "powerlessness" in worldly terms indicate that the gospel will go out with even more power in the Holy Spirit? (2 Corinthians 12:10).

The Ten and the Forty

Prasch: “Forty is the number of testing when the test comes from God. Ten is the number of testing when it is not from God. God may allow it for His purpose. In Daniel’s day Israel was tested at the hands of the Babylonians. In Smyrna believers in Jesus were tested at the hands of the Romans and the Pagans. When the test comes NOT from God, the number is ten.” 1

Prasch has based his tenuous argument for “the ten and the forty” on one short excerpt of scripture from Daniel 1. He has linked the ten days tribulation in Smyrna with Daniel 1:8-16, specifically, verses 12 and 14, where the period of ten days is repeated three times.

Prasch: “Then there is this period of ten days. It says it four times. Explicitly three times, and then it refers to it as ‘the end of the days’ the fourth time..... Then at the end of the days which the king had specified for presenting them, the commander of the officials presented them before Nebuchadnezzar. (At the end of the ten days.)” 1

The phrase: “the end of ten days” appears once in verse 15, and “ten days” appears twice in verses 12 and 14. Prasch's assumption that the phrase “the end of the days” in Daniel 1:18 relates specifically to the end of the ten days is false. Verse 18 does not refer to the end of the literal ten days at all; in fact it refers to the end of the three year period specified by Nebuchadnezzar, see Daniel 1:5. The omission of the word “ten” in verse 18 is inserted by Prasch in order to fit in with his “end of the (ten) days” tribulation theory.

But Daniel resolved that he would not defile himself with the king’s food, or with the wine that he drank. Therefore he asked the chief of the eunuchs to allow him not to defile himself. 9And God gave Daniel favor and compassion in the sight of the chief of the eunuchs, 10and the chief of the eunuchs said to Daniel, “I fear my lord the king, who assigned your food and your drink; for why should he see that you were in worse condition than the youths who are of your own age? So you would endanger my head with the king.” 11Then Daniel said to the steward whom the chief of the eunuchs had assigned over Daniel, Hananiah, Mishael, and Azariah, 12“Test your servants for ten days; let us be given vegetables to eat and water to drink. 13Then let our appearance and the appearance of the youths who eat the king’s food be observed by you, and deal with your servants according to what you see.” 14So he listened to them in this matter, and tested them for ten days. 15At the end of ten days it was seen that they were better in appearance and fatter in flesh than all the youths who ate the king’s food. 16So the steward took away their food and the wine they were to drink, and gave them vegetables. 17As for these four youths, God gave them learning and skill in all literature and wisdom, and Daniel had understanding in all visions and dreams. 18At the end of the time, when the king had commanded that they should be brought in, the chief of the eunuchs brought them in before Nebuchadnezzar. (Daniel 1:8-18). 

There are several anomalies associated with Prasch’s suspect exegesis of “the ten and the forty” and the meaning of “ten days” in biblical typology. He makes the assumption that we always read Daniel in light of Revelation. This is true of the prophetic material found in Daniel, but the context of Daniel 1 is historical and not prophetic. Furthermore the context of Daniel 1 does not match Revelation in the sense that Prasch teaches. The ten days that Daniel and his companions were tested was not a period of tribulation, much less the terrors of the persecution that took place in Smyrna. Although they had been taken into captivity, God gave Daniel favour and compassion in the sight of the chief of the eunuchs. (Daniel 1:9). Christ tells the believers in Smyrna “be faithful to death..” - this was not the case with Daniel who invited the test (v 12). The ten days that the Christians in Smyrna were to be tested was, in my view, a literal ten days, whereas the great tribulation goes on for 3.5 years (cut short). (Matthew 24:22).

When we come across the words test, trial and tribulation, we do need to look at the context. A test, peirazó, is to test or to tempt, whereas tribulation, usually, but not always, goes a stage further, thlipsis in this case. Revelation 2 uses both words in relation to Smyrna. Daniel 1 (Hebrew nasah) has the same meaning as peirazó prove, tempt, try.[2] The word “test” (nasah) in Daniel 1:12 is frequently used of God in relation to men, as in Genesis 22:1. God did prove Abraham.

Apart from Daniel 1, ten days are specifically mentioned in the scriptures in Nehemiah 5:18, Genesis 24:55; Jeremiah 42:7. Ten relates to God’s authority over human government and law, as in Exodus 20:1-17; Deuteronomy 5:6-21; 1 Kings 11:31-35; Ruth 4:2). Ten also represents human government under the influence of Satan e.g. the ten toes of iron and clay (Daniel 2:42), and the beast with ten horns (Revelation 10:24; 13:1 17:12). “Ten is viewed as a complete and perfect number, as is 3, 7 and 12. It is made up of 4, the number of the physical creation, the number of man. As such, it signifies testimony, law, responsibility and the completeness of order.” [3] The forty can be justified, since there are many instances of forty (not necessarily days) associated with testing, but not so with the ten. Daniel 1 actually fits into the ten day paradigm perfectly. Nebuchadnezzar, a type of the Antichrist, seeks to impose his unrighteous will upon the faithful believers who are his captives. However, Daniel and his companions prove the government of God over the government under the influence of Satan over a period of ten days, and indeed ultimately. The king’s "choice food" is unfit for consumption by the people of God.. there is much symbolism here, but tribulation is excluded.

I think that the argument to link the persecution during the tribulation specifically with ten days is dishonest, as is the argument to link ten with persecution not directly from God. Once again we have eisegesis and not exegesis from Prasch. Prasch is a clever man and he has built up a following over the years. This makes him very dangerous as he holds a position of trust in the eyes of some. The bible admonishes us to be careful to study the scriptures for ourselves and to test the spirits.

Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world. (1 John 4:1).

Abstain from all appearance of evil. (1 Thessalonians 5:22 KJV)

When Jacob Prasch identified himself as a “hooligan” recently, he almost seemed to be inviting derision. It seems very strange that a bible teacher would have such a negative word emblazoned across his clothing.

The definition of “hooligan” is altogether negative.
Hooliganism is disruptive or unlawful behaviour such as rioting, bullying and vandalism. 

It is also a word that is linked to thuggish behaviour and lawlessness.
Many theories abound about the source of the noun hooligan, but it appears to have been derived from the Irish name O’Hooligan:

“London newspapers in April and May 1894 carried reports of a case at Southwark Police Court in South London where it was said that Charles Clarke, aged 19, was charged with assault on police, was:
‘the king of a gang of youths known as the 'Hooligan Boys'.

The gang had attended a music hall and created a disturbance which resulted in the Police being called and the gang's arrest. At the later remand hearing a newspaper repeated that allegation, but referred to the ‘O'Hooligan Boys’.
The next month, two other youths were brought before Lambeth Police Court for threatening behaviour. They were described as members of the gang known as ‘the Hooligan Boys’.

The problem of gangs of youths in the Lambeth area appears to have been a big problem for in October 1894 the Illustrated Police News reported that local tradesmen were organising a deputation to send to the Home Secretary as police needed support in ‘their efforts to stamp-out the so-called 'hooligan' gangs of roughs’.[4]

If Prasch wants to be identified with hooliganism then who am I to argue? Certainly I could not think of a better word to describe his treatment of the scriptures.

Prasch is also fond of publicly displaying the alleged symbol of Israel, the satanic hexagram. Actually the introduction of the occult Star of David aka the Seal of Solomon was Rothschild's doing in the 19th century. The Illuminati have much to do with the Israeli national symbol, as I am sure Prasch knows full well!

My full refutation of the Intra-Seal deception can be found at:


Irv said...

Well, all of this is most interesting. I always seem to learn new things every time I check out my favorite "Wolves" blog. Please don't stop writing! God bless.

Treena Gisborn said...

God bless you Irv.

colin said...

Just when you think it can't get any worse, what happens?

An excellent refutation of Prasch's 'theology'.

I think "hooligan" is an apt word for him; theological hooligan!
By all means, shave some wood off a square wooden peg if you want to fit it in a round hole, but, you CAN'T treat God's word quite the same way, 2 Tim 2.15?

Sanctification? Holiness? "..so be ye holy in ALL manner of conversation; because it is written , Be ye holy for I am holy." 1 Peter 1.15-16. This was a repeated admonition to Israel in the OT! But, surely Prasch would know this?

Whatever is up with him?

God bless.

Treena Gisborn said...

It should be more than obvious that things are not right with JP Colin. You would think a man with his health problems and age would be thinking more seriously about the consequences of teaching false doctrines, but it doesn't seem to work like that. Perhaps he doesn't care how obvious he is now that Intra-Seal has been debunked? God bless.