Who Is Eli Kittim & What Does He Believe?

Who Is Eli Kittim & What Does He Believe?

By Award-Winning Author Eli Kittim 🎓

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Why Do I Write Under the Pseudonym of Eli of Kittim?

For the record, “Eli of Kittim” is my pen name, not my real name. I chose this name because it points directly to Jesus Christ himself. The name “Eli of Kittim” is a cryptic reference to Jesus, and it really means, “The God of Greece.” The idea that the Messiah’s name is Eli is mentioned in many passages of the Old and New Testaments. For instance, Matthew 27.46 defines the name “Eli” as God. It reads: “Eli, Eli ... that is, My God, my God.” Similarly, Daniel 12.1 refers to “the great [messianic] prince” named, “Michael” (Mika-el). Michael means “Who is like God?” But if you break-up the word, the prefix “Mika” means “who is like,” while “el,” the suffix, refers to God himself. The same holds in Matthew 1.23 where the author informs us that Jesus’ name is “Emmanuel," which means, "God is with us." Once again, the prefix is based on the root (im) עִם, which means “with,” while the root-suffix (el) אֵל means “God” (cf. Isaiah 7.14). This is probably why God says in Malachi 4.5 (DRB), “Behold I will send you Elias the prophet, before the coming of the great and dreadful day of the Lord.” So, the common denominator in all these Biblical verses is that the Messiah is called Eli.

Moreover, Kittim is a repeated Old Testament Biblical name that represents the island of Cyprus, which was inhabited by Greeks since ancient times, and thus represents the Greeks. In Genesis 10.4 we are told that the Kittim are among the sons of Javan (Yavan), meaning Greece (see Josephus “Antiquities” I, 6). Even the War Scroll, found among the Dead Sea Scrolls, foretells the end-time battle that will take place between Belial and the King of the Kittim. This is all in my book, chapter 9. So, accordingly, Eli of Kittim roughly means, “The God of Greece.” That’s the name’s cryptic significance. And since the name Eli of Kittim represents the main argument of my book, I use it as my pen name!

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Bio

I’ve been involved in the study of serious Bible scholarship for over 30 years. I’m what you might call a Bible maven! I hold an MA degree in psychology from the New School for Social Research in New York City, and I’m also a graduate of the John W. Rawlings School of Divinity and of the Koinonia (Bible) Institute. I’ve also studied Biblical criticism at both Queens College and The New School (Eugene Lang). I’m fluent in Koine Greek, and I’m also a native Greek speaker. I also read Biblical Hebrew. I read the New Testament in the original languages. Currently, I’m a Bible researcher, published writer, and an award-winning Goodreads book-author. My book is called “The Little Book of Revelation: The First Coming of Jesus at the End of Days.” I advise all my readers to also read my *blog* because it furnishes *additional information* that usually answers most of their FAQs. I highly recommend that you read at least a few *related-articles* which flesh out certain ideas that are sometimes sparely developed in the book. It acts as a companion study-guide to “The Little Book of Revelation.” See Tumblr: https://eli-kittim.tumblr.com/

eli-kittim.tumblr.com

Eli of Kittim

Eli Kittim is a Biblical Researcher and an Award-Winning Author of the Christian-Nonfiction Book,...

I have also contributed academic articles to numerous journals and magazines, such as “Rapture Ready,” the “Journal of Higher Criticism,” “The American Journal of Psychoanalysis,” and the “Aegean Review” (which has published works by Jorge Luis Borges, Lawrence Durrell, Truman Capote, Alice Bloom), among others.

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Rethinking Christianity: An Einsteinian Revolution of Theology

Just like Paul’s doctrine——which “is not of human origin; for … [he] did not receive it from a human source, … but … [he] received it through a revelation” (Gal. 1.11-12)——my doctrine was received in the exact same way! Mine is an Einsteinian revolution of theology. No one will do theology the same. I made 2 electrifying discoveries that turn historical Christianity on its head:

A) What if the crucifixion of Christ is a

future event?

B) What if Christ is Greek?

Both of these concepts were communicated to me via special revelation! Hermeneutically speaking, they involve an absolutely groundbreaking paradigm shift! Mine is the only view that appropriately combines the end-time messianic expectations of the Jews with Christian scripture! And most of the Biblical data, both academic and otherwise, actually supports my conclusions. The fact that it’s new doesn’t mean it’s not true. This new hermeneutic is worthy of serious consideration. No one has ever said that before. This can only be revealed by the spirit!

Arthur Schopenhauer once wrote:

All truth goes through three stages:

At first it is ridiculed.

In the second, it is violently rejected

In the third, it is accepted as self-evident.

I would suggest that readers do their due diligence by investigating my extensive writings in order to examine what my view is all about and on what grounds it is established.

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Kittim’s Systematic Theology

I have written about my systematic theology many times before, but only vis-à-vis my evidence (i.e. in trying to prove it). But I’ve never tried to clarify its foundations. In systematic theology, a theologian seeks to establish a coherent theoretical framework that connects all the diverse doctrines within a tradition, such as Bibliology, Soteriology, Eschatology, and the like. However, one of the major problems involved in such a study is the theological bias of the researcher who might “force” the data to fit the theory in an attempt to maintain coherence and consistency.

So, where does my systematic theology come from? I’m neither Protestant, nor Catholic, nor Eastern Orthodox (though I used to be Greek-Orthodox). I don’t belong to any particular church or denomination. Nor am I trying to create one. I’m rather selective, but I don’t identify with the various denominations of whose views I sometimes embrace. The reason is that——although I may agree with certain theological positions, nevertheless——I do not necessarily agree with their overall systems.

Unlike most other systematic theologies that are based on probabilities and guesswork, the starting point of my system is based on “special revelation”! This revelation, or rather these revelations (for I’ve had a number of them through the years) do not add any new content to the canon of scripture, but they do clarify it, especially in terms of chronology or the timing and sequence of certain prophetic events. So they don’t add anything new to the Biblical canon per se. The only thing they do change is *our interpretation* of the text. Incidentally, this revelation has been multiply-attested and unanimously confirmed by innumerable people. Due to time constraints, I can’t go into all the details. Suffice it to say that a great multitude of people have received the exact same revelation! Essentially, this is my spiritual navigation system. But I never force it on the text. I always approach the text with impartiality in order to “test the spirits,” as it were. The last thing I want to do is to engage in confirmation bias.

And my views fit all the evidence. For example, I agree with Biblical scholarship that most of the Old Testament is not historical. I fully agree that many of the Patriarchs did not exist. I concur that the same holds true for the New Testament, but not to the same degree. What is more, I’m in full agreement that the gospels are anonymously written, and that they’re nonhistorical accounts that contain many legendary elements. I further concur that the gospel writers were not eyewitnesses. I also agree with many credible Bible scholars who question the historicity of Jesus, such as Robert M. Price and Kurt Aland. I admit that some of the New Testament texts involve historical fiction. And I don’t believe that in order to have a high view of scripture one has to necessarily accept the historicity of the Bible, or of Christianity for that matter. Rudolf Bultmann was right: the Bible sometimes mythologizes the word of God!

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The High Quality of My Work

The truth is, I demand of my work nothing less than the highest possible quality so that it is able to withstand the rigors of modern scholarship! To that end, a solution to a particular problem must be multiply-attested and unanimously confirmed by all parts of Scripture, thus eliminating the possibility of error in establishing its legitimacy. I’m very comprehensive in my work and I use a very similar quasi-scientific method when interpreting the text. In order to avoid the possibility of misinterpretation during the exegetical process, I observe exactly *what* the text says, exactly *how* it says it, without entertaining any speculations, preconceptions, or presuppositions, and without any theological agendas. This eliminates any personal predispositions toward the text while preserving the hermeneutical integrity of the method.

And then I translate it into English with the assistance of scholarly dictionaries and lexicons. After that, I cross-reference information to check for parallels and/or verbal agreements. Thus, the translation of the original biblical languages becomes the starting point of my exegesis. This type of approach is unheard of. Almost everyone comes to the text with certain theological preconceptions. I’ve been heavily influenced by my academic and scientific backgrounds in this respect, and that’s why I’m very demanding and always strive to achieve the highest possible quality of work! I take a lot of pride in my work! And it is only after this laborious process has been completed that I finally check it against my original “blueprints”——namely, my revelations——to see if they match. It’s an airtight case because it’s not guided by speculation and conjecture, as most theologies seem to be.

The best explanation of my views comes from the following work. This is the pdf of my article——published in the Journal of Higher Criticism, volume 13, number 3 (Fall 2018)——entitled, “The Birth, Death, and Resurrection of Christ According to the Greek New Testament Epistles”:

https://acrobat.adobe.com/link/review?uri=urn:aaid:scds:US:6b2a560b-9940-4690-ad29-caf086dbdcd6

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Breaking News‼️

The War of Gog & Magog Has Begun❗️

Follow this Twitter list for news & live updates from multiple sources. It’s a Twitter list called “Eli Kittim Prophecy News”:

https://mobile.twitter.com/i/lists/200355615

https://href.li/?https://mobile.twitter.com/i/lists/200355615

BIBLE EXEGESIS RESOURCES LIST (ONLINE)

Compiled by Bible Researcher Eli Kittim 🎓

Critical Bible Commentaries

https://libguides.twu.ca/religiousstudies/ecommentariesNT

Bryan College Library - Bible Study Resources - Compiled by Kevin Woodruff, M. Div, MS

https://library.bryan.edu/christian-studies-subject-guide/bible-study-resources

Interlinear Greek English Septuagint Old Testament (LXX)

https://archive.org/details/InterlinearGreekEnglishSeptuagintOldTestamentPrint/page/n5

Internet Archive

Interlinear Greek English Septuagint Old Testament (LXX) : Free Download, Borrow, and Streaming : Internet Archive

Interlinear Greek English Septuagint Old Testament (LXX)Does not include the deuterocanonical books. New Testament is here...

Hebrew---English Interlinear Bible (Old Testament)

https://www.logosapostolic.org/bibles/interlinear_ot1.htm

Greek—English Interlinear Bible (New Testament)

https://www.logosapostolic.org/bibles/interlinear_nt.htm

Academic Bibles: The Hebrew OT, the Greek NT, the Septuagint, and the Latin Bible—which scholars prefer to use for research and publications—share the same link:

1) Hebrew Old Testament following the text of the Biblia Hebraica Stuttgartensia

2) Greek New Testament following the text of the Novum Testamentum Graece (ed. Nestle-Aland), 28. Edition and the UBS Greek New Testament 5. Edition.

3) Greek Old Testament following the text of the Septuagint (ed. Rahlfs/Hanhart)

4) Latin Bible (Biblia Sacra Vulgata) following the text of the Vulgate (ed. Weber/Gryson)

5) King James Version

6) English Standard Version

7) NetBible

8)Luther-Bible 1984

https://www.academic-bible.com/en/online-bibles/novum-testamentum-graece-na-28/read-the-bible-text/

Was Jesus Born Again?

By Goodreads Author Eli Kittim

Jesus’ Baptism in the Holy Spirit

In discussing Jesus’ baptism in the Holy Spirit, I’m not referring to John the Baptist’s water baptism. Rather, I’m referring to a Spirit baptism or a conversion experience where Jesus had a personal encounter with the power of God. Many Christian denominations emphasize that without such a “born-again” experience no one can enter the kingdom of God (Jn 3.5). From the outset, scripture emphasizes the need for a baptism of the Spirit (Mt. 3.11 NRSV):

‘He will baptize you with the Holy Spirit and

fire.’

In Mk. 16.16-17, it’s not merely by faith alone but by spirit “baptism” that salvation is accomplished! Given that the born-again Christians “will speak with new tongues,” it’s clear that the text isn’t referring to a symbolic immersion in water but rather to a baptism of the Holy Spirit! And although Baptism is defined as a rite of admission into Christianity——by immersing in water——this ritual is *symbolic* of being cleansed from sin (1 Jn 1.7) by the death of the self. First Peter 3.21 (NIV) reads:

and this water symbolizes baptism that now

saves you also—not the removal of dirt from

the body but the pledge of a clear

conscience toward God.

In Rom. 6.3-4, Paul talks of a baptism Into Jesus’ death! It’s a believer’s participation in the death of Christ to allow them to “walk in newness of life.” It’s part of the same regeneration process which comprises the death of the old self & the rebirth of the new one (Eph. 4.22-24). The best example of Spirit baptism is in Acts 2.1-4! Colossians 2.12 (NIV) similarly says:

having been buried with him in baptism, in

which you were also raised with him through

your faith in the working of God.

Keep in mind that, in the gospel story, Jesus didn’t start his ministry prior to his regeneration. Nor was Jesus revealed prior to his rebirth. Mt. 3.16-17 (NRSV) suggests that Jesus’ regeneration began with John’s baptism and was followed thereafter by his encounter with the devil in the wilderness:

And when Jesus had been baptized, just as

he came up from the water, suddenly the

heavens were opened to him and he saw

the Spirit of God descending like a dove and

alighting on him. And a voice from heaven

said, ‘This is my Son, the Beloved, with

whom I am well pleased.’

This is a symbolic account of his rebirth. Notice that it was Jesus *alone* who saw (εἶδεν), presumably for the first time, the Spirit of God (cf. Jn. 3.3) who would later indwell him. If Jesus already had the Holy Spirit, there would have been no need for a temptation in the desert. Jesus already had the fullness of the Deity within him in bodily form (Col. 2.9) but, being innocent, he still had to receive the Holy Spirit in order to energize it and be transformed. The next verse says (Mt. 4.1 NRSV):

Then Jesus was led up by the Spirit into the

wilderness to be tempted by the devil.

This is a continuation of the earlier baptism motif in the previous chapter. If “ ‘John’s baptism was a baptism of repentance’ “ (Acts 19.4 NIV), as “Paul said,” then Jesus would have had to necessarily confront his sin nature at some point. For those who object to the notion that Jesus had a sin nature, how could he have been “like His brothers in every way” (Heb. 2.17), fully human, if he were unable to be tempted? Not to mention that it would also render the temptation pericope ipso facto meaningless because how could the devil tempt someone who is unable to be tempted by sin? That’s why scripture says that “God made him who had no sin to be sin for us” (2 Cor. 5.21 NIV)!

So, as part of his rebirth experience, Jesus had to confront the devil. That’s why the text emphasizes that he didn’t do it on his own. Rather, “he was led up [ἀνήχθη] by the Spirit.” Jesus then confronts the devil head on. He is persistently tempted in order that he may prove his loyalty to God. He faces various temptations and is put to the test. He experiences what the German Protestant theologian Rudolf Otto (1869–1937) calls the “mysterium tremendum”:

A great or profound mystery, especially the

mystery of God or of existence; the

overwhelming awe felt by a person

contemplating such a mystery (Oxford

English Dictionary).

The text shows that, by the end of his temptation experience, Jesus had been reborn in God by following the same principle as the one found in James 4.7 (NRSV):

Submit yourselves therefore to God. Resist

the devil, and he will flee from you.

Jesus does precisely that. Notice that the spirit of God and the angels did not minister to him prior to his rejection of Satan (Mt. 4.10-11 NIV):

Jesus said to him, “Away from me, Satan!

For it is written: ‘Worship the Lord your God,

and serve him only.’ “Then the devil left him,

and angels came and attended him.

This is a clear demonstration that even Jesus himself had to be reborn in order to both see & enter the kingdom of God (Jn. 3.3, 5). Given that he’s fully human (Heb. 2.17), he’s not exempt from the regeneration process, which is the necessary means by which a human being can become united with God.

This concept creates an obvious oxymoron. For example, if Christ was purportedly born-again, does this mean that Jesus got saved? Or that Jesus became a Christian? This is the kind of paradox that such an experience can suggest. In a certain sense, the answer is yes. Think about it. Being fully human, even Christ has to undergo a dangerous temptation in order to encounter God. But if that’s the case, then it means that there was a time when Jesus didn’t know God; a time when he didn’t have a personal and intimate relationship with him. Lk. 2.52 (NRSV) says:

Jesus increased in wisdom and in years,

and in divine and human favor.

If “Jesus increased in wisdom,” then this means that there was a time when he didn’t have much wisdom. The above verse also suggests that the divine favor towards him increased as Jesus got older. All these passages clearly show that Jesus grew up as a normal human being who underwent all of the spiritual experiences for regeneration and rebirth that we all encounter. He was not exempt from any of them, including that of regeneration & rebirth!

Conclusion

Scripture, then, shows that in being fully human, Jesus had to go through everything that we also face, including suffering, pain, depression, rejection, and so forth. Yet there are some pastors who teach that Jesus didn’t have a sin nature, never sinned, could not be tempted, was not reborn, and the like. Remember Isa. 53.3 (NLT)?:

He was despised and rejected— a

man of sorrows, acquainted with deepest

grief.

Yet in response to a Christian talk-show host, a famous preacher who heads a megachurch in Redding, California argued that Christ “wasn’t born again the way we’re born again.” Specifically, the Christian talk-show host posed the following question: So, “he [Christ] wasn’t born again the way we’re born again”? To which Christian minister and evangelist, Bill Johnson, replied: “No, goodness no, no. I have to be born again; he’s already God, so, absolutely not.” So much for pastoral care!

Was the Charge Against Jesus Insurrection or Blasphemy?

By Bible Researcher Eli Kittim 🎓

Many have written on Jesus the Galilean——often portraying him as someone who “was involved in anti-Roman seditious activity” and “put to death as an insurrectionist” (see e.g. Dr. Fernando Bermejo-Rubio, “[Why] Was Jesus the Galilean Crucified Alone? Solving a False Conundrum,” Journal for the Study of the New Testament 36.2 [2013] 127-154; & “Zealot: The Life and Times of Jesus of Nazareth,” a book by Muslim writer and scholar Reza Aslan).

But these speculative reconstructions have nothing to do with the New Testament literary accounts. These religious scholars should not be allowed to tamper with the internal evidence by altering it to suit their theological objectives. Let me give you an example why that would run counter to the standards of textual criticism. If modern scholars, who are far removed from ancient times, were to be given such artistic license as to change the words of Homer or Virgil, for instance, then it would no longer be Homer or Virgil that we would be reading but rather a modern 21st century forgery or adaptation of their works. Classicists would rightly be outraged! So then, if these interpolations are inexcusable in classical literature (e.g. in ancient Greco-Roman works), why are these religious scholars allowed to rewrite history and change the words of the New Testament accounts by superimposing their own imaginations on the text? Who gave them the licentia poetica (poetic license) to do so? Such books abound in the popular literature whose authors helped shape our modern views of Jesus!

Sadly, it would seem that none of these scholars have carefully consulted the Greek New Testament to see what it says on the matter, including the scriptural *messianic context* in which it says it. For example, Matthew 26.63-66 says categorically and unequivocally that Jesus was accused of blasphemy by the Jewish leaders. Specifically, Jesus purportedly blasphemed by claiming to be the Messiah, the king of the Jews (i.e. the new David cf. Ezekiel 37.24 [NRSV]: “My servant David shall be king over them;” Ezekiel 37.25 “and my servant David shall be their prince forever”). In fact, during Caiaphas’ interrogation, Jesus purportedly responded by identifying himself with the Danielic Son of Man (Υἱὸν τοῦ ἀνθρώπου), a messianic figure who will one day come in the clouds of heaven (Matthew 26.64). That’s precisely when the high priest cried out (v. 65): “He has blasphemed!” (Ἐβλασφήμησεν). Then at Matthew 26.66, the high priest asked the attending council:

What is your verdict? They answered, ‘He

deserves death.’

The members of the Sanhedrin (vv. 57, 59) answered in unison: “He deserves death” (Ἔνοχος θανάτου ἐστίν)! This is explicitly recorded at Mark 15.26 as well, where the official charge against Jesus was said to be inscribed on his cross:

The inscription of the charge against him

read, ‘The King of the Jews.’

Conclusion

The context of the literary account in Gethsemane, prior to the crucifixion, is one of prayer and supplication. It has absolutely nothing to do with violence or any plans to overthrow the Roman legions. Moreover, the Sanhedrin’s verdict, that was later inscribed on Jesus’ cross, was NOT insurrection but rather blasphemy, namely, that he claimed to be the Messiah: “The King of the Jews” (i.e. Mashiach Ben David cf. Jn 19.7)! In fact, the so-called charge against Jesus of political insurrection is never once mentioned in the New Testament!

So, if we’re going to engage in academic exegesis, we must avoid presuppositions, assumptions, speculations, & conjectures. We must allow expositional constancy or the analogy of scripture, and the original biblical languages, to guide our hermeneutic. In other words, we must not impose our own private interpretations on the text. Rather, we must allow the text ITSELF to give us the authorial intent (meaning)! Thus, even though some liberal scholars are very familiar with the gospel literature, nevertheless they’re constantly inserting or imposing extraneous, extra-biblical material to put a Roman spin on it. This is a clear violation of the standard principles of biblical interpretation!

ACCORDING TO DANIEL’S PROPHECY, THE ANTICHRIST IS THE 11TH HORN (THE 11TH KING)

By Eli Kittim 🎓

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