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What’s in a blasphemous name?

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Dragon fruitPeople say “what’s in a name?” to imply that name does not matter. Also, William Shakespeare (Wikipedia) has his own version “A rose by any other name would smell as sweet“, which “is a popular reference to his play Romeo and Juliet, in which Juliet seems to argue that it does not matter that Romeo is from her family’s rival house of Montague, that is, that he is named “Montague”. The reference is often used to imply that the names of things do not affect what they really are. This formulation is, however, a paraphrase of Shakespeare’s actual language. Juliet compares Romeo to a rose saying that if he were not named Romeo he would still be handsome and be Juliet’s love. This states that if he were not Romeo, then he would not be a Montague and she would be able to get married with no problem at all.”

How about if dragon fruit flower is named rose? Will name not matters? Good, if the dragon fruit flower smell  as sweet as rose, assuming that rose is still smelling sweet. Also, why is there ‘blasphemous name‘ in Revelation 13:1, if name does not really matter?

Simply put therefore, there are at least two (2) kinds of believers, to wit; 1) believers of Juliet or in a ‘rose’ or Shakespearean doctrine and 2) believers of the words in the Book of Revelation.

Which one should prevail?

How about if the name of the son of the Creator is changed into Hesus, Esu or Hesu, which is a name of a Gallo-Celtic pagan god? Will name not really matters? Further, some Christians, if confronted with the issue on the name Jesus, may justify the name by proposing Yeshua, Joshua, Iesous, Esus, Hesus, Hesu, Isa, etc, to be referring to the same entity. However, when they worship a name, they unanimously shout and praise nowadays only one name,that is-Jesus. They do not even shout in reverence of the name Joshua or Emmanuel, which are found in the bible to be referring to the same entity named Jesus.

In short, even regarding the name of the son, Christians are confused, which is a manifestation of a Satanic influence, but still believing in themselves to be ‘correct’, as if believing in a lie is correct. Consequently, if they worshipped a name based on confusion, much more reason, that their interpretation of the words in the scripture is confused.

No wonder that there are too numerous sects in Christianity.

How is name of blasphemy being understood today?

As a noun, Wikipedia defines name as “a term used for identification. Names can identify a class or category of things, or a single thing, either uniquely, or within a given context. The entity identified by a name is called its referent. A personal name identifies, not necessarily uniquely, a specific individual human. The name of a specific entity is sometimes called a proper name (although that term has a philosophical meaning also) and is, when consisting of only one word, a proper noun. Other nouns are sometimes called “common names” or (obsolete) “general names“. A name can be given to a person, place, or thing; for example, parents can give their child a name or a scientist can give an element a name.”

On the other hand, Wikipedia defines blasphemy as “act of insulting or showing contempt or lack of reverence to a deity, or sacred objects, or toward something considered sacred or inviolable.[1][2][3][4]. However, it is improper to use the term blasphemy, when insult is not addressed to the Almighty but only against things, persons or objects because they do not deserve the same treatment compared to that of the Creator. In  essence therefore, the names of blasphemy are names or entities used as part of the act of insulting or cursing the Creator.

The name of blasphemy under Revelation 13:1

Different translations of Revelation 13:1 are noted today. King James version uses a singular form of the ‘name of blasphemy’ but others refer to plural ‘names‘.  This difference can be spotted in the following versions, to wit:

King James Bible And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. Contemporary English Version I looked and saw a beast coming up from the sea. This one had ten horns and seven heads, and a crown was on each of its ten horns. On each of its heads were names that were an insult to God. New American Standard Bible And the dragon stood on the sand of the seashore. Then I saw a beast coming up out of the sea, having ten horns and seven heads, and on his horns were ten diadems, and on his heads were blasphemous names.

The above singular-plural difference, however, fully confirms the name Jesus to be referred in all of the above versions for a simple reason that Jesus is accepted worldwide as a singular name but at the same time various names are connected to it, e.g,  Yeshua, Joshua, Iesous, Iesus, Hesus, Esus or Issa.

How is Jesus confirmed to be the name of blasphemy?

This is in Revelation 13:1, where the co-existence of the heads of the first beast with the name of blasphemy was prophesied, in relation to Daniel 7:8, where the rising of Emperor Constantine or the ‘little horn’ to power was also prophesied. Revelation 13:1 (KJV) states:

13 And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.

Verse 1 describes the rising up of the first beast out of the sea, which is a metaphorical description of the origin of the first beast. This is better understood, if co-related to the description of the second beast in Revelation 13:11, where it is described to “come up out of the earth“. Obviously, sea is liquid or unsolidified or not stable while earth or land is solid or firm. These descriptions tell the condition of the predecessor empire, where the first and second beast emanated, respectively. Notice that the description of the predecessor of the first beast squarely fits to the time when the Roman Empire was undergoing Crisis in the Third Century, or in Military Anarchy or Imperial Crisis. In other words, the empire was in an unstable condition, which occurred in 235-284 AD. In fact, the “rule of four” or tetrarchy system of governance was adopted during the time of Emperor Diocletian, to maintain control over the empire.

This “rule of four” is prophesied in Daniel 7:8 as follows:

I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things.

As described in the above prophesy, the coming to power of the “little horn” or the “successor ruler” is coupled with the plucking or removing from power of the three other co-rulers, in the tetrarchy, which was established during the time of Emperor Diocletian. Hence, Daniel 7:8 refers to the coming to power of Emperor Constantine I, who succeeded his father Augustus Constantius Chlorus. Historically, Constantine’s father was one of the co-rulers in the tetrarchy with Diocletian, Galerius, and Maximian, who reigned over the one fourth (1/4) of the empire each. Diocletian was the Augustus in the Eastern Roman Empire, with Galerius as Junior Emperor or Caesar while Maximian was Augustus in the Western Roman empire, with Constantius Chlorus as Junior Emperor or Caesar. Diocletian, who is known to have severely persecuted early Christians, reigned for twenty-one (21) years and then abdicated voluntarily. He was succeeded by Galerius as Augustus in the Eastern Roman Empire, who died in 311 of gruesome disease. On the other hand, Maximian renounced his imperial claim and killed himself on Constantine Order.

Wikipedia states: “At the Council of Carnuntum in November 308, Diocletian and his successor, Galerius, forced Maximian to renounce his imperial claim again. In early 310, Maximian attempted to seize Constantine’s title while the emperor was on campaign on the Rhine. Few supported him, and he was captured by Constantine in Marseille. Maximian killed himself in mid-310 on Constantine’s orders”.

Other claimants, such as, Maxentius, the Roman Emperor from 306-312 and Licinius, who was elevated to Augustus by Galerius in the West in 308, were defeated by Constantine I at the Battle of the Milvian Bridge in 312 and at the Battle of Chrysopolis in 324, respectively.

In short, the three other co-rulers in the tetrarchy, including other succeeding claimants, were removed and Emperor Constantine I, who previously ruled the Western Roman Empire, became the sole ruler of the entire Roman Empire, in fulfillment of the prophesy in Daniel 7:8. However, instead of establishing his base in Rome, he transferred to Byzantium, as his “new Rome”.

Emperor Constantine’s empire, which later became the Byzantine Empire or the Eastern Roman Empire, is also described in Revelation 13:1 as having “seven heads and ten horns“, which refers to the seven successions, with additional three co-rulers, making the seven successions with ten (10) rulers in all in a re-united Roman empire and in the Western Roman Empire prior to re-unification and after separation into Western and Eastern Roman Empire. This succession happened from Emperor Constantine I, who initially ruled the Western Roman Empire, until the reign of Theodosius I, with extension to the reign of his younger son, Honorius, who ruled in the separated Western Roman Empire.

The succession occurred as follows-Emperor Constantine I “the Great”, who ruled initially the Western Roman Empire prior to re-uniting the Roman Empire under his sole control, was jointly succeeded by his two sons, namely, Constantius II and Constans I , who were in turned followed by  five (5) successions, either solely or jointly ruled, at a time, by the following rulers, namely 1) Julian “the Apostate” 2) Jovian 3) jointly by Valentinian I and Valens, 4) Gratian and 5) Theodosius I “the Great”, who was the last ruler of the entire Roman Empire, with extension to the reign by his younger son Honorius (395 to 423 AD), who became emperor in the  Western Roman Empire. The latter’s rule is the ending counter-part of the time opposite to Emperor Constantine I’s initial rule of the separated Western Roman Empire.

The phrase “and upon his horns ten crowns” in verse 1 refers to the ten successors of Emperor Constantine I in the Eastern Roman Empire or Byzantine Empire, who adopted his name. They are as follows: Tiberius II Constantine, Constantine III, Constantine IV “the Bearded”, Constantine V “the Dung-named”, Constantine VI, Constantine VII “the Purple-born”, Constantine VIII “the Purple-born”, Constantine IX Monomachos, Constantine X Doukas and Constantine XI Palaiologos.

In summary, the little horn in Daniel 7:8 and his empire is the first beast in Revelation 13, pointing to Emperor Constantine I and his religious-political empire. Finally, the phrase “and upon his heads the name of blasphemy” in verse 1 means that such name had already existed during the reign of Constantine. Thus, it would only require identifying the first beast, which co-existed with it, to identify the name blasphemy. This leads to the Constantinian Christianity, as called by some historians, where Greek name Iesous (now Jesus) and the cross became the rallying point of Emperor Constantine I’s political-religious agenda.

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