Sheol Hell in the book of Enoch

Sheol Hell in the book of Enoch

### Document 1: The Nature of Sheol in Enoch 22

**Enoch 22:1** introduces a vision where Enoch is led to a mountain with four beautiful places, described as being in the west, with a hard rock at its core. This hard rock is symbolic and might represent a cave within the mountain where these four locations are found. The imagery of these places aligns with various descriptions of Sheol (the grave) found in the Hebrew Bible, indicating that Sheol is deep and lies beneath the earth. This is supported by **Deuteronomy 32:22**, which describes Sheol as being “in the foundation of the mountains,” emphasizing the depth of Sheol as a subterranean realm (cf. **Job 11:8**, **Psalms 55:15**, **Isaiah 14:9**).

The concept of Sheol as a place of non-conscious existence is reinforced throughout Scripture. **Ecclesiastes 9:10** states, “there is no work nor devising nor knowledge nor wisdom in Sheol.” This parallels Enoch’s description of Sheol as a place of separation and waiting, rather than an active or conscious realm.

In **Enoch 22:3-4**, Raphael, one of the holy angels, explains that these four places are where the spirits of the dead, both righteous and unrighteous, are gathered. These places exist as temporary holding areas where souls await the final judgment. The distinction between the righteous and the unrighteous is clear, as they are separated in Sheol, emphasizing a preparatory phase for ultimate judgment. This resonates with passages like **1 Peter 4:17** and **2 Corinthians 5:10**, which describe how judgment will come for both the righteous and unrighteous before the seat of Christ.

The slain soul of **Enoch 22:5** illustrates a key point: the dead are not conscious in the grave. The soul of the dead man cries for vengeance, yet the figure presented is of a dead man, not an immortal soul. This aligns with the principle in **Leviticus 17:11**, where the soul (or life) of a person is described as being in the blood. Enoch, therefore, sees the blood of the slain man, which represents life poured out in death, rather than an immortal or conscious existence beyond the grave.

This imagery recalls **Genesis 4:10**, where Abel’s blood “cries” from the ground after Cain murders him. This figurative cry is a call for justice, rather than evidence of an immortal soul. The principle is further explained in **Hebrews 12:24**, where Abel’s blood “speaks” for justice. Thus, Sheol in Enoch 22 presents a consistent picture with Hebrew Scripture: the dead are in an unconscious state, awaiting resurrection and judgment.

In essence, the vision presented in Enoch 22 emphasizes that Sheol is not a place of conscious torment or activity but a temporary holding place for souls awaiting their final judgment at the hands of God.

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### Document 2: Separation of the Righteous and Unrighteous in Sheol

**Enoch 22:8-9** introduces a deeper inquiry by Enoch into the separation of the righteous and the unrighteous in Sheol. The angel Raphael explains that three places are designated for the unrighteous, while one is reserved for the righteous. This separation mirrors the parable of the rich man and Lazarus in **Luke 16:26**, where a great chasm divides the two groups, preventing movement between them. This chasm, while symbolic, signifies the permanent division between those who will inherit eternal life and those destined for judgment.

The rich man’s plea for a mere drop of water to cool his tongue, as seen in **Luke 16:24**, is a metaphor for the torment experienced by the unrighteous in Sheol. The request for such a small amount of water indicates that the torment is not a literal burning in flames, as **Revelation 20:14** clarifies that death and Hades are eventually cast into the “lake of fire.” The suffering in Hades, therefore, is figurative of the anguish and torment that accompanies the anticipation of judgment.

In **Enoch 22:10-12**, Raphael continues by explaining that the souls of the unrighteous are held in Sheol for a time of torment. Though these individuals may have lived seemingly successful and unjudged lives on earth, they are now in anguish, awaiting the great day of judgment. This idea resonates with the New Testament concept of post-resurrection judgment, as **2 Corinthians 5:10** and **1 Peter 4:17** declare that all will appear before the judgment seat of Christ, both righteous and unrighteous. The anguish described here reflects the painful anticipation of divine retribution and punishment.

**Enoch 22:12-13** clarifies that the souls of the unrighteous are permanently separated from the righteous and will not rise to be judged alongside them. This echoes the principle found in **Jeremiah 51:57** and **Isaiah 26:14**, where certain individuals are condemned to a perpetual sleep from which they will not awaken, indicating that they will not be part of the resurrection unto life. For these souls, their fate is sealed in Sheol, where they will remain in a state of death.

Finally, **Enoch 51:1** and **Enoch 56:8** affirm that Sheol will one day release the souls it has held, returning what was entrusted to it. This reflects a resurrection of both the righteous and unrighteous, as described in various biblical texts. However, the ultimate fate of the unrighteous is to be swallowed by Sheol in the presence of the elect, signifying their eternal separation from God’s kingdom.

Through these passages, **Enoch 22** reinforces the idea of Sheol as a temporary and unconscious state, where the souls of both the righteous and unrighteous are held until the final judgment.

Sheol Hell in the 1st book of Enoch

Sheol

Translated from Ethiopic by Richard Laurence, London, 1883.
http://www.johnpratt.com/items/docs/enoch.html#Enoch_22
http://qbible.com/enoch/22.html

22:1 And from there, I went to another place, and he showed me in the west a large and high mountain, and a hard rock, and four beautiful places.

the hard rock could be a cave within the mountain were the four beautiful places would be

Hell is described as being in the earth, and in the foundation of the mountains - the foundations being under the earth (Deuteronomy 32:22). Hell is deep - underground (Job 11:8). The direction of hell is down (Psalms 55:15, Ezekiel 32:21,27). Hell is low (Psalms 86:13). Hell is beneath us (Proverbs 15:24, Isaiah 14:9). Hell is a pit (Isaiah 14:15, Ezekiel 31:16). We must dig into hell (Amos 9:2). Hell (the grave) follows death (Revelation 6:8).

22:2 And inside, it was deep, wide, and very smooth. How smooth is that which rolls, and deep and dark to look at!
22:3 Then Raphael, one of the holy angels who was with me, answered me, and said to me: "These beautiful places are there so that the spirits of the souls of the (righteous and the unrighteous,) dead, might be gathered into them. For them they were created; so that here they might gather the souls of the sons of men.
22:4 And these places they made, where they will keep them until the day of judgement, and until their appointed time, and that appointed time will be long, until the great judgement (seat of Christ) comes upon them (the righteous and unrighteous).

1peter 4:17 For the time is come that judgement must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?
18 “And if the righteous is being saved with difficulty, where will the ungodly [man] and the sinner make a showing?

2cor 5:10 For we must all appear before the judgement seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.

22:5 And I saw the soul of a dead man making suit, and his voice went forth to heaven and made suit.

The slain soul, in a figure, cried for vengeance. the soul of a dead man was not, and is not an "immortal soul". Had this been so, it would have been symbolized as alive and not as a dead man slain.

22:6 Then I asked Raphael, the angel who was with me, and said to him: "Whose spirit is that, the voice of which reaches to heaven, and complains?"
22:7 And he answered me, and said to me, saying: "This spirit is the one that came out of Abel, whom Cain, his brother, killed. And he will complain about him until his offspring (the seed of Cain, the "Seed of the Serpent,") are destroyed from the face of the Earth, and from amongst the offspring of men, his offspring perish."

The voice of thy brother's blood crieth unto me from the ground" (Gen. 4:10). So God said to Cain concerning the slain soul of Abel his brother. This was a cry for vengeance upon Cain. So in this symbolic prophecy.

It is a principle in Scripture that "the life (soul, 'nephesh') of the flesh is in the blood". (Lev. 17:11). By personification, a slain person's blood is said to "cry" or "speak". (Gen. 4:10 cf. Heb. 12:24).

The word soul is an equivalent expression for life in many places. Leviticus 17:11 states: "For the soul of the flesh or the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls; for it is the blood that maketh an atonement for the soul." In this place, blood represents life or soul. Enoch, therefore, saw the blood of the slain man which was representative of the life, or soul, poured out in death.

The figure is obviously drawn from Leviticus 17.

22:8 At that time therefore I inquired respecting him, and respecting the general judgement, saying, Why is one separated from another?
22:9 And he answered me, and said to me: "These three places where made, in order that they might separate the spirits of the dead (the unredeemed) might be separated (from the Redeemed). And thus the spirits of the righteous have been separated; this is the spring of water, and on it the light.

LUKE 16:26 And besides all this, between us and you there is a great chasm fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.’
The passage states that there was a great chasm fixed between Abraham and the rich man, yet they could both see and converse with each other (vs. 26). Is the great chasm to be taken literally?

LUKE 16:24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.

If you were being tormented in flames of fire, as the rich man was, would you request only a "drop of water" to quench your agony? Would not a jug or jar, or even a handful of water be more logical?

That it cannot be concluded from this parable that Hades itself is a place of blazing fire is made clear at Revelation 20:14, where death and Hades are described as being hurled into “the lake of fire.” The death of the rich man and his being in Hades must therefore be figurative, figurative death being mentioned elsewhere in the Scriptures. (Lu 9:60; Col 2:13; 1Ti 5:6) So the fiery torment was experienced while he was figuratively dead but actually alive as a human after a resurrection to judgement), being in torment


22:10 Likewise, a place has been created for sinners (the unrighteous), when they die, and are buried in the earth, and judgement has not come upon them during their life.
22:11 And (they have lived the good life, but) here their souls will be separated (in sheol) for (after a resurrection to judgement), being in torment) this great anguish (the General concept of judgement, with painful consequences.), at the Great Day of judgement and Punishment and Torment for those who curse, forever, so that there may be retribution for their souls. And there he (Jesus Christ) will bind them forever.
22:12 And this division has been made for the souls of (the righteous) those who complain, and give information about their destruction, about when they were killed, in the days of the sinners.
22:13 Thus a place has been created, for the souls of men who are not righteous, but sinners, accomplished in wrongdoing, and with the wrongdoers will be their lot. But their souls will not be killed on the day of judgement, nor will they rise from here (to be judged with the righteous and unrighteous."

The Angel Raphael answers this question in Verse 9. above when he says
"Three of the four places have been reserved for the unrighteous, and only one place is reserved for the righteous."

This is a 3-to-1 ratio, which means that out of the over seven billion people who are alive on the earth today, only about 1.75 billion of the people on the earth today will enter into the kingdom of Heaven. To say noting of the billions who have lived on the earth for the past 6000 years of generations that have gone before us,

22:13 Thus a place has been created, for the souls of men who are not righteous, but sinners, accomplished in wrongdoing, and with the wrongdoers will be their lot. But their souls (life) will not be killed on the day of judgement, nor will they rise from here (to be judged with the righteous and unrighteous.") the sinners remain in sheol forever


Thus, the Scriptures speak of the DEATH-STATE into which all go when they depart from among the living. While "in death" they are said to sleep. From this sleep some never awake; which is equivalent to saying, that they are never the subject of resurrection. This is evident from JER 51:57 where, speaking of the princes, wise men, captains, rulers, and mighty ones of Babylon, the eternal spirit saith: "they shall sleep a perpetual sleep, and not wake": and Isaiah, speaking of the same class, says, "they are dead, they shall not live; they are deceased, they shall not rise;

1st book of enoch 51:1 And in those days the Earth will return that which has been entrusted to it, and Sheol will return that which has been entrusted to it and that which it has received. And destruction will return what it owes.

1st book of enoch 56:8 And in those days Sheol will open its mouth and they will sink into it and their destruction; Sheol will swallow up the sinners in the presence of the elect ones."

1st book of enoch 99.11 Woe to you who extend evil to your neighbours; for you will be killed in Sheol.

22:14 Then I blessed the Lord of Glory, and said: "Blessed are you O Yahweh, Lord of Righteousness, who rules over everything forever."

The Doctrine of Immortality in the Odes of Solomon

Review of Immortality in the Odes of Solomon 

Ode 3:8 reads, “Indeed he who is joined to Him who is immortal, truly shall be immortal.” The “Him” in this passage refers to God. Those who are joined to the Immortal One shall be immortal. This suggests that those who are not joined to God shall not be immortal.

Ode 5:14 reads, “And though all things visible should perish, I shall not die.” It is not clear at this point in the ode whether the writer is claiming that he already possesses immortality, and therefore cannot die, or if he is hinting at a future resurrection to immortality. However, we should note that this verse equates “perish” with “death.”

6:14 And souls that were near departing they have caught back from death: 
http://www.earlychristianwritings.com/text/odes2.html

Ode 6:15 reads, “Even living persons who were about to expire, they have held back from death.” In this verse we find “expire” regarded as the same as “death.” Those who still draw breath, though about to die, are held back from losing what is left of their breath and passing from the state of living to the state of death.

Ode 7:24 reads, “And let there not be anyone who breathes that is without knowledge or voice.” This is a rebuke for all who breathe (that is, for all who are alive) to acquire knowledge of God and speak boldly and joyfully of their knowledge. Those without breath are dead and have no ability to speak.

Ode 8:21-22 reads, “And you who were loved in the Beloved, and you who are kept in Him who lives, and you who are saved in Him who was saved. And you shall be found incorrupt in all ages, on account of the name of your Father.” The “Beloved” refers to the unnamed Messiah. The Messiah himself is said to be saved and those found in him are saved. This at the very least implies that those not found in Messiah are not saved.

Ode 9:4 reads, “For in the will of the Lord is your life, and His purpose is eternal life, and your perfection is incorruptible.” This verse associates the life of the believer with the purpose of God – that is, eternal life. This perfection is said to be “incorruptible.” Presumably, one who is not a believer may anticipate that his/her status before God is imperfect and therefore will be found “corruptible.”

Ode 9:7 reads, “And also that those who have known Him may not perish, and so that those who received Him may not be ashamed.” This verse equates “knowing God” with the prospect (or hope?) of not “perishing.” It further suggests a link between “perish” and “shame.” Those who know God will not be ashamed. Those who have not known Him will be ashamed.

Ode 10:2 reads, “And He has caused to dwell in me His immortal life, and permitted me to proclaim the fruit of His peace.” Here we see that God causes immortal life to dwell in the believer. The converse is implied for those who do not believe. That is, God will not cause immortal life to dwell in the unbeliever.

Ode 11:12 reads, “And from above He gave me immortal rest, and I became like the land that blossoms and rejoices in its fruits.” This passage speaks of God giving the believer immortal rest. Immortality is thus presented as something that is given, rather than something that one already possesses.

Ode 15:8-10 reads, “I put on immortality through His name, and took off corruption by His grace. Death has been destroyed before my face, and Sheol has been vanquished by my word. And eternal life has arisen in the Lord's land, and it has been declared to His faithful ones, and has been given without limit to all that trust in Him.”

This verse is speaking about the Messiah putting on immortality. One does not put on something which one already possesses. Immortality is contrasted with corruption. Death, which is said to be destroyed by Messiah putting on immortality, is destroyed by this act. Death is also associated in this passage with Sheol, i.e. the place of the dead. The clothing of Messiah introduces eternal life in God’s land. This suggests that, prior to this act, eternal life was not seen in God’s land. If there was no eternal life found in the land prior to this event, then the opposite state, i.e. mortal life, is all that existed in the land.

Ode 22:8-10 reads, “And It chose them from the graves, and separated them from the dead ones. It took dead bones and covered them with flesh. But they were motionless, so It gave them energy for life.”

Here the word “It” refers to the right hand of God, i.e. Messiah. It is the Messiah who chooses (rescues?) believers from their graves. This choosing separates the chosen from those who are not chosen. The ones who are not chosen remain behind in the grave. They are in a state of death. Messiah is said to take “dead bones,” not “live bones,” and cover them with flesh. Those who are so clothed with flesh are motionless until Messiah gives them energy (spirit?) for life, that is, reanimates them. (This sounds very much like a description of resurrection from death to life. This observation may not seem significant but it will be seen to be when compared with Charlesworth’s view, which will be given below.) In contrast, those who are not chosen are not clothed with flesh, their bones remain dead and they are not given energy to become re-animated.

Ode 23:20 reads, “Then all the seducers became headstrong and fled, and the persecutors became extinct and were blotted out.”

The “seducers” are those who have been seduced into unbelief and go about seducing others to unbelief. They flee away from, rather than running to, the source that is able to save them from death. They are said to become “extinct” and “blotted out.” This means that they will die and the very remembrance of them will be removed.

Ode 24:9 reads, “And all of them who were lacking perished, because they were not able to express the word so that they might remain.”

Those who are lacking (in knowledge and belief) will perish. As we have observed previously, the writer equates “perish” with “death.” These persons are not able to express the word i.e. the confession of faith in Messiah. Is that inability due to their lack of knowledge/faith or is it their inability to speak because they have died? Both understandings are possible.

Ode 26:11 reads, “Who can interpret the wonders of the Lord? Though he who interprets will be destroyed, yet that which was interpreted will remain.”

This is a difficult text, but it appears to be saying that although he who interprets God’s acts is destroyed in death, the interpretation itself cannot be destroyed. This appears to me to be a reflection on the mortality of even those who are righteous. In other words, all human beings, whether righteous or wicked, will be destroyed in death. As we have seen in other passages, this destruction is not final for the righteous believer, though it is for the wicked unbeliever.

Ode 28:6-8 reads, “Because I am ready before destruction comes, and have been set on His immortal side. And immortal life embraced me, and kissed me. And from that life is the Spirit which is within me. And it cannot die because it is life.”

This verse seems to be an echo of Ode 26:11. The righteous man prepares himself for the destruction that all men must endure. He is confident that he has already been assured through his faith in Messiah that he will not remain in a state of destruction. His faith places him on the side of the one who is immortal and who has the ability to grant him immortality. Because of his faith, he is embraced (or has the sure hope of being embraced) by immortality. Conversely, those lacking this faith can hold no such sure hope. The writer goes on to link immortal life with the Spirit that is within, or will be in him again when his dead bones are clothed again with flesh and energized to become capable of motion. His immortality depends on the immortality of the energizing Spirit.

Ode 28:17 reads, “And I did not perish, because I was not their brother, nor was my birth like theirs.”

The speaker in this verse is apparently the Messiah. He is not denying that he died. He is claiming that he has been rescued from the grave while his enemies either have not been (or will not be) so rescued.

Ode 29:4 reads, “And he caused me to ascend from the depths of Sheol, and from the mouth of death He drew me.”

The “he” in this verse refers to the Messiah. The writer is saying that Messiah has caused him to come out of the grave. This appears to be another example of resurrection of the believer from the grave. The writer equates “Sheol” with “the mouth of death.”

Ode 29:10 reads, “And the Lord overthrew my enemy by His Word, and he became like the dust which a breeze carries off.”

The writer’s enemy, the unbeliever, becomes like dust that is carried off in the wind. This sounds very much like the reduction of a person to ashes (in the lake of fire?) and the dissolution, or scattering, of the once united components of the body. This carries the connotation of utter destruction of the unbeliever.

Ode 31:7 reads, “And possess yourselves through grace, and take unto you immortal life.”

Immortal life is something that the writer urges his reader to take unto themselves. There is no need to urge someone to take unto themselves something they already possess.

Ode 33:9 reads, “Be not corrupted nor perish.” In this passage we find a parallel between “corrupted” and “perish.”

The writer is admonishing his readers to avoid this terrible end.

Ode 33:12 reads, “And they who have put me on shall not be falsely accused, but they shall possess incorruption in the new world.” The “me” in this verse is Grace personified. Those who accept God’s grace will possess incorruption in the age to come. This suggests that those who do not accept God’s grace will not possess incorruption in that future day.

Ode 34:6 reads, “Grace has been revealed for your salvation. Believe and live and be saved.” Salvation (from the penalty of sin, death) is found only through accepting the grace of God. Those who believe and live a righteous life will be saved. In contrast, those who do not accept God’s grace are unbelievers. They will not live righteously and will not see salvation.

Ode 38:3 reads, “And became for me a haven of salvation, and set me on the place of immortal life.” In context, it is Truth personified that sets the believer on the place of immortal life. Those who are not guided by Truth are not set on the place of immortal life. They remain set on the place of mortal life.

Ode 39:12 reads, “And they are neither blotted out, nor destroyed.” This verse is speaking of the sure path of Messiah’s footsteps. Just as his footsteps are not “blotted out, nor destroyed,” neither will the footsteps of those who follow in Messiah’s path – who place their trust in him. Those who do not obediently follow Messiah walk a different path. There is no such assurance of protection from being “blotted out, nor destroyed” for those walking another path.

Ode 40:6 reads, “And His possessions are immortal life, and those who receive it are incorruptible.” God’s possession is immortal life. It is something that belongs to Him and man must receive it as a gift from Him in order to be incorruptible. If man possessed immortal life inherently, there would be no need to receive the gift of immortality from Him. Those who do not receive the gift are corruptible.

Ode 41:3 reads, “We live in the Lord by His grace, and life we receive by His Messiah.” The “life” we receive by God’s Messiah is that of immortality. There is no immortality for man apart from accepting the grace of God. That immortal life is dispensed by God’s Messiah. Those who do not follow the Messiah do not receive life in the age to come.

Ode 41:11 reads, “And His Word is with us in all our way, the Savior who gives life and does not reject ourselves.” God’s “Word,” the “Savior,” is His Messiah. He gives (immortal) life to those who follow him. Those who do not follow Messiah will be rejected. In other words, those who will not follow Messiah will not receive (immortal) life from him.

Ode 41:15 reads, “The Messiah in truth is one. And He was known before the foundations of the world, that He might give life to persons for ever by the truth of His name.” This verse restricts the gift of life to persons who accept the truth that the person able to give the gift is God’s Messiah. Since all persons have life, the “gift of life” implies that Messiah is able in the name of his God, by His authority, to grant something that man lacks in his life. That something is immortality, but only for those who believe and follow him.

Ode 42:10-13 reads, “I was not rejected although I was considered to be so, and I did not perish although they thought it of me. Sheol saw me and was shattered, and Death ejected me and many with me. I have been vinegar and bitterness to it, and I went down with it as far as its depth. Then the feet and the head it released, because it was not able to endure my face.” The speaker in this passage is Messiah. His enemies thought they had caused him to perish. Ultimately, they have not. The place of the dead (the grave) and death were not able to hold him. This vivid imagery describes the resurrection of Messiah from the dead. As we have seen in earlier passages, the hope of mortal man is to be resurrected from the dead, by the one who defeated death and the grave.

Without question, the author(s) of the Odes of Solomon presented a view on human immortality that is clearly Conditional in nature. The description of dead bones being clothed with flesh and being re-animated by the injection of spirit is the classic description of resurrection from the dead. The author is blunt in confining this life to those who believe and follow Messiah.

Immortality is the possession of God alone. He granted it to His Messiah when He resurrected him from the place of the dead. The once mortal Messiah has put on immortality. It is this same Messiah that will resurrect from the place of the dead those who follow and obey him, and clothe them with immortality.

Charlesworth’s comments on the concept of immortal life pictured in the odes are somewhat perplexing. He writes, “The Odist professes neither the Greek concept of an immortal soul that is transmigrated from one body to another nor the Jewish concept of the resurrection of the body…The Odist rather exults in his salvation and experience of immortality because he has taken off a corrupt garment and put on a garment of incorruption…All of this language is used to state emphatically that his immortality is geographically here and chronologically now.” 12

Certainly the odes do not profess the Greek concept of an immortal soul, even without speaking of transmigration “from one body to another”. However, the odes do not fail to express the Jewish concept of the resurrection of the body.

Charlesworth understands the odist to say that the change from corruption to incorruption has literally occurred in the odist’s natural lifetime – it is something that has already been obtained by the followers of Messiah. But it seems clear that the odist is expressing the sure hope that the follower has in Messiah. It is hope held in prospect; the literal accomplishment is sure but reserved for the day when Messiah bodily resurrects the believer from the dead and clothes him with immortality.

I acknowledge both that I lack Charlesworth’s academic credentials and that my understanding of the odes may be biased by my own belief in the Jewish concept of human immortality. It is possible that I am reading something into the text that is not there. Keeping that concession in mind, I am respectfully suggesting for consideration the proposition that the odist does in fact express the Jewish concept of a bodily resurrection of mortal believers to immortal life in the age to come.

12 Charlesworth, op. cit., p. 731.

The Kingdom of God in the Odes of Solomon

**The Kingdom of God in the Odes of Solomon**

The Odes of Solomon, a collection of early Christian hymns or psalms, offer a profound reflection on themes of divine kingship, the nature of Christ, and the promises made to the forefathers of the faith. Central to these odes is the depiction of the Kingdom of God, which intertwines promises to the patriarchs with the figure of Christ as the cornerstone of this divine realm.

The Kingdom of Heaven, as proclaimed by Jesus, is intimately connected with the restoration of the Kingdom of Israel and reflects the divine kingship over Israel. This kingdom represents the fulfillment of God's promises and the establishment of divine rule through the lineage of David. Here’s an overview based on biblical references:

**1. The Kingdom of David and Its Significance**

The Hebrew Bible frequently depicts the Kingdom of Israel under David and his successors as a divinely ordained kingdom. For instance:

- **1 Chronicles 14:2** states, "And David perceived that Yahweh had confirmed him king over Israel, for his kingdom was lifted up on high, because of his people Israel." This verse underscores the divine confirmation of David's kingship and the exalted status of his rule due to its divine sanction.

  

- **1 Chronicles 28:5** and **1 Chronicles 29:23** affirm that Solomon, David’s son, was chosen by Yahweh to sit on the throne of the Kingdom of Yahweh over Israel. Solomon's rule is presented as divinely approved and a continuation of the divine kingship established with David.

- **2 Chronicles 9:8** emphasizes that Solomon's kingship was a manifestation of Yahweh’s favor and commitment to Israel, highlighting the divine purpose behind his reign.

- **2 Chronicles 13:8** refers to the Kingdom of Yahweh as being in the hands of David's descendants, contrasting it with the idolatry and rebellion represented by Jeroboam’s golden calves. This reinforces the idea that the kingdom’s legitimacy and divine endorsement are tied to David's line.

**2. The Kingdom of Heaven in the New Testament**

In the New Testament, particularly in the Gospels, Jesus' proclamation of the Kingdom of Heaven (or Kingdom of God) is often interpreted as the restoration and fulfillment of the ancient Kingdom of Israel. For example:

- **Luke 1:32** proclaims that Jesus will be given the throne of His forefather David. This aligns Jesus with the Davidic promise, suggesting that His kingdom is the fulfillment of the promises made to David about his descendants ruling Israel.

**3. The Kingdom as a Restoration**

Jesus' announcement of the Kingdom of Heaven signifies more than just a new political entity. It represents the fulfillment of the covenantal promises made to Israel and the establishment of God's rule through Jesus. This kingdom is both a restoration of Israel’s spiritual and political sovereignty under a divine king and an expansion of this rule beyond traditional ethnic and geographical boundaries to encompass all believers.

**4. Theological Implications**

The Kingdom of Heaven, as Jesus describes it, integrates the idea of a restored Israel with a broader, spiritual dimension. It signifies not just a return to the old political structure but a new era where God’s rule is fully realized through Jesus. This kingdom involves the fulfillment of Old Testament promises, the establishment of divine justice, and the embodiment of God’s presence among His people.

In summary, the Kingdom of Heaven is rooted in the tradition of the Kingdom of Israel, as seen in the divine establishment of David's and Solomon’s reigns. Jesus' proclamation of this kingdom represents both a restoration of Israel and a new manifestation of God’s rule, fulfilling the promises made to David and expanding them to include all who accept Jesus as the Messiah.

**The Kingdom and Its Promises**

In Ode 31, the narrative centers on the suffering endured by a righteous figure who stands firm against unjust condemnation. This figure is portrayed as a rock, unmoved despite relentless assaults. This imagery underscores the figure’s steadfastness and the fulfillment of divine promises. Verse 13 highlights the significance of these promises: the figure’s mission is to redeem the nation and uphold the assurances given to the patriarchs for the salvation of their descendants. This theme reflects the broader promise of the Kingdom of God being rooted in the historical and covenantal promises made to the forefathers of Israel.

The connection between **Ode 31**, **2 Chronicles 7:18**, and the passages from **Galatians 3** and **Genesis 12** highlights the theological continuity and fulfillment of the promises made to the patriarchs through the figure of Christ. Here's an analysis of these connections:

### Ode 31 and 2 Chronicles 7:18

**Ode 31** reflects a figure who is wrongfully condemned but remains steadfast, ultimately enduring suffering to redeem and instruct the nation while upholding the promises made to the patriarchs. Verse 13 emphasizes the importance of not nullifying these promises for the salvation of the descendants of the patriarchs.

**2 Chronicles 7:18** states: "I will establish the throne of thy Kingdom as I made an agreement with David your father." This verse is part of God’s promise to Solomon, affirming the continuation and stability of the Davidic line and the divine kingship over Israel.

### Connection to Galatians 3

**Galatians 3:7-18** explores the relationship between faith, the law, and the promises made to Abraham. Key points include:

- **Verse 7:** "Know ye, then, that those of faith—these are sons of Abraham," indicating that faith, not just lineage, defines the true descendants of Abraham.

- **Verses 8-9:** Paul refers to the promise made to Abraham that all nations would be blessed through him. This promise is seen as being fulfilled in Christ, who redeems from the curse of the law and extends blessing to all nations (v. 13-14).

- **Verses 16-17:** Paul clarifies that the promise was made to Abraham and his "seed," which is identified as Christ. The law, which came later, does not invalidate the promise but is subordinate to it.

These verses underscore that Christ's role is central to the fulfillment of the promises made to Abraham and David. The promise of blessing to all nations through Abraham is realized in Christ, establishing a new covenant that transcends the law.

### Connection to Genesis 12

**Genesis 12:1-7** records the initial promise to Abram (later Abraham):

- **Verses 1-3:** God promises to make Abram into a great nation, bless him, and make him a blessing to all families of the earth. This universal blessing is a key aspect of the promise.

- **Verses 6-7:** God promises the land to Abram’s seed, establishing a divine covenant that will define the future of Abram’s descendants.

These promises in Genesis are foundational for understanding the covenantal relationship between God and Abraham’s descendants, which is seen as ultimately fulfilled in Christ, according to Galatians.

### Summary

Ode 31, with its depiction of enduring faithfulness and upholding divine promises, corresponds to the Old Testament understanding of the Davidic and Abrahamic covenants. **2 Chronicles 7:18** reflects the promise of a lasting throne for David's lineage. **Galatians 3** interprets these Old Testament promises as finding their ultimate fulfillment in Christ, who embodies the true "seed" of Abraham and the means by which all nations are blessed. **Genesis 12** provides the foundational promise that Abraham's descendants would be a blessing to all nations, which is fulfilled in Christ according to New Testament theology.

In essence, these texts collectively illustrate a unified biblical narrative where the promises made to Abraham and David are realized in Jesus Christ, who establishes a new covenant extending divine blessing and salvation to all peoples.

**Christ as the Rock**

The imagery of Christ as the rock is further developed in Ode 22. Here, Christ is depicted as the foundational rock upon which the Kingdom of God is built. This rock symbolizes stability and continuity, contrasting with the transient nature of worldly powers. In Ode 22:12, the rock represents Christ as the bedrock of the divine Kingdom, emphasizing that the Kingdom is established upon this unshakable foundation. The imagery suggests a kingdom that is eternal and impervious to the vicissitudes of human history.

**The Rock as Foundation in Christian and Biblical Tradition**

The metaphor of "the rock" as a foundational element is a potent image in both Old and New Testament scriptures, symbolizing stability, strength, and divine authority. This image is particularly significant in the context of Jesus Christ's role as the cornerstone of the Church and the fulfillment of Old Testament promises.

### Christ as the Rock

In the Odes of Solomon, an early Christian hymnal, **Ode 22:12** explicitly identifies Christ as the "Rock" upon which the divine Kingdom is built. The passage reads:

- **Ode 22:12**: "And the foundation of everything is Your rock. And upon it You have built Your kingdom, and it became the dwelling-place of the holy ones. Hallelu Yah!"

Here, the "Rock" symbolizes Christ as the ultimate foundation upon which the Kingdom of God is established. This depiction underscores the belief that Christ is the bedrock of divine authority and the central figure in God's plan for the world. The imagery of the rock as foundational aligns with the notion of Christ being central to the establishment and perpetuity of the divine Kingdom.

### The Biblical Foundation of the Rock Metaphor

The New Testament also employs the rock metaphor to underscore Christ's foundational role. In **Matthew 16:18**, Jesus says to Peter:

- **Matthew 16:18**: "Thou art Cephas, and upon this rock I will build my Church; and I will give unto thee the keys of the Kingdom of Heaven."

The Greek term "Petra" (rock) and its related form "Petros" (stone) used here create a play on words. While some interpret this as Jesus establishing Peter himself as the foundation of the Church, a broader interpretation suggests that Christ is the ultimate Rock upon which the Church is built. This reading emphasizes that while Peter plays a significant role, the Church's true foundation is Jesus Christ. The use of the term "rock" in this context aligns with the Old Testament and early Christian understanding of Christ as the eternal and unshakeable foundation of faith and divine authority.

### Theological Implications

The identification of Christ as the Rock has profound theological implications. First, it underscores the stability and permanence of Christ's role in the divine plan. Just as a physical rock provides a solid and enduring foundation, Christ offers spiritual stability and assurance to believers.

Second, the rock metaphor highlights the continuity between Old Testament promises and New Testament fulfillment. The image of the rock in **Ode 22:12** connects directly with Christ’s role as described in the New Testament. The Old Testament imagery of the rock as a symbol of God’s strength and reliability is carried over into the New Testament, where Jesus is depicted as the fulfillment of these attributes. This continuity reflects the belief that Christ embodies and fulfills the promises made to the patriarchs and the divine plan for salvation.

### The Kingdom of God and the Church

In the context of the Kingdom of God, Christ as the Rock signifies the establishment of a new covenant and a new form of divine rule. The Church, as described in **Matthew 16:18**, is built upon Christ’s teachings and divine authority. This construction of the Church upon Christ the Rock indicates a transition from the Old Testament understanding of God’s Kingdom to a new, universal expression through Christ’s ministry.

The notion that Christ is the Rock upon which the Church is built also implies a universal dimension to the Kingdom of God. The Kingdom, once confined to the historical and geographic boundaries of Israel, is now seen as extending to all nations, with Christ as the central and unifying figure. This expansion is particularly significant for the Gentile Church, which recognizes Christ’s role as the foundation of its faith and existence.

### Conclusion

The rock metaphor in the Odes of Solomon and the New Testament presents a powerful image of Christ as the unshakable foundation of the Church and the Kingdom of God. **Ode 22:12** and **Matthew 16:18** both emphasize Christ’s role as the ultimate Rock, upon which the divine Kingdom is established and sustained. This imagery highlights the stability and permanence of Christ’s role in God’s plan and underscores the continuity between Old Testament promises and their fulfillment in the New Testament. Christ as the Rock represents a new era of divine rule, extending the promise of the Kingdom to all peoples and establishing a universal Church built on His enduring authority.

**Healing and the Kingdom**

Ode 18 provides insight into the relationship between the Kingdom of God and healing. The ode speaks of Christ’s heart being lifted by divine love, which strengthens him and removes infirmities. This removal of sicknesses and affirmations of the Kingdom’s truth reflect a theological assertion: the Kingdom of God brings healing and restoration, contrasting with the suffering and disease prevalent in the fallen world. The Kingdom’s firmness is mirrored in the health and vitality it bestows upon believers, reinforcing the idea that divine rule transcends and transforms human frailty.

**The Land of Israel**

The Odes of Solomon also envision the Land of Israel in symbolic and eschatological terms. Ode 6 describes a stream that grows into a great river, filling and shattering barriers. This imagery suggests the expansive and overwhelming nature of divine blessing and presence. The river’s inability to be restrained by human constructs symbolizes the boundless and unstoppable nature of divine grace.

In Ode 11, the Land of Israel is portrayed as a land of spiritual abundance and beauty. The ode describes a paradisiacal vision where the land blossoms, and Yahweh’s presence is likened to the sun. This vision includes a river of gladness watering fruit-bearing trees, representing the eternal life and divine pleasure that characterize God’s Kingdom. The depiction of Paradise in Ode 11 further emphasizes the fulfillment and eternal rest promised to those who dwell in God’s land.

**Paradise and the Kingdom**

Paradise in the Odes is not just a physical location but a spiritual state of divine favor and abundance. Ode 11:23 speaks of the boundless and fruitful nature of Paradise, celebrating the perpetual delight of being in God’s presence. This portrayal contrasts with the barrenness and impermanence of worldly existence, reinforcing the idea that God’s Kingdom offers eternal and unending fulfillment.

**The Second Coming and the New World**

The anticipation of the Second Coming is also present in the Odes. Ode 23:9-12 describes a sealed letter carrying a sign of the Kingdom and government, symbolizing the divine authority and the future revelation of God's rule. This imagery aligns with the promise of a new world, as reflected in Ode 33:12 and Ode 15:3. These odes speak of a new era where incorruption prevails, and the faithful are granted vision and insight into God’s holy day. The "holy day" likely refers to the eschatological fulfillment of God’s promises, marking the culmination of divine history and the establishment of God’s eternal Kingdom.

In summary, the Odes of Solomon present a rich tapestry of imagery and themes related to the Kingdom of God. They intertwine promises to the patriarchs with the figure of Christ as the foundational rock of the Kingdom, emphasize the transformative power of divine healing, and envision a paradisiacal land filled with eternal abundance. These themes collectively highlight the Odes’ vision of a divine Kingdom that is both rooted in historical promises and oriented toward a glorious future fulfillment.

The Kingdom of God in the Odes of Solomon

first of all what are the Odes of Solomon 

The Odes of Solomon is a collection of 42 hymns or poems

Technically the Odes are anonymous, but in many ancient manuscripts, the Odes of Solomon are found together with the similar Psalms of Solomon, and the Odes began to be ascribed to the same author. Unlike the Psalms of Solomon, however, the Odes are much less Jewish, and much more Christian in appearance. 

However unlike the Gospel of Thomas they are to the general public unknown

The Kingdom of God in the Odes of Solomon

What is the Kingdom of Heaven?

The kingdom Jesus proclaims is the kingdom of Israel restored; for it is the kingdom of God: 

1Ch 14:2  And David perceived that Yahweh had confirmed him king over Israel, for his kingdom was lifted up on high, because of his people Israel.

1Ch 28:5  And of all my sons, (for Yahweh hath given me many sons,) he [that is Yahweh] hath chosen Solomon my son to sit upon the throne of the kingdom of Yahweh over Israel. 

1ch 29:23 ¶  Then Solomon sat on the throne of Yahweh as king instead of David his father, and prospered; and all Israel obeyed him.

2ch 9;8  Blessed be Yahweh thy God, which delighted in thee to set thee on his throne, to be king for Yahweh thy God: because thy God loved Israel, to establish them for ever, therefore made he thee king over them, to do judgment and justice.

12ch 3:8  And now ye think to withstand the kingdom of Yahweh in the hand of the sons of David; and ye be a great multitude, and there are with you golden calves, which Jeroboam made you for gods.

Lu 1:32  He will be great and will be called the Son of the Most High. The Lord God will give Him the throne of His forefather David,

Which affirms the kingdom of Israel to haven been the kingdom of god

The kingdom is the promises to the forefathers

Ode 31
8) And they condemned me when I stood up, me who had not been condemned.
9) Then they divided my spoil, though nothing was owed them.
10) But I endured and held my peace and was silent, that I might not be disturbed by them.
11) But I stood undisturbed like a solid rock, which is continuously pounded by columns of waves and endures.
12) And I bore their bitterness because of humility; that I might redeem my nation and instruct it.
13) And that I might not nullify the promises to the patriarchs, to whom I was promised for the salvation of their seed. Hallelu Yah!

will correspond to 2 Chron. 7:18:
' I will establish the throne of thy Kingdom as I made an agreement with David your father.'

Gal 3:7-18 Gen 12:1-4 Gen 12:6,7

will correspond to 2 Chron. 7:18: 

' I will establish the throne of thy Kingdom as I covenanted with David thy father.' 

Gal 3:7-18

7  know ye, then, that those of faith—these are sons of Abraham,

8  and the Writing having foreseen that by faith God doth declare righteous the nations did proclaim before the good news to Abraham—

9  ‘Blessed in thee shall be all the nations;’ so that those of faith are blessed with the faithful Abraham,

10  for as many as are of works of law are under a curse, for it hath been written, ‘Cursed is every one who is not remaining in all things that have been written in the Book of the Law—to do them,’

11  and that in law no one is declared righteous with God, is evident, because ‘The righteous by faith shall live;’

12  and the law is not by faith, but—‘The man who did them shall live in them.’

13  Christ did redeem us from the curse of the law, having become for us a curse, for it hath been written, ‘Cursed is every one who is hanging on a tree,’

14  that to the nations the blessing of Abraham may come in Christ Jesus, that the promise of the Spirit we may receive through the faith.

15  Brethren, I speak after the manner of men; Though it be but a man’s covenant, yet if it be confirmed, no man disannulleth, or addeth thereto.

16  Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.

17  and this I say, A covenant confirmed before by God about Christ, the law, that came four hundred and thirty years after, doth not set aside, to make void the promise,

18  for if by law be the inheritance, it is no more by promise, but to Abraham through promise did God grant it.

Gen 12

1 ¶  Now Yahweh had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee:

2  And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing:

3  And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.

4 ¶  So Abram departed, as Yahweh had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran.

6 ¶  And Abram passed through the land……..

7  And Yahweh appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto Yahweh, who appeared unto him.

The Rock

The Christ who is ' the rock upon which the Gentile Church is built', is the one referred to in Ode 22:12, as the ' Rock which is the foundation of everything, upon which thou didst build thy kingdom'. 

Ode 22

8) And it (the right hand) chose them from the graves, and separated them from the dead ones. 

9) It took dead bones and covered them with flesh. 

10) But they were motionless, so It gave them energy for life. 

11) Incorruptible was Your way and Your face; You have brought Your world to corruption, that everything might be resolved and renewed. 

12) And the foundation of everything is Your rock. And upon it You have built Your kingdom, and it became the dwelling-place of the holy ones. Hallelu Yah! 

Matthew xvi. 18 has: 'Thou art Cephas, and upon this rock {or stone) I will build my Church . . . And I will give unto thee the keys of the Kingdom of Heaven.' 

In both texts the words used to express ' to build  Kingdom ' , and ' stone '  are identical

Ode 18 

Christ Speaks

1) My heart was lifted up and enriched in the love of the Most High, so that I might praise him with my name. 

2) My members were strengthened, that they may not fall from his power. 

3) Infirmities fled from my body, and it stood firm for Yahweh by his will; because his kingdom is firm. 

"And Jesus went about... preaching the gospel of the kingdom, and healing every disease and every sickness among the people."

Ode 18:3 "sicknesses have removed from my body... because His (i.e. Yahweh’s) Kingdom is true" 

Here there is a contrast between "sicknesses" and the "Kingdom." 

that "every sickness" should be taken away in the new Kingdom of Yahweh over redeemed Israel, if only Israel would be loyal to its Redeemer and King. "Sicknesses must needs be removed far off from the faithful, because the King promised that it should be so, and His Kingdom is true "

The Land of Israel in the Odes

Ode 6

8) For there went forth a stream, and it became a river great and broad; indeed it carried away everything, and it shattered and brought it to the Temple. 

9) And the barriers which were built by men were not able to restrain it, nor even the arts of them who habitually restrain water. 

10) For it spreads over the surface of all the earth, and it filled everything. 

Ode 11

12) And from above he gave me incorruptible rest, and I became like the land that blossoms and rejoices in its fruits. 

13) And Yahweh is like the sun upon the face of the land. 

16) And he took me to his Paradise, in which is the wealth of Yahweh's pleasure. I contemplated blooming and fruit-bearing trees, and their crown was grown naturally. Their branches were sprouting and their fruits were shining; their roots were from an immortal land. And a river of gladness was watered them, and round about them in the land of eternal life. 

17) Then I adored Yahweh because of his magnificence. 

18) And I said, Blessed, O Yahweh, are they who are planted in Your land, and who have a place in Your Paradise; 

Ode 15

8) I put on incorruption by means of his name, and stripped off corruption by his grace. 

9) Death has been destroyed before my face, and Sheol has been vanquished by my word. 

10) And immortal life appears in the land of Yahweh, and it has been declared to his faithful ones, and has been given without limit to all that trust in him. Hallelu Yah! 

Paradise

Ode 11

23) For there is abundant room in Your Paradise. And there is nothing in it which is barren, but everything is filled with fruit. 

24) Praise be to You, O God, the delight of Paradise for ever. Hallelu Yah! 

To enter the Kingdom; is by the gift of Sonship'

' Ignorance hath been destroyed because the Knowledge of the Lord has arrived.' 

We have shown in a previous chapter that traces of this formula are to be found in the letters of Ignatius 

the new Kingdom is inferred to be the Knowledge of the Lord. We see now that our position in regard to the airoppoia (of Wisdom) in Ode 6, that it represents the Knowledge of the Lord which covers the earth, was a correct one. 

The Second coming 

Ode 23

9) For it (the letter) was not permitted to them to loose its seal; for the power that was over the seal was greater than they. 

10) Others saw the letter and chased it; wondering where it would land, and who might read it, and who might hear it. 

11) But a wheel received it, and it came upon it. 

12) And with it was a sign of the kingdom and of the government.

The references to the Kingdom and the Government are easily made from Isaiah, e. g. Isa. 9:7. ' The increase of His government, . . . the throne of David . . . and His Kingdom.' 

22) And the name of the Father was upon it, and of the Son and of the Holy Spirit, to reign as king unto the ages of the ages. Hallelu Yah! 

Dan 2

Da 2:34  Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces.

Da 2:35  Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.

Da 2:44 And in the days of those kings shall the God of heaven set up a kingdom which shall never be destroyed, nor shall the sovereignty thereof be left to another people; but it shall break in pieces and consume all these kingdoms, and it shall stand for ever.

Ode 6

10) For it (the water) spreads over the surface of all the earth, and it filled everything.

GTh 113

113) His disciples said to Him, "When will the Kingdom come?" <Jesus said,> "It will not come by waiting for it. It will not be a matter of saying 'Here it is' or 'There it is.' Rather, the Kingdom of the Father is to be spread out upon the earth, and men do not see it."

Hab 2:14 For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea.

Re 11:15  And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.

Re 15:4  Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

In ode 33:12 the Kingdom comes in the new world cp. 15:3

33:12) And they who have put Me on shall not be falsely accused, but they shall possess incorruption in the new world.

Ode 15:3) In Him I have acquired eyes, and have seen His holy day.

the holy day refers to the day of the Lord 

The kingdom is the promises to the forefathers

Ode 31
8) And they condemned me when I stood up, me who had not been condemned.
9) Then they divided my spoil, though nothing was owed them.
10) But I endured and held my peace and was silent, that I might not be disturbed by them.
11) But I stood undisturbed like a solid rock, which is continuously pounded by columns of waves and endures.
12) And I bore their bitterness because of humility; that I might redeem my nation and instruct it.
13) And that I might not nullify the promises to the patriarchs, to whom I was promised for the salvation of their seed. Hallelu Yah!


will correspond to 2 Chron. 7:18:
' I will establish the throne of thy Kingdom as I made an agreement with David your father.'

Gal 3:7-18 Gen 12:1-4 Gen 12:6,7

The Kingdom is established in the age to come

In ode 33:12 the Kingdom comes in the new world cp. 15:3

33:12) And they who have put Me on shall not be falsely accused, but they shall possess incorruption in the new world.

Ode 15:3) In Him I have acquired eyes, and have seen His holy day.

Ode 18

Christ Speaks
1) My heart was lifted up and enriched in the love of the Most High, so that I might praise him with my name.
2) My members were strengthened, that they may not fall from his power.
3) sicknesses fled from my body, and it stood firm for the Lord (Yahweh) by his will; because his kingdom is firm.

"And Jesus went about... preaching the gospel of the kingdom, and healing every disease and every sickness among the people."

Ode 18:3 "sicknesses have removed from my body... because His (i.e. Yahweh’s) Kingdom is true"
Here there is a contrast between "sicknesses" and the "Kingdom."

that "every sickness" should be taken away in the new Kingdom of Yahweh over redeemed Israel, if only Israel would be loyal to its Redeemer and King. "Sicknesses must needs be removed far off from the faithful, because the King promised that it should be so, and His Kingdom is true "

The Christ who is ' the rock upon which the Gentile Church is built', is the one referred to in Ode 22:12, as the ' Rock which is the foundation of everything, upon which thou didst build thy kingdom'.

Ode 22
8) And it (the right hand) chose them from the graves, and separated them from the dead ones.
9) It took dead bones and covered them with flesh.
10) But they were motionless, so It gave them energy for life.
11) Incorruptible was Your way and Your face; You have brought Your world to corruption, that everything might be resolved and renewed.
12) And the foundation of everything is Your rock. And upon it You have built Your kingdom, and it became the dwelling-place of the holy ones. Hallelu Yah!

Matthew 16:18 has: 'Thou art Cephas, and upon this rock {or stone) I will build my Church . . . And I will give unto thee the keys of the Kingdom of Heaven.'

In both texts the words used to express ' to build  Kingdom ' , and ' stone '  are identical



Ode 23
9) For it (the letter) was not permitted to them to loose its seal; for the power that was over the seal was greater than they.
10) Others saw the letter and chased it; wondering where it would land, and who might read it, and who might hear it.
11) But a wheel received it, and it came upon it.
12) And with it was a sign of the kingdom and of the government.
13) And everything which was disturbing to the wheel, it mowed and cut down.
14) And it restrained a multitude of adversaries; and bridged rivers.

The references to the Kingdom and the Government are easily made from Isaiah, e. g. Isa. 9:7. ' The increase of His government, . . . the throne of David . . . and His Kingdom.'

compare Dan 2:34,35,44

Ode 6
8) For there went forth a stream, and it became a river great and broad; indeed it carried away everything, and it shattered and brought it to the Temple.
9) And the barriers which were built by men were not able to restrain it.
10) For it spreads over the surface of all the earth, and it filled everything.

Ode 6
10) For it (the water) spreads over the surface of all the earth, and it filled everything.

' Ignorance hath been destroyed because the Knowledge of the Lord has arrived.'

the new Kingdom is inferred to be the Knowledge of the Lord. We see now that the Wisdom in Ode 6, represents the Knowledge of the Lord which covers the earth as the Kingdom of God

GTh 113
113) His disciples said to Him, "When will the Kingdom come?" <Jesus said,> "It will not come by waiting for it. It will not be a matter of saying 'Here it is' or 'There it is.' Rather, the Kingdom of the Father is to be spread out upon the earth, and men do not see it."

Hab 2:14 For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea.

Re 11:15  And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.

Re 15:4  Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

The Land of Israel in the Odes

Ode 11
12) And from above he gave me incorruptible rest, and I became like the land that blossoms and rejoices in its fruits.
13) And Yahweh is like the sun upon the face of the land.
16) And he took me to his Paradise, in which is the wealth of Yahweh's pleasure. I contemplated blooming and fruit-bearing trees, and their crown was grown naturally. Their branches were sprouting and their fruits were shining; their roots were from an immortal land. And a river of gladness was watered them, and round about them in the land of eternal life.
17) Then I adored Yahweh because of his magnificence.
18) And I said, Blessed, O Yahweh, are they who are planted in Your land, and who have a place in Your Paradise;

Ode 15
8) I put on incorruption by means of his name, and stripped off corruption by his grace.
9) Death has been destroyed before my face, and Sheol has been vanquished by my word.
10) And immortal life appears in the land of Yahweh, and it has been declared to his faithful ones, and has been given without limit to all that trust in him. Hallelu Yah!

Paradise

Ode 11
23) For there is abundant room in Your Paradise. And there is nothing in it which is barren, but everything is filled with fruit.
24) Praise be to You, O God, the delight of Paradise for ever. Hallelu Yah!

To enter the Kingdom; is by the gift of Sonship'