On Moshav and Marqos

The obvious question is the meaning of the connection between the words Moshav and Marqos. A suggestion would be that a connection is to be made with the concept of the Christos Pantokrâtôr. The term Pantokrâtôr as a Christological title is taken from Daniel VII:14, by summing the verse up in one word. [FOOTNOTE: This word as a Christological title is not Biblical, but it is a legitimate and convenient invention, provided it is clearly distinguished from the Greek translation of the divine name Shaddai, traditionally though not necessarily correctly taken to mean Almighty, and conventionally translated as Pantokrâtôr. Failure to see this distinction has led to untold confusion]. The distinction between the absolute authority of God and the derived authority of the “humanlike figure” is clearly drawn in this passage. The formal act of the Ancient of Days upon enthronement at this session was to decree dominion to the “humanlike figure” of verse 13. It is then from this figure that authority is given to the Apostle. The “humanlike figure” in Daniel is given authority. Perhaps the connection of the two words Moshav Marqos is that this model is a memorial of the enthronement of Mark, when he assumed the authority given to him as Apostle by the Risen Christ at Pentecost. There is an alternative interpretation compatible with this one. There is only one picture on the model throne not connected with the book of Revelation. This probably means it is intended to be the primary piece of symbolism. On each side of the backrest on the outside there are representations of five tubes with a flame at the top. These must symbolise the book of the Torah. If the representation is on both sides, then there must be a symbol of the new or second Torah, the Gospel. Perhaps the words Moshav Marqos also mean the formal session by Mark to decree the promulgation of the Gospel, according to the authority given at the first Pentecost. Perhaps the symbolism of the New Torah is the link to the book of Revelation, which speaks of all things being made new. “All things” is the Torah, the model of Creation. As the source of Creation, it must be everlasting; but its manifestation on earth can be made new. It has been seen that the total number of rays on the stars is four hundred and eight, symbolising Alef times four followed by Tav followed by Alef times four. The multiplication of the Alef by four could refer to its manifestation at all four levels of Creation, that is, Emanation, Creation, Formation, and Making. Or it could refer to its manifestation in the material world, the world of the four elements.