THE DAVID KORESH MANUSCRIPT:
EXPOSITION OF THE SEVEN SEALS
Copyright 1994 by Phillip Arnold and James Tabor
(Reunion Institute, PO Box 981111, Houston TX 77098).
Permission is granted for non-commercial replication of or excerpting
from this material, provided that appropriate notice is included
of its copyright status, as above.
EDITORIAL PREFACE
On Wednesday, April 14th, following the eight day Passover celebration
David Koresh released what turned out to be his final letter through his
lawyer, Dick DeGuerin. In it he joyfully reported that ``his waiting
period was over'' and that upon completion of a manuscript containing the
``decoded message of the Seven Seals'' he would come out. He considered
the composition of this manuscript to be a privilege allowed him by God,
the direct answer to his prayers which he had sought for the past seven
weeks.
Although many questioned both the ability and intention of David
Koresh to produce this manuscript, we received this news with great
relief. We had been urging David for several weeks through radio
broadcasts and cassette tapes to exit Mt. Carmel peacefully as he now
proposed to do. We had based our case to him on interpretations of the
Book of Revelation which we felt he might find persuasive. This was only
five days before the tragic fire on April 19th.
We now know that David Koresh did begin work on his manuscript and
truly took it most seriously. A computer disk containing his dictated
text was carried out of Mt. Carmel by Ruth Riddle, a survivor of the fire.
Indeed, Ruth tells us that she and David worked for several hours on
Sunday night, the last night of his life; him dictating and she typing out
his thoughts. She reports that the Branch Davidians were calm and joyful
that evening at the prospect of David completing his work and their
impending exodus.
David's work will speak for itself to those who are interested in his
exegesis and understanding of the mysterious Seven Seals of the Book of
Revelation. Regardless of one's evaluation of the content, one point is
clear--in a short time, under most trying circumstances, David Koresh had
produced a rather substantial piece of work. He had completed the
Preface, which is a poem, the Introduction to the work as a whole, and
Chapter One, which covered the First Seal. Judging from this work we can
estimate that the finished product would have run about 50-75 pages and
might have taken him another two or three weeks.
David Koresh, in that last letter, asked that the completed manuscript
be given to his lawyer, Dick DeGuerin, then passed on first to us. He had
apparently come to trust our knowledge and integrity in discussing with
him his interpretations of Revelation. He then authorized our release of
copies to scholars, religious leaders, and the general public. Although
David died a few days later, and was thus prevented from finishing this
work, we still thought it best to release this portion which he did
complete, following his instructions. Actually, his exposition of the
First Seal was perhaps the most vital in understanding his sense of his
own mission, the reasons for the Waco siege, and what ultimately
transpired.
The text is produced here precisely as it came to us from the computer
disks. In the interest of accuracy we have also gone over the entire text
word for word with Ruth Riddle, who typed it on the Sunday evening before
the fire. It is clear that David was working quickly because he left
sections blank where he obviously planned to go back and insert Scripture
quotations. We have put these citations in bracketed [italics] in places
where David offers commentary. David's last sentence is a suggestive one
which urges readers and followers to be ready to ``come out of our
closet.'' He calls upon those of us on the outside to forsake our own
personal dark closets and he summons the Branch Davidians to ``come out''
of Mt. Carmel and face the world as lovers of Christ. Chapter One
concludes with two scriptural quotations which promise the reader that God
will one day reestablish David's fallen community.
Dr. Phillip Arnold
Dr. James Tabor
Rosh Hashanah, 1993
COMMENTS AND CLARIFICATIONS
Drs. James D. Tabor and J. Phillip Arnold
David Koresh asked that his completed manuscript be given to us
through his lawyer, Dick DeGuerin. Evidently he expected that we would
read it with sensitivity and offer some reaction and evaluation based on
our academic study of Biblical texts and our knowledge of the history of
the interpretation of
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the Book of Revelation. The following preliminary comments will help the
reader who is not technically trained in these esoteric texts to follow
David's rather involved thinking and interpretation. Whatever one thinks
of the Branch Davidians and their Biblical views, one can at least
endeavor to understand their systematic interpretation of Scripture which
they obviously found so compelling.
The key to understanding David Koresh and his perception of his
identity and mission clearly centers on one question taken from the book
of Revelation -- ``Who is worthy to open the scroll and to loose its
seals?'' (Revelation 5:2). The text identifies a figure known as the
Lamb, or ``Root [Branch] of David'' who alone is able to open this
mysterious book sealed with Seven Seals (5:5). Traditional Christianity
has, of course, always understood this one to be none other than Jesus
Christ of Nazareth. Hence the endless confusion as to whether or not
David Koresh actually claimed to be ``Jesus,'' or even God himself, for
that matter. This manuscript makes it clear that he claimed to be
neither, despite all the confused and misleading reports about his
self-understanding. However, he certainly did claim to be this Lamb who
opens the sealed scroll, as well as the figure who rides the White Horse
when the First Seal is opened, and appears at the end of the book, still
mounted on the same White Horse, when the ``marriage of the Lamb'' takes
place (Rev 6:1-2; 19:7-19).
Part of the confusion has to do with the use of the term ``Christ.''
This Greek word is not a name, but a title. It means ``an anointed one''
or to use the original Hebrew word, a ``messiah.'' All the ancient high
priests and kings of Israel were ``anointed,'' and in that sense can be
called ``christ'' or ``messiah.'' This is standard Biblical usage.
However, the Prophets began to focus on a specific and ideal Christ or
Messiah who is to come. This one was to be a ``Branch of David,'' that
is, a descendant of King David, and would rule as a King in Jerusalem,
bringing peace to Israel and all nations (Isaiah 11:1; Jeremiah 23:5).
This Christ, like David of old, is also called the ``Son of God'' (Psalm
2:6; 2 Samuel 7:14). David Koresh clearly believed that Jesus of Nazareth
was this Christ. However, he also maintained that the prophets foretold
of another ``Christ,'' a Branch of David, who would appear at the end of
time and open the Seven Seals.
Psalm 45 is the key to the First Seal, according to David. Here the
King is anointed, that is made ``Christ,'' and rides his horse
triumphantly (verses 1-7). This is parallel to Revelation 6:1-2 and
19:7-19 -- so this figure is none other than the Lamb. After conquering his
enemies, the marriage feast takes place. This Lamb marries virgin
``daughters'' and has many children who are destined to rule with him over
the earth (Psalm 45:10-17). Jesus of Nazareth, though anointed as Christ,
never fulfilled this role 2000 years ago. Accordingly, David believed that
Psalm 45, along with several other key Messianic texts, could not apply to
this appearance of Jesus Christ of the first century. Jesus never married
and had children, as this text requires. Psalm 40 also speaks of the same
figure: ``Then said I, Lo, I come; in the scroll of the book it is written
of me, I delight to do thy will, O my God, yea thy law is within my
heart'' (verses 6-7). The text goes on to speak of this one as having
``iniquities more than the hairs of mine head'' (verse 12). This so-
called ``sinful messiah'' is none the less the one written of in the
scroll -- which David connected, obviously, to the Seven Sealed Scroll of
Revelation 6. The same figure is mentioned in Isaiah 45:1 and called by
name: ``Thus says the LORD, to his anointed (christ), to Cyrus (Koresh in
Hebrew), whose right hand I have held, to subdue nations before him ...''
This Cyrus, or Koresh, is called Christ. His mission is to destroy
Babylon. Historians have understood the reference to be to the ancient
Persian King Cyrus, who literally destroyed ancient Babylon. But there is
a deeper spiritual and prophetic meaning according to Koresh, and for that
matter, the book of Revelation. The whole religious-political system is
called ``mystery Babylon the Great.'' As the text says, ``Babylon is
fallen, is fallen,'' hinting at a double meaning and fulfillment (Rev
18:2). The last Babylon is defeated by
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the last Christ/King/Koresh, the ``Branch of David.''
In his manuscript David barely begins to get into the many texts of
the Prophets who speak of this ``Davidian'' figure (Jeremiah 23:5-8;
19-20; 33:14-16; Ezekiel 37:24-25; Hosea 3:5). He makes the point
repeatedly that this Christ comes in the latter times, and perceives that
Jesus of Nazareth, who came 2000 years ago, never fulfilled these texts.
The Lamb who opens the Seals comes right before the End, is humiliated and
maligned, and like Jesus 2000 years ago, offers the world God's truth. In
other words, David was the actual, final manifestation of the Lamb, who
will fulfill these prophecies regarding the Messiah.
According to this perspective, the Waco standoff and ``waiting
period'' was a test for all humanity. It did not have to end as it did.
David believed that the world was being offered a chance to listen to this
last Christ/Koresh, who could open the Seals, and thus show the way of
repentance to our society. There was even an opportunity given for the
actual decoding of the Seven Seals in written form, to be openly shared
with all who wanted to hear. This was all cut short. The rejection and
death of David, at age 33, around Passover time, became a strange
repetition of the past. The Fifth Seal, which allowed for a time of
repentance while the message went forth, ended with the ``rest killed'' as
predicted (Rev 6:11). The Branch Davidians now believe that the probation
period is up, and the Sixth Seal of the Judgment of God is pending.
The manuscript indicates that who respond to the message of
repentance, who turn to God and begin following the Law of God, through
accepting the Lamb/Koresh/Christ/King, will be invited to the ``Marriage''
feast. They are those ``elect'' ones who make up the Bride of the Lamb.
As Koresh ends his discourse on the First Seal, this is mainly on his
mind. Those who are truly part of the ``Bride'' are to come out of the
``closet'' and be revealed for who they are.
The manuscript also carefully maintains the distinction between the
God the Father and His Lamb or Messiah. In that sense David Koresh never
claimed to be God. However, like the Hebrew Prophets of old, and like
Jesus of Nazareth, he did claim to speak the words of Yahweh God (the
Father) directly, and in that sense could use, as they did, the first
person mode of discourse.
The Poem entitled ``Eden to Eden,'' is quite fascinating. Like Paul,
David implies that the ``marriage of the Lamb'' is a mystery which somehow
rectifies what happened at Eden in the Fall (Ephesians 5:31-32). The
physical sexual union (``the two shall become one flesh'') has a deeper
meaning, and involves the perfect bonding of ``Adam and his spirit Eve''
in the ``new Man'' to come. David taught the importance of the feminine
side of the Divine and implies that Adam was created to express this dual
image. However, through sin, Adam and his descendants were separated from
the spiritual, feminine side, and remain in need of restoration. Through
the revelation of Christ in the person of the Lamb, people are being
reunited with their fragmented selves and gathered as lovers of God for
the ultimate marriage union which will restore Eden.
LITERARY ANALYSIS
What evidence is there that David Koresh would have kept his pledge to
``come out'' of Mt. Carmel, as he stated in his letter to his attorney,
Dick DeGuerin on April 14th? We know that the first chapter of this work
was completed on Sunday evening, the night before the fire, and was
typed onto a computer disk by Ruth Riddle. This disk survived the fire,
carried out by Ruth Riddle in her jacket pocket.
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The existence of the manuscript itself, as well as internal evidence
within the text, confirm that David was keeping his promise to produce an
interpretive document. Such evidence also supports the view that David
actually intended to lead his group out peacefully. A literary analysis
of the text clearly shows that David was not merely ``pretending'' to
write on the seals, and that his pledge of April 14 was not a con or sham.
An analysis of this newly-released manuscript offers three reasons to
conclude that David genuinely planned to compose a full written
interpretation of the Seven Seals and that he intended, upon completion,
to make this work available to the public.
First, the form and structure of the manuscript indicate that David's
efforts were genuine, purposeful, and tangibly productive. After
conceptualizing the project over that last weekend, David dictated to his
typist on Sunday evening, April 18, in one long sitting of approximately
four hours. The text consists of about twenty-five double-spaced pages of
coherent and organized exegesis and commentary on biblical passages.
Using both deductive and inductive logic, David presents his
interpretation of biblical prophecy. Although his interpretation is unique
in its specific application and reference, it is similar in method and
style to other well known exegetes such as Isaac Newton, Joseph Smith,
Ellen G. White, J.N. Darby, C. I. Schofield, or Hal Lindsey.
The structure of the manuscript is well planned and suggests that the
author took pains to organize it in such a way that it would be
well-received as a readable exposition. For example, the work begins with
a preface consisting of a poem, written or arranged by David. The poem
is entitled EDEN TO EDEN and contains fifty-two lines divided into
thirteen stanzas of four lines of metered and rhyming verses.
Further evidence of a careful hand at work appears in the section
which follows the Poem. David entitles this section the ``Introduction.''
It sets forth the hermeneutical principles and general themes which follow
in the main body of the work. Following this Introduction the author
begins ``Chapter One,'' in which he turns his attention to the meaning of
Seal One.
Chapter One is subdivided into thirteen headings which consist of
specific passages from the Bible. It remains to be seen whether these
headings parallel the thirteen stanzas in the poem which prefaces the
work. David comments on each of these biblical chapters and creatively
associated them with the First Seal found in the Book of Revelation. In
this way he combines insights from the Old Testament and the New Testament
using traditional Rabbinic and Christian exegetical techniques. He closes
with a clarion call for his readers to consider his presentation and
decide for themselves if it is true. The Chapter ends with two biblical
quotations, offering a sense of closure in regards to the First Seal and
expectancy regarding Chapter Two on the Second Seal, which would have been
dictated at the next sitting -- probably on the very day of the fire.
The second indication within the manuscript that validates David's
pledge to exit Mt. Carmel has to do with his intended audience as
indicated by his style. Throughout the work David carefully directs his
words to those on the outside of Mt. Carmel, assuming an audience who
would not know the meaning of the Seven Seals. The vocabulary of the
writer, and his style and approach, show that he expects his words will be
read by non-believers outside Mr. Carmel. The implied audience is
non-Davidian. This indicates that David wanted to persuade his hearers.
He considered the delivery of the manuscript to his lawyer, Dick DeGuerin,
as his God given task and privilege.
Finally, specific statements in the text support David's pledge to
come out. Ironically, the very last words we have from David in this
manuscript read: ``Should we not eagerly ourselves be ready to accept this
truth and come out of our closet and be revealed to the world as those who
love Christ in
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truth and in righteousness?'' David not only expects some readers to
accept his teaching, but he also prepares his followers inside Mt. Carmel
to ``come out'' of the center. This is seen further in his reference to
Joel 2:15,16, which is quoted immediately before the sentence above. This
passage orders those in Zion (read: Mt. Carmel) to ``gather the people
... assemble the elders ... gather the children" and infants and follow
the bridegroom (read: David), ``from his chamber and the bride out of her
closet.'' The Davidians understood other passages from Isaiah to refer to
their refuge at Mt. Carmel as a ``chamber'' where they could wait for
God's intervention. This use of the term ``come out,'' drawn from
Scripture, used in David's April 14th letter, and now appearing in the
manuscript, clearly indicates what was on his mind.