We are studying the "Feasts of the Lord"
found in Leviticus 23. The study of the feasts is a study in
typology. Typological hermeneutics involves explicating signs in
the Old Testament as foreshadowing events and people in the New.
These seven feasts represent and typify the sequence, timing,
and significance of the major events of the Lord's redemptive
history. They commence at Calvary, where Jesus voluntarily gave
Himself for the sins of the world (Passover), and climax at the
consummation of the Messianic Kingdom at the Lord's second
coming (Tabernacles). These seven feasts depict the entire
redemptive career of the Messiah.
We have studied the four spring feasts
to this point - Passover, Unleavened Bread, Firstfruits and
Pentecost. These four feasts were a prophetic foreshadowing of
the first coming of the Lord Jesus Christ. They spoke of His
death, burial, perfect sinless life, resurrection, and the
advent of the New Covenant.
The remaining three feasts we will study
will be the fall feasts, which were a prophetic foreshadowing of
the second coming of Christ. The Feast of Trumpets, the Day of
Atonement, and the Feast of Tabernacles started about 4 months
after the end of the spring festivals. All three of these feasts
took place in Tishri, or September. These three feasts speak of
the resurrection, the consummation of redemption after the
outpouring of God's wrath, and the New Heaven and Earth, which
is typified by the Feast of Tabernacles.
To show you how important the whole
concept of the feasts are, look at the words Jesus uses on his
way to the cross. He is talking in language that sounds like
agricultural Jewish language:
Luke 23:31 (NKJV) "For if they
do these things in the green wood, what will be done in the
dry?"
The dry tree is the very end of Old
Covenant Israel. All the harvest is in, and the trees are dry;
it is the end of the age.
Between Pentecost and Tabernacles there
was an interval of time of about 4 months. These months in
between were historically the driest months of the year for
Israel. There were no holy convocations - when the nation
gathered before the Lord and His sanctuary.
This gap can be seen as being as
prophetic in a negative way, just as the rest of the feasts are
positively prophetic. The newly redeemed nation of Israel
experienced Passover through Pentecost - from leaving Egypt,
their place of bondage, up to receiving the covenant from God at
Sinai. However, through unbelief and stubbornness (except for
Joshua and Caleb), they wandered in the wilderness for forty
years, and it was a different generation that entered the
Promised Land and celebrated Tabernacles. Thus this four month
gap can be seen to be a reminder of this forty years.
Typology and Forty
Of all the types and shadows of the Old
Testament, none is as pervasive, and therefore important, as the
shadows revealed in the relationship between "forty" and the
fulfillment of promises.
Throughout the Old Testament we find
this usage of the number forty. Examples of this usage are the
forty days and nights that God caused it to rain upon the face
of the earth; also, in the length of the reigns of Saul, David
and Solomon (Acts 13:21; 2 Sam. 5:4). Besides these, we see
forty used as a temporal shadow in the duration of Jonah's
preaching of judgment to the Ninevites (Jon. 3:4) and the number
of days that the spies of Canaan searched out the land (Num.
13:25).
The New Testament underscores the
importance of this typological number. Christ fasted for forty
days and forty nights and continually preached that the
generation then living would see the judgment of God. In fact,
Christ preached the very same judgment upon the city that Jonah
did.
We find the most significant type of all
in the forty years of wilderness wandering leading up to the
possession of the temporal land of promise. In fact, Paul
himself wrote that the surrounding events of the wilderness
wandering "were our examples" (I Cor. 10:6), and that
"they are written for our admonition, upon whom the ends of
the world (age) have come" (v.11).
One of the first lessons a student of
types and shadows will learn is the lofty place given to the
Exodus out of Egypt. It is this event which presents the
clearest correspondences to the redemptive work of Christ and
the time-frame of its fulfillment.
To be more specific, the exodus out of
Egypt and into the promised land by the children of Israel under
Moses is a direct shadow of the exodus of the New Testament
generation from the cross to the entrance into the eternal land
of rest.
Let's look at some comparisons between
the two forty year exodus periods.
The first was preceded by physical
slavery- the bondage of the Hebrews in Egypt. The second was
preceded by spiritual slavery, man's bondage to sin and death.
One introduced the first Passover with the blood of lambs. The
other fulfilled the type with the sacrifice of the final
Passover Lamb ( Jesus Christ):
1 Corinthians 5:7 (NKJV)
Therefore purge out the old leaven, that you may be a new
lump, since you truly are unleavened. For indeed Christ, our
Passover, was sacrificed for us.
One brought God's people physical
deliverance by crossing through the Red Sea. The other brought
God's people spiritual deliverance by the working of the cross
of Christ.
The first established a temporary
contract of God with the people He chose- the Old Covenant. The
second established a permanent contract- the New Covenant.
Fifty days after the first Passover in
Egypt, the Law was given to the nation of Israel at Mount Sinai,
written upon tables of stone. Fifty days after the final
Passover was sacrificed, the Law was given to the "Israel of
God", written upon their hearts by the Spirit of God (2 Cor.
3:3; Heb. 8:10).
Very few would disagree that the above
points are fulfillments of the shadows given at the time of the
Exodus. But the correlation doesn't stop with the initial
workings of the exodus, but continues with the entrance into the
land of temporal rest, forty years later. Just as the children
of faith were allowed to enter into the temporal land of rest
the first time, the children of faith in the generation directly
following the cross of Christ were given entrance into the
eternal land of rest. With each covenant, a 40 year transition
period followed the initial act of deliverance unto the entrance
into the land of promise.
The city Abraham was looking for was the
heavenly Jerusalem. The writer relates:
Hebrews 12:22-23 (NKJV) But
you have come to Mount Zion and to the city of the living God,
the heavenly Jerusalem, to an innumerable company of angels,
23 to the general assembly and church of the firstborn who are
registered in heaven, to God the Judge of all, to the spirits
of just men made perfect,
From these verses we can see the
different description of the same entity; the city, the kingdom,
the heavenly Jerusalem, the church, and Mount Zion. These all
have their fulfillment in the New Covenant as established in the
first century. This was in contrast to the old, physical,
earthly city of Jerusalem.
The believers among the people of Israel
did not receive the promises of the Promised land when they
entered into Palestine (Heb 4:6-9). This promise was in regards
to the fulfillment of redemption and eternal life in the kingdom
of God, which entrance was corporately given to all believers at
the end of the 40 years from the cross to the coming of Christ.
During both periods, the people saw
God's works forty years (Heb 3:9; Acts 2:17-21). God manifested
Himself to His people by signs and wonders; in the desert under
Moses' leadership, daily manna, miraculous supplies of water or
meat, and the appearance of the cloud and the fiery pillar
revealed God's presence. In the transition period to the New
Covenant, the apostles had special gifts of healing, prophecy,
and tongues-speaking, and testified to the coming of the kingdom
of God and the destruction of the wicked (I Cor 14:22).
Ephesians 4:11-13 (NKJV) And
He Himself gave some to be apostles, some prophets, some
evangelists, and some pastors and teachers, 12 for the
equipping of the saints for the work of ministry, for the
edifying of the body of Christ, 13 till we all come to the
unity of the faith and of the knowledge of the Son of God, to
a perfect man, to the measure of the stature of the fullness
of Christ;
If the church is not matured, then these
gifts should still be operating. Are they? No! Then the church
reached maturity in A.D. 70 when all the gifts ceased.
During both periods, the wicked were
severed from among the just and not allowed to enter into the
land of promise (Heb 3:11,17; Matt. 12:30, 13:49).
Beginning with the fulfillment of
Passover in the death of Christ, calamity would fall upon
fleshly Israel as a result. The death of Christ contained a
blessing of salvation for spiritual Israel, but for fleshly
national Israel it would bring calamity. This is evident from
Matthew 21:33-41 in which the parable of the husbandmen teaches
that the fulfillment of Passover, being the killing of the Son,
would not bring a postponement of kingdom promises, as the
dispensationalist argues, but utter destruction upon fleshly
Israel. In verses 42 - 44, it is stated that at this point the
kingdom would be given to those other than national Israel, it
would go to a fruitful spiritual nation of God's; the church.
At the end of the first 40 year period,
the Israelites of faith entered the temporal land of promise in
which God enabled them to defeat their physical foes. At the end
of the second 40 year period, salvation was complete, and God's
people entered their eternal Promised Land in which God enabled
them to defeat their spiritual enemies (I Cor. 15:26,54-57).
If Christ has not come yet today, then
all believers are still waiting for the inheritance of
redemption. But we believe that He has returned, and has
fulfilled all aspects of the "exodus shadow," using the very
same chronology in the first century, as He did in the initial
shadow.
The physical illustrations in the Old
Covenant are fulfilled in each case by the spiritual realities
of the New. The second is an eternal covenant, with victory over
spiritual slavery and spiritual death, bringing eternal
deliverance through a spiritual Passover resulting in our new
eternal life and eternal salvation. Christ has allowed His
people entrance into the Holiest of all through His very
presence (parousia)!
All of these types and shadows,
displayed in the Exodus, found their fulfillment in the exodus
of God's people from the bondage of sin to the eternal rest in
Christ. Any expectation of another coming, or future fulfillment
of these promises of rest, reflects a lack of appreciation for
what we now have in Christ - eternal life in His kingdom.
These feasts, as we have taught, are
both literal feasts celebrated in Israel every year and TYPES of
God's prophetic calendar of events for the Church. At the end of
the dry season came the fall feasts.
The first of the fall feasts is the
Feast of Trumpets:
Leviticus 23:23-25 (NKJV) Then
the LORD spoke to Moses, saying, 24 "Speak to the children of
Israel, saying: 'In the seventh month, on the first day of the
month, you shall have a Sabbath-rest, a memorial of blowing
of trumpets, a holy convocation. 25 'You shall do no
customary work on it; and you shall offer an offering made by
fire to the LORD.'"
Numbers 29:1 (KJV) And in the
seventh month, on the first day of the month, ye shall have an
holy convocation; ye shall do no servile work: it is a day of
blowing the trumpets unto you.
Of the seven feasts, all are described
in some detail, with the exception of the Feast of Trumpets. The
Biblical record for the Feast of Trumpets observance is neither
lengthy nor complicated. Israel was simply commanded to
memorialize the day by blowing trumpets and to keep the day as a
Sabbath day of rest
This feast is known in Judaism as
Rosh Hashanah, but it is never known by that
name in Scripture. In the Bible, it is referred to as
Zikhron Teruah, or the Memorial of Blowing of Trumpets
(Lev. 23:24), and Yom Teruah, the Day of Blowing Of
Trumpets (Num. 29:1). The "Feast of Trumpets" is a day of
sounding trumpets in the Temple and throughout the land of
Israel.
Rosh Hashanah literally means: "Head of
the Year." However, this designation was not applied to this
feast until at least the second century A.D., more than 1,500
years after the institution of the holiday. Following the A.D.
70 destruction of the Temple, its observance was radically
altered. Continued observance of the Feast of Trumpets was
threatened due to the absence of the Temple and its sacrificial
system. As a result, synagogue liturgy was enlarged, new
traditions were suggested, and emphases were shifted in an
attempt to preserve and adapt the observance of this holiday for
the people scattered outside their homeland and stripped of
their Temple. The timing of the ancient feast coincided with the
beginning of Israel's civil New Year. After the A.D. 70
destruction of the Temple, the two observances became connected.
The actual observance of the Feast of
Trumpets is recorded only once in Scripture. Ezra, the scribe,
related that it was during the Feast of Trumpets that the Temple
altar was rebuilt, and sacrifices were reinstituted by those who
returned from Babylonian exile (Ezra 3:1-6). Nehemiah recorded
that sweeping revival also took place in Israel that same day as
Ezra rehearsed God's law in the ears of the people (Neh.
7:73-8:13).
There are several things about this
feast which should pique our interest. First, this feast was to
be celebrated on the first day of the month. Second, this feast
was to be celebrated on the first day of the seventh month.
Third, the feast was marked by a blowing of trumpets. The Hebrew
word here is teruw`ah, [ter-oo-aw'} which means: "an
alarm, a signal, a sound of tempest, a shout, a shout or blast
of war or alarm or joy." Why is this significant that this feast
was on the first day of the month? The Feast of Trumpets is the
only one of the seven feasts which began on the first day of the
month.
The Hebrew months each began on the new
moon. The other feasts occurred toward the middle of the
respective months, when the moon as at, or near, full. The
nights would be filled with moonlight. At the New Moon, the moon
is DARK and only a thin crescent.
The beginning of each month was
originally dependent upon the sighting of the New Moon when the
moon was but a crescent; the nights would be dark, with little
moonlight. The precise timing of the New Moon was not always
easily determined due to weather conditions and a lack of
witnesses.
Two concurring witnesses sighting the
first sliver of the new moon determined each new month. The two
witnesses see the new moon and attest to it before the Sanhedrin
in the Temple. This could happen during either of two days,
depending on when the witnesses come. Since no one knew when the
witnesses would come, no one knew when the Feast of Trumpets
would start. After the appearance of the new moon was confirmed,
then the Feast of Trumpets could begin, and the rest of the fall
feasts could be accurately calculated from that date. The Feast
of Trumpets is also considered a High Sabbath, and no work is to
be done. Therefore, all preparations for the Feast of Trumpets
had to be made in advance. Since no one knew the exact hour of
the new moon's appearance, it kept people in a continual state
of alertness.
They knew approximately when the new
moon would reveal itself, but they did not know the exact hour
of its appearance. I know a lunar calendar seems quite foreign
to us living in the west, but we have to understand that the
ancients kept track of time in this manner for thousands of
years. Before we can attempt to understand God's prophetic time
line, we must first understand how God reckons time.
Watchfulness was a critical ingredient
of this feast. The rabbis later added a second day to this feast
to make sure they didn't miss it. This need for watchfulness and
preparedness in connection with the Feast of Trumpets is echoed
and reechoed throughout the New Testament in connection with the
Lord's coming:
Matthew 24:42 (NKJV) "Watch
therefore, for you do not know what hour your Lord is coming.
The Seventh Month - we
should see immediately the significance of the seventh month. As
the seventh month, this month was set aside as a Sabbath month.
God had ordained the seventh day as the
Sabbath day, the day of rest (Exodus 20:8-11). The Sabbath day
was to be a day of rest and remembrance of what God had done.
Not only was there to be a Sabbath day, but also a Sabbath year
(Lev 25:1-7), and a year of Jubilee (Lev 25:8-17), the year
following seven sevens of years.
The Sabbath year and the year of Jubilee
were times of rest, redemption, and freedom.
During both times, everyone rested. During the sixth
year, God promised a triple portion, enough to carry the people
over for the seventh and eighth years.
The seventh month was special
in the same way. During the seventh month, the very special fall
feasts occurred: the Feasts of Trumpets, the Day of Atonement,
and the Feast of Tabernacles. Nearly the entire month was set
aside for these three feasts.
What is special about the
blowing of trumpets? There are basically two kinds of
trumpets in Israel: Trumpets made of ram's horns, or the Shofar,
and silver trumpets.
The shofar was a curved trumpet
fashioned from a ram's horn. In the Hebrew language, the
shofar (ram's horn trumpet) was clearly distinguished from
a keren, the "horn of an animal," when not used as a
musical instrument. The ram's horn came from some type of
sacrifice from the bullock or the ram. The ram's horns were
especially used to blast out the note of shouting at the fall of
the walls of Jericho. It was the trumpet of Jubliee. Trumpets
constructed from cows' horns were rejected due to the reminder
of Israel's idolatrous worship of the golden calf in the
wilderness. The ram's horn was seen as a much more pleasant
reminder of God's deliverance of Isaac through the ram caught by
its horns in the thicket.
When the Lord designated Tishri 1 as a
"day of blowing" and a "memorial of blowing," the type of
trumpet for the Feast of Trumpets was not specifically
identified. Almost without exception, historical observance and
rabbinic tradition specified the shofar (ram's horn),
not the silver trumpets of the priests, as the primary
instrument intended by scripture.
Perhaps the original reason for
specifying the ram's horn is to be found in the announcement of
the Jubilee Year. Scripture designated the shofar
(ram's horn), not the trumpet fashioned from precious metal, as
the trumpet to be blown on Yom Kippur.
Every 50th year, this shofar announced
the arrival of the Jubilee Year in which the slaves were freed
and the fields were given rest from the farming cycle.
Apart from the sacrificial ceremony, the
trumpet had several uses for the nation of Israel. The two main
uses were to gather an assembly before the Lord, and it
sounded an alarm to warn the people of that which was coming
(Numbers 10:2-4,9). The feast of Trumpets is Israel's dark day.
It occurred at the New Moon when the primary night light of the
heavens is darkened. Israel's prophets repeatedly warned of a
coming day of judgment for the nation. It was called "the
day of the Lord." It was to occur at the end of the
Jewish age. The day of the Lord was a time when the Lord poured
out His wrath upon Israel.
The prophet Amos spoke of this dark day
of judgment:
Amos 5:18-20 (NKJV) Woe to you
who desire the day of the LORD! For what good is the day of
the LORD to you? It will be darkness, and not light. 19 It
will be as though a man fled from a lion, And a bear met him!
Or as though he went into the house, Leaned his hand on the
wall, And a serpent bit him! 20 Is not the day of the LORD
darkness, and not light? Is it not very dark, with no
brightness in it?
The Trumpet was used to usher in the Day
of the Lord:
Joel 2:1 (NKJV) Blow the
trumpet in Zion, And sound an alarm in My holy mountain! Let
all the inhabitants of the land tremble; For the day of the
LORD is coming, For it is at hand:
Zephaniah 1:14-16 (NKJV) The
great day of the LORD is near; It is near and hastens quickly.
The noise of the day of the LORD is bitter; There the mighty
men shall cry out. 15 That day is a day of wrath, A day of
trouble and distress, A day of devastation and desolation,
A day of darkness and gloominess, A day of clouds and thick
darkness, 16 A day of trumpet and alarm Against the
fortified cities And against the high towers.
We mentioned earlier that the Feast of
Trumpets is the only feast day to begin when the moon is dark.
This passage from Zephaniah is only one of many which speaks of
the Day of the Lord as a day of darkness, and a day when the
shofar sounds.
As the darkening of the moon in the
night heavens announced the Feast of Trumpets, so too, the
heavens were divinely darkened in as the Day of the Lord
commenced:
Joel 2:31 (NKJV) The sun shall
be turned into darkness, And the moon into blood, Before the
coming of the great and awesome day of the LORD.
In the New Testament, the trumpet was to
be blown at the resurrection:
Matthew 24:31 (NKJV) "And He
will send His angels with a great sound of a trumpet, and they
will gather together His elect from the four winds, from one
end of heaven to the other.
1 Corinthians 15:52 (NKJV) in
a moment, in the twinkling of an eye, at the last trumpet. For
the trumpet will sound, and the dead will be raised
incorruptible, and we shall be changed.
1 Thessalonians 4:16 (NKJV)
For the Lord Himself will descend from heaven with a shout,
with the voice of an archangel, and with the trumpet of God.
And the dead in Christ will rise first.
Paul equates the resurrection with the
sound of God's shofar. What are the similarities between the
resurrection and the Feast of Trumpets? First, they both were to
occur on an unknown and undetermined day and hour. Second, they
both were be announced by the sounding of the shofar.
If we put all of these together, can we
begin to see the significance of the shofaron this very
special feast day? We know that the spring feasts were fulfilled
with the death, burial, and resurrection of Jesus Christ.
Jesus Christ, the Lamb of God, fulfilled
the Passover when He was offered as a sacrifice for our sins on
the Passover. He fulfilled the Feast of Unleavened Bread when in
the grave. He fulfilled Firstfruits when He was resurrected. We
know that the Feast of Weeks was fulfilled with the beginning of
the New Covenant, fifty days later.
The four spring feasts were fulfilled in
Jesus' first coming, the three fall feasts were fulfilled at His
second coming in A.D. 70.
The blast of the shofar is a type of
that blast which called the faithful home to be with the Lord,
but it is also a type of the shofar that was blasted to call
judgment on the nation Israel who refused to come to Christ.
In short, we see the Feast of Trumpets
fulfilled at the resurrection of the dead, which immediately
precedes the Day of the Lord. Both are heralded by the blast of
the shofar.
The Bible often speaks of men and angels
blowing trumpets, yet only twice is it recorded that GOD blows a
trumpet. In both instances it is the shofar. The first occasion
was at Mt. Sinai when the Lord revealed Himself from Heaven and
prepared to bring the nation under the Old Covenant. The
Shekinah glory of the Lord descended with a fiery tempest and
with the sound of the shofar (Exodus 19:18-20).
The second occasion on which the Lord
blew the SHOFAR (Ram's horn) was at the Messiah's return. The
Lord descended from Heaven with the whirlwind, the clouds of His
glory, fire, and the SOUND OF THE TRUMPET. The prophet Zechariah
declares:
Zechariah 9:14 (NKJV) Then the
LORD will be seen over them, And His arrow will go forth like
lightning. The Lord GOD will blow the trumpet, And go with
whirlwinds from the south.
The ancient rabbis repeatedly quoted
this verse in connection with the coming of the Messiah:
"And it is the ram's horn that the Holy
One, blessed be he, is destined to blow when the son of David,
our righteous one, will reveal himself, as it is said: 'And the
Lord our God will blow the horn.'" (Tanna debe Eliyahu Zutta
XXII)
Here is an interesting side note:
ancient Jewish tradition held that the resurrection of the dead
would occur on Rosh Hashanah. Reflecting this tradition, Jewish
gravestones were often engraved with a SHOFAR. God's last trump
and the resurrection of the righteous are intricately connected
in the New Testament:
1 Corinthians 15:51-52 (NKJV)
Behold, I tell you a mystery: We shall not all sleep, but we
shall all be changed; 52 in a moment, in the twinkling of an
eye, at the last trumpet. For the trumpet will sound, and the
dead will be raised incorruptible, and we shall be changed.
Most of us recognize this event as the
resurrection, but few of us identify it with the Feast of
Trumpets. Paul was a highly educated man of God's Torah and
understood the Messianic fulfillment's of the Feasts of the
Lord. Paul understood how Messiah was a fulfillment of Passover
and Firstfruits, and Paul also recognized Messiah's future
fulfillments of the fall Feasts.
I think that it is also interesting
that, according to Jewish tradition, the gates of Heaven are
opened on Rosh HaShanah so the righteous nation may enter.
Because the gates of Heaven are understood to be open on Rosh
HaShanah, this is further evidence that the resurrection of the
believers in Christ took place on Rosh HaShanah.
These last three feasts are a little
harder to nail down as to their anti-type, because they have no
Scriptural reference as to their fulfillment. The Bible is
silent about their New Covenant fulfillment, because no books of
the Bible were written after A.D. 70. But we know that the
pattern set by the spring Feasts is continued in the fall
Feasts.
We see the type of this feast, in Joshua
chapter 6, with the destruction of Jericho at the end of the
forty year exodus. SEVEN priests, with the Ark of God in the
midst, marched with seven trumpets around the wall of Jericho
for 6 days. ON the SEVENTH DAY they marched around SEVEN TIMES.
At the close of the march, the trumpets were blown, the people
shouted, and God caused the walls of Jericho to collapse. The
victory was COMPLETE.
The events of Jericho offered a graphic
image and actual prophecy of events at the close of the Jewish
age, forty years after Pentecost, when there were seven angels
with seven trumpets of doom and judgement:
Revelation 8:2 (NKJV) And I
saw the seven angels who stand before God, and to them were
given seven trumpets.
At that time the great and powerful city
of Babylon (Jerusalem) suddenly fell:
Revelation 18:10 (NKJV)
"standing at a distance for fear of her torment, saying,
'Alas, alas, that great city Babylon, that mighty city! For in
one hour your judgment has come.'
Accompanied by a great shouting in
heaven:
Revelation 18:20 (NKJV)
"Rejoice over her, O heaven, and you holy apostles and
prophets, for God has avenged you on her!"
The name "Joshua" is the Hebrew
equivalent of Jesus. As in Joshua the destruction of the city
came at the sound of the trumpets, so at the end of the Jewish
age the destruction of Jerusalem came as Jesus sounded the
trumpet.
Another name for Rosh HaShanah is 'Yom
HaDin', the Day of Judgment. The righteous are separated and
will be with God. This is known to Bible believers as the
resurrection. The wicked unbelieving Jews faced the wrath of God
in Israel's fall, during the tribulation period.
We see the spiritual anti-type of the
Feasts of Trumpets in the fall of Jerusalem and the return of
Christ in A.D. 70. Thus at the blowing of the trumpet, in
Matthew 24, the scene was set, and Christ fulfilled the feast.
Guess what month it was when Jerusalem fell? "The city was taken
on September 8, A.D. 70, after the last siege had lasted about
five months" (Josephus, vol. 1, p. 467).
The Feasts of Trumpets, Atonement, and
Tabernacles take place in the SEVENTH month. Number seven is the
number of perfection and fullness. In these feasts, the believer
is brought to the fullness of the Godhead.
