Lord's Day Rapture Type & Shadow; Laodicean church hates/perverts Revelation 1:10

 

Revelation 1:10

“I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet,”

King James Version (KJV)

John 20:1

“The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.”

King James Version (KJV)

Revelation 4:1

“After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter.”

King James Version (KJV)

Come Up Hither  See full connection to RAPTURE in Notes Below:

Background Video  Day of the Lord confused with The Lord's Day to build a FALSE NARRATIVE of the Laodicean Church

Yesterday, I posted this Blog and Video and stated I would do a follow on study of WHY THIS IS A BIG DEAL. 

https://www.thethirdheaventraveler.com/2025/07/reproving-soul-trap-in-his-teaching-on.html

https://youtu.be/q0SUAZM_S_g

Essential Background Study Links:

https://www.thethirdheaventraveler.com/2025/06/abc-bridesmaids-parable-of-10-virgins.html

https://www.thethirdheaventraveler.com/2022/01/the-gift-of-prophecy-in-age-of-grace.html

https://www.thethirdheaventraveler.com/2025/04/believe-gospel-of-salvation-framed.html

The Lord's Day Rapture Type and Shadow; Why the Laodicean Apostate Church Hates or Perverts The Lord's Day

DISCLAIMER:

We do NOT have to keep the Sabbath.  This is a MAJOR ATTACK FROM THE JUDAIZERS, THESE DOGS of the Concision these children of the Devil these children of wrath to come to are the modern day Pharisees and the LEAVEN of the Pharisees  the NICOLAITANS who are of the DOCTRINE OF Balaam.

However, IF... repeat, IF you want to worship on the Sabbath  a Wednesday feel free to do so but DO NOT place your conviction on me in accordance with 1 Corinthians 10:29-30: "Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience? For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?"

Paul, in his epistles, addresses the issue of observing holy days under the New Covenant, emphasizing freedom in Christ over legalistic requirements and warning against judging or compelling others in matters of worship. 

Key passages in the King James Version include:

Colossians 2:16-17: "Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ." 

Romans 14:5-6: "One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks." 

Galatians 4:9-11: "But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? Ye observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labour in vain." 

https://www.thethirdheaventraveler.com/2025/04/case-study-of-tyranny-of-weaker-brother.html

REPROBATE APOSTATE SABBATH KEEPERS JUDAIZERS RELIGION HATE WITH GREAT PASSION THE LORD'S DAY.

The phrase "the Lord's day" appears only once in the King James Bible, in Revelation 1:10, where John, in the Spirit, hears a trumpet-like voice. 

This singular usage veils a profound connection to Isaiah 6, echoing Isaiah's vision of the Lord exalted, with seraphim crying "Holy, holy, holy," amid a shaking temple—paralleling John's heavenly door in Revelation 4:1 and the trumpet call to "come up hither." John 20:1 links this to the resurrection's "first day," symbolizing Christ's triumph, yet the term's rarity hides its depth, akin to Jesus' kingdom parables in Matthew 13. 

There, mysteries are revealed only to the discerning few, as "seeing they see not" (v. 13), veiling truths from the masses. The parable of the householder (v. 52) embodies this precious gift: a scribe, like John, draws from treasure "things new and old"—merging Isaiah's ancient glory with Revelation's new unveiling, a hidden pearl for those with ears to hear.

In Isaiah 6:9-10 (KJV), God commissions the prophet with a sobering message: "Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed." 

This conveys the theme of spiritual blindness and deafness—people possessing eyes and ears yet failing to truly see or hear God's truth, due to hardened hearts.

 The phrasing echoes similar rebukes in Jeremiah 5:21 ("who have eyes, but see not; who have ears, but hear not") and Ezekiel 12:2, but Isaiah's version ties directly to divine judgment on Israel's rebellion. 

Jesus invokes this in Matthew 13:13-15, explaining parables as veiled truths for the discerning, hiding mysteries from the unresponsive, much like the "hidden connection" in Revelation's singular "Lord's day" reference. This motif underscores God's sovereignty: revelation is a gift to the humble, withheld from the proud, fostering repentance only in those who seek.

Detailed Notes:

Taken from these notes in this Blog and all blog studies of mine using a summary of XAI:



The First Day of the Week as Sunday in the KJV Bible
In the King James Version (KJV) of the Bible, the "first day of the week" is consistently portrayed as the day following the Sabbath, which aligns with what is now known as Sunday in the modern calendar. 

This is rooted in the biblical creation account (Genesis 1:5, where the "first day" begins the week) and reinforced in New Testament descriptions of key events. 

For instance, Jesus' resurrection is explicitly tied to this day:John 20:1 (KJV): "The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre."

Similar references appear in Matthew 28:1, Mark 16:2, and Luke 24:1, all describing the resurrection occurring on the first day after the Sabbath (Saturday).This establishes Sunday as the biblical "first day," marking a new beginning after the seventh-day Sabbath rest, which was observed from Friday evening to Saturday evening in Jewish tradition.

Why the "Lord's Day" Refers to Sunday in the KJV

The term "Lord's Day" appears only once in the KJV Bible, in Revelation 1:10: "I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet." The Bible does not explicitly define the Lord's Day as Sunday, but Christian tradition and inference from Scripture link it to the first day of the week due to its association with Jesus' resurrection.

 .Biblical EVIDENCE: The resurrection on the first day elevated it as a day honoring the risen Lord (Jesus as "Lord" in passages like Acts 2:36).

 Early Christian writings and practices, as reflected in the New Testament, shifted emphasis from the Old Testament Sabbath to this day.

Historical and Theological Explanations: Many Christian sources argue that the Lord's Day became Sunday immediately after the resurrection, symbolizing Christ's victory over death and the start of the new covenant. For example, it is seen as the day when Christians commemorated the Lord's Supper and gathered in His name. 

This view is common in Protestant and evangelical interpretations, where Sunday is called the Lord's Day to distinguish it from the Jewish Sabbath.

However, not all agree. Some groups, like Seventh-day Adventists, argue that "Lord's Day" could refer to the Sabbath (Saturday), citing Isaiah 58:13 (KJV: "my holy day") and maintaining that no New Testament command changes the Sabbath. 

They point out that Revelation 1:10 doesn't specify the day, and early references to first-day gatherings might not indicate a full replacement of the Sabbath. Catholic tradition acknowledges a shift but attributes it to apostolic authority rather than direct Scripture."  

Andrew Sheets comment:  "This is why I'm always accused of being a SUN WORSHIPPER and closet Catholic."  What reprobates do not realize is I AM NOT USING APOSTOLIC AUTHORITY but Rather DOCTRINE in the KING JAMES BIBLE. 

AS FOLLOWS: Acts 20:7 (KJV): "And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight."  1 Corinthians 16:2 (KJV): "Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come." "

Importance to the Early Church Worshipping on the First Day in the KJV The New Testament shows the early church transitioning worship practices to emphasize the first day, likely in honor of the resurrection. 

This was not a abolition of rest but a fulfillment under the new covenant, where Christ is the "Lord of the sabbath" (Mark 2:28 KJV).

Key Verses:Acts 20:7 (KJV): "And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight." 

This describes a communal gathering for the Lord's Supper and teaching, indicating a regular worship assembly.

1 Corinthians 16:2 (KJV): "Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come." 

This suggests organized collections during weekly meetings, implying the first day as a standard time for church activities.
Why Important: This shift signified the church's identity in Christ's resurrection, moving from Old Testament shadows (like the Sabbath pointing to rest in God) to New Testament realities. It fostered unity, remembrance of the resurrection, and missionary outreach.

 Early extrabiblical sources, like the Didache (c. 70-120 AD) and Ignatius of Antioch (c. 110 AD), confirm Sunday gatherings for Eucharist.Opposing views argue this doesn't prove a mandated change; the verses describe incidental meetings, not a new holy day, and Christians initially kept the Sabbath too. No explicit command transfers Sabbath holiness to Sunday, and some see it as fulfilling the Sabbath in Christ without requiring a specific day (Romans 14:5-6 KJV).

Why This Is "Huge" for the Type and Shadow of the Rapture in Revelation (Chapters 1, 4, and 5 KJV)The concepts above converge in Revelation, where John's visionary experience is interpreted by some as a "type" (symbolic foreshadowing) of the rapture—the future catching up of the church to heaven before the tribulation (1 Thessalonians 4:16-17 KJV). 

Note: The query mentions John's ascent in "chapter one and in chapter 5," but the key "taken up" event is in Revelation 4:1.

 Chapter 1 sets the scene on the Lord's Day, Chapter 4 describes the ascent, and Chapter 5 continues the heavenly vision with the Lamb (Christ) taking the scroll. This may be a reference to the sequence, but the rapture typology centers on Chapter 4.

The Sequence and Symbolism:Revelation 1:10 (KJV): John is "in the Spirit on the Lord's day," hearing a trumpet-like voice. This initiates the vision on Sunday (per the Lord's Day interpretation).

Revelation 4:1 (KJV): "After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will show thee things which must be hereafter." John is suddenly caught up to heaven.

Revelation 5 (KJV): In heaven, John sees the throne, elders, and the Lamb (verses 5-7: "Behold, the Lion of the tribe of Juda... a Lamb as it had been slain"), emphasizing Christ's worthiness.

Type and Shadow of the Rapture:Huge Symbolic Connection: In pre-tribulation rapture theology (common in dispensationalism), John's ascent in Revelation 4:1 typifies the church's rapture. He represents the church being removed from earth before the judgments (tribulation) in Chapters 6-19. 

The trumpet voice echoes 1 Thessalonians 4:16 ("with the voice of the archangel, and with the trump of God"), and "come up hither" mirrors the catching up. This happens "after this" (post-church age messages in Chapters 2-3), shadowing the church's exit before tribulation.

Link to Lord's Day/Sunday: The vision begins on the Lord's Day (Sunday), tying into the first-day resurrection theme—a "new beginning" like creation's first day or the church age starting post-resurrection. John's rapture on this day symbolizes the church (which worships on Sunday) being taken up, fulfilling the shadow of resurrection victory. It's "huge" because it aligns the rapture with the day of new life, emphasizing hope and escape from wrath (1 Thessalonians 5:9).

Chapter 5's Role: As the heavenly continuation, it shows the raptured church (elders around the throne) worshipping the Lamb, previewing post-rapture events.

In the biblical creation account in Genesis 1-2 (KJV), God creates the heavens and the earth over six days and rests on the seventh day:Genesis 1:1-5: The first day (creation of light; corresponds to Sunday in the traditional biblical week).
Genesis 1:6-8: The second day (firmament/sky).
Genesis 1:9-13: The third day (land, seas, and vegetation).
Genesis 1:14-19: The fourth day (sun, moon, and stars).
Genesis 1:20-23: The fifth day (sea creatures and birds).
Genesis 1:24-31: The sixth day (land animals and humankind).
Genesis 2:1-3: "Thus the heavens and the earth were finished... And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made."

This seventh day of rest is explicitly identified as the Sabbath throughout the rest of Scripture (e.g., Exodus 20:8-11 KJV, which ties the Sabbath commandment directly to the creation week: "For in six days the LORD made heaven and earth... and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it"). 

In the biblical and Jewish calendar, the seventh day corresponds to what is now known as Saturday (observed from Friday sunset to Saturday sunset, as days begin at evening per Genesis 1:5: "And the evening and the morning were the first day").It is not Sunday, which aligns with the first day of the week in the creation account—the day of new beginnings and light. The shift in emphasis to Sunday (the "Lord's Day") for Christian worship came later in the New Testament, tied to Jesus' resurrection (e.g., John 20:1 KJV),



Scriptures on the Resurrection Not Related to the Sabbath Rest

The concept that Jesus' resurrection was purposely not tied to the Sabbath rest (i.e., not occurring on the Sabbath to indicate that the true Sabbath rest remains future) but instead points toward the Millennial Kingdom as a fulfillment of the seventh "day" (1,000 years) in God's 7,000-year plan is drawn from interpretive theology, often called the Millennial Day Theory.

 This view sees the creation week as prophetic: six days of labor (6,000 years of human history) followed by a seventh day of rest (the 1,000-year Millennial Kingdom). The resurrection on the first day (Sunday) signifies a new beginning in Christ, not the fulfillment of the Sabbath rest, which is reserved for the future Millennium approximately 7,000 years after creation (after 6,000 years of toil). Below are key KJV scriptures supporting this, grouped by theme, with explanations.

1. Resurrection on the First Day of the Week (Sunday), Not the Sabbath These verses emphasize that Jesus rose on the day after the Sabbath (Sunday), purposely distinguishing it from the seventh-day rest. 

This separation indicates the resurrection inaugurates the new covenant and church age, not fulfilling the Old Testament Sabbath rest.

Matthew 28:1 (KJV): "In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre."

Mark 16:2 (KJV): "And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun."

Luke 24:1 (KJV): "Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them."

John 20:1 (KJV): "The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre." 

Explanation: By rising on the first day (not the Sabbath), Jesus' resurrection symbolizes new creation and life (echoing Genesis 1:3-5), separate from the Sabbath's rest. 

This purposeful timing shows the Sabbath rest is not yet realized but points to a future fulfillment. 

2. The Sabbath Rest Remains Future, Not Fulfilled in the Resurrection These passages indicate that while the resurrection brings spiritual rest in Christ, the full "Sabbath rest" (sabbatismos in Greek) for God's people is still ahead, tied to the Millennial Kingdom rather than the events of Jesus' rising.

Hebrews 4:4 (KJV): "For he spake in a certain place of the sev

enth day on this wise, And God did rest the seventh day from all his works."

Hebrews 4:8-9 (KJV): "For if Jesus had given them rest, then would he not afterward have spoken of another day. There remaineth therefore a rest to the people of God."

Hebrews 4:11 (KJV): "Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief."

 Explanation: The "rest" here references the seventh-day Sabbath (from Genesis 2:2-3) as a type or shadow of a greater future rest. Since a rest "remaineth," it is not fully accomplished in Jesus' resurrection (which occurred outside the Sabbath), but awaits the Millennial Kingdom. 

Genesis 2:2-3 (KJV): "And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made."

Exodus 20:11 (KJV): "For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it." Explanation: The original Sabbath rest foreshadows God's plan, but the resurrection's timing on the first day shows it does not complete this rest—it's for the coming age

.3. One Day as a Thousand Years: Basis for the 7,000-Year Plan These verses provide the foundation for viewing creation's seven days as prophetic of 7,000 years, with the seventh "day" (Millennium) as the Sabbath rest after 6,000 years of human history.2 Peter 3:8 (KJV): "But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day."

Psalm 90:4 (KJV): "For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night." Explanation: This scaling (one day = 1,000 years) applies to the creation week: 6,000 years of labor leading to the 7th millennium of rest (Millennium). 

The resurrection, by not aligning with the Sabbath, initiates the countdown toward this future rest rather than fulfilling it immediately. Hosea 6:2 (KJV): "After two days will he revive us: in the third day he will raise us up, and we shall live in his sight." Explanation: 

Interpreted in some views as after 2,000 years (from Jesus' time), revival leads to the "third day" (Millennium), linking resurrection themes to future raising up, not immediate Sabbath fulfillment. 4. The Millennial Kingdom as the Future Sabbath Rest These describe the 1,000-year reign of Christ, seen as the fulfillment of the Sabbath rest in the 7th millennium, toward which the resurrection points as a foretaste of new life.

Revelation 20:4 (KJV): "And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years."

Revelation 20:6 (KJV): "Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years." Explanation: This "thousand years" is the Millennial Kingdom, equated with the Sabbath rest in the 7,000-year plan. The resurrection of Jesus, occurring outside the Sabbath, serves as the prototype for the "first resurrection" here, purposed to lead believers toward this kingdom rest, not to replace the Sabbath.

COME UP HITHER:

Greek Strong's for "Come Up Hither" in Revelation 4:1 (KJV)In Revelation 4:1 (KJV), the phrase "Come up hither" translates from the Greek imperative "Anaba ōde" (Ἀνάβα ὧδε).Anaba (Ἀνάβα): This is the aorist active imperative of anabainō (ἀναβαίνω), Strong's G305. It means "to go up, ascend, arise, climb, or rise up" (literally or figuratively). It appears 81 times in the New Testament, often denoting physical ascent (e.g., Jesus going up a mountain in Matthew 5:1) or metaphorical elevation (e.g., thoughts ascending in John 3:13).
Ōde (ὧδε): Strong's G5602, meaning "here, hither, in this place." It specifies location, emphasizing an invitation to ascend to a specific heavenly realm.Comparison to Hebrew EquivalentThe Greek anabainō (G305) closely parallels the Hebrew ʿālâ (עָלָה), Strong's H5927, which means "to go up, ascend, rise, or come up." This verb appears over 890 times in the Old Testament, conveying:Physical ascent: E.g., Moses ascending Mount Sinai (Exodus 19:20).
Spiritual or sacrificial elevation: E.g., smoke of offerings ascending (Leviticus 1:9).
Prophetic/eschatological rising: E.g., Elijah's ascension in a whirlwind (2 Kings 2:1,11, where he "went up" to heaven), or the Messiah's exaltation (Psalm 68:18, linked to Ephesians 4:8 in the NT).Both words share semantic overlap in themes of elevation to divine presence, but ʿālâ often implies progression or offering, while anabainō can emphasize voluntary or commanded upward movement.

Connections to Revelation 12:5, 1 Thessalonians 4:16-17 (Harpazo), and Jesus' Ascension

These passages weave a thematic tapestry of divine upward calling, rapture, and exaltation, often interpreted eschatologically as types of the Church's removal or Christ's victory.

Revelation 12:5 (KJV): "And her child was caught up unto God, and to his throne." The Greek for "caught up" is hērpastē (ἡρπάσθη), from harpazō (ἁρπάζω), Strong's G726. It means "to seize, snatch away, catch up, or take by force" (13 NT uses, e.g., Philip's sudden transport in Acts 8:39).

 This depicts the man-child (often seen as Christ or His people) being forcefully elevated to safety amid persecution, echoing a protective "rapture" from earthly tribulation.

1 Thessalonians 4:16-17 (KJV): "For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air..." 

Here, "caught up" is harpagēsometha (ἁρπαγησόμεθα), again from harpazō (G726). This classic "rapture" passage describes believers being snatched upward at Christ's command, amid a trumpet sound—paralleling the trumpet-like voice in Revelation 4:1 inviting John to "come up hither."

Ascension of Jesus Christ (Acts 1:9-11 KJV): "And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked stedfastly toward heaven as he went up..." The key verbs are:"Taken up" (v.9): epērthē (ἐπήρθη) from epairō (ἐπαίρω), Strong's G1869, meaning "to lift up or raise."

Broader context (Acts 1:2,11): Often tied to anelēmphthē (ἀνελήμφθη) from analambanō (ἀναλαμβάνω), Strong's G353, meaning "to take up, receive up" (as in ascension). The noun form is analēmpsis (ἀνάλημψις), G354, specifically "ascension."

Thematic Connections:Ascent and Invitation: Revelation 4:1's "come up hither" (anabainō) mirrors Jesus' voluntary ascension (epairō/analambanō), where He ascends to heaven's throne (Acts 1:9-11; cf. Hebrew ʿālâ in Psalm 47:5 for God's ascension). This is a commanded ascent into divine revelation, like John's visionary transport.

Harpazo Link: While Rev 4:1 uses anabainō (gradual ascent), Rev 12:5 and 1 Thess 4:16-17 employ harpazō (sudden, forceful snatching). Thematically, they converge on eschatological "catching up": John's call prefigures the Church's rapture (pre-tribulation view), the man-child's protection echoes believers' deliverance, and both tie to Christ's ascension as the prototype—He ascends first, then calls His own upward (John 14:3). The trumpet in Rev 4:1 and 1 Thess 4:16 reinforces this as a divine summons to glory, hidden in OT types like Enoch's taking (Genesis 5:24; Hebrew ʿālâ implied) or Elijah's whirlwind ascent.