Introduction 

In considering the nature of God, from whom all things flow, it is interesting to note how scripture often seeks to emphasize His Triune Nature that consists of the Father, Son and Holy Spirit. While clearly, they are coequal members of the Godhead, there are different roles that each play in terms of Creation / the Fall / and Redemption.

As will be seen, understanding this leads us to a connection with God the Father that numerically leads to a unique end-time timing clue for this year. Again, it may just be another sign that is pointing us to the end, starting with this year as being a pivotal and prophetically transitional year, or it could be the real thing, and Jesus could return. Time will tell, but either way, it is important to understand that Jesus is close, and He is coming very soon, so we need to draw near to Him now, and ensure we are right with Him. Remember Jesus said

⁴² Watch therefore, for you do not know what hour your Lord is coming. ⁴³ But know this, that if the master of the house had known what hour the thief would come, he would have watched and not allowed his house to be broken into. ⁴⁴ Therefore you also be ready, for the Son of Man is coming at an hour you do not expect. Matthew 24:42-44

The word 'watch' in Greek is γρηγορεῖτε  - it is a Verb that is parsed as: present, active, imperative, second person, plural. Importantly, as an imperative, it is a command, not a suggestion. As such, Jesus is literally commanding believers to watch. In the context of this verse, that is very revealing because it is framed within the idea that believers will know the Day as we see it approaching. This is because it only says here that "...you do not know what hour your Lord is coming", not that you do not know the day (see below for more on this). Within this very narrow frame of reference, that arguably could occur in connection with the Feast of Trumpets, that since the Babylonian exile has a two-day window, Jesus states that the Son of Man will be coming.

I am not claiming that this will definitely happen at that time—only that it is possible. To further support the view that Scripture allows believers to recognize the timing of Christ’s return, within such a narrow window, consider the following examination of Matthew 24:36–44 in light of Matthew 21:23–27. Together, these passages reveal what I believe is the precise kind of vigilance that the LORD expects from those who belong to Him.

Re-examining the Command to “Watch” in Matthew 24:36

When reading Matthew 24:36–44, commentators almost universally lean on verse 36 (“But of that day and hour knoweth no man”) as a blanket proof that the timing of Christ’s return is entirely cloaked in mystery. However, a strict adherence to the immediate context, translation history, and the historical setting reveals a far more precise, narrowing progression. In verse 36, “day” (hēmera) and “hour” (hōra) are paired to establish a literal calendar timeline. By the basic rules of hermeneutics, a word cannot completely shift its semantic baseline mid-discourse, without explicit textual markers. Therefore, when Jesus reaches verses 42 and 43, his use of the word hōra (for hour) cannot legitimately be broadened into a vague metaphor for a general "season" or "epoch." If Jesus meant an era, the Greek language offered perfectly adequate vocabulary, such as kairos. By maintaining hōra, the syntax deliberately binds the discussion to a specific division of a literal day, and that day could be one of the two days that in the modern era are connected with the Feast of Trumpets.

To fully unlock the translation mechanics that allows this possibility, we can look just three chapters earlier to a fascinating translation choice in the King James Version (KJV). In Matthew 21:23–27, an interplay unfolds between Jesus and the Chief Priests regarding His authority. Initially, the dialogue revolves around "telling," powered by the root word legō (λέγω). The underlying logic is clear: both parties know the truth, and if the priests will "tell" (legō) what they know about John's baptism, Jesus will "tell" (legō) them of His authority. Realizing they are trapped, because any answer will undermine their position, the priests declare in the Greek text: ouk oidamen (οὐκ οἴδαμεν) —"we do not know". They attempt to claim a lack of internal knowledge to avoid an external disclosure. Interestingly, the KJV renders this exact phrase not as "we do not know," but as "We cannot tell." By using "tell," the KJV subtly frames their response as an act of defiance —as if they really do know, but refuse to speak. Modern translations like the NIV and ESV correct this by rendering it literally: "We don't know." 

IMPORTANT - This semantic overlap between 'Tell' and 'Know' becomes profound when we return to Matthew 24:36. The verb translated as "knows" is oiden (οἶδεν)—the singular form of the exact same root word (oida) used by the priests. So importantly, if oida can legitimately carry the functional weight of "telling" or "making known" (as the KJV translators demonstrated in chapter 21), then verse 36 can legitimately be translated as "tell' as well. Doing so sees it take on a beautiful context. It reads less like an absolute statement of ignorance and more like a declaration of authority: "No one tells/reveals that day and hour... but the Father only." This perfectly aligns with the ancient Jewish wedding custom —a theme Jesus reinforces in John 14— where the groom builds a chamber at his father's house, but only the father has the ultimate authority to tell the son when the time is right to go and gather his Bride.

This specific focus is heavily reinforced by the historical context of the thief analogy in verse 43 of Matthew 24. In the ancient Greco-Roman and Jewish world, the night was systematically divided into strict, operational blocks of time known as “watches” (phylakē). The logic of the analogy depends entirely on this narrow timeframe. If a homeowner (oikodespotēs) is merely told a thief is coming on a certain day, he has a massive 24-hour window that leaves him vulnerable. But if he knows the thief is coming on that day, his vigilance concentrates intensely on the precise phylakē of that night. Jesus’ illustration breaks down entirely if a “watch” is interpreted as a long, vague era; the analogy demands that the homeowner understands the general timeframe, but must stay actively alert for the precise watch.

This textual flow reveals a profound shift from a broad unknown to a highly concentrated window of readiness. While verse 36 seems to begin with an absolute unknown due to a translation choice, the preceding verses concerning the fig tree (vv. 32–33) provide a context that explicitly states that observing the signs allows believers to know when the event is "even at the doors." Consequently, as the signs unfold, the broad proximity of the day becomes something the faithful are expected to recognize, particularly as it narrows to within a very small window of time, such as in connection with a Feast of the LORD. What remains hidden—requiring acute, minute-by-minute vigilance—is then only the exact watch of the night.

For us as believers today, this completely elevates the command to watch (grēgoreite / γρηγορεῖτε). It transforms "watching" from a passive, lifelong theological concept into an urgent, high-alert action based on the conditions unfolding right in front of us. If the return of Christ were completely random and unpredictable in every capacity, active watching would lose its logical urgency, fading into a vague, future hope. But Jesus paints a very different picture. Because the overarching timeline narrows as the signs unfold, the command to watch the final hour requires intense, active readiness. We are called to be like that homeowner sitting up in the dark, eyes wide open, knowing the day is here and refusing to let the final watch catch us asleep. So regardless of whether He does return this year, or not, or whether He returns in connection with the Feast of Trumpets, or not, we can see that these are all possibilities now and we should remain vigilant.

With that said, this article will definitely be much shorter than some of my recent ones, as I am only trying to point to this one connection that I have seen in relation to God the Father. However, I first need to establish the Father's role in the Trinity of God, so that we can understand the starting point of what is an intriguing 'mathematical connection' to the Feast of Trumpets this year, that occurs over two days from the 12^th of September to the 13^th of September 2026.

So, with that said we will now consider that Nature of God and the Trinity.

Nature of God and the Trinity

Firstly, in this respect, it is significant to note that the Triune God wanted those created in His image to understand that while He is one God, He is also three persons, and He chose for two persons of the Godhead to be directly relatable because He revealed them with familial names - Father and Son. The third person was simply revealed as the Comforter or Helper, and the Holy Ghost or Holy Spirit, depending upon your translation.

²⁶ But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:26

²⁶ But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you. John 14:26

This is important because it reveals that God wanted us to relate to Him firstly as our Father from whom all things flow and secondly through the Son (Jesus) as our Redeemer and LORD. This is exactly what Jesus was declaring when He stated that He was the Way to the Father:

⁶ Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. John 14:6

Jesus did not say that He was the Way to the Spirit, who would later be sent by the Father, as John 14:26 states above. So, in saying this, He was revealing that He was submitting Himself to the Father's will, to whom He was making a way.

As it also states in 1 Corinthians 15: 24, God the Father has put everything under Jesus' feet, meaning that ultimate divine authority has been given to Him by the Father. Other verses such as Hebrews 2:8, also reference how the Father had laid everything at the Feet of Jesus:

⁸ Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. Hebrews 2:8

As such, every power in creation was placed in subjection under Jesus' feet—with the explicit exception of the Father Himself, who granted this authority.

²⁷ For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. ²⁸ And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. 1 Corinthians 15:24-28

However, after defeating all rule and authority (including death), Jesus presented the completed, redeemed kingdom back to God the Father, and as the Son, He Himself remains subject to Him, so that God may be all in all:

²⁴ Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. 1 Corinthians 15:24

Ultimately this occurred at the Cross, as Colossians 2:15 states:

¹⁵ Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it. Colossians 2:15

While the fullness of this defeat is yet to occur because Satan, though defeated, is still in the world, everything ultimately remains under the sovereign administration of God the Father, who has appointed times for Himself and for Jesus to return and gather His Bride. Importantly this will occur in line with the customs of the Jewish wedding that will involve the Father telling His Son when to go and get His Bride. Meantime Jesus, who will remain in Heaven with the Father until this appointed time, that we are all waiting for, has already been crowned as King of Righteousness. We can see this starting in Daniel 7:13-14, where we get a glimpse of God's activities at the Ascension of Jesus (after the Cross), remembering that Jesus' favorite title for Himself in the Gospels was the "Son of Man":

¹³ I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. ¹⁴ And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13-14

Here, after rising up into the clouds, while His disciples watched on earth, Jesus as the Son of Man came with the clouds to Heaven and came up to the Father (Ancient of Days) seated on the Throne. At this point Jesus delivered up the Kingdom of God to the Father (as it states in 1 Corinthians 15:24), and then the Father gave Him an everlasting dominion, that will never pass away, and both glory and a kingdom, that all people, nations, and languages, should serve him.

So, Jesus, as the Son, submitted everything to the Father and then the Father gave it all back to Him, such that everything for all time would be in submission to Him, and God would be all in all. Other verses also explicitly state that Jesus' kingdom and reign have absolutely no end, continuing long after the submission event of 1 Corinthians 15.

• Luke 1:33: "and he will reign over Jacob’s descendants forever; his kingdom will never end."

• Hebrews 1:8: "But about the Son he says, 'Your throne, O God, will last for ever and ever; a scepter of justice will be the scepter of your kingdom.'"

• No Demotion: Jesus submitting to the Father is a display of perfect relational harmony within the Trinity, not a loss of divinity or status.

• Shared Inheritance: Because Jesus is God, when the Kingdom is handed over to God the Father, it is handed over to the Triune Godhead. Jesus, as the Son, inherently rules over it.

• Eternal Inheritance: Hebrews 1:2 states that the Father appointed the Son "heir of all things." An inheritance in biblical terms is a permanent possession.

Then the final chapters of the Bible describe the "Age to Come" (the New Jerusalem and Eternity). They do not show Jesus stepping down; instead, they show that the Father and the Son sharing the ultimate throne together.

Similarly, with respect to the Spirit of God, we see that though He as the third person of the Godhead is coequal to the Father and the Son, He submits Himself to both, and seeks no attention for Himself. Notable New Testament scholars such as F. Dale Bruce and J. I. Packer and others have popularized the idea that the Spirit is the "Shy Member of the Trinity" because He refuses to self-aggrandize. Bruner also suggests that this "shyness" or humility reflects the inner life of the entire Trinity, where each person eternally defers glory and points to the others. This is described in John 16:13 where Jesus declared that Spirit would not speak of Himself, but only whatsoever He hears (from the Father and the Son):

¹³ Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. John 16:13

Essentially, because God is “all in all,” whenever you worship the Father, you also honor the Spirit who reveals Him. The historic, global Church affirmed this truth in the Nicene Creed, declaring that the Holy Spirit “with the Father and the Son together is worshipped and glorified.” We are not overlooking the Spirit when we praise Jesus through the Spirit’s power, the Spirit is perfectly honored and fully glorified in that moment.

Basically, whenever God acts, all three Persons are involved, but one Person may be the "manifest face" of that action. In this respect, Scripture shows that when the Father speaks, He speaks through His Word (the Son) by the power of His Breath (the Spirit). And when Jesus was on earth, the Father was intimately present in Him, and the Spirit empowered Him. They were never truly separated, even when Jesus felt the agony of abandonment on the Cross, which was a relational weight of bearing Sin, not a spatial rupture in the omnipresent Godhead.

Examples of this include:

• The Baptism of Jesus: The Father speaks from heaven, the Son stands in the water, and the Spirit descends as a dove. They are acting in total unison, but manifesting in separate ways so we can perceive the relationship between them.

• In the vision in Daniel 7: referenced above, we see that the Ancient of Days sits on the throne (representing the Father, the ultimate authority and source of the Godhead, while the Son of Man approaches on the clouds (representing the incarnate Savior receiving the kingdom.

Ultimately though it was all about making a "Way back to the Father" for when we are connected to Him, we enter into the full fellowship of the Father, Son and Holy Spirit. 

This is why throughout the New Testament it is demonstrably so that the majority of prayers are directed toward the Father, who is often just referred to as God. Occasionally some are directed to the Son, but there is not a single instance of one being directed to the Holy Spirit. In a sense to do so would be an oxymoron because it is the Holy Spirit within us who initiates the desire to pray in the first place. As such, He both prompts us to pray and then assists us to pray, as described in Ephesians 6:18, where we are exhorted to pray in the Spirit on all occasions with all kinds of prayers and requests:

¹⁸ Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; Ephesians 6:18

Essentially to do so requires us to quiet ourselves before God and as the Holy Spirit leads us, begin to pray. The Holy Spirit will then point our hearts and attention to the Father, through the Son, as Jude 1 shows:

²⁰ But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, ²¹ keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. Jude 1:20-21

It is then the Father through the Son by the Power of the Holy Spirit who begins to sanctify us in preparation for the Mercy of the Lord Jesus Christ, that I showed in my last article has a connection to the number 78, for the term 'His Mercy' has possible end-time connections (click here to read more about that) with the Rapture of the Church, that will see us changed in the 'blink of an eye' to our new eternal bodies.

Occasionally some prayers can be directed straight to Jesus as Lord. A few examples include:

 • Stephen, during his martyrdom in the Book of Acts 7:59:

⁵⁹ And they stoned Stephen as he was calling on God and saying, “Lord Jesus, receive my spirit.” Acts 7:59

• Peter’s Desperate Cry on the Water:

In Matthew 14:30, when Peter was sinking in the Sea of Galilee, he cried out directly to Jesus, shouting, "Lord, save me!

• The Thief on the Cross:

In Luke 23:42, the criminal crucified alongside Jesus addresses Him directly with a petition:

⁴² Then he said to Jesus, “Lord, remember me when You come into Your kingdom.” Luke 23:42

• Paul’s Appeal to Jesus:

In 2 Corinthians 12:8, the Apostle Paul explicitly states that he pleaded with Jesus regarding his "thorn in the flesh," writing: "Three times I pleaded with the Lord to take it away from me." (The context shows "the Lord" here refers to Jesus, who responds to Paul in the next verse).

⁸ Concerning this thing I pleaded with the Lord three times that it might depart from me. ⁹ And He said to me, “My grace is sufficient for you, for My strength is made perfect in weakness.” 2 Corinthians 12:8-9

• The Final Invitation:

The very end of the New Testament closes with a short prayer direct to Jesus in Revelation 22:

²⁰ He who testifies to these things says, “Surely I am coming quickly.” Amen. Even so, come, Lord Jesus! Revelation 22:20

However, God never gave us any examples of praying directly to the Holy Spirit, which maybe why God chose not to reveal a familial name for the third person, who always directs our attention, whether for supplication or for worship, to the Father and the Son. Either way, when we do pray to God as our Father or to God the Son as our LORD and Redeemer, we stand on strong biblical ground.

Ultimately this is all important because it elevates God the Father to His rightful position and it reminds us of His identifying role within the Godhead, where He is revealed as the source of all things. Again, the three persons of the Godhead are coequal —Father, Son, and Holy Spirit—are so completely united in love, essence, and omnipresence that they mutually indwell one another. They are distinct, but they can never be divided, separated, or isolated from each other. To glorify one is to glorify all three, so at no stage, by recognizing the distinct roles of the three, are we elevating one person in essence above the other, we are simply recognizing how the Triune God wants Himself to be interacted with; and clearly the Triune God wants us to acknowledge 'God the Father', as the source of Creation.

As it states in Hebrews 1: 1-2 He made the world through His Son:

¹ God, who at various times and in various ways spoke in time past to the fathers by the prophets, ² has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds; ³ who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high, ⁴ having become so much better than the angels, as He has by inheritance obtained a more excellent name than they. Hebrews 1:1-4

The Father as the Source of Everything

Understanding that the Father is ultimately to be recognized as the source of all things opens us up to something quite interesting, which can be seen in John 15:1 where Jesus refers to the Father, in the King James Version (KJV), as the "husbandman":

​¹ I am the true vine, and my Father is the husbandman. ² Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. John 15:1-2

Calling God a 'husbandman' here means that He is like a divine farmer who actively owns, tends, and cares for His spiritual vineyard to produce a harvest. In the New Testament, the Greek word for husbandman is γεωργός (georgos), which literally means a worker of the earth, or a vinedresser.

Jesus uses this word to show how the Father, who is the owner of a vineyard, is the ultimate source of the Vineyard that is the space (heaven and earth) that God the Father provided through the Son, where the Vine is planted and grows. This relates to Jesus (the true vine) and to believers (the branches attached to the vine).

What makes this connection to God the Father as the husbandman particularly interesting is its Hebrew equivalent אִכָּר (’ikār), which is again translated as "husbandman" in the KJV, and is designated as Strong's Hebrew Bible Number 406.

This is a truly significant number because of its connection to the Hebrew word תָּו (tāv), pronounced as Tav, that is the name of the final letter of the Hebrew Alphabet (remembering Jesus said He is the Alpha and the Omega, and this letter is the Hebrew equivalent of the Greek Omega - so it is a pointer to Jesus), and that as the following table shows, it carries the Hebrew Gematria value of 406: