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Kaplan continues his story, telling Goren that he studied the seal of the first harbinger for months, but he could only see a V shape on the seal and other characters he did not understand. Goren cancels all her calls for the day to hear the rest of Kaplan’s story. Kaplan goes back to the park to find the prophet, but it takes multiple attempts to find him. When he does find the prophet, Kaplan reveals that he has not been able to decipher the seal, and the prophet explains the meaning of the seal to him.
The V shape that Kaplan found, according to the prophet, is a breach in a wall, showing that an enemy has broken through the defenses. He claims that it represents the 732 BCE invasion into Israel by the Assyrian Empire, and he notes that the invasion was allowed by God to show the Israelites that they needed to turn back to God. The invasion itself was the “calamity” the prophet references, but Israel returned to a state of complacency following the attack. The prophet says that the Israelites viewed the invasion as a matter of national security, and they did not realize that only God could protect them from another attack. Kaplan asks how this relates to America, and the prophet reveals that the 9/11 terrorist attacks on the World Trade Center were the “breach” in America’s “wall.” He says that, just as the Israelites viewed the Assyrian attack as a matter of national security, so did America, neither realizing that they needed to turn to God for protection. He says that, ever since the attack, most people have returned to their normal lives, while the government has tried to strengthen military defense, national security, and foreign policy, but this is the same as the Israelites’ complacency following the invasion.
After telling Kaplan about the first harbinger, the prophet gives him a second seal in exchange for the first, and he mysteriously hints that they will meet again to discuss the second harbinger, which should be revealed through the second seal.
Goren asks what the figures on the second seal looked like, and Kaplan replies that the figures were men in robes with squared beards, and they appeared to be firing arrows into the sky. Kaplan needs to find the ruins of an ancient civilization to decode the seal, so he goes to the Metropolitan Museum, where he finds similar figures to those on the seal on the former walls of an Assyrian palace. The prophet arrives at the museum, and he explains the second harbinger to Kaplan.
First, the prophet gives a brief overview of his perspective on the Assyrian Empire, which he considers to be a violent and terrifying people. He describes how the Assyrians grew in power from the first millennium BCE, becoming the largest military force of their time. The prophet claims that the Assyrians were cruel, and he says their main weapon was terror, using new technology and torture to frighten surrounding countries and those captured in war. The prophet goes on to claim that the Assyrians were terrorists, specifically bringing in a definition of terrorism to support his claim, and he notes that the attack in 732 BCE, then, was an act of terrorism. Kaplan wonders what the relation is to America, and the prophet links Sennacherib, the king of Assyria during the later invasion of Israel, to Osama bin Laden, the leader of the terrorist organization al Qaeda, which took credit for the 9/11 terrorist attacks. The prophet explains that the terrorist, Osama bin Laden, is the second harbinger, and that the terrorism America faces is another warning meant to turn the American people back to God.
The prophet further claims that Arabic, the language spoken by al Qaeda, is descended from Akkadian, the language of the Assyrian Empire, and that Iraq lays physically on the same land that Assyria once occupied. He claims that Osama bin Laden and many Iraqi people are direct descendants of Assyrians, and he and Kaplan agree that America is now at war with Iraq, just as Israel was at war with Assyria. The prophet hands Kaplan the third seal, and he tells Kaplan that Kaplan will need a word to decipher the seal, though he does not tell Kaplan what that word is.
Kaplan goes to the New York Public Library to find the “word” he needs to decipher the third seal. He struggles to find anything matching the symbol on the seal, but, one day, he looks up from his research to see the prophet sitting at the table with him. The prophet says that this is not their next meeting, as he has come to intervene and help Kaplan on the path to finding out what all nine harbingers are. The prophet takes out a scroll containing the verse Isaiah 9:10 in Hebrew, and he translates it for Kaplan. The message seems to say that the Israelites plan to rebuild after the invasion, and they intend to rebuild better than their original constructions. Kaplan interprets this as the logical response to an invasion, planning to fortify defenses and improve on structures to make an attack less successful. However, the prophet tells him that the message is a sign of Israel’s arrogance, confirming that they will not turn back to God but continue the path away from God that led to the invasion in the first place.
Kaplan does not understand how this verse relates to America, and the prophet notes that the verse is a key to understanding the harbingers, and that Kaplan needs to look for the actual harbingers using the verse as a guide. The prophet says that the verse itself is about ancient Israel, as are all the harbingers, and that what Kaplan is looking for is recurrences of the harbingers in modern America. The prophet confirms that all nine harbingers have already happened, and so Kaplan is searching for what they are, not if they have happened yet.
As Kaplan and the prophet leave the library, Kaplan realizes that the third harbinger is the fallen bricks of Israel following the Assyrian invasion. The image on the seal of rectangles represents bricks, and the prophet confirms Kaplan’s realization. Beyond confirming the third harbinger, the prophet explains how the third harbinger warned of Israel’s fate, noting how, in Isaiah 9:10, the Israelites resolved to build back stronger materials after the destruction. This resolution is also a warning to the Israelites, in the prophet’s view, that more destruction will come if they do not turn back to God. The prophet compares the bricks, as with other harbingers, to an alarm clock, noting that ignoring the alarm clock does not stop the event that it is calling attention to.
The bricks in the modern day, the prophet claims, are the bricks mixed with the steel and wires of the World Trade Center following the attacks on 9/11. He notes how people saw the rubble and the missing buildings, resolving, like the Israelites, to build back stronger following the attack. The prophet also notes that people flocked to churches in the immediate aftermath of 9/11, but, like the Israelites, this spiritual revival was illegitimate and short-lived. The prophet cites from modern journals on Bible studies, informing Kaplan that modern scholars seem to agree with the prophet’s interpretation of these events as they pertain to Israel. He then asserts that the events, as harbingers, are all happening again in modern America, and he takes the third seal, giving Kaplan the fourth. The prophet gives Kaplan a hint, saying that the fourth harbinger was made or performed by American leaders.
Kaplan and the prophet go through the first three harbingers in these chapters, and, while Goren is still present to interject periodically, she is now more of a supporting character than a contradictory one. It seems that Kaplan and Goren now both wholeheartedly believe that the prophet is legitimate, so the focus of the narrative increasingly moves toward the prophecy itself. Within the prophecy, there are a few key elements that mark Kaplan’s shift toward believing the prophet, and there are several markers that both indicate the prophet’s apparent divinity and performed normalcy. For Kaplan, his questions and responses to the prophet increasingly turn to reiteration or revelation, in which he either asks questions of the prophet that further the prophet’s explanation, or he realizes the next piece of the mystery and expresses it with shock and pride. For example, in the opening of Chapter 7, Kaplan exclaims: “I have it!” revealing he has realized that the seal is the fallen bricks in Israel. His excitement at finding the answer to the seal shows his investment in the prophecy, as well as his desire for the prophet’s approval. Most of the time, though, Kaplan either answers the prophet’s questions simply or asks clarifying questions that amount to repetition of what the prophet is saying. A consistent example of this is Kaplan’s questions regarding whether a piece of the prophet’s message is about America. At this stage, every harbinger is being related to America as it was related to Israel in the past, so Kaplan should understand that each harbinger originally pointed to events in Israel’s history, but they now are reoccurring in America. When the prophet points to Isaiah 9:10 in Chapter 6, Kaplan asks: “Is it prophesying of America?” which allows the prophet to again explain this dynamic, noting that Isaiah 9:10 is a prophecy of Israel, but it now “concerns America.”
Meanwhile, the prophet performs a series of actions that increase his mystique, such as disappearing from the museum and sitting across from Kaplan silently in the library. These actions reinforce the mystery of both the prophet and his message, communicating to Kaplan, in the moment, and Goren, in the present, that the prophet is legitimate. At the end of Chapter 4, when Goren asks Kaplan about the second seal, she is as invested as Kaplan, and, as Kaplan asks the prophet for a clue, Goren is presumably also hoping for a clue to the meaning behind the entire message of the harbingers. When the prophet mysteriously refuses to give Kaplan a distinct clue, Kaplan tells Goren: “He wasn’t easy that way” (32), drawing her into the same mystique that intrigues Kaplan. The largest symbol of the prophet’s mysticism, though, is the “ancient parchment” (44) that he brings to the library to show Kaplan. Kaplan notes that the parchment “looks like a piece of the Dead Sea Scrolls” (44), which is most likely the prophet’s intention. As he reads from the scroll, he tells Kaplan that the verse is Isaiah 9:10, but that verse is present in every modern Bible. The prophet could have brought any Bible, and, if the Hebrew text was specifically important, he could likewise have brought a Bible in Hebrew, as Isaiah is not present in the Torah, the primary text of Judaism. Instead, the prophet brings an ancient looking scroll because that fits in better with the narrative of mystery and esoteric knowledge that he is portraying to Kaplan.
At the same time, the prophet has a series of comments that hint at his own investment in the prophecy as a regular individual, rather than as a divinely informed prophet. He cites a dictionary definition of terrorism, rather than a spiritual or theological one, and he explains on more than one occasion that he has an interest in ancient matters. When Kaplan first meets the prophet, he comments that he has a hobby of investigating ancient artifacts. In the museum, Kaplan is surprised that the prophet visits museums, presumably because this seems like a regular action, and he expresses the same surprise when the prophet cites modern scholars. These more common actions do not contradict the prophet’s more mysterious performances, but they serve the purpose of balancing his air of mystery with a concrete base of rationalism. By citing from a dictionary and scholars, as well as confessing an interest in ancient artifacts and museums, the prophet is diversifying his approach to the message he wants to deliver. If he were to rely solely on fact, his message would lack the pull of the esoteric that intrigues Kaplan, and, if he were to rely only on performative mystery, he would lack the information needed to solidify his claims. By including both methods, the prophet can make a rounded argument in favor of his prophecy, which is more convincing than either method alone could achieve. The prophecy itself, though, is straightforward, as the prophet is thus far noting events that occurred in ancient Israel, then forming a link between those events and events that occurred in modern day America.