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  • Moon or Month?

    Moon or Month?

    Where do we get the idea of looking for a “new moon” for the start of a month?

    We have been doing the traditional way of sighting the first crescent moon for the start of the month for almost 9 years until……

         A few months ago, I was able to get the Biblical software Logos and within the library there is a book about the traditions of the Canaanites along with other texts from the Near East called, “Ancient Near Eastern Texts Relating to the Old Testament (3rd Edition with Supplement).”  And just casually reading this book, I came across a text that was “A prayer to the Moon God” which was named “Sin.”  This along with many other texts including another prayer to the Sun God, was more focused on the Moon.  Even the prayer to the Sun called the Moon “his father,” in other words the sun according to the Canaanites was of less importance than the moon.  This started a path that I believe was only started by Yehovah himself because I was completely sure of what I was doing, even though I had never fully examined it.

         I then began a study about the word usually translated month, ‘Chodesh/hodesh’ which James Strong, A Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible says this:

        2320. חֹדֶשׁ chôdesh, kho´-desh; from 2318; the new moon; by implication a month:

    —month (-ly), new moon

    The root, or where this word comes from is:

    2318. חָדַשׁ châdash, khaw-dash´; a prim. root; to be new; caus. to rebuild:—renew, repair.

    This word is used 277 times in the KJV bible and is never used as “moon” or “new moon” until 1 Samuel 20:5:

    1 Samuel 20:5 (ESV) David said to Jonathan, “Behold, tomorrow is the new moon (chodesh), and I should not fail to sit at table with the king. But let me go, that I may hide myself in the field till the third day at evening.

    It amazed me that it was never translated as moon during the Torah or the Judges but only after King Saul was trying to kill David!  Why wait so long to translate this as moon, why not earlier?  Maybe because the moon didn’t have a place in the observation of the month until much later and many of the English translators of many Bibles understood that putting “new moon” for “month” wouldn’t make sense in the context or application of the verses being translated like in 

    Leviticus 27:5–6 (ESV) 5.If the person is from five years old up to twenty years old, the valuation shall be for a male twenty shekels, and for a female ten shekels. 6.If the person is from a month old up to five years old, the valuation shall be for a male five shekels of silver, and for a female the valuation shall be three shekels of silver.

    If this verse said, ‘a new moon old’, it wouldn’t make sense because a lunar month is so short and unpredictable if you have to wait to observe it and not calculate it.  Which by the way, even in 1 Samuel David tells Jonathan that “tomorrow is the chodesh.”  How did he know that the following day was going to be the new moon, unless it was the 29th day and a lunar month can never be longer than 30 days because a lunar month is exactly 29.5 days long.  Unless they weren’t using the moon to calculate the month.

         Notice how the word chodesh doesn’t have a root that has anything to do with moon but renewed or repair.  So why does the month get associated with the moon in Scripture?  Even though the English word month comes from the word moon, we don’t use the moon for any month ever so why would we suppose that Hebrew word for month, chodesh, has anything to do with the moon?  We can see where this tradition began and even see how this tradition is not in Scripture.

    The Babylonian Talmud, Volumes 1–20: Original Text, Edited, Corrected, Formulated, and Translated into English (Introduction to Tract Rosh Hashana (New Year’s Day))


    After Rabbi Jehudah Hanassi had completed the proper Mishnaic arrangement regarding the number of New Year’s days, making the principal one “the Day of Memorial” (the first of Tishri); after treating upon the laws governing the sounding of the cornet in an exceedingly brief manner—he dwells upon the custom in vogue at the Temple of covering the mouth of the cornet or horn with gold, and declares the duty of sounding the cornet properly discharged if a person passing by the house of worship can hear it.


    First of all, notice how in Judaism there is more than one New Year’s Day and they consider the “principal one” the first day of the 7th month, Tishri is the Jewish name for the 7th month but continuing on…

    ‌
    He arranges the prayers accompanying this ceremony in a few words, and then dilates at great length upon the Mishnayoth treating of the lunar movements by which alone the Jews were guided in the arrangement of their calendar, upon the manner of receiving the testimony of witnesses, concerning the lunar movements, and upon the phases of the moon as used by Rabban Gamaliel. He then elaborates upon the tradition handed down to him from his ancestors (meaning thereby the undisputably correct regulations), and also upon the statutes ordained by Rabban Johanan ben Zakkai, enacting that the sages of each generation are the sole arbiters of all regulations and ordinances, and may themselves promulgate decrees even though the bases for such be not found in the Mosaic code.

    Notice how Rabbi Gamaliel is the one who began using the moon to arrange prayers yet according to the Talmud itself, it notes that the bases for such, using the moon for the calendar, is not found in the Mosaic code!  So why would they add a tradition and make it so that everyone has to obey it?  This is one of the reasons why Messiah said in Mark 7:8-9:

    Mark 7:8–9 (ESV)
    8You leave the commandment of God and hold to the tradition of men.”
    9And he said to them, “You have a fine way of rejecting the commandment of God in order to establish your tradition!

    Why would the religious leaders add something like this when there is no basis in Scripture?  Where would they have gotten this idea?  When I show you the origin and the path that this goes, if you are like me will be shocked but at the same time will understand why.

    Origin of the New Moon observation

    Morris Jastrow Jr., The Religion of Babylonia and Assyria (Boston, MA: Ginn & Company Publishers, 1898), pg.98.

    It will be borne in mind that in the city of Ur, the sun-god occupied a secondary place at the side of the moon-god. This relationship is probably indicated by the epithet ‘offspring of Nin-gal,’ accorded to Shamash in the inscription referred to. The moon being superior to the sun, the consort of the moon-god becomes the mother of the sun-god.

    In Ur where Abram was called out of and told to leave his family is also the center of moon worship in Babylonia.  Remember that Rachel, Jacob’s wife had stolen her father’s idols?  Laban was from Abraham’s home country which his name means to be white.  So, what kind of idol did Rachel steal?  Where he was from and considering the history of his country, I would put my money on the idea that it had to do with the moon.  

         Interestingly after the Greeks took over Israel, the people took on the Greek culture and wanted to be like them, even the priests were Greek appointed.    It is known fact that the Greeks began their day in the evening, and they started their months by the sliver of the new moon.  With both the Babylonians and the Greeks, Israel as a whole took on the Babylonian month names like “Tammuz” and “Nisan” and began their day in the evening like both nations, so why do most leave out the rest of their calendar system.  The truth is sometimes hard to admit because we have been shoved tradition in our face for so long yet even after the Messiah, we have writings like the “Preaching of Peter” that talk against these things:

    Montague Rhodes James, ed., The Apocryphal New Testament: Being the Apocryphal Gospels, Acts, Epistles, and Apocalypses (Oxford: Clarendon Press, 1924), 17.

    Neither worship ye him as do the Jews, for they, who suppose that they alone know God, do not know him, serving angels and archangels, the month and the moon: and if no moon be seen, they do not celebrate what is called the first sabbath, nor keep the new moon, nor the days of unleavened bread, nor the feast (of tabernacles?), nor the great day (of atonement).

    In Conclusion

    So, you have to make a choice, do you go off by the moon for a month like the Babylonians, Greeks and Judaism or use the signs that Father gave us in Genesis 1, the sun, moon and stars.

    Be blessed and happy searching!

  • Amos Chapter 9: Judgment and Restoration

    Amos Chapter 9: Judgment and Restoration

    Amos chapter 9, though only 15 verses, delivers a powerful conclusion to the prophet’s message. Unlike the symbolic visions of chapters 7 and 8—where God shows Amos locusts, fire, or a basket of summer fruit and asks, “What do you see?”—chapter 9 unveils a direct revelation. The veil lifts, and Amos sees Yehovah standing at the heart of worship, pronouncing judgment and promising restoration.

    Yehovah at the Altar – Striking the Heart of Worship

    Amos 9:1 opens with a striking image: “I saw Yehovah standing by the altar.” This is the temple altar, post-Solomon, in the outer court where sacrifices were visible to all. The Septuagint reads, “Strike the mercy seat,” while the NIV and KJV mention smiting the “capitals” or “lintel” of the temple structure—ornamental pillar tops, possibly echoing the menorah’s floral design, that provide stability. Yehovah targets the core of worship, shaking its foundations. Without the mercy seat or the ark, the temple is empty, and false worship—evident in Jeroboam’s era with its wrong days, places, and practices—faces divine rejection. “The gateways will be shaken,” and none will escape judgment.

    No Place to Hide from Divine Judgment

    Verses 2-4 emphasize the inescapability of God’s judgment. Whether hiding in Sheol, ascending to heaven, retreating to Mount Carmel’s summit, or sinking into the sea’s depths, Yehovah’s reach is absolute. He commands the “dragon” (nachash in Hebrew, drakōn in Greek), a term tied to Leviathan (Job 41, Isaiah 27:1) and the serpent of Genesis 3, showing His sovereignty even over chaos. In captivity, the sword awaits. “I will set my eyes upon them for evil, not for good,” declares Yehovah, underscoring that false worship and pride offer no security.

    Sovereign Over Creation

    Verses 5-6 affirm Yehovah’s dominion. As “Adonai Yehovah,” He shakes the earth, summons the sea, and builds the heavens—not merely conquering like pagan gods but creating. No corner of creation is beyond His reach, reinforcing the futility of escaping His judgment.

    No Favorites Among Sinners

    In verses 7-8, Yehovah challenges Israel’s complacency: “Are you not like the Kushites to me?” The Exodus, a pivotal event, doesn’t grant automatic favor. Like the Philistines or Arameans, Israel faces judgment as part of the “kingdom of sinners.” Yet, mercy persists: “I will not completely remove the house of Jacob.” J. Maier notes in The Message of Amos that Israel treated the Exodus like a talisman, akin to believing “a man shall live forevermore because of Christmas Day.” Past events don’t guarantee salvation; only repentance does.

    The Winnowing Sift

    Verses 9-10 describe God’s sifting of Israel among the nations, like grain tossed to separate seed from chaff. Sinners who claim, “Evil won’t touch us,” face the sword. This challenges notions like “once saved, always saved,” echoing Messiah’s call to endure (Luke 22). False security in religion or lineage crumbles.

    The Pivot to Restoration – “Your God”

    Verses 11-15 shift to hope. Yehovah promises to “raise up the tent of David,” a reference to the Messiah and the Feast of Tabernacles. This restoration extends to “the remnant of the people” and “all nations” seeking Him (Acts 15 quotes this, using “mankind” over “Edom”). The earth will flourish, captives return, cities rebuild, and Israel’s people will be planted in their land, never uprooted. This fivefold restoration—king, nations, earth, people, land—culminates in Yehovah as “your God,” a promise of enduring relationship despite judgment.

    Amos 9 confronts false worship and pride but offers hope through repentance and restoration. Read the full book to grasp its context, and let it challenge assumptions about security in religion or heritage. Yehovah’s word, though piercing, calls us to endure and seek His kingdom.

    Yehovah bless you and keep you. Yehovah make His face shine upon you and be gracious. Yehovah lift His countenance upon you and give peace in Yeshua’s name. Amen.

  • Evening or morning, Genesis 1:3-5 ?

    Evening or morning, Genesis 1:3-5 ?

    • In Genesis, does the day start with the evening?
    • This is the first in a series of verses that we will look at in detail,
    • to see what Scripture says about when a day begins.

         Genesis 1 consistently says, “…there was evening and there was morning…,” then following is the number of the day.  When I read this after realizing that I needed to be keeping the Sabbath and doing the Feasts appointed in Scripture was that my understanding of when the day begins needs to be aligned with Scripture.  The only thing is that, just like in my previous denomination, I looked to leadership to tell me and just followed along.  Because of my lack of searching, I was simply aligned with the ‘Jewish’ reckoning of the day, evening to evening.  For years that is what my family and I did, until one day, one phone call made me prove what I stood on.  

         I began with Genesis 1:

    Genesis 1:3–5 (ESV) 
    3And God said, “Let there be     light,” and there was light.
    4And God saw that the     light was good. And God separated the light from the darkness.
    5God called the     light Day, and the darkness he called Night. And there was evening and there was morning, the first day.

    (emphasis mine)

    The very first thing we see is that God creates light and each time we see the word light in these verses it is the Hebrew word א֖וֹר (or):

    The Lexham Analytical Lexicon of the Hebrew Bible (Bellingham, WA: Lexham Press, 2017)
    אוֹר ôr, n.c., daylight, light, dawn. 121x

    Here is another dictionary entry, if you have a little bit of understanding of Hebrew, this will make more sense but if not just read the English:

    James Swanson, Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament)

    (Oak Harbor: Logos Research Systems, Inc., 1997).

    240 II. אוֹר (ʾôr): n.masc.; ≡ Str(Strongs) 216; TWOT(Theological Wordbook of the Old Testament) 52a

    1. LN(Louw-Nida) 14.36–14.52 light, i.e., that which is contrasted to darkness (Ge 1:3), note: in some contexts with the associative meaning of

    guidance, health, life, prosperity, enlightened judgment, and other positive things;

    2. LN 1.26–1.33 sun, i.e., the orb in the daytime sky giving bright light and heat (Job 37:21);

    3. LN 14.36–14.52 sunshine, light of day, i.e., daylight in contrast to the dark of night (2Ki 7:9);

    4. LN 14.15–14.16 lightning, i.e., the bright, destructive spikes that precede thunder (Hos 6:5);

    5. LN 67.73–67.77 unit: אוֹר הַ־ בֹּקֶר (ʾôr hǎ- bō·qěr) dawn, i.e., the time when light of day first appears (Jdg 16:2), note: Ge 44:3; Jer 31:35; 1Sa 29:10 may be interp as 239, q.v.;

    6. LN 58.14–58.18 unit: אוֹר פָּנֶה (ʾôr pā·ně(h)) bright countenance, formally, light of the face,

    i.e., an appearance of the face that shows positive, happy attitude (Job 29:24; Pr 16:15);

    7. LN 22.42–22.47 unit: אוֹר פָּנֶה (ʾôr pā·ně(h)) favor, formally, light of the face,

    i.e., favorable circumstances, and relief from trouble and danger (Ps 4:7[English Bible 6]; 44:4[EB 3])

    Now obviously the sun, moon or stars aren’t created yet.  The only thing that is there before the light is darkness and water, elements that are associated with chaos.  Now before there is a sunrise or sunset, there is light and darkness which are separated and each one is given a title, light becomes day and dark becomes night.  Before we get to those titles, let’s look at what the darkness is…

    Genesis 1:3–5 (ESV)
    3And God said, “Let there be light,” and there was light.
    4And God saw that the light was good. And God separated the light from the     darkness.
    5God called the light Day, and the     darkness he called Night. And there was evening and there was morning, the first day.

    (emphasis mine)

    Here you have the opposite of light which is darkness.  Here the Hebrew word is hoshek, which is also the same word used in v.2 when the “darkness” was over the deep.  Let’s look at the definition of this word:

    Richard Whitaker et al., The Abridged Brown-Driver-Briggs Hebrew-English Lexicon of the Old Testament: From A Hebrew and English Lexicon of the Old Testament by Francis Brown, S.R. Driver and Charles Briggs, Based on the Lexicon of Wilhelm Gesenius (Boston; New York: Houghton, Mifflin and Company, 1906).

    חֹשֶׁךְ n.m. darkness, obscurity —

    1. darkness (opp. אוֹר); darkness in mines; of extraordinary darkness, in Egypt, from pillar of cloud; at Mt. Sinai; of clouds of theophany; of darkness in death, or She˓ôl (ˊח‍ אִישׁוֹן = extreme of darkness).

    2. = secret places(s); = hiding-place.

    3. fig., a. = distress (fig. of blindness). b. = dread, terror, symbol. of judgment. c. = mourning. d. = perplexity; confusion. e. ignorance. f. = evil, sin. g. = obscurity.

    Also see:

    James Swanson, Dictionary of Biblical Languages with Semantic Domains:

    Hebrew (Old Testament) (Oak Harbor: Logos Research Systems, Inc., 1997).

    3125 חֹשֶׁךְ (ḥō·šěḵ): n.masc.; ≡ Str 2822; TWOT 769a—

    1. LN 14.53–14.62 darkness, the dark, i.e., the lack of light in a space (Ge 1:4; Ex 10:21), note: there are many associative meanings to “darkness,” including terror, ignorance, sadness, confusion, evil;

    2. LN 79.26–79.38 blackness, i.e., the color of an object (Dt 4:11);

    3. LN 28.68–28.83 unit: אוֹצָר חֹשֶׁךְ (ʾô·ṣār ḥō·šěḵ) valuable secrets, formally, treasures of darkness (Isa 45:3);

    4. LN 22.1–22.14 unit: יוֹם חֹשֶׁךְ (yôm ḥō·šěḵ) time of distress, formally, day of darkness (Job 15:23)

    Clearly, we see the distinctions of both light and darkness and how they are complete opposites of each other.  Even in the figurative language, the light is seen as favorable and a time of relief, but darkness is distress and terror.  Immediately we see that Father takes control over the things you can’t see, the time in which is uncertain and the waters which are untamed and unpredictable and makes them visible and easier even for us.  Now we have a division of time and God calls each one differently, light is called day and darkness is night.  

         Darkness is now night which is the Hebrew word “leyla.”  

    Dictionary of Biblical Languages with Semantic Domains:

    4326 לַיְלָה (lǎy·lā(h)): n.masc.; ≡ Str 3915; TWOT 1111—

    1. LN 67.192 night, i.e., a period of time from the setting to the rising of the sun, so with a focus of lacking light (1Sa 14:34), see also 4325;

    2. LN 14.53–14.62 darkness, i.e., a lack of light as a focus opposed to daylight (Pr 31:15);

    3. LN 67.93 unit: אַרְבַּע לַיְלָה (ʾǎr·bǎʿ lǎy·lā(h)) a long time, formally, forty nights, i.e., possibly a symbolic representation of a considerable period of time (1Ki 19:8), note: some also view forty nights as a mathematically exact numeral;

    4. LN 67.73–67.77 unit: חֲצוֹת הַ־ לַיְלָה (ḥǎṣôṯ hǎ- lǎy·lā(h)) midnight, formally, half the night, i.e., a point of time halfway between the setting and rising of the sun (Ex 11:4);

    5. LN 67.78–67.141 unit: לַיְלָה וְ־ יוֹמָם (lǎy·lā(h) w- yô·mām) continually, constantly, formally, night and day, i.e., a duration of time without limits (Dt 28:66);

    6. LN 67.78–67.141 unit: לַיְלָה וְ־ יוֹם (lǎy·lā(h) w- yôm) continually, constantly, formally, night and day, i.e., a duration of time without limits (1Ki 8:29);

    7. LN 67.78–67.141 unit: בֵּן לַיְלָה הָיָה (bēn lǎy·lā(h) hā·yā(h)) grow and mature very fast, formally, son of night, i.e., become mature plant in a time period of overnight (Jnh 4:10)

    The first thing to notice is that the word for night is never used by itself for a full 24 hour period, it is always accompanied by the word for “day” to denote a full day and night.  Yet unlike the words for night and darkness that only refer to the dark period of the day, destruction, terror, secrets and all the things that are obscure and unclear we have in Genesis 1:5 the word “yom”, day:

    Genesis 1:3–5 (ESV)
    3And God said, “Let there be light,” and there was light.
    4And God saw that the light was good. And God separated the light from the darkness.
    5God called the light     Day, and the darkness he called Night. And there was evening and there was morning, the first day.

    (emphasis mine)

         Just a simple reading we can easily see how the word “day” is used not just for the light but also for the entire 24-hour period by the use of the same word at the end of the verse denoting the whole “first day.”  Let’s look at this word:

    Dictionary of Biblical Languages with Semantic Domains: 

    3427 I. יוֹם (yôm): n.masc.; ≡ Str 3117; TWOT 852—

    1. LN 67.163–67.200 day, i.e., a unit of time reckoned from sunset to the next sunset, including two or more segments (morning and evening) about 24 hours (Ge 1:5), cf. also 3429;

    2. LN 67.163–67.200 day, i.e., the period of time which has light (Ge 1:5);

    3. LN 67.142–67.162 time period, formally, day, i.e., an indefinite time period, ranging from relatively short to very long, years and beyond (Ex 2:23);

    4. LN 14.36–14.52 daylight, i.e., the light of the sun as an extension of day as the time which has light (Jer 6:4);

    5. LN 67.201–67.208 unit: הַ־ יוֹם (hǎ- yôm) today, i.e., the same day as the day of the discourse (Ge 4:14);…

    This definition goes on to explain up to 28 uses so I encourage you to look it up in its entirety, but I think this should suffice for now.

         Notice how this word is used not just for daylight hours but also for a full day including the night without the addition of “layla.”  It is also used for multiple days and even for a lifetime as in Ecclesiastes 6:3 (ESV):

    If a man fathers a hundred children and lives many years, so that the days(yemi-lemma is yom) of his years are many, but his soul is not satisfied with life’s good things, and he also has no burial, I say that a stillborn child is better off than he.

    1 Samuel 27:7 (ESV)
    And the number of the days (yamim) that David lived in the country of the Philistines was a year(yamim) and four months. (emphasis mine)

    ​

         Even here in 1 Samuel we see that the lemma “yom” is used for a year and four months which is completely different than the word for night (layla) which is never used by itself for a full day, months, a year or especially a lifetime like yom is used.  Why is this important you may ask, well, in Genesis 1 we see the first time yom is used is to denote the daylight part of the day and then after we have the next phrase of evening and morning included in the first yom/day.  So, when we see the phrase “evening and morning”, this is included with the light part of the day to make a full day.  To start a yom/day first there was light, then “there was evening and morning”, both denoting a period of transition, but what is in between the “evening and morning?  Layla, nightime, complete darkness is in between, correct? According to Genesis 1:5, 8, 13, 19, 23 & 31 the “day/yom” ends with the morning.  To get a full understanding, we need to see the rest of verse 5 in Genesis 1.

    Genesis 1:3–5 (ESV)
    3And God said, “Let there be light,” and there was light.
    4And God saw that the light was good. And God separated the light from the darkness.
    5God called the light Day, and the darkness he called Night.     And there was evening and there was morning, the first day.

    (emphasis mine)

         First, we will look at what evening and morning are and then look at the phrase “and there was” because this is where many people, especially Judaism, have come to the conclusion that the day begins and ends at sunset or the evening.  So it is fitting that we look at evening first and the word in the Hebrew is “ereb:”

    Dictionary of Biblical Languages with Semantic Domains:

    6847 II. עֶרֶב (ʿě·rěḇ): n.[masc.]; ≡ Str 6153; TWOT 1689a—

    1. LN 67.191 evening, sundown, i.e., the period of time related to the setting of the sun, from late or very late afternoon to the beginning of the dark night time (1Sa 14:24);

    2. LN 67.163–67.200 unit: בַּיִן הַ־ עֶרֶב (bǎ·yin hǎ- ʿě·rěḇ) twilight, dusk, i.e., the period of time between sunset and dark (Ex 12:6; 16:12; 29:39, 41; 30:8; Lev 23:5; Nu 9:3, 5, 11; 28:4, 8+);

    3. LN 67.163–67.200 night, i.e., the period of time that is after sunset and twilight, a dark time of the night (Job 7:4; Ps 30:6[EB 5]+)

         Here the word is very clear, it is the time when there is a transition from light to the point of no light and the best time of day that fits this is sunset or as we would call it, evening. Now let’s look at the Hebrew word for morning:

    Dictionary of Biblical Languages with Semantic Domains:

    1332 II. בֹּקֶר (bō·qěr): n.masc.; ≡ Str 1242; TWOT 274c—

    1. LN 67.163–67.200 morning, i.e., the early part of the daytime period, which can vary from early daybreak, to an undetermined time before midday when the sun is at its apex (1Sa 1:19), note: for another interp, of Ps 5:4b[EB 3b]+ see 1331; note: for MT text in Isa 26:9, see 7931;

    2. LN 67.163–67.200 tomorrow morning, next morning, i.e., the early part of a next day (Ex 16:12; 1Sa 19:2);

    3. LN 67.163–67.200 unit: עֶרֶב בֹּקֶר (ʿě·rěḇ bō·qěr) one day, i.e., a period of time, approximately 24 hour period (Da 8:14), note: cf. also Ge 1:5ff.

         Here the word boqer is a transition time when there is no light to a time when light is almost full.  This time is a fitting time for morning or sunrise because it is when it starts dark and then begins to get brighter and brighter until there is full light.  So, with both of these words we can clearly see both the light and dark and also the transition period where the two mix.  Now we can see that a day begins with light, includes the evening or the mixing of light and dark, then there is complete darkness ending with the morning or the mixing of dark and light.  Now for the last part of the verse that sheds ‘light’ (pun intended) on these verses: 

    Genesis 1:3–5 (ESV)
    3And God said, “    Let there be light,” and there was light.
    4And God saw that the light was good. And God separated the light from the darkness.
    5God called the light Day, and the darkness he called Night. And     there was evening and there was morning, the first day.

    (emphasis mine)

        These words, “there was/yehi” is the same lemma that is used in Exodus 3:6 when Father tells Moses, “I AM/eheyeh” and in both of these verses the word means: to be, to exist, to become.  Also, we see the same word translated as “there was” is also used in v.3 for “let there be” and “there was.”  In v.3 we understand what is said that light was created or came to be as something that is past but that is consistent.  The Hebrew word is “hayah”:

    Dictionary of Biblical Languages with Semantic Domains:

    2118 הָיָה (hā·yā(h)): v.; ≡ Str 1961; TWOT 491—

    1. LN 13.1–13.47 (qal) be, i.e., to possess certain characteristics whether inherent or transitory (Ge 1:2); (nif) been (Ex 11:6; 1Ki 12:24; 2Ch 11:4; Da 2:1; Joel 2:2; Mic 2:4; Zec 8:10+);

    2. LN 13.1–13.47 (qal) be, i.e., to possess certain characteristics identical with another object (Ps 10:14);

    3. LN 13.69–13.103 (qal) be, i.e., to exist in the absolute sense (Ex 3:14);

    4. LN 13.104–13.163 (qal) happen, occur, i.e., have an event transpire (1Ki 14:3); (nif) happen (Dt 4:32; Jdg 19:30; 20:3, 12; 1Ki 1:27; Ne 6:8; Pr 13:19; Jer 5:30; 48:19; Eze 21:12[EB 7]; 39:8; Da 12:1+);

    5. LN 85.1–85.31 (qal) be, i.e., be in a place (Lev 16:17);

    6. LN 58.63–58.69 (qal) be, was, i.e., belong to a certain class (Ge 10:9);

    • This entry continues for much longer but you can continue on your own, I believe this will give you a good start to understand these verses.

    In Summary

         With all of this we can see how evening and morning were something that came to pass, in other words we see a day beginning with light, evening coming to be, night and finally morning coming to be. Day one.  Now with all of this we can look at the rest of the days of creation and see that Father creates during the light and then evening and morning come to pass, which is the end of the day.  If a day was only the evening/ereb and morning/boqer then the day/yom would only be the nighttime without the light except for the mixture of day and night.

  • Unveiling Amos Chapter 8: Visions of Ripe Fruit, Bird Traps, and a Coming Famine

    Unveiling Amos Chapter 8: Visions of Ripe Fruit, Bird Traps, and a Coming Famine

    Hey everyone, it’s me again—diving headfirst into the wild, prophetic waters of the Book of Amos. If you’ve been following along on my journey through this book, you know we’re rolling with the Lexham English Septuagint for our reads. I love how accessible it is; it’s got that modern English vibe without losing the depth. Sure, there’s the Brenton Septuagint if you’re into that poetic, King James-era flair—beautiful, but a bit of a workout for the eyes. And don’t sleep on the NETS (New English Translation of the Septuagint) or the NET Bible (Hebrew-based)—both are free online, packed with footnotes that go deep into word nuances and textual tech. They’re not fluffy commentaries like some Spurgeon editions; these are straight-up study tools that break down the Greek and Hebrew without the fluff. Grab ’em digitally or in print—they’re gold for anyone wanting to geek out on Scripture.

    Last time, we wrapped Amos 7, but here’s a fun Septuagint quirk: Verse 17 bleeds right into what the Hebrew calls chapter 8:1. It kicks off with, “So the Lord showed me… and look, a basket of a bird catcher.” In the Hebrew, it’s “This is what the Lord God showed me: behold, a basket of summer fruit.” Tiny verse shifts like this? They’re fascinating. Translators parsed them based on ancient markers in Hebrew and Greek manuscripts—think Dead Sea Scrolls or early Septuagint copies. Sometimes those markers moved around in later editions, so yeah, it’s a reminder that even the Bible’s structure has its human fingerprints. But let’s not get lost in the weeds; the message packs a punch either way.

    The Vision That Shook Me: Summer Fruit or Bird Trap?

    Picture this: God drops a vision on Amos (that’s me, channeling the prophet here). “What do you see?” He asks. Amos replies, “A basket of summer fruit” (Hebrew) or “a basket of a bird catcher” (Septuagint). Okay, which is it? Both hit hard, and I think they’re intentional layers.

    In the Hebrew, that “summer fruit” (qayitz, Strong’s 7019) screams end-of-season ripeness—like the harvest is in, and what’s left is overripe, signaling the close of an era. It echoes Genesis 8:22’s rhythm of seasons: seedtime, harvest, summer (qayitz), winter. Scholars peg this around the Feast of Tabernacles—fall vibes, booths, and fruit everywhere. But flip to the Septuagint’s “bird catcher,” and it ties straight back to Amos 3:5: “Does a bird fall into a snare on the earth when there is no trap for it?” That Greek word for bird catcher (ixeuō, a Septuagint specialty not even in the New Testament) paints Israel as snared prey, trapped by their own schemes. It’s not year-round hunting; ancient texts pin it to late summer/early fall too. Coincidence? Nah. The translators might’ve leaned on an older Hebrew variant or just amplified the trap metaphor from Jeremiah 5:26-27, where the wicked lurk like fowlers, cages (kelub—same basket word) full of birds, houses stuffed with deceit.

    And get this: Micah 7:1 grabs the same qayitz imagery—”Woe is me! For I have become like when the summer fruit has been gathered… no cluster to eat.” The godly are gone; everyone’s hunting with nets. Amos is either borrowing from contemporaries or they’re all sipping from the same prophetic well. Either way, God doesn’t leave Amos hanging. He explains: “The end has come upon my people Israel; I will never again pass by them.” Boom—ripe fruit means rotten core; bird trap means no escape. The temple’s songs turn to howls. Judgment’s door is cracked open.

    Swearing by Pride: When God Judges the Heart

    Fast-forward to the greedy elite in verse 4: “Hear this, you who trample on the needy and bring the poor of the land to an end.” Sound familiar? It’s the same crew from earlier chapters—oppressors eyeing quick profits. They’re muttering, “When will the new moon be over, that we may sell grain? And the Sabbath, that we may offer wheat?” (ESV). The Septuagint calls it “the month” and ties it to business (mes)—but Leviticus 23 flags the new moon Sabbath as only the Feast of Trumpets (Yom Teruah). With that summer fruit basket? This screams Tabernacles timing, harvest feasts twisted into greed fests.

    These folks shrink measures, pad scales, sell the poor for sandals—classic Deuteronomy curses in action. They’re not just ignoring Sabbaths; they’re despising them for shekels. If Amos were a business seminar today, it’d be titled “How Not to Run a Company: Lessons from Israel’s Epic Fail.” Flip every accusation—care for the needy, honor rest, deal fair—and boom, God’s blueprint for ethical empire-building.

    But here’s the gut-punch in verse 7: “The Lord has sworn by the pride of Jacob.” Not by His own name anymore (like earlier chapters)—by their arrogance. “None of your works shall be forgotten,” the Brenton Septuagint warns. No repentance? Judgment floods like the Nile—predictable, seasonal, devastating. The land trembles (Deuteronomy vibes: sin curses the soil, thorns since the Fall). Sun sets at noon, darkness mid-day—eerie echo of Messiah’s crucifixion blackout. Festivals? Flipped to mourning. That Leviticus 23 word for “feasts” (moed)—they’re doing the biblical ones, but Jeroboam-style: calves, wrong months, false Sabbaths (Amos 6). God says, “Your holidays become grief; songs to dirges; sackcloth and baldness like losing a loved one.”

    The Famine That Cuts Deepest: Hunger for the Word

    Then the cliffhanger: “Behold, days are coming… when I will send a famine on the land—not a famine of bread, nor a thirst for water, but of hearing the words of the Lord.” Chills, right? We’ve seen food famines flop—no repentance from drought or blight. This? Spiritual starvation. People wander (Hebrew) or “waters are shaken” (Septuagint—Revelation 17:15’s “waters” as multitudes, nations swirling like seas). From sea to sea, north to east, frantic for God’s voice… but nada.

    Flash to Matthew 4: Messiah, humbled in the wilderness (no pride here), quotes Deuteronomy 8:3 against Satan’s bread taunt: “Man shall not live by bread alone, but by every word that comes from the mouth of God.” God fed manna to the humbled; now, pride-starved Israel gets word-famine amid food abundance. Our world? Stuffed shelves, empty souls—spot on.

    Even the “beautiful virgins and young men” (youth, vitality) thirst in vain. Those swearing by Samaria’s guilt, Dan’s god, Beersheba’s idols (echoes of chapters 4-5)—they fall, no rising. Places over Person, idols over Yahweh. Revelation stubbornness all over again.

    Wrapping It Up: A Call from 2025

    As I sit here on October 14, 2025, pondering Amos 8, it hits like a fresh shofar blast. We’re in abundance, yet starving for truth—twisting feasts, chasing shekels, swearing by pride. But God’s visions? They come with explanations, for the many, not the solo. Prophecy builds up crowds. So, what basket do you see? Ripe fruit ready to rot, or a trap snapping shut? Either way, the end looms unless we repent.

    Grab your Septuagint or Hebrew text—dive in. Let’s not wander thirsty. Seek the Word before the famine hits. What’s your take on this chapter? Drop a comment; let’s unpack it together.

    Blessings, Javier Holguin Jr.

  • Amos 7: A Bridge of Divine Warnings and the Call to Repentance

    Amos 7: A Bridge of Divine Warnings and the Call to Repentance

    Amos chaptAmos 7: Urgent Visions of Judgment and the Prophet’s Call

    Amos chapter 7 serves as a pivotal bridge between the rebukes in chapter 6 and the continued prophecies in chapter 8, emphasizing Israel’s false security amid oppression and injustice. Through three vivid visions shown to Amos, Yehovah reveals the immediacy of judgment, while Amos intercedes for the people. This chapter highlights the prophet’s humble origins and his bold confrontation with corrupt religious authority, drawing connections to broader biblical themes like Revelation and Deuteronomy. Using the Lexham English Septuagint (LXX), this blog post explores the visions’ urgency, textual nuances, and timeless call to repentance, reminding believers to align with God’s word over human traditions.

    The Bridge: Oppression and False Security

    Amos 7 connects the elite’s complacency in chapter 6—where wealth and pride blind them to impending doom—with chapter 8’s further warnings. The prophet repeatedly reminds Israel of their mistreatment of the oppressed, positioning himself as a righteous advocate for the downtrodden. While chapter 7 details three visions, a fourth appears in Amos 8:1-3, forming a cohesive narrative of divine revelation. To grasp the full picture, read chapters 6-8 together, as chapter divisions can obscure the flow. Amos targets those who exploit the poor while claiming security, urging a return to true obedience.

    The Urgent Visions: “Showed Me and Look”

    Each vision begins with an emphatic “Thus Yehovah Eloah showed me and look” (v. 1, LXX), doubling down on urgency: “It’s not just ‘he showed me something far off’… it’s right at your doorstep.” This signals imminent judgment, not a distant event, demanding immediate attention.

    Vision 1: Locusts Led by King Gog

    Yehovah shows Amos: “Look, the offspring of locusts is coming early, and look, one locust is Gag” (v. 1, LXX; “Gag” is Gog in Greek). The Masoretic Text (MT, e.g., ESV) describes: “He was forming locusts when the latter growth was just beginning to sprout… after the king’s mowings.” The LXX names the locust king as “Gog,” linking to Ezekiel 38-39’s Gog and Magog or Og of Bashan (Numbers 21:33; Deuteronomy 3:1), a giant king. The LXX sometimes translates “Og” as “Gog,” reflecting interchangeable terms.

    Locusts symbolize destruction (e.g., Exodus plagues), but the king’s presence contradicts Proverbs 30:27: “The locusts have no king, yet all of them march in rank.” I point out this “Gog” as a divinely appointed destroyer, tying to Revelation 9:1-11, where locusts emerge from the abyss under Abaddon/Apollyon (“destruction”). These locusts harm the unsealed, mirroring Amos’s devouring swarm. Amos pleads: “Oh Yehovah, be merciful. Who will raise up Jacob, because he is very small?” (v. 2). Yehovah responds: “This will not be” (v. 3, LXX), affirming judgment’s inevitability, echoing Revelation’s unrepentant humanity despite signs.

    Vision 2: Devouring Fire from the Depths

    The second vision: “Yehovah invoked the judgment with fire… it devoured the great deeps and the portion of Yehovah” (v. 4, LXX). The MT says it “devoured the land” (ESV). The “great deeps” evoke Genesis 1:2 and 7:11’s chaotic waters or abyss, while Yehovah’s “portion” is Israel (Deuteronomy 32:9). The speaker connects this to Revelation’s fiery judgments and 1 Peter 4:17: “Judgment happens first in the household of God.”

    Amos intercedes again: “Oh Yehovah, stop now… Who will raise up Jacob, because he is very small?” (v. 5). Yehovah declares: “This will not happen” (v. 6), refusing reprieve. This quotes Deuteronomy 32:21-22, where idolatry provokes God’s fiery anger burning to Sheol’s depths. Note this “grafting in” of a “foolish nation” (Gentiles) provokes jealousy, not by imitating Jewish traditions but by simply following God’s word: “We may not even know how to be real Israelites. We just know what His word says.”

    Vision 3: The Weak Tin Wall

    The third vision: “One was posted upon an adamantine wall, and adamant was in his hand” (v. 7, LXX). Yehovah asks: “What do you see, Amos?” Amos replies: “Adamant.” Yehovah declares: “I am placing adamant in the middle of my people Israel” (v. 8). The Hebrew anak was long translated as “plumb line” (MT, ESV), but Akkadian cognates reveal it means “tin” (anaku), a weak metal. The LXX’s “adamantine” transliterates the term, reflecting ancient uncertainty.

    Tin symbolizes fragility: “Tin is… not strong… like tinfoil, easily knocked over.” Unlike Jeremiah’s “iron pillar” and “bronze walls” (Jeremiah 1:18-19), signifying divine protection, Israel’s “tin wall” exposes vulnerability. Yehovah withdraws: “No longer will I add to passing by him” (v. 8). The “altars of derision” (laughter, LXX) or “high places of Isaac” (MT) will be destroyed, along with Israel’s rituals. This ties “derision” to false joy in corrupt worship, like Jeroboam I’s unauthorized feasts (1 Kings 12:31-33). Yehovah promises to “arise against the house of Jeroboam with a sword” (v. 9), fulfilling judgment.

    The speaker connects this to James 4:8-10: “Let your laughter be turned to mourning… Humble yourself before Yehovah.” Repentance preempts forced mourning, as Israel had time but refused.

    Amaziah’s Confrontation: False Authority vs. True Calling

    Amaziah, Bethel’s priest, reports Amos to King Jeroboam: “Amos is creating conspiracies… Jeroboam will die by a sword, and Israel will be led as captive” (v. 10-11). He commands Amos: “Oh seer, go… to the land of Judah… No longer increase prophesying in Bethel, for it is a sanctuary of the king” (v. 12-13). “Seer” implies a professional prophet-for-hire, but Amaziah prioritizes his title over truth: “He’s concerned about his priesthood… not the nation or the king.”

    Amos retorts: “I was not a prophet, nor was I the son of a prophet. Rather, I was a goat herder and one who scratches mulberry fruits” (v. 14, LXX; MT: “sycamore figs”). Sycamore figs, inferior fruit for the poor, require gashing to ripen: “You actually have to cut into the sycamore fig… speeding the ripening process.” This symbolizes Amos’s “rough handling” of Israel’s sins, ripening them for judgment. As a herdsman with authority, Amos aligns with the oppressed (Amos 1-6): “I’m the people’s advocate because you are not doing your job.”

    Amos prophesies against Amaziah: “Your wife will prostitute herself… your sons and daughters will fall by the sword… you will die in an impure land” (v. 17). Israel faces captivity, confirming the visions.

    Textual Insights: LXX vs. MT

    The LXX provides unique renderings:

    • Gog as Locust King: Absent in MT, ties to Revelation’s Abaddon, suggesting spiritual dimensions.
    • Great Deeps: LXX’s abyss-like “deeps” vs. MT’s “land,” evoking chaos and deeper judgment.
    • Adamant as Tin: Reveals weakness, supported by Akkadian/Ugaritic contexts, contrasting MT’s “plumb line.”

    These variants, informed by the biblical world, clarify ambiguities: “If you don’t understand the biblical world… you’ll never understand what’s really going on.”

    Lessons: Repentance and True Advocacy

    Amos 7 urges immediate repentance: “We have an opportunity right now to make things right… walk according to Your word, not false religions.” Amos, a humble worker, contrasts with Amaziah’s self-centered priesthood, challenging modern leaders prioritizing titles over truth. The visions warn of judgment on the unrepentant, echoing Revelation: “They see these things… yet they don’t repent.” Believers must reject pride, advocate for the oppressed, and follow God’s word simply, even if it looks “foolish” to others.

    A Prayer for Readiness and Truth

    Father, we come before You, thankful for Amos 7’s warnings. Help us hear Your urgent calls and repent while there’s time. We don’t know the day or hour, but today we choose Your ways over false ideas and priests. Guide us to walk in Your truth, little by little or in big leaps. Watch over Your people, send angels to guard us, and speak to us as You did to Amos. In Yeshua’s name, Amen.

  • Amos 6: A Warning to the Complacent – Reflections on True Worship and Textual Insights

    Amos 6: A Warning to the Complacent – Reflections on True Worship and Textual Insights

    The Book of Amos, particularly chapter 6, continues its piercing prophetic message, building on the funeral song of chapter 5. In this chapter, the prophet Amos delivers a scathing rebuke to the elite of Israel and Judah, those who revel in wealth and security while ignoring God’s commands. The Lexham English Septuagint (LXX) offers unique insights, with textual differences from the Masoretic Text (MT) that deepen our understanding of the passage’s themes. This blog post explores Amos 6, focusing on its call to humility, the dangers of pride, and the significance of textual variants, while urging modern believers to examine their worship and reliance on God.

    The Importance of Translation Awareness

    Before diving into Amos 6, it’s worth reflecting on the speaker’s caution about Bible translations. Not all translations are equal, and understanding their origins is crucial for sound doctrine. For example, the Amplified Bible, often praised for its explanatory notes, was primarily crafted by one woman without formal training in Hebrew or Greek, based on the American Standard Version with added interpretations. While revisions in the 1960s involved scholars, much of her original work remains, sometimes introducing ideas not found in the source texts. Similarly, translations like the New World Translation, produced by Jehovah’s Witnesses, reflect denominational biases. The speaker advises using multiple translations from diverse scholarly teams, like the Septuagint, to avoid being misled by single-perspective renderings. This sets the stage for appreciating the nuances in Amos 6’s LXX and MT texts.

    Woe to the Complacent in Zion

    Amos 6 opens with a powerful “Woe” (v. 1), echoing chapter 5’s lamentation: “Woe to those who disdain Zion and to those who trust in the mountain of Samaria” (LXX). This targets the complacent elite in Judah (Zion) and Israel (Samaria), who rely on their wealth and status rather than God. The MT similarly condemns those “at ease in Zion” and “secure on the mountain of Samaria” (ESV). Amos challenges their false security by pointing to neighboring cities—Calneh, Hamath the Great, and Gath (v. 2)—which, despite their prominence, fell to conquest. The LXX and MT slightly differ in naming (e.g., “Kala” in Hebrew vs. “Hamath Rabba” in LXX), but the message is clear: Israel is no different. “You’re nothing special,” Amos declares, warning that their fate mirrors these fallen cities.

    False Sabbaths and the Heart of Worship

    A striking variant appears in Amos 6:3:

    • MT (ESV): “O you who put far away the day of disaster and bring near the seat of violence.”
    • LXX: “Those who are coming to a bad day, who are drawing near and holding false sabbaths.”
      The LXX’s reference to “false sabbaths” is absent in the MT, which speaks of a “seat of violence.” This discrepancy suggests the LXX translators interpreted the Hebrew term for “violence” (חָמָס, chamas) in light of Israel’s corrupt religious practices, possibly linking it to chapter 7’s complaints about the Sabbath hindering commerce (Amos 7:4-5). The “false sabbaths” imply worship that is outwardly religious but lacks devotion, performed for show rather than to honor God. This aligns with chapter 5’s rejection of insincere feasts (Amos 5:21-23) and resonates with the speaker’s warning against ritualistic worship devoid of heart: “They’re doing their own Sabbath day, not Father’s Sabbath.”

    The LXX, translated centuries before Christianity, predates debates about Sunday vs. Saturday Sabbaths, making this critique timeless. It challenges believers today to ensure their worship—whether on Saturday, Sunday, or any day—is genuine, not a performance to mask unrighteous living.

    The Luxury of the Elite

    Amos 6:4-6 vividly depicts the wealthy’s indulgence: “Those laying down to sleep upon beds of ivory and living luxuriously upon their beds, eating young goats from the flocks and suckling calves” (LXX). They “clap to the music of the instruments,” treating their wealth as a permanent shield (v. 5). The MT adds a comparison to David, stating they “sing idle songs to the sound of the harp and like David invent for themselves instruments of music” (ESV). This reference is debated, as David’s music glorified God, not self. The LXX avoids naming David, instead noting that the elite “consider them as abiding and not as fleeting,” emphasizing their false sense of security.

    The speaker connects this to Nathan’s rebuke of David over Bathsheba (2 Samuel 12), where wealth and power led to sin. Unlike David’s repentant psalms, the elite’s songs are self-serving, akin to modern entertainment-driven worship that prioritizes enjoyment over devotion. Amos 6:6 further condemns their indifference: “Those drinking filtered wine and anointing themselves with first-rate myrrh, and they would not suffer anything because of the ruin of Joseph.” The “ruin of Joseph” refers to the northern kingdom’s impending destruction by Assyria, yet the wealthy remain unconcerned, believing their riches make them untouchable.

    Pride and Judgment

    Pride is a central sin in Amos 6. The elite’s arrogance—“Did we not have horns with our strength?” (v. 13)—reflects their belief in their own power, symbolized by “horns” (a biblical metaphor for strength, as in Psalm 18:2). God responds decisively: “YHWH swore by himself, because I loathe all the pride of Jacob… I will remove a city together with all those who inhabit it” (v. 8, LXX). The “naying of horses” (v. 7) signifies the loss of Israel’s military might, once a source of pride, now ineffective against God’s judgment.

    A notable variant in Amos 6:9-10 concerns the remnant:

    • MT (ESV): “And if ten men remain in one house, they shall die.”
    • LXX: “And it will be if ten remain in one house, so they will die and the remnant will be left.”
      The LXX’s addition of “and the remnant will be left” aligns with Amos 5’s promise of a small remnant (e.g., one out of ten, Amos 5:3). The MT’s omission creates tension, as it suggests total destruction, while the LXX preserves hope for survivors. The Aramaic Targum adds another layer, interpreting the deaths as resulting from not praying to YHWH: “They have died… for when they were alive they did not pray in the name of YHWH” (Targum, Minor Prophets). The LXX and MT, however, suggest silence to avoid invoking YHWH’s name, fearing further judgment: “Be silent on account of not naming the name of YHWH” (v. 10). This reflects a people so steeped in sin they dread God’s attention.

    Perverting Justice

    Amos 6:12 contains another intriguing variant:

    • MT (ESV): “Do horses run on rocks? Does one plow the sea with oxen? Yet you have turned justice into poison and the fruit of righteousness into wormwood.”
    • LXX: “Will they be silent among mares? Because you have perverted judgment into wrath and the fruit of righteousness into bitterness.”
      The MT’s imagery of impossible tasks (horses on rocks, plowing the sea) underscores the absurdity of perverting justice. The LXX’s “silent among mares” may reflect a misreading of the Hebrew yam (sea) as a term related to mares, possibly due to unpointed Hebrew consonants. Both texts connect to military imagery—horses and oxen symbolizing Israel’s army or elite soldiers—indicating their strength is futile against God’s judgment. The elite, meant to uphold justice, have turned it into “wrath” or “poison,” echoing Amos 5:7’s wormwood motif.

    God’s Judgment and the Coming Nation

    The chapter concludes with God’s declaration: “For look, I am raising up a nation against you, O house of Israel, YHWH of hosts says” (v. 14, LXX). Identified as Assyria, this nation will crush Israel’s defenses, from Hamath in the north to the “brook of the west” (possibly Wadi el-Arish). The title “YHWH of hosts” (armies) contrasts Israel’s pride in their military with God’s supreme authority, as seen in chapter 5’s assertion that He leads this judgment (Amos 5:16-17).

    Lessons for Today

    Amos 6 challenges modern believers to reject complacency and pride. The elite’s luxurious lifestyle, false worship, and disregard for the poor mirror tendencies in today’s world, where wealth can foster a false sense of invincibility. The speaker’s critique of translations reminds us to approach Scripture critically, using tools like the Septuagint, Targums, and scholarly resources to uncover deeper truths. The call to humility—“Pride is dangerous. That’s why we’re called to be servants” (v. 8)—urges us to live justly and worship sincerely, ensuring our faith is not a performance but a reflection of a heart aligned with God.

    A Prayer for Humility and True Worship

    Father, we thank You for Your Word in Amos 6, which exposes our pride and calls us to true worship. Forgive us for times we’ve trusted in wealth, status, or empty rituals instead of You. Help us to seek justice, love righteousness, and walk humbly before You. Guide us to study Your Word with discernment, using faithful translations to grow in truth. YHWH of hosts, make Your face shine upon us, be gracious to us, and give us peace in Yeshua’s name. Amen.

  • A Funeral Song for Israel: Reflections on Amos 5 and the Call to True Worship

    A Funeral Song for Israel: Reflections on Amos 5 and the Call to True Worship

    The book of Amos, particularly chapter 5, delivers a sobering message to Israel—a lamentation described as a funeral song for a nation that has strayed from God’s commands. Drawing from the Lexham English Septuagint and other translations, this passage exposes Israel’s heart issue: a superficial adherence to religious practices without genuine devotion. Through vivid imagery and stark warnings, Amos calls the people to seek God sincerely, reject idolatry, and embrace justice and righteousness. This blog post explores the profound lessons of Amos 5, highlighting its relevance for believers today who seek to worship in spirit and truth.

    The Lamentation: A Funeral Song for Israel

    Amos 5 opens with a haunting declaration: “Hear this word of YHWH, a lamentation, literally a funeral song” (Amos 5:1, Lexham English Septuagint). This is no ordinary prophecy—it’s a dirge, signaling that Israel is spiritually dead in God’s eyes. The imagery is stark: “She fell, never again to stand. The virgin Israel fell upon her land. There is no one who will raise her up” (Amos 5:2). The once-pure nation, likened to a virgin, has collapsed due to its unfaithfulness. The population will dwindle drastically, with cities that once sent out thousands reduced to hundreds, and hundreds to tens (Amos 5:3). This decimation is not merely physical but a consequence of their spiritual rebellion, as outlined in earlier chapters of Amos, where their mistreatment of others and disregard for God’s commands are laid bare.

    The heart issue is clear: it’s not enough to perform rituals like the Sabbath or offer sacrifices mechanically. God desires worship from a heart aligned with His will. As the speaker notes, “It’s never been about, okay, well, if you just do the Sabbath… It’s all how are you doing it? Why are you doing it?” This challenges modern believers to examine their motives—whether in keeping holy days, attending services, or giving offerings. Are we acting out of obligation, tradition, or true devotion?

    The Call to Seek YHWH and Live

    Amid the judgment, God offers a lifeline: “Seek me out and you will live” (Amos 5:4). This is a call to turn from false worship centers like Bethel and Gilgal, which had become spiritually empty despite their historical significance. The Septuagint vividly describes Bethel as “a woman who does not exist” (Amos 5:5), underscoring its irrelevance in God’s eyes when corrupted by idolatry. The speaker explains, “These were places of importance… yet it’s like there’s nothing. Don’t even bother.” This serves as a warning against clinging to religious traditions or locations without ensuring they align with God’s truth.

    The urgency of seeking God is heightened by the fate of the house of Joseph (representing the northern tribes, Ephraim and Manasseh): “So that the house of Joseph should not ignite like a fire” (Amos 5:6). The Assyrians’ conquest looms, but God’s mercy remains available to the remnant who truly seek Him. This remnant—described as a mere 10% of the population—echoes the biblical principle of a faithful few preserved through judgment, a theme resonant with the idea of a tithe, a small but significant portion dedicated to God.

    Justice Turned to Wormwood

    Amos 5:7 contrasts the Septuagint’s positive tone—“the one who is establishing judgment on high and righteousness for the land”—with the Hebrew’s condemnation: “You who turn justice to wormwood and cast down righteousness to the earth” (Amos 5:7, ESV). The speaker highlights how Amos draws from Deuteronomy 29:18, warning against a “root bearing poisonous and bitter fruit” when hearts turn from God to idols. This discrepancy between translations reveals a deeper truth: Israel believed they were upholding justice, but their stubbornness transformed it into bitterness. The speaker notes, “You think you’re doing good… but I’m really just bringing bitterness.” This challenges us to reflect on whether our actions, though outwardly righteous, stem from a heart aligned with God’s will or from self-justification.

    The Creator vs. Idolatry

    Amos 5:8-9 contrasts God’s sovereignty with Israel’s idolatry. The Hebrew text emphasizes God as the creator of the Pleiades and Orion, turning “deep darkness into morning” and controlling the seas (Amos 5:8). Yet, the Septuagint omits the constellations, simply stating, “the one making all things and transforming and changing the shadow into the morning” (Amos 5:8). The speaker suggests this omission may reflect the translators’ context, possibly avoiding references to stars due to their association with idolatry. Indeed, Amos 5:26 condemns Israel for worshiping “the star of your God Kaiwan” (Saturn), a minor Babylonian deity. The speaker marvels, “They chose Saturn. Why? That’s still a mystery.” This idolatry, linked to the “tent of Molech,” reveals Israel’s adoption of pagan practices, even incorporating symbols like the star later associated with Solomon in Kabbalistic traditions.

    The mention of Kaiwan (or Rephan in Acts 7:43) connects to broader biblical warnings against worshiping the “host of heaven” (Deuteronomy 4:19). The speaker points out that amateur photos of Saturn resemble a star-like shape, possibly influencing Israel’s worship, contrasting sharply with NASA’s polished images. This serves as a reminder to modern believers to avoid elevating created things—whether stars, symbols, or traditions—above the Creator.

    The Day of the Lord: Darkness, Not Light

    Amos 5:18-20 delivers a chilling rebuke to those eagerly awaiting the “day of the Lord”: “Woe you who desire the day of the Lord… It is darkness and not light” (Amos 5:18). Through vivid imagery—a man escaping a lion only to meet a bear, or resting at home only to be bitten by a snake—Amos portrays this day as one of unrelenting judgment. The speaker emphasizes, “That’s the day of YHWH. You want that? Just saying.” This challenges the modern tendency to romanticize God’s return as a moment of triumph without acknowledging the judgment it brings for unrepentant hearts.

    Rejected Feasts and the Call to Righteousness

    God’s rejection of Israel’s worship is stark: “I have hated, I have rejected your feasts… Remove from me the sound of your songs” (Amos 5:21-23). The issue is not the acts themselves but the heart behind them. As the speaker states, “I don’t care about your religion… your praise, your worship, your sacrifices… Why? Because your heart isn’t in it.” Instead, God demands “judgment will roll along like water and righteousness like an unimpassable brook” (Amos 5:24). This echoes the call to seek good, not evil, and restore justice at the gates (Amos 5:15), ensuring that worship is accompanied by righteous living.

    The reference to Israel’s wilderness wanderings (Amos 5:25) underscores that God accepted their devotion without sacrifices for 40 years, proving that rituals alone are insufficient. Their idolatry with Molech and Kaiwan further alienated them, leading to exile “beyond Damascus” (Amos 5:27), which Stephen in Acts 7:43 interprets as “beyond Babylon,” tying it to the broader narrative of rebellion.

    The Messiah Son of Joseph: A Hidden Connection

    A fascinating aside in the text is the mention of the “remnant of Joseph” (Amos 5:15) and its connection to a rabbinic concept of the “Messiah son of Joseph.” The speaker notes, “There is a Messiah figure that is called the Messiah son of Joseph… He’s from Galilee… a second Joshua… He’s going to defeat Satan and sin… ridiculed and killed violently.” This figure, found in pre-Christian rabbinic literature, strikingly resembles Yeshua, who hailed from Galilee and fulfilled a sacrificial role. The speaker’s discovery of this concept highlights how Scripture, even in Amos, contains layers of messianic expectation that challenge traditional Jewish and Christian readings.

    Lessons for Today

    Amos 5 is a wake-up call for believers to examine their worship and lifestyle. Are we performing religious acts out of habit, tradition, or a desire to appear holy, like Israel posting their Sabbath observance while living contrary to God’s commands? The speaker’s candid admission, “That’s the way I used to be,” invites us to reflect on our own inconsistencies. The call to “seek out what is good and not evil” (Amos 5:14) is a timeless directive to prioritize justice, righteousness, and a heart fully devoted to God.

    As we navigate a world far removed from God’s commands, Amos 5 urges us to be a light in the darkness, not by clinging to empty rituals but by living out God’s truth. The speaker encourages us to “search these things out in scripture” like the Bereans, using tools like the Septuagint, Targums, and scholarly resources to deepen our understanding.

    A Prayer for True Worship

    Father, we thank You for Your Word that convicts and guides us. Forgive us for times when our worship has been empty, driven by tradition or obligation rather than a heart for You. Help us to seek You and live, to pursue justice and righteousness, and to reject the idols of our time. May we be a light in the darkness, reflecting Your truth and glory. YHWH, bless us and keep us; make Your face shine upon us and be gracious to us; lift up Your countenance upon us and give us peace in Yeshua’s name. Amen.

  • Preparing for the Biblical Feasts

    Preparing for the Biblical Feasts

    The biblical feasts, as outlined in Leviticus 23 and Deuteronomy 16, are significant moments in the scriptural calendar, calling believers to gather, worship, and reflect. These appointed times—Feast of Unleavened Bread, Feast of Weeks (Pentecost), and Feast of Tabernacles—are not just rituals but opportunities to connect with the Almighty, celebrate His provision, and trust in His protection. This post explores the upcoming feasts, particularly the Feast of Trumpets, Day of Atonement, and Feast of Tabernacles, with insights into their meaning and practical observance.

    The Three Main Feasts

    Deuteronomy 16 highlights three primary feasts requiring pilgrimage to Jerusalem: Feast of Unleavened Bread, Feast of Weeks (Pentecost), and Feast of Tabernacles. These were times to set aside daily work, gather in fellowship, and present offerings. The second tithe, a biblical savings plan, ensured resources for travel and celebration, allowing believers to rejoice without worry. As Scripture promises, God protects the homes and properties of those who obey His command to attend these feasts, freeing them from concern (Deuteronomy 16:15).

    Feast of Trumpets (Yom Teruah)

    Leviticus 23:23-25 describes the Feast of Trumpets, known in Hebrew as Yom Teruah, observed on the first day of the seventh month. This day is a Shabbaton—a solemn rest akin to a Sabbath—marked by a teruah, a shout or blast of trumpets. The Hebrew word teruah signifies a loud, joyful noise, as seen in Joshua 6 when the Israelites shouted at Jericho’s walls. While often translated as “trumpets,” the emphasis is on making a memorial noise, which can include shouting with your voice.

    This holy convocation calls for no ordinary work and an offering to God, which may include monetary gifts, not just food (Leviticus 23:25). Unlike other months, this is the only first day of the month commanded as a rest, challenging lunar Sabbath interpretations that tie the new moon to a weekly Sabbath. The Feast of Trumpets is simple: gather with believers, make a joyful noise, rest, and give. It’s a set-apart time, distinct from secular gatherings, reminding us to focus on God’s commands without added traditions like apples and honey, which are not biblically mandated.

    Day of Atonement (Yom Kippurim)

    On the tenth day of the seventh month comes the Day of Atonement (Yom Kippurim), a plural term reflecting atonement for all people (Leviticus 23:26-32). This is a day of complete rest—no work at all—and a time to “afflict yourselves,” commonly understood as fasting, as supported by Isaiah 58:3-5. Fasting humbles the body and soul, aligning with the call to set aside personal pleasure and focus on God. However, Isaiah 58 also suggests sharing food with the less fortunate, indicating that affliction can extend beyond fasting for those already in need.

    The Day of Atonement is not about earning salvation but about collective repentance and humility. Historically, only the high priest performed rituals on this day (Leviticus 16), while the people gathered and rested. Contrary to some traditions, it’s not the “most holy day” requiring pilgrimage, nor does it demand death for non-observance—only being “cut off” from the community (Leviticus 23:29). The biblical instruction is clear: rest, gather, afflict yourself, and offer something to God, keeping it simple and scriptural.

    The timing of this day, from evening of the ninth to evening of the tenth, aligns with a sunrise-to-sunrise biblical day, limiting the fast to roughly 24 hours rather than an extended period (Jacob Milgrom, Leviticus: A Book of Ritual and Ethics). This distinguishes it from the weekly Sabbath, called “your Sabbath,” emphasizing its unique role as a personal time of reflection.

    Feast of Tabernacles (Sukkot)

    From the fifteenth to the twenty-first day of the seventh month, the Feast of Tabernacles (Sukkot) is a seven-day celebration, with an additional solemn assembly on the eighth day (Leviticus 23:33-36). The first and eighth days are holy convocations with no ordinary work, while the intervening days allow regular activities. Believers are to dwell in booths (sukkot), temporary shelters made from branches of palm, willow, and other trees, to recall Israel’s wilderness journey (Leviticus 23:40-43).

    Nehemiah 8 provides a biblical example: the people built booths on their roofs and in courtyards, living in them for seven days, not merely eating a single meal as some modern traditions depict. This act of dwelling, combined with rejoicing and giving offerings, connects us to God’s deliverance from Egypt. The eighth day, distinct yet connected, involves a final gathering and offering (Numbers 29).

    Keeping It Simple and Biblical

    The feasts are not burdensome, as 1 John 5:3 reminds us: God’s commands are not grievous. Avoid adding human traditions, like waving branches or complex rituals, that stray from Scripture. Instead, focus on the essentials: rest, gather, give, and rejoice. Offerings, whether first fruits or personal gifts, are not fixed amounts but come from the heart, reflecting trust in God’s provision (Deuteronomy 16:17).

    As we prepare for these feasts, let’s approach them with simplicity and faith, trusting God’s promise to protect and bless us as we obey. These are appointed times to meet with Him, set apart from worldly routines, to glorify His name.

    A Prayer for the Feasts

    Father, we thank You for Your appointed times, simple yet profound opportunities to draw near to You. Help us obey Your commands, rest in Your presence, and give generously from what You’ve provided. Protect our homes and hearts as we celebrate, and let our gatherings reflect Your holiness. May we glorify Your name, trusting in Your provision and peace. In Yeshua’s name, Amen.

  • Exploring Amos Chapter 4: A Divine Indictment of Israel

    Exploring Amos Chapter 4: A Divine Indictment of Israel

    Amos chapter 4 presents a powerful and structured continuation of the prophet’s message, building a legal case against Israel, Judah, and the surrounding nations. This chapter, like the book itself, is meticulously organized, almost like a courtroom indictment, with Amos acting as the prosecutor laying out charges against God’s people. Let’s dive into the key themes and intriguing details of this chapter.

    The Structure of Amos: A Legal Case

    Amos constructs a case with precision, focusing primarily on Israel and Judah in chapter 3 before broadening to include all 12 tribes in chapter 4. The book incorporates patterns, notably the use of the number seven—seen in the frequency of certain words and phrases—which underscores its organized, almost bullet-pointed structure. This legal framework is not about numerology but reflects a deliberate, orderly presentation of God’s charges against His people.

    Amos 4:1-3 – The Cows of Bashan

    The chapter opens with a striking metaphor: “Hear this word, you cows of Bashan, who are on the mountain of Samaria, who oppress the poor, who crush the needy, who say to their husbands, ‘Bring, that we may drink!’” (Amos 4:1, ESV). The “cows of Bashan” refers to the wealthy women of Samaria, who live in luxury while oppressing the poor. This imagery connects to Psalm 82, where God judges the “gods” (Elohim) for failing to defend the needy, drawing a parallel to the unjust actions of Israel’s elite.

    The passage continues with a severe judgment: “The Lord God has sworn by his holiness that, behold, the days are coming upon you, when they shall take you away with hooks, even the last of you with fishhooks. And you shall go out through the breaches, each one straight ahead; and you shall be cast out into Harmon, declares the Lord” (Amos 4:2-3, ESV). The term “Harmon” (or “Rimmon” in the Septuagint) is a linguistic mystery. This Hebrew word, haharmonah, appears only here in the Bible, and its meaning is unclear. Some scholars suggest it could be a scribal error for “pomegranate” (rimmon), given the similarity in Hebrew letters, where a single dot or stroke could change the word. Others propose it refers to Mount Hermon, a place associated with angelic rebellion in Genesis 6 and the Book of Enoch, symbolizing separation from God. The Septuagint’s use of “Rimmon” may reflect a mistranslation, but both interpretations—pomegranate as a sign of famine or Hermon as a place of rebellion—fit the context of divine judgment.

    The Mystery of “Harmon”

    The ambiguity of haharmonah highlights the human element in Scripture. God inspired the Bible, but humans wrote it, and minor errors, like a miswritten letter, could occur. The Dead Sea Scrolls, our oldest Hebrew manuscripts, unfortunately lack this verse due to damage, leaving us without further clarity. However, the possibility of “Hermon” aligns with Amos’s recurring theme of condemning Israel’s imitation of pagan nations and their gods, as Mount Hermon was a site of spiritual rebellion. Alternatively, “pomegranate” could symbolize destitution, reinforcing the consequences of Israel’s actions. Either way, the message is clear: Israel’s oppression of the poor will lead to exile and judgment.

    Amos 4:4-5 – Misplaced Worship

    The indictment continues: “Come to Bethel, and transgress; to Gilgal, and multiply transgression; bring your sacrifices every morning, your tithes every three days; offer a sacrifice of thanksgiving…for so you love to do, O people of Israel!” (Amos 4:4-5, ESV). Bethel and Gilgal, once sacred sites where Abraham and Jacob encountered God, had become centers of idolatry (Judges 3:19; 2 Kings 23:15). The people performed religious rituals—sacrifices, tithes, and readings of the law—but twisted them to mask their ungodliness. This hypocrisy mirrors modern practices where adherence to religious forms overshadows true obedience to God, a warning relevant to any denomination or tradition today.

    Amos 4:6-11 – God’s Call to Repentance

    God responds to Israel’s rebellion with escalating judgments, each followed by the refrain, “yet you did not return to me” (Amos 4:6, 8, 9, 10, 11, ESV). These judgments include famine (“cleanness of teeth”), drought, pestilence, disease (fevers and jaundice), military defeat, and destruction reminiscent of Sodom and Gomorrah. These echo the curses in Deuteronomy 28-29 for breaking God’s covenant. Far from being arbitrary, these hardships are God’s attempt to draw His people back to repentance—a theme often avoided in modern teachings that shy away from attributing suffering to divine discipline.

    Amos 4:12-13 – A Call to Prepare

    The chapter concludes with a solemn warning: “Therefore thus I will do to you, O Israel; because I will do this to you, prepare to meet your God, O Israel!” (Amos 4:12, ESV). This is followed by a declaration of God’s power: “For behold, he who forms the mountains and creates the wind, and declares to man what is his thought, who makes the morning darkness, and treads on the heights of the earth—the Lord, the God of hosts, is his name!” (Amos 4:13, ESV). The Septuagint offers a different nuance, stating God “announces his anointed one to humans” and “makes dawn and mist.” This variation hints at a messianic promise, suggesting that God’s judgment points to a future hope in the Messiah, who will bring justice.

    Reflections on Amos 4

    Amos 4 is a sobering reminder that God holds His people accountable. The chapter challenges us to examine our actions—do we, like Israel, mask ungodly behavior with religious rituals? Are we oppressing the poor while claiming to follow God? The call to “prepare to meet your God” urges repentance and alignment with His will, not human traditions. The linguistic mystery of “Harmon” and the textual variations between the Hebrew, Septuagint, and other translations underscore the human role in transmitting Scripture, yet they do not diminish its divine authority. Instead, they highlight God’s ability to work through imperfect vessels to convey His truth.

    As we reflect on Amos 4, let us seek to live in true obedience, defending the poor and needy, and aligning our lives with God’s Word, not merely religious forms. May we prepare to meet our God with hearts ready to repent and follow His anointed one.

  • Tattoos: Yes or No? A Biblical Perspective on Leviticus 19:28

    Tattoos: Yes or No? A Biblical Perspective on Leviticus 19:28

    When it comes to tattoos, opinions in the faith community are often polarized. Some view them as taboo, forbidden by Scripture, while others embrace them as expressions of freedom in a “come as you are” faith. Today, we’ll dive into the question: Are tattoos biblically permissible, or are they off-limits? Rather than leaning on denominational biases or cultural norms, let’s explore what Scripture—particularly Leviticus 19:28—says, alongside insights from the Dead Sea Scrolls and other biblical texts, to guide us to a decision rooted in Yehovah’s Word.

    The Key Verse: Leviticus 19:28

    Leviticus 19:28 (ESV) states:

    “You shall not make any cuts on your body for the dead or tattoo yourselves. I am Yehovah.”

    At first glance, this seems like a straightforward prohibition. The King James Version translates it as, “nor print any marks upon you,” while the Septuagint (a Greek translation predating the New Testament) uses grammata (letters), suggesting “tattooed incisions” or “cuts of letters.” The Hebrew words for “marks” (Strong’s H3793) and “cutting” (H7085) appear only here in the Old Testament, making this verse unique. So, what’s the context, and what does this mean?

    Context is Everything

    Leviticus 19:26-31 forms a cohesive unit, bookended by warnings against pagan practices like interpreting omens, consulting mediums, and necromancy. Verse 26 prohibits eating flesh with blood and divination, while verse 31 reiterates avoiding mediums and necromancers. Smack in the middle, we find commands against cutting hair on the temples, marring beards, and making cuts or tattoos “for the dead.” The repeated declaration, “I am Yehovah,” emphasizes loyalty to Him alone, not other gods or spirits.

    The Dead Sea Scrolls (11Q19, Temple Scroll) clarify this further:

    “You are children belonging to Yehovah your God. Therefore, you are not to gash yourselves nor to shave your forelocks on behalf of the dead… You must not incise cut your flesh or tattoo yourselves for the dead. For you are a people holy to Yehovah your God.”

    This interpretation ties tattoos directly to mourning rituals for the dead, a common practice among surrounding nations who buried their dead in homes or marked themselves to honor or appease them. Yehovah commands His people to be set apart, rejecting these practices to reflect their exclusive devotion to Him.

    Who Was Leviticus Written For?

    Leviticus is named for the Levites, the priestly tribe tasked with representing Yehovah (Leviticus 1:1-2). Leviticus 21 reinforces this, prohibiting priests from similar acts—cutting hair, shaving beards, or making cuts on their bodies—to remain holy and not profane God’s name (Leviticus 21:5-6). These commands underscore that physical appearance and actions reflect spiritual allegiance. Tattooing or cutting for the dead aligns with pagan worship, not Yehovah’s holiness.

    Marks in Scripture: Good or Bad?

    The Bible mentions marks elsewhere, with varied meanings:

    • Cain’s Mark (Genesis 4:15): Yehovah places a mark (ot, a sign) on Cain to protect him, though it’s tied to his exile as a murderer. The mark’s function matters more than its form—it signals divine protection despite his sin.
    • Ezekiel’s Mark (Ezekiel 9:4-6): A tav (an X-shaped letter in ancient Hebrew) is placed on the foreheads of those who mourn Jerusalem’s sins, marking them for protection. This is a positive sign of faithfulness.
    • Job’s Signature (Job 31:35): Job uses tav as his “signature,” affirming his righteousness, akin to a modern “I approve this message.”
    • Isaiah’s Mark (Isaiah 44:5): Non-Israelites declare allegiance to Yehovah by writing “I am Yehovah’s” on their hands—a positive mark of devotion, contrasting with pagan markings.
    • Third Maccabees and Revelation: In Third Maccabees 2, a Greek ruler brands Judeans with an ivy leaf for Dionysus, marking allegiance to a false god. Similarly, Revelation 13:16-17 describes the mark of the beast on the hand or forehead, symbolizing worship of an anti-God figure. Conversely, Revelation alludes to Isaiah, suggesting a mark for Yehovah’s faithful.

    The Greek word grammata in the Septuagint’s Leviticus 19:28 is telling. Used in Luke 16:6 for a “record of debts,” it implies tattoos might signify owing allegiance to someone or something. Yehovah’s command, “I am Yehovah,” suggests He alone should hold that