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  • Amos Chapter 3: A Call to Repentance for All Israel

    Amos Chapter 3: A Call to Repentance for All Israel

    In our verse-by-verse journey through the Book of Amos, we’ve explored how chapters 1 and 2 confront the sins of Israel’s neighbors and God’s chosen people—Judah and Israel. Now, in chapter 3, Amos delivers a powerful message to all Israel, both the northern and southern kingdoms, emphasizing their covenant relationship with Yehovah and the consequences of their unfaithfulness. Drawing from the Lexham English Septuagint and connecting to New Testament echoes, this chapter reveals Yehovah’s call for repentance and the urgency of heeding His warnings. Let’s dive into Amos 3 and uncover its timeless truths.

    A Unified Message to All Israel

    Amos 3:1 sets the stage:

    “Hear this word that Yehovah has spoken against you, O house of Israel, concerning the whole tribe that I led out of the land of Egypt.”

    Unlike some interpretations that limit Amos’ focus to the northern kingdom, this verse clarifies he’s addressing all Israel—every tribe descended from those delivered from Egypt, including Judah. This includes the “mixed multitude” (Exodus 12:38), both Israelites by blood and those grafted in, showing God’s chosen people extend beyond lineage. Amos shatters the notion that Judah, as the “chosen” tribe, is exempt from judgment. All are accountable.

    Verse 2 underscores Yehovah’s unique relationship with Israel:

    “But I knew you out of all the tribes of the earth; on account of this, I will avenge upon you all your sins.”

    The word “knew” implies intimacy, like a covenant bond. Because Israel is uniquely chosen, their sins—rejecting God’s law and oppressing others—invite His judgment. This isn’t favoritism; it’s accountability for those in covenant with Him.

    Can Two Walk Together?

    Verses 3-6 present rhetorical questions, each expecting a “no” answer, building a case for Israel’s impending judgment:

    “Will two walk together at all if they are not acquainted with themselves?” (v. 3)

    The Hebrew word noadu (Strong’s H3259, nifal form) means to meet by appointment, like at the Tent of Meeting (Exodus 29:42-43). The King James renders it, “Can two walk together except they be agreed?” but it’s less about total agreement and more about an intentional meeting. Yehovah appointed Israel to walk with Him, but their sins show they’re missing the rendezvous, choosing their own path.

    Verses 4-6 continue with vivid analogies:

    “Will a lion roar from its thicket when it does not have prey? Will a cub give its growl from its den at all if it did not seize something? Will a bird fall upon the ground without a bird catcher, without a net? Will a trap spring up in the land without capturing anything? Will a war trumpet sound in a city and the people not be terrified? Will there be wickedness in a city which Yehovah did not bring to pass?”

    These images—a roaring lion, a sprung trap, a sounding shofar—signal imminent danger. The shofar, a ram’s horn, was a war trumpet (Ezekiel 33:2-6; Joel 2:1), warning of approaching enemies or judgment. Israel is on the cusp of destruction, like prey caught in a net, because they’ve ignored Yehovah’s call to repent (Amos 1-2). Joel 2:1 echoes this: “Blow the trumpet in Zion; sound an alarm on my holy mountain… for the day of Yehovah is coming.”

    Yehovah’s Warning Through Prophets

    Verse 7 is pivotal:

    “Because the Lord God will not render a deed if he has not revealed instructions to his servants, the prophets.”

    Yehovah never acts without warning. Just as He sent Jonah to Nineveh or Jeremiah to Judah, He sends prophets to call His people back. This verse is echoed in Revelation 10:5-7:

    “In the days of the trumpet call to be sounded by the seventh angel, the mystery of God would be fulfilled, just as he announced to his servants the prophets.”

    John, in Revelation, draws heavily from the Septuagint, which was the primary Scripture in the New Testament era. His “bad Greek” reflects the Septuagint’s Hebrew-to-Greek translation style, reinforcing Amos’ message: God’s judgment comes with a trumpet blast, but only after prophetic warnings. Israel’s failure to heed these warnings seals their fate.

    Verse 8 reinforces this:

    “A lion will roar, and who will not be afraid? The Lord God has spoken, and who will not prophesy?”

    The lion’s roar, tied to Amos 1:2 (“Yehovah roars from Zion”), signals unavoidable judgment. Prophets must speak when Yehovah roars, yet Israel silences them, rejecting God’s voice.

    Proclaiming Judgment to the Nations

    Verses 9-10 call for a broader audience:

    “Bring tidings to territories in Assyria and as far as the territories of Egypt, and say, ‘Assemble upon the mountain of Samaria and see many wonderful things in her midst.’ And she did not know what things would be before her, says Yehovah, those storing up injustice and misery in their territories.”

    The Hebrew uses “confusion” instead of “wonderful things,” evoking Deuteronomy 7:23, where God throws nations into confusion before Israel’s conquest. Samaria’s “wonderful things” are its sins—oppressing the poor and hoarding wealth unjustly, mirroring the sins of Tyre and other nations (Amos 1). Yehovah invites Assyria and Egypt to witness Samaria’s downfall, a miraculous judgment they can’t fathom.

    A Remnant Rescued

    Verse 12 paints a stark picture:

    “Thus says Yehovah: As the shepherd rescues from the mouth of a lion two legs or a lobe of an ear, so the sons of Israel who are dwelling in Samaria before the tribe and in Damascus as priests will be removed.”

    Like a shepherd snatching mere scraps from a lion’s jaws, only a remnant of Israel will survive. The Septuagint specifies priests in Samaria and Damascus, those meant to intercede for the people, as among the few spared. The Hebrew (ESV) mentions “the corner of a couch and part of a bed,” possibly hinting at decadence or sexual sin, but the Septuagint clarifies the focus on unfaithful leaders. The “legs” and “ear” symbolize those who act (legs = going) and listen (ear = hearing) to Yehovah, echoing Ecclesiastes 12:13: “The whole duty of man is to keep His commandments.”

    Judgment on Bethel and Wealth

    Verses 13-15 conclude:

    “Listen and bear witness against the house of Jacob, says the Lord God Almighty, because in the day when I am avenging the impiety of Israel upon him, I will also avenge upon the altars of Bethel, and the horns of the altar will be utterly destroyed… I will demolish and strike the house that is encircled by a colonnade upon the summer house, and ivory houses will perish.”

    Bethel, meaning “house of God,” was where Jacob saw his ladder (Genesis 28:19) but later became a site of idolatry (1 Kings 12:28-29). Its altars, symbols of safety, will be destroyed due to Israel’s ungodliness—oppressing the poor to amass wealth for “ivory houses” and “summer houses.” This echoes Amos 1’s condemnation of Tyre for similar exploitation. Unjust wealth, gained through deceit or oppression, invites Yehovah’s judgment, demolishing even the grandest homes.

    A Call to Us Today

    Amos 3 isn’t just for ancient Israel—it’s a warning for all who claim to be God’s people. The northern and southern kingdoms, like many today, thought their status shielded them from accountability. Yet Yehovah demands loyalty, shown through obedience to His commands and justice toward others. The shofar is sounding, the lion is roaring, and prophets are speaking. Will we meet Yehovah at His appointed place, or will we miss the call?

    Let’s examine our lives. Are we storing up “injustice and misery” through selfishness or exploitation? Are we listening to Yehovah’s Word or silencing His prophets? Amos calls us to repent, return to God’s covenant, and live justly. As Revelation 10 reminds us, God’s mystery will be fulfilled, but only those who heed His warnings will be the remnant saved.

    Shabbat Shalom. May we walk with Yehovah and live as His faithful remnant.

  • Amos Chapter 2: A Call to Reject Human Traditions and Embrace God’s Truth

    Amos Chapter 2: A Call to Reject Human Traditions and Embrace God’s Truth

    Welcome to another Sabbath reflection, where we dive deep into Scripture to uncover its truths and challenge ourselves to question what we’ve been taught. Today, we’re exploring Amos chapter 2, continuing our journey through this powerful prophetic book. In chapter 1, we saw Amos confront Israel’s neighbors—nations tied to rebellion, giants, and idolatry. Now, in chapter 2, Amos turns his focus inward, addressing Moab, Judah, and Israel. His message hits closer to home, exposing the sins of God’s chosen people and urging us to reject the lies of human tradition for the truth of Yehovah’s Word.

    Moab: Judgment on a Close Relative

    Amos begins with Moab, a nation descended from Lot, Israel’s kin. In Amos 2:1-3, Yehovah declares:

    “For three transgressions of Moab, and for four, I will not revoke the punishment, because he burned to lime the bones of the king of Edom. So I will send a fire upon Moab, and it shall devour the strongholds of Kerioth, and Moab shall die amid uproar, amid shouting and the sound of the trumpet. I will cut off the ruler from its midst, and will kill all its princes with him,” says Yehovah.

    Moab’s sin—desecrating the bones of Edom’s king—reveals their disregard for honor, even among neighbors. This act of burning bones to lime signifies utter destruction and disrespect. Amos’ audience in the northern kingdom might have nodded along, thinking, “Yes, preach it! Those Moabites deserve it!” But the prophet’s words are just the beginning, setting the stage for a sobering reality check.

    Judah: Rejecting the Torah

    In verses 4-5, Amos pivots to Judah, the southern kingdom, where Jerusalem—the city of David—stands:

    “For three transgressions of Judah, and for four, I will not revoke the punishment, because they have rejected the law of Yehovah, and have not kept his statutes, but their lies have led them astray, those after which their fathers walked. So I will send a fire upon Judah, and it shall devour the strongholds of Jerusalem.”

    This is a gut punch. Judah, the keepers of the Temple, the supposed guardians of God’s oracles, have rejected the Torah (Strong’s H3988, ma’as, meaning to despise or refuse). They’ve ignored Yehovah’s statutes—literally, His “engravings,” pointing to the Ten Commandments written by His finger (Exodus 31:18). Worse, they’ve followed mataia (Strong’s G3152, lies or delusions, as used in the Septuagint), the deceptive traditions of their ancestors. These lies, as Paul echoes in 1 Corinthians 15:16-17, render faith futile if divorced from truth. Judah thought their status as God’s chosen made them untouchable, but Yehovah warns, in my own words: “You’ve thrown my law into the garbage, and your protection is gone.” Fire will consume even Jerusalem’s strongholds.

    Hosea 4:6 reinforces this: “My people are destroyed for lack of knowledge; because you have rejected knowledge, I reject you from being a priest to me.” Rejecting God’s law doesn’t just lead to error—it severs the covenant relationship, stripping away authority and security.

    Israel: Sins Worse Than the Pagans

    Amos then brings it home to the northern kingdom in verses 6-8:

    “For three transgressions of Israel, and for four, I will not revoke the punishment, because they sell the righteous for silver, and the needy for a pair of sandals—those who trample the head of the poor into the dust of the earth and turn aside the way of the afflicted. A man and his father go in to the same girl, so that my holy name is profaned. They lay themselves down beside every altar on garments taken in pledge, and in the house of their God they drink the wine of those who have been fined.”

    Israel’s sins are shocking. They exploit the righteous and poor, selling them for trivial gains like silver or sandals, defying Leviticus 25:39-43, which commands kindness toward indebted brothers. They trample the poor into the dust, not just ignoring their suffering but actively worsening it. They “turn aside the way of the afflicted,” keeping the hurting from the path of healing for profit—a tactic we see today in industries that thrive on perpetuating sickness or dependency.

    Most disturbingly, fathers and sons engage in perverse acts with the same woman, deliberately profaning Yehovah’s name (Leviticus 18). The Hebrew word for “girl” here isn’t a temple prostitute but a young woman, suggesting a culture of normalized immorality, worse than the pagan nations Amos condemned in chapter 1. They misuse sacred items, like garments taken in pledge (Exodus 22:26-27), and drink wine gained through extortion in God’s house, twisting holy practices for unholy ends.

    God’s Response: A Reminder of His Power

    In verses 9-12, Yehovah reminds Israel of His past deliverance:

    “Yet it was I who destroyed the Amorite before them, whose height was like the height of the cedars and who was as strong as the oaks… Also, it was I who brought you up out of the land of Egypt and led you forty years in the wilderness, to possess the land of the Amorite. And I raised up some of your sons for prophets, and some of your young men for Nazirites… But you made the Nazirites drink wine, and commanded the prophets, saying, ‘You shall not prophesy.’”

    The Amorites, often interchangeable with Canaanites in Scripture, were giant-like peoples (Numbers 13:32-33), yet Yehovah destroyed them. He led Israel out of Egypt and sent prophets and Nazirites to guide them, but Israel silenced the prophets and corrupted the Nazirites, rejecting God’s voice (Numbers 6). This rebellion mirrors 1 Samuel 15:22-23, where Samuel tells Saul: “To obey is better than sacrifice… rebellion is as the sin of divination, and presumption is as iniquity and idolatry.”

    The Consequences: Covenant Curses

    In verses 13-16, Yehovah pronounces judgment:

    “Behold, I will press you down in your place, as a cart full of sheaves presses down. Flight shall perish from the swift, and the strong shall not retain his strength, nor shall the mighty save his life… declares Yehovah.”

    These curses echo Deuteronomy 28 and Leviticus 26, reserved for covenant breakers. The swift, strong, and mighty—those who appear righteous outwardly—will be stripped of their strength. Yehovah sees through the pretense, separating the wheat from the tares (Matthew 13:24-30).

    A Call to Return to God’s Way

    Amos’ message isn’t just for ancient Israel—it’s for us. Many today, like Judah and Israel, cling to traditions that nullify God’s commands (Matthew 15:6). Some claim the Torah is obsolete, cherry-picking nine of the Ten Commandments while dismissing the Sabbath. But Yehovah chose one nation, Israel, through Abraham and Sarah (Deuteronomy 32:8-9), and Yeshua didn’t start a new nation—He called us to follow the Father’s way (Matthew 5:17-19). Rejecting His law, risks losing His favor, just as it did for Israel.

    Let’s heed Amos’ warning: examine the traditions we’ve inherited. Are we walking in Yehovah’s truth or the lies of our fathers? Let’s take up His yoke, walk in His steps, and reject the pride of doing things our way. As Amos shows, Yehovah is greater than any rebellion, and through Him, we are more than conquerors.

    Shabbat Shalom. May this inspire you to dig deeper into Scripture and live for Yehovah’s truth.

  • Giants, Rebellion, and Redemption

    Giants, Rebellion, and Redemption

    Giants, Rebellion, and Redemption

    The Book of Amos is not just a prophetic rebuke of Israel and its neighbors—it’s a window into a cosmic battle that stretches from Genesis to the New Testament. In Amos chapters 1 and 2, the prophet addresses nations like Damascus, Gaza, Tyre, Edom, Ammon, and Moab, each tied to a spiritual rebellion rooted in the events of Genesis 6. This rebellion, involving fallen angels, Nephilim, and giants, shapes the biblical narrative in ways often overlooked by modern readers. By exploring these connections, we uncover how Yeshua (Jesus) confronts this rebellion head-on, particularly at Mount Hermon, and how His victory redefines humanity’s relationship with the divine. Let’s dive into this profound narrative, seen through the ancient Near Eastern lens.

    The Bible’s Context: Not for Us, but to Us

    The Bible, particularly the Old Testament, wasn’t written to a 21st-century audience. As the teaching emphasizes, it was written for us but addressed to its original audience—people like the Israelites under Moses (circa 1400 BC) or those in Babylonian exile. Moses didn’t pen Genesis for modern Americans; he wrote for his people, steeped in the worldview of the ancient Near East. This worldview saw the cosmos as governed by divine beings, responsible for everything from rain to childbirth. Unlike our modern, Western dismissal of “other gods” as myths, ancient cultures—including Israel—took these entities seriously, as seen in Deuteronomy 32 and Psalm 82.

    Amos targets six nations surrounding Israel, each linked to fallen angels, giants, Nephilim, and idolatrous worship. These were Israel’s neighbors, whom they envied and imitated, desiring their kings and gods (1 Samuel 8:5). To understand Amos, we must shed our modern assumptions and view Scripture through its historical and geographical context. The biblical writers weren’t concerned with the Americas or Antarctica—they focused on the region from Egypt to Mesopotamia, where spiritual battles played out.

    Mount Hermon: Ground Zero of Rebellion

    Amos begins with Damascus, near Mount Hermon, the epicenter of the angelic rebellion described in Genesis 6:1-4 and the Book of Enoch. Here, 200 angels descended, took human wives, and produced the Nephilim—hybrid beings who corrupted humanity. This rebellion wasn’t a minor footnote; it was a seismic event, echoed in the giant clans like the Rephaim, Anakim, and Emim. Amos 1:5 pronounces judgment on Damascus, tying its sins to this cosmic rebellion at Mount Hermon, also known as Bashan, the domain of Og, a giant king (Joshua 12:4-5).

    The New Testament revisits this site in Matthew 16:13-19, where Yeshua, at Caesarea Philippi near Mount Hermon, declares, “On this rock I will build my ekklesia, and the gates of hell shall not prevail against it.” This isn’t just about Peter—it’s a direct challenge to the rebellious powers at the site of their original sin. The “gates of hell” (Hades/Sheol) recall Job 38:17, where divine power terrifies the underworld. Yeshua’s church is the aggressor, storming the gates of the forces that corrupted humanity.

    Gaza and the Philistines: Land of Giants

    Amos moves to Gaza, a Philistine stronghold associated with giants like Goliath of Gath (1 Samuel 17:4). Whether 6’9” (per the Septuagint and Dead Sea Scrolls) or 9’9” (Masoretic Text), Goliath was a towering figure, a benayim—a “champion” or “in-between” man, echoing the bene Elohim (sons of God) of Genesis 6. The term benayim suggests a hybrid nature, linking Goliath to the Nephilim. 1 Chronicles 20:4-6 further describes Philistine giants, including one with six fingers and toes, descended from the Rephaim. David and his mighty men—Sebakai, Elhanan, and his nephew—became giant-killers, fulfilling what Joshua and Caleb believed possible (Numbers 13:30).

    The Philistines, as “sea people,” dominated the coast from Gaza to Tyre, a region steeped in rebellion. Jeremiah 25:20 and 47:4 connect Gaza and Ashkelon to this legacy, while Amos’ judgment on Gaza (Amos 1:6-8) reflects its role in perpetuating the sins of the giant clans.

    Tyre: Echoes of Fallen Angels

    Tyre, meaning “rock” in Hebrew (tsur), lies near Mount Hermon, tying it to the rebellion’s epicenter. Ezekiel 28:1-19 compares Tyre’s prince and king to a fallen cherub, cast out for pride and corruption. This imagery recalls the angelic rebellion, with the king likened to a being in Eden’s garden, adorned with precious stones, who fell due to pride (Ezekiel 28:12-17). Tyre’s historical destruction by Babylon fulfills this prophecy, underscoring Yehovah’s judgment on those who elevate themselves as gods.

    Edom, Moab, and Ammon: Giant Territories

    Edom, Moab, and Ammon, also targeted by Amos, are linked to giants. Deuteronomy 2:9-12 describes the Emim in Moab and the Horites in Edom’s Seir, both counted as Rephaim—giant clans akin to the Anakim. Genesis 14:5 mentions the Rephaim in Ashtaroth-Karnaim, near Bashan, defeated by ancient kings. Joshua 12:4 confirms Og of Bashan, a Rephaim, ruled over Mount Hermon and Ashtaroth, areas given to Israel’s tribes (Reuben, Gad, Manasseh). Amos 1:11 and 2:1-3 judge Edom and Moab for their sins, which mirror the rebellious worship of their giant-influenced predecessors.

    Ammon, descended from Lot’s son Ben-Ammi (Genesis 19:36-38), is sometimes interchangeable with Canaanites in biblical texts, suggesting a shared legacy of corruption. These nations, though related to Abraham, adopted the idolatrous practices of their giant forebears, provoking Yovah’s judgment.

    The New Testament Connection: Titans and Tartarus

    The New Testament ties these events to the broader narrative of redemption. 2 Peter 2:4 and Jude 6 reference the angels who sinned, cast into Tartarus—a term from Greek mythology for the deepest abyss, where Titans like Kronos were imprisoned. Peter explicitly links this to Genesis 6, mentioning Noah and the flood. The Septuagint calls the Rephaim “Titans” (2 Samuel 5:18; Judith 16:6), connecting biblical giants to this cosmic punishment. Yeshua’s victory, as seen in Ephesians 4:8-10 (quoting Psalm 68:18), involves leading captives and giving gifts to humanity, stripping authority from rebellious divine beings and empowering His people.

    Yeshua’s Triumph: Reversing the Rebellion

    Yeshua’s ministry, especially at Mount Hermon, reverses the angelic rebellion. At Caesarea Philippi, He claims authority over the site of Genesis 6’s sin. His Transfiguration on Mount Hermon (Matthew 17:1-8) reveals His divine glory, surpassing the fallen “sons of God.” By rejecting Satan’s temptation (Matthew 4:8-10), Yeshua gains “all authority” (Matthew 28:18), fulfilled in Acts 2’s Pentecost, where the Spirit unites nations, reversing Babel’s division.

    Amos’ message, rooted in this cosmic context, warns Israel against emulating their neighbors’ idolatry. The giant clans—Rephaim, Emim, Anakim—represent the legacy of rebellion that Yeshua ultimately conquers. As the teaching notes, David’s mighty men echo Joshua and Caleb, proving that faith in Yovah overcomes even the tallest foes.

    A Call to Dig Deeper

    Amos challenges us to see Scripture through its original lens, not our modern assumptions. The Nephilim, giants, and fallen angels were real concerns for the biblical writers, shaping their view of history. By studying texts like Enoch (chapters 1-16), Genesis 14, and Joshua 12, we uncover the depth of this narrative. Amos’ judgments on Damascus, Gaza, Tyre, Edom, Ammon, and Moab remind us that Yovah’s power surpasses all—human or divine. As the teaching prays, “Nothing is greater than you, Father.” Let’s search the Scriptures, embrace this cosmic perspective, and celebrate Yeshua’s victory over the gates of hell.

    Shalom, and may this inspire you to explore the Bible’s profound connections.The Book of Amos is not just a prophetic rebuke of Israel and its neighbors—it’s a window into a cosmic battle that stretches from Genesis to the New Testament. In Amos chapters 1 and 2, the prophet addresses nations like Damascus, Gaza, Tyre, Edom, Ammon, and Moab, each tied to a spiritual rebellion rooted in the events of Genesis 6. This rebellion, involving fallen angels, Nephilim, and giants, shapes the biblical narrative in ways often overlooked by modern readers. By exploring these connections, we uncover how Yeshua (Jesus) confronts this rebellion head-on, particularly at Mount Hermon, and how His victory redefines humanity’s relationship with the divine. Let’s dive into this profound narrative, seen through the ancient Near Eastern lens.

    The Bible’s Context: Not for Us, but to Us

    The Bible, particularly the Old Testament, wasn’t written to a 21st-century audience. As the teaching emphasizes, it was written for us but addressed to its original audience—people like the Israelites under Moses (circa 1400 BC) or those in Babylonian exile. Moses didn’t pen Genesis for modern Americans; he wrote for his people, steeped in the worldview of the ancient Near East. This worldview saw the cosmos as governed by divine beings, responsible for everything from rain to childbirth. Unlike our modern, Western dismissal of “other gods” as myths, ancient cultures—including Israel—took these entities seriously, as seen in Deuteronomy 32 and Psalm 82.

    Amos targets six nations surrounding Israel, each linked to fallen angels, giants, Nephilim, and idolatrous worship. These were Israel’s neighbors, whom they envied and imitated, desiring their kings and gods (1 Samuel 8:5). To understand Amos, we must shed our modern assumptions and view Scripture through its historical and geographical context. The biblical writers weren’t concerned with the Americas or Antarctica—they focused on the region from Egypt to Mesopotamia, where spiritual battles played out.

    Mount Hermon: Ground Zero of Rebellion

    Amos begins with Damascus, near Mount Hermon, the epicenter of the angelic rebellion described in Genesis 6:1-4 and the Book of Enoch. Here, 200 angels descended, took human wives, and produced the Nephilim—hybrid beings who corrupted humanity. This rebellion wasn’t a minor footnote; it was a seismic event, echoed in the giant clans like the Rephaim, Anakim, and Emim. Amos 1:5 pronounces judgment on Damascus, tying its sins to this cosmic rebellion at Mount Hermon, also known as Bashan, the domain of Og, a giant king (Joshua 12:4-5).

    The New Testament revisits this site in Matthew 16:13-19, where Yeshua, at Caesarea Philippi near Mount Hermon, declares, “On this rock I will build my ekklesia, and the gates of hell shall not prevail against it.” This isn’t just about Peter—it’s a direct challenge to the rebellious powers at the site of their original sin. The “gates of hell” (Hades/Sheol) recall Job 38:17, where divine power terrifies the underworld. Yeshua’s church is the aggressor, storming the gates of the forces that corrupted humanity.

    Gaza and the Philistines: Land of Giants

    Amos moves to Gaza, a Philistine stronghold associated with giants like Goliath of Gath (1 Samuel 17:4). Whether 6’9” (per the Septuagint and Dead Sea Scrolls) or 9’9” (Masoretic Text), Goliath was a towering figure, a benayim—a “champion” or “in-between” man, echoing the bene Elohim (sons of God) of Genesis 6. The term benayim suggests a hybrid nature, linking Goliath to the Nephilim. 1 Chronicles 20:4-6 further describes Philistine giants, including one with six fingers and toes, descended from the Rephaim. David and his mighty men—Sebakai, Elhanan, and his nephew—became giant-killers, fulfilling what Joshua and Caleb believed possible (Numbers 13:30).

    The Philistines, as “sea people,” dominated the coast from Gaza to Tyre, a region steeped in rebellion. Jeremiah 25:20 and 47:4 connect Gaza and Ashkelon to this legacy, while Amos’ judgment on Gaza (Amos 1:6-8) reflects its role in perpetuating the sins of the giant clans.

    Tyre: Echoes of Fallen Angels

    Tyre, meaning “rock” in Hebrew (tsur), lies near Mount Hermon, tying it to the rebellion’s epicenter. Ezekiel 28:1-19 compares Tyre’s prince and king to a fallen cherub, cast out for pride and corruption. This imagery recalls the angelic rebellion, with the king likened to a being in Eden’s garden, adorned with precious stones, who fell due to pride (Ezekiel 28:12-17). Tyre’s historical destruction by Babylon fulfills this prophecy, underscoring Yehovah’s judgment on those who elevate themselves as gods.

    Edom, Moab, and Ammon: Giant Territories

    Edom, Moab, and Ammon, also targeted by Amos, are linked to giants. Deuteronomy 2:9-12 describes the Emim in Moab and the Horites in Edom’s Seir, both counted as Rephaim—giant clans akin to the Anakim. Genesis 14:5 mentions the Rephaim in Ashtaroth-Karnaim, near Bashan, defeated by ancient kings. Joshua 12:4 confirms Og of Bashan, a Rephaim, ruled over Mount Hermon and Ashtaroth, areas given to Israel’s tribes (Reuben, Gad, Manasseh). Amos 1:11 and 2:1-3 judge Edom and Moab for their sins, which mirror the rebellious worship of their giant-influenced predecessors.

    Ammon, descended from Lot’s son Ben-Ammi (Genesis 19:36-38), is sometimes interchangeable with Canaanites in biblical texts, suggesting a shared legacy of corruption. These nations, though related to Abraham, adopted the idolatrous practices of their giant forebears, provoking Yovah’s judgment.

    The New Testament Connection: Titans and Tartarus

    The New Testament ties these events to the broader narrative of redemption. 2 Peter 2:4 and Jude 6 reference the angels who sinned, cast into Tartarus—a term from Greek mythology for the deepest abyss, where Titans like Kronos were imprisoned. Peter explicitly links this to Genesis 6, mentioning Noah and the flood. The Septuagint calls the Rephaim “Titans” (2 Samuel 5:18; Judith 16:6), connecting biblical giants to this cosmic punishment. Yeshua’s victory, as seen in Ephesians 4:8-10 (quoting Psalm 68:18), involves leading captives and giving gifts to humanity, stripping authority from rebellious divine beings and empowering His people.

    Yeshua’s Triumph: Reversing the Rebellion

    Yeshua’s ministry, especially at Mount Hermon, reverses the angelic rebellion. At Caesarea Philippi, He claims authority over the site of Genesis 6’s sin. His Transfiguration on Mount Hermon (Matthew 17:1-8) reveals His divine glory, surpassing the fallen “sons of God.” By rejecting Satan’s temptation (Matthew 4:8-10), Yeshua gains “all authority” (Matthew 28:18), fulfilled in Acts 2’s Pentecost, where the Spirit unites nations, reversing Babel’s division.

    Amos’ message, rooted in this cosmic context, warns Israel against emulating their neighbors’ idolatry. The giant clans—Rephaim, Emim, Anakim—represent the legacy of rebellion that Yeshua ultimately conquers. As the teaching notes, David’s mighty men echo Joshua and Caleb, proving that faith in Yovah overcomes even the tallest foes.

    A Call to Dig Deeper

    Amos challenges us to see Scripture through its original lens, not our modern assumptions. The Nephilim, giants, and fallen angels were real concerns for the biblical writers, shaping their view of history. By studying texts like Enoch (chapters 1-16), Genesis 14, and Joshua 12, we uncover the depth of this narrative. Amos’ judgments on Damascus, Gaza, Tyre, Edom, Ammon, and Moab remind us that Yovah’s power surpasses all—human or divine. As the teaching prays, “Nothing is greater than you, Father.” Let’s search the Scriptures, embrace this cosmic perspective, and celebrate Yeshua’s victory over the gates of hell.

    Shalom, and may this inspire you to explore the Bible’s profound connections.

  • Mount Hermon: Ground Zero of Rebellion

    Mount Hermon: Ground Zero of Rebellion

    At the heart of this narrative is Mount Hermon, a place of immense spiritual significance. According to the Book of Enoch (considered Scripture by Ethiopian Christians and widely read in the Second Temple period), Mount Hermon was where the angels descended to earth, swore an oath, and rebelled by taking human women as wives (Enoch 6). This act, mirrored in Genesis 6:1-4, produced the Nephilim—mighty men of renown but also agents of corruption. Amos begins his prophecy with Damascus, located at the base of Mount Hermon, symbolically linking human rebellion to this ancient angelic sin. As Amos 1:5 declares, Yovah will “break the gate bar of Damascus,” signaling judgment on this epicenter of rebellion.

    The connection isn’t coincidental. The Valley of Aven and nearby Caesarea Philippi (formerly Baal Hermon) lie in this region, reinforcing its significance. In the New Testament, Caesarea Philippi becomes the stage for a pivotal moment. In Matthew 16:13-19, Yeshua asks His disciples, “Who do you say that I am?” Peter’s response—“You are the Messiah, the Son of the living God”—occurs at the foot of Mount Hermon, the very place where the “sons of God” rebelled in Genesis 6. Yeshua’s declaration, “On this rock I will build my ekklesia, and the gates of hell shall not prevail against it,” is a direct challenge to the powers established at Mount Hermon. The “rock” isn’t just Peter or Yeshua Himself but the rocky base of Hermon, where rebellion began and where redemption is proclaimed. The “gates of hell” (Hades/Sheol) evoke Job 38:17, where the “gates of death” tremble before Yehovah, signaling that Yeshua’s church will storm the defenses of the rebellious powers.

    Yeshua’s Conquest: Reversing the Rebellion

    Yeshua’s presence at Mount Hermon is deliberate. He stands at the site of the angels’ rebellion, reversing its consequences. The teaching highlights how the “gates of hell” aren’t attacking the church; rather, the ekklesia is the aggressor, empowered by Yehovah’s Spirit to invade Hades’ domain. In Ephesians 4:8-10, Paul quotes Psalm 68:18: “When he ascended on high, he led a host of captives and gave gifts to men.” This depicts Yeshua as a conqueror, stripping authority from the rebellious “gods” of the nations (Deuteronomy 32) and redistributing it to His people—apostles, prophets, evangelists, pastors, and teachers. Unlike the angels who corrupted humanity, Yeshua descends to earth (the “lower regions”) to restore and empower his people.

    This conquest is foreshadowed in Yeshua’s rejection of Satan’s temptation to worship him for the kingdoms of the world (Matthew 4:8-10). Instead, Yeshua claims “all authority in heaven and on earth” (Matthew 28:18), fulfilling Acts 2, where the Spirit unites nations at Pentecost, reversing the division of Babel. This is a cosmic conquest, where Yeshua reclaims what the fallen angels corrupted.

    Matthew’s Genealogy: Redeeming the Fallen Legacy

    Matthew’s genealogy (Matthew 1) subtly reinforces this reversal. Unlike typical genealogies that exclude women, Matthew includes four Gentiles: Tamar, Rahab, Ruth, and Bathsheba. These women, tied to nations associated with the Nephilim (e.g., Rahab from Jericho, Ruth from Moab), contrast with the angels’ corruption. Enoch describes how the angels taught humanity sexual sin and warfare, corrupting places like Jericho. Yet Rahab, a prostitute, and Ruth, a Moabitess, choose to follow the God of Israel, which is the complete opposite of the lineage of the “Son’s of God” in Genesis 6. Yeshua, descending from these women, reverses the angels’ legacy, bringing righteousness where they sowed wickedness.

    The Transfiguration: Triumph on Mount Hermon

    Six days after Peter’s confession, Yeshua ascends Mount Hermon for the Transfiguration (Matthew 17:1-8; Mark 9:2-8). Here, Peter, James, and John witness Yeshua’s divine glory, joined by Moses and Elijah, clothed in dazzling white. This event, at the peak where the angels swore their rebellious oath, proclaims Yeshua as the true Son of God, far above the fallen “sons of God.” Peter’s flustered suggestion to build tabernacles underscores the overwhelming divine presence—a stark contrast to the angels’ corruption.

    Beyond Genesis 3: A Broader Fall

    Western Christianity often focuses on Genesis 3 (Adam and Eve’s sin) as the sole cause of humanity’s fall. However, the teaching highlights that the Old Testament never emphasizes Genesis 3 in this way. Instead, Genesis 6 (the Nephilim) and the Tower of Babel (Genesis 11) are repeatedly addressed as significant disruptions. The New Testament, from Matthew to Revelation, frequently references these events, portraying Yeshua as the one who reverses their effects. The fallen angels and their offspring influenced nations to rebel, but Yeshua’s ministry—culminating in His death, resurrection, and ascension—restores humanity and reclaims authority.

    A Call to See Scripture Anew

    Amos and the giant clans challenge us to see the Bible as its original audience did, immersed in a world of divine beings and cosmic battles. The Book of Enoch (especially chapters 1-16, the Book of the Watchers) details the angels’ sins, from sexual corruption to teaching warfare, and their impact on humanity. Comparing these to the stories of Rahab, Ruth, and others in Matthew’s genealogy reveals Yeshua’s redemptive work. I encourage you, read 1 Enoch whether you think it’s Scripture or not because the New Testament writers did, study these women’s stories, and explore how Scripture connects these threads.

    Yeshua’s declaration at Mount Hermon—that the gates of hell will not prevail—assures us that His ekklesia, empowered by His Spirit, will triumph over the forces that once led humanity astray. As Amos 1:2 proclaims, Yehovah “roars from Zion,” and through Yeshua, His people conquer. Shalom, and may this inspire you to dig deeper into the Scriptures’ cosmic narrative.

  • Amos and the Giant Clans: part 1

    Amos and the Giant Clans: part 1

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  • Exploring the Concept of Original Sin

    Exploring the Concept of Original Sin

    Today, we’re diving into a topic that’s often discussed but rarely dissected with fresh eyes: the concept of original sin. It’s a phrase we’ve all heard, passed down through generations, rooted in theological traditions. But what exactly is original sin? Where did it come from? And does it hold up when we examine it through the lens of scripture?

    Interestingly, the idea of original sin is often tied to Adam, the first man, and the belief that his transgression in the Garden of Eden was inherited by all humanity. It’s a doctrine many of us have accepted without question, myself included for a long time. But as we explore this, I want to challenge that assumption and look at what the Bible actually says.

    The Source of the Idea: Romans 5

    The concept of original sin is often traced back to Romans 5, particularly verses 12-14, which state:

    Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: For until the law sin was in the world: but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come. (Romans 5:12-14, KJV)

    At first glance, this passage seems to suggest that sin entered through Adam, and because of him, all have sinned. But here’s the kicker: the phrase original sin never appears in the Bible—not in Romans or anywhere else. In fact, the term didn’t even surface until the 4th century, largely through the writings of Augustine of Hippo.

    So, does Romans 5 actually say that Adam’s sin was passed down generationally, like a genetic curse? Not quite. It says sin entered into the world through one man, and death followed because of sin. But it doesn’t explicitly state that Adam’s specific sin was inherited by his descendants. Instead, it emphasizes that all have sinned. This raises a question: if sin is a transgression of the law (1 John 3:4), how can a newborn baby, who doesn’t yet know the law, be guilty of sin?

    The Problem with Infant Sin

    The idea of original sin has led to practices like infant baptism, which became a hot debate in the 4th and 5th centuries. The argument was that babies, born with a sinful nature, needed to be cleansed through baptism to avoid condemnation. But this raises a deeper question: if a two-month-old baby dies, are they judged the same way as a lifelong sinner? If sin is a violation of the law, how can someone who doesn’t yet understand right from wrong be held accountable?

    Scripture offers some clarity here. Ecclesiastes 7:29 says:

    Lo, this only have I found, that God hath made man upright; but they have sought out many inventions.

    God created humanity upright—holy, good, and perfect. Adam and Eve were made in His image, declared “very good” (Genesis 1:31). Yet, they chose to sin. This suggests that sin is a choice, not an inherent condition we’re born with. Even in Romans 5:19, Paul contrasts Adam’s disobedience with Yeshua’s obedience:

    For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.

    Just as Adam’s sin introduced the possibility of sin into the world, Yeshua’s righteousness introduced the possibility of justification. But neither is automatic. Each person must choose—sin or righteousness.

    What About the Children?

    If original sin is inherited, we’d expect the first generation after Adam—Cain and Abel—to be born sinful. Yet, scripture paints a different picture. In Genesis 4, God warns Cain that sin lies at the door (Genesis 4:7), implying that sin is something Cain could choose to resist or embrace. Abel, on the other hand, is called righteous in Hebrews 11:4, a man of faith who offered a pleasing sacrifice to God. If Abel was born with a sinful nature, how could he be deemed righteous?

    Fast forward to Genesis 6, where God sees the wickedness of man and regrets creating them (Genesis 6:5-7). If humanity was inherently sinful from Adam, why would God be grieved? He created them upright, but they chose wickedness. This pattern repeats throughout scripture—people start holy but turn away through their own choices.

    Deuteronomy 24:16 and Ezekiel 18:20 further clarify this:

    The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin. (Deuteronomy 24:16)

    The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. (Ezekiel 18:20)

    These verses emphasize personal accountability. Sin isn’t passed down like an heirloom; each person is judged for their own actions.

    Yeshua and the Choice of Righteousness

    If original sin were true, Yeshua Himself, as a man, would have been born with a sinful nature. Yet, Hebrews 4:15 tells us He was tempted in all points as we are, yet without sin. Yeshua faced the same temptations we do but chose righteousness every time, even when it was difficult (Hebrews 5:7-8). His life demonstrates that we, too, have a choice.

    In Matthew 23:33-35, Yeshua calls Abel righteous, despite being the first child of Adam, who supposedly passed down original sin. If Abel was righteous, the idea of an inherited sinful nature starts to crumble.

    Where Did Original Sin Come From?

    The doctrine of original sin was formalized by Augustine of Hippo in the 4th century. While he was a significant figure in early Christianity, some of his beliefs were controversial, and his ideas about original sin were not universally accepted. The Catholic Church later expanded on this concept, but it’s worth noting that it’s not explicitly supported by scripture. Instead, it seems to stem from a particular interpretation of Romans 5, one that overlooks the broader biblical narrative of personal responsibility.

    A Call to Choose Righteousness

    1 John 3:7-9 offers a powerful conclusion:

    Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.

    Yeshua came to destroy the works of the devil—sin itself. When we are reborn in Him, we are called to choose righteousness, just as He did. God created us upright, with a purpose, as He told Jeremiah (Jeremiah 1:5). Why would He create us inherently sinful, already guilty of something we didn’t do?

    The idea of original sin may be a tradition, but it’s not the full story. Scripture tells us we have a choice—sin or righteousness, death or life. Let’s choose life.

    Let’s Keep the Conversation Going

    If you have questions or thoughts about this topic, feel free to leave a comment below, reach out via email, or connect with us on social media!

  • Giants as Neighbors

    This Sabbath we will be looking at the nations surrounding Israel and Judah that are mentioned in Amos and see how each one of these places once had Giants living within them. Join with us LIVE at 1 pm MDT here:

  • the Book of Amos

    This is the first part of the series in our verse-by-verse study of the book of Amos. Who was Amos, what did he do and why is he important to read? These and many more details about this little book will be discovered if you’re willing to join me.

  • Book of Obadiah

    Join us for a teaching on the book of Obadiah where we will look at this small book verse by verse.

  • 4th Biblical month

    Today begins the Fourth Biblical Month as the sun entered into the constellation of the twins. This month Ezekiel 1:1 tells us that he had an encounter with some interesting heavenly beings and also an encounter with Yehovah himself. Join me at 1pm today to study Acts 27-28 to see why the Bible is always trying to get us to see things through Father’s eyes and not mans.