Biblical Cosmology, The Heavens

 

The true nature of this world has been hidden from us for countless generations. We no longer see creation as our ancestors did. We have become complacent, believing ourselves to be more advanced in reasoning and understanding while being conditioned to accept whatever the media tells us. From an early age, we are taught not to question authority, leaving many blind to alternative perspectives. This is why those who believe in the biblical cosmological model are often ridiculed, despite dedicating countless hours to studying books, articles, and videos, and even conducting experiments.

I have previously explored the biblical creation model but felt compelled to return to shed light on the heavens, often referred to as the firmament. Initially, I believed the firmament was a singular structure. However, further investigation revealed that the heavens consist of seven distinct firmaments, each with a unique purpose.

“And Elohim said, “Let an expanse come to be in the midst of the waters, and let it separate the waters from the waters.” And Elohim made the expanse, and separated the waters which were under the expanse from the waters which were above the expanse. And it came to be so. And Elohim called the expanse ‘heavens.’ And there came to be evening and there came to be morning, the second day.” (Genesis 1:6-8)

The word translated as "expanse" in the TS2009 version of Scripture is raqiya, which refers to something solid and expansive—rendered as "firmament" in other translations. Notably, the use of the plural form of "heavens" provides our first indication in Scripture that there is more than one distinct realm above us.

“Can you, with him, spread out the sky, which is strong as a cast metal mirror?” (Job 37:18)

The Physical Properties of the Heavens

“And thereupon we saw His works, and praised Him, and lauded before Him on account of all His works; for seven great works did He create on the first day. And on the second day He created the firmament in the midst of the waters, and the waters were divided on that day -half of them went up above and half of them went down below the firmament (that was) in the midst over the face of the whole earth. And this was the only work Elohim created on the second day.” (Jubilees 2:3-4)

“Again, on the second day, you created the spirit of the firmament and commanded it to divide and separate the waters, so that one part might move upward and the other part remain beneath.” (2 Edras 6:41)

“Praise Yah! Praise יהוה from the heavens, Praise Him in the heights! Praise Him, all His messengers; Praise Him, all His hosts! Praise Him, sun and moon; Praise Him, all you stars of light! Praise Him, heavens of heavens, And you waters above the heavens!” (Psalms 148:1-4)

The scriptures above affirm that the heavens possess tangible, physical properties, as they are described as holding back the waters separated during the creation of the world. These very waters, along with those from the deep, were unleashed during the great flood, overwhelming the earth.

“In the six hundredth year of Noaḥ’s life, in the second new moon, the seventeenth day of the moon, on that day all the fountains of the great deep were broken up, and the windows of the heavens were opened.” (Genesis 7:11)

Heaven as the Dwelling Place of the Most High

“And the Dwelling Place of Elohim was opened in the heaven, and the ark of His covenant was seen in His Dwelling Place. And there came to be lightnings, and voices, and thunders, and an earthquake, and great hail.” (Revelation 11:19)

“Who is building His upper room in the heavens, and has founded His firmament on the earth, who is calling for the waters of the sea, and pours them out on the face of the earth – יהוה is His Name.” (Amos 9:6)

Heaven is not an abstract, intangible concept existing only in our imagination. This misconception arose largely due to modern ‘science’ promoting a cosmological model that contradicts biblical accounts. In truth, heaven is both spiritual and physical, a real and tangible realm. The true Temple also resides in the heavens, serving as the dwelling place of the Most High.

“And another messenger came out of the Dwelling Place which is in the heaven, and he too held a sharp sickle.” (Revelation 14:17)

“And after this I looked and saw the Dwelling Place of the Tent of Witness in the heaven was opened. And out of the Dwelling Place came the seven messengers having the seven plagues, dressed in clean bright linen, and having their chests girded with golden bands.” (Revelation 15:5-6)

“For if indeed He were on earth, He would not be a priest, since there are priests who offer the gifts according to the Torah, who serve a copy and shadow of the heavenly, as Mosheh (Moses) was warned when he was about to make the Tent. For He said, “See that you make all according to the pattern shown you on the mountain.” (Hebrews 8:4-5)

The Tent of Appointment, the Tabernacle, and the Temple are all models of the ones in Heaven.

“Yah is in His set-apart Hĕḵal, The throne of יהוה is in the heavens. His eyes see, His eyelids examine the sons of men.” (Psalms 11:4)

Yah’s throne is seated in the heavens.

“Now the summary of what we are saying is: We have such a High Priest, who is seated at the right hand of the throne of the Greatness in the heavens, and who serves in the set-apart place and of the true Tent, which יהוה set up, and not man.” (Hebrews 8:1-2)

Yeshua serves as the High Priest in the heavenly Temple, seated at the right hand of the throne of El Shaddai. This is not a metaphysical concept devoid of substance but a tangible and real existence within the heavenly realm.

The Seven Layers of Heaven

“Hear, then, concerning the seven heavens. The lowest is for this cause more gloomy, in that it is near all the iniquities of men. The second hath fire, snow, ice, ready for the day of the ordinance of YHWH, in the righteous judgment of Elohim: in it are all the spirits of the retributions for vengeance on the wicked. In the third are the hosts of the armies which are ordained for the day of judgment, to work vengeance on the spirits of deceit and of Beliar. And the heavens up to the fourth above these are holy, for in the highest of all dwelleth the Great Glory, in the holy of holies, far above all holiness. In the heaven next to it are the angels of the presence of YHWH, who minister and make propitiation to the YHWH for all the ignorances of the righteous; and they offer to YHWH a reasonable sweet-smelling savor, and a bloodless offering. And in the heaven below this are the angels who bear the answers to the angels of the presence of YHWH. And in the heaven next to this are thrones, dominions, in which hymns are ever offered to Elohim. Therefore, whenever YHWH looketh upon us, all of us are shaken; yea, the heavens, and the earth, and the abysses, are shaken at the presence of His majesty; but the sons of men, regarding not these things, sin, and provoke the Most High.” (The Testament of Levi Section 3)

“And while he was yet speaking, the expanses opened, and there below me were the heavens, and I saw upon the seventh firmament upon which I stood a fire widely extended, and the light which is the treasury of life, and the dew with which Elohim will awaken the dead, and the spirits of the departed righteous, and the spirits of those souls who have yet to be born, and judgment and righteousness, peace and blessing, and an innumerable company of angels, and the Living Ones, and the Power of the Invisible Glory that sat above the Living Ones. And I looked downwards from the mountain on which I stood to the sixth firmament, and there I saw a multitude of angels of pure spirit, without bodies, whose duty was to carry out the commands of the fiery angels who were upon the seventh firmament, as I was standing suspended over them. And behold, upon this sixth firmament there were no other powers of any form, save only the angels of pure spirit. And He commanded that the sixth firmament should be removed from my sight, and I saw there on the fifth firmament the powers of the stars which carry out the commands laid upon them, and the elements of the earth obeyed them.” (The Apocalypse of Abraham 25-27)

Levi details seven layers of the heavens, seven firmament layers, each with its own purpose.

• The 7th Heaven- Dwelling place of the Most High and His son.
• The 6th Heaven- Angels of the Presence, their Temple, and their homes.
• The 5th Heaven- The stars and the Angels who bear answers to the Angels of the Presence.
• The 4th Heaven- Thrones and Dominions in which hymns are ever offered to the Father.
• The 3rd Heaven- Paradise, New Jerusalem, Mount Zion, Holy City, Kingdom of Elohim, the restored garden of Eden, the Sun and Moon, and the Angel armies ordained for the Day of Judgment.
• The 2nd Heaven- Fire, snow, and ice, prepared for the Day of Yah.
• The 1st Heaven- Waters.

Insights from Paul

With this deeper understanding of the heavens and their distinct characteristics, we can better comprehend Paul's account of the man who was caught up to the third heaven.

“I know a man in Messiah who fourteen years ago – whether in the body I do not know, or whether out of the body I do not know, Elohim knows – such a one was caught up to the third heaven. And I know such a man – whether in the body or out of the body I do not know, Elohim knows –that he was caught up into paradise and heard unspeakable words, which it is not right for a man to speak.” (2 Corinthians 12:2-4)

Paul’s words also support the accounts in The Testament of Levi and The Apocalypse of Abraham, as his description of the third heaven housing paradise aligns seamlessly with these writings.

A Cosmic Conclusion

The journey to understanding the heavens, the firmament, and the true nature of creation is as vast and layered as the heavens themselves. The scriptures and ancient texts offer glimpses into a cosmic design that speaks to both the physical and spiritual realities of Elohim’s handiwork. While we may never uncover every mystery, the pursuit of truth deepens our faith and broadens our understanding of Yah’s infinite wisdom.

Through collaboration and the sharing of insights, we can challenge preconceived notions, rediscover lost truths, and grow closer to the Creator. Let us remain steadfast in our search for knowledge, testing all things with discernment and humility. May Yah light your path and grant you wisdom as you continue to seek Him in all things.

“O hear me, you who created the earth, the one who fixed the firmament by the Word and fastened the height of heaven by the Ruach, the one who in the beginning of the world called that which did not yet exist and they obeyed you.” (2 Baruch 21:4)

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When Was Yeshua Born? Exploring the Feast of Tabernacles as His Birthdate

 

It is well established that the Messiah was not born on December 25th, as I have previously shown in 'The True Origins Behind Christmas'. However, this leads us to a lingering question: when was the Messiah born? While the Scriptures do not explicitly provide a date, I believe that through careful study, the Bible offers compelling clues to pinpoint the timing of Yeshua’s birth.

“It is the esteem of Elohim to hide a matter, and the esteem of sovereigns to search out a matter.” (Proverbs 25:2)

Many pivotal moments in Yeshua’s life align with the Mo’edim, the biblical festivals. His death occurred on Passover, His burial during Unleavened Bread, His resurrection on First Fruits, and the Ruach HaKodesh (Holy Spirit) was given on Shavuot. Would it not make sense, then, that His birth also coincided with one of these appointed times?

The Feast of Tabernacles

“And the Word became flesh and pitched His tent among us, and we saw His esteem, esteem as of an only brought-forth of a father, complete in favor and truth.” (John 1:14)

The Greek word often translated as "dwelt," skenoo, means “to fix one’s tabernacle” or “to live in a tent.” It is no coincidence that John uses this term to describe the Messiah's birth. This wording symbolizes Yeshua’s temporary stay among us and hints at the timing of His arrival—during Sukkot, the Feast of Tabernacles.

Another connection to Sukkot can be found in the story of Abraham and Isaac. Isaac, often regarded as a foreshadowing of the Messiah, is also linked to Sukkot. When Isaac was born, messengers of Yah informed Abraham and Sarah that Isaac’s lineage would be chosen by Elohim. Abraham then celebrated a festival of joy, believed to be the first observance of Tabernacles.

“And we returned in the seventh month, and found Sarah with child before us and we blessed him, and we announced to him all the things which had been decreed concerning him, that he should not die till he should beget six sons more, and should see (them) before he died; but (that) in Isaac should his name and seed be called: And (that) all the seed of his sons should be Gentiles, and be reckoned with the Gentiles; but from the sons of Isaac one should become a holy seed, and should not be reckoned among the Gentiles. For he should become the portion of the Most High, and all his seed had fallen into the possession of Elohim, that it should be unto Yah a people for (His) possession above all nations and that it should become a kingdom and priests and a holy nation. And we went our way, and we announced to Sarah all that we had told him, and they both rejoiced with exceeding great joy. And he built there an altar to the Lord who had delivered him, and who was making him rejoice in the land of his sojourning, and he celebrated a festival of joy in this month seven days, near the altar which he had built at the Well of the Oath. And he built booths for himself and for his servants on this festival, and he was the first to celebrate the feast of tabernacles on the earth.” (Jubilees 16:16-21)

The great test of Abraham and Isaac, where Elohim provided a lamb in place of Isaac, also occurred during Sukkot. This event foreshadowed the coming Lamb of Elohim, who would take away the sin of the world.

“And he said, 'Elohim will provide for himself a sheep for a burnt-offering, my son.' And he drew near to the place of the mount of Elohim….And Abraham went to his young men, and they arose and went together to Beersheba, and Abraham dwelt by the Well of the Oath. And he celebrated this festival every year, seven days with joy, and he called it the festival of Yah  according to the seven days during which he went and returned in peace. And accordingly has it been ordained and written on the heavenly tablets regarding Israel and its seed that they should observe this festival seven days with the joy of the festival.” (Jubilees 18:7, 17-19)

“See, the Lamb of Elohim who takes away the sin of the world!” (John 1:29)

The rejoicing of the Magi at Yeshua’s birth further mirrors the joy seen in Sukkot celebrations:

“And seeing the star, they rejoiced with exceedingly great joy. And coming into the house, they saw the Child with Miryam His mother, and fell down and did reverence to Him, and opening their treasures, they presented to Him gifts of gold, and frankincense, and myrrh.” (Matthew 2:10-11)

Luke’s Timeline

“There was in the days of Herodes, the sovereign of Yehuḏah (Judah), a certain priest named Zeḵaryah (Zacharias), of the division of Aḇiyah (Abia).” (Luke 1:5)

Luke’s account provides a timeline for understanding the Messiah’s birth. Zacharias, the father of John the Baptist, belonged to the division of Abia. According to 1 Chronicles 24, the priesthood was divided into 24 divisions, each serving the Temple for a week on a rotational basis, starting in the month of Nisan. The division of Abia served the temple during the month of Sivan (mid-May to mid-June). Gabriel’s appearance to Zacharias likely occurred during Shavuot since the division of Abia served at this time, placing Elizabeth’s conception in late May or early June.

“And a messenger of יהוה appeared to him, standing on the right side of the slaughter-place of incense. And when Zeḵaryah saw him, he was troubled, and fear fell upon him. But the messenger said to him, “Do not be afraid, Zeḵaryah, for your prayer is heard. And your wife Elisheḇa (Elizabeth) shall bear you a son, and you shall call his name Yoḥanan (John)… And it came to be, as soon as the days of his service were completed, he went away to his house. And after those days his wife Elisheḇa (Elizabeth) conceived. And she hid herself five months….” (Luke 1:11-13, 23-24)

In the sixth month of Elizabeth’s pregnancy—around December or Kislev—Gabriel visited Mary to announce that she would conceive the Messiah.

“And in the sixth month the messenger Gaḇri’ĕl (Gabriel) was sent by Elohim to a city of Galil named Natsareth, to a maiden engaged to a man whose name was Yosĕph (Joseph), of the house of Dawiḏ (David). And the maiden’s name was Miryam (Mary). And the messenger, coming to her, said, “Greetings, favored one, the Master is with you. Blessed are you among women!” But she was greatly disturbed at his word, and wondered what kind of greeting this was. And the messenger said to her, “Do not be afraid, Miryam (Mary), for you have found favor with Elohim. And see, you shall conceive in your womb, and shall give birth to a Son, and call His Name יהושע.” (Luke 1:26-31)

If Yeshua’s conception occurred in Kislev, nine months later brings us to Tishri (September/October), the month of Sukkot.

Conclusion

The biblical festivals hold deep significance, as many of Yah’s key works throughout history occur on or around these appointed times. Yeshua’s life exemplifies this pattern: His death on Passover, His burial during Unleavened Bread, His resurrection on First Fruits, the giving of the Ruach HaKodesh on Shavuot, and His anticipated return on Yom Teruah, with judgment on Yom Kippur, and the Father tabernacling with us during Sukkot.

The parallels between Isaac’s story and Yeshua’s birth during Sukkot are profound, from being the begotten son through divine intervention to the lamb Yah provided. Luke’s detailed account of Elizabeth’s pregnancy also underscores the alignment of these events with the festival calendar.

While we cannot definitively prove that Yeshua was born during Sukkot, the evidence is compelling and worthy of study.

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Speaking as One: The Prophetic Return to the Language of Yah

 

Have you ever wondered what language Yah speaks? Or what language the angels in heaven might use to communicate among themselves or with their Elohim? Some might suggest that El Shaddai speaks an unknown divine tongue or even all languages simultaneously. Certainly, He can understand and speak in any language, as can the angels if they choose. But this still leaves a fundamental question: what language did He use when He spoke creation into existence?

“And Elohim said, “Let light come to be,” and light came to be.” (Genesis 1:3)

 Contemplate this statement long enough, and you may find the answer — the only logical conclusion that emerges.

The Language of Creation

“And I opened his mouth, and his ears and his lips, and I began to speak with him in Hebrew in the tongue of the creation.” (Jubilees 12:26)

The original language — the language of creation and our Creator — is Hebrew. This divine tongue was passed down to Adam and Eve and remained the language of all nations until the time of the Tower of Babel.

“Yah said, “Behold, they are one people, and they all have one language, and this is what they begin to do. Now nothing will be withheld from them, which they intend to do. Come, let’s go down, and there confuse their language, that they may not understand one another’s speech.” (Genesis 11:6-7)

After the dispersion at the Tower of Babel, a multitude of languages emerged as people scattered across the world. Yet, Hebrew was preserved on earth, safeguarded through Abraham and passed down to his descendants, Isaac and Jacob.

“And Yah Elohim said: 'Open his mouth and his ears, that he may hear and speak with his mouth, with the language which has been revealed'; for it had ceased from the mouths of all the children of men from the day of the overthrow of Babel. And I opened his mouth, and his ears and his lips, and I began to speak with him in Hebrew in the tongue of the creation. And he took the books of his fathers, and these were written in Hebrew, and he transcribed them, and he began from henceforth to study them, and I made known to him that which he could not understand, and he studied them during the six rainy months.”  (Jubilees 12:25-27)  

The Return of a Pure Language

In the resurrection, we will speak Hebrew, just as was prophesied long ago. 

“And after these things shall Abraham and Isaac and Jacob arise unto life, and I and my brethren shall be chiefs of the tribes of Israel: Levi first, I the second, Joseph third, Benjamin fourth, Simeon fifth; Issachar sixth, and so all in order. And Yah blessed Levi, and the Angel of the Presence, me; the powers of glory, Simeon; the heaven, Reuben; the earth, Issachar; the sea, Zebulun; the mountains, Joseph; the tabernacle, Benjamin; the luminaries, Dan; Eden, Naphtali; the sun, Gad; the moon, Asher. And ye shall be the people of Yah, and have one tongue.” (Testament of Judah 25:1-3)

“For then I will restore to the peoples a pure language, That they all may call on the name of Yah, to serve Him with one accord.” (Zephaniah 3:9)

Conclusion

While this revelation may not surprise those well-versed in Scripture, it invites us to reflect on the beauty and power of the Hebrew language — the tongue of our forefathers, our Messiah, and the one true Elohim. Though we may not all speak Hebrew now, or speak it well, I have no doubt that when we enter the Kingdom, the Father will open our mouths and ears so that we may hear and speak together with one (echad) tongue.

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One Elohim, One Torah, One Israel: Refuting Dispensationalism

 

There is a widespread belief that the Bible is divided into two distinct sections: the ‘Old Testament’ and the ‘New Testament.’ While this division is not mentioned in the scriptures themselves, it is commonly accepted as fact and serves as a foundation for the religion established by Papal Rome. This divided understanding of the divine word leads to the notion that the Yah of the ‘Old Testament’ differs from the one in the ‘New Testament,’ that the standards for living a life pleasing to Elohim have shifted, and that the church has replaced Israel. These ideas are often associated with dispensationalism, though they do not encompass the entire scope of this doctrine. In this article, we will turn to the scriptures to see what the Word of El Shaddai truly reveals.

Error of Dispensationalism: Yah Changed

“For I am יהוה, I shall not change…” (Malachi 3:6)

Being perfect, Yah has no need for change. Change is only necessary when something is imperfect. Think of your diet—when you change it, it’s because you’ve realized it lacks the nutrient-dense foods your body needs. A perfect diet, however, would provide all the essentials for a healthy life, making change unnecessary. In the same way, Yah, the Creator of all things, has no need to alter His ways. He is the perfect El, the perfect Father. Rather than conforming to us, we are called to conform to Him.

“Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no change, nor shadow of turning.”  (James 1:17)     

Even the Messiah, the perfect representation of the Father’s will, remains unchanging.

“Yeshua the Messiah is the same yesterday, today, and forever.” (Hebrews 13:8)

Error of Dispensationalism: The Torah Done Away

“Grass shall wither, the flower shall fade, but the Word of our Elohim stands forever.” (Isaiah 40:8)

Yah’s Word is His Torah—His instructions for living a righteous life—and it endures for all eternity. The Torah reflects the behavior of the Creator, written down for us to follow.

“And it shall be in the latter days that the mountain of the House of יהוה is established on the top of the mountains, and shall be exalted above the hills. And all nations shall flow to it. And many peoples shall come and say, “Come, and let us go up to the mountain of יהוה, to the House of the Elohim of Jacob, and let Him teach us His ways, and let us walk in His paths, for out of Zion comes forth the Torah, and the Word of יהוה from Jerusalem.” (Isaiah 2:2)

The Torah is not a set of shackles—on the contrary, it is perfect, and within it is true freedom.

“But he who looks into the perfect Torah of freedom and continues, not being a hearer who forgets but a doer of the work, this man will be blessed in what he does.” (James 1:25)

Many claim that the Messiah did away with the Torah. However, as I discussed in the article “Yeshua's Sermon on the Mount: Rediscovering Torah and the Way to the Father,” Yeshua did not abolish the Torah; rather, He restored it to the people as it was originally intended. He clearly states that His mission was not to nullify His Father’s teachings.

“Do not think that I came to destroy the Torah or the Prophets. I did not come to destroy but to complete. For most certainly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the Torah, until all things are accomplished.” (Matthew 5:17-18)

Even in the final chapter of the Bible, Yeshua blesses those who keep the commandments—the Torah.

“Blessed are those doing His commands, so that the authority shall be theirs unto the tree of life, and to enter through the gates into the city.” (Revelation 22:14)

Error of Dispensationalism: The Church Replaced Israel

The Messiah did not come to establish a new religion, nor did He come to found "The Church." The belief that the Church replaced Israel originates from Papal Rome. I’ve discussed this extensively in “The Truth About the Sabbath Day: What It Is and What We Should Do” and explored our identity in Messiah in the article “Discovering the Connection Between Israel and the Church in the Bible.” To put it simply, Yeshua is the King of Israel, who will rule from Jerusalem and, ultimately, New Jerusalem—not the king of the Church ruling from Rome.

“For, behold, in those days, and in that time, when I restore the fortunes of Judah and Jerusalem, I will gather all nations, and will bring them down into the valley of Jehoshaphat; and I will execute judgment on them there for my people, and for my heritage, Israel, whom they have scattered among the nations…” (Joel 3-1-2)

“And he carried me away in the Spirit to a great and high mountain, and showed me the great city, the set-apart Yerushalayim (Jerusalem), descending out of the heaven from Elohim, having the esteem of Elohim, and her light was like a most precious stone, like a jasper stone, clear as crystal, and having a great and high wall, having twelve gates, and at the gates twelve messengers, and names written on them, which are those of the twelve tribes of the children of Yisra’ĕl (Israel).” (Revelations 21:10-12)

Anyone can be counted as native-born in Israel—they simply need to follow the Messiah.

"My sheep hear My voice, and I know them, and they follow Me.” (John 10:27)

Conclusion: One Elohim, One Messiah, One Torah, One Israel

The Bible is a unified, harmonious collection of books spanning thousands of years, yet its message remains consistent throughout. There is one Elohim, one Messiah, one Israel, and one Torah. The foundation of Yah’s Word has never changed, and neither has His purpose for humanity. As we delve deeper into the scriptures, we discover that His commandments, promises, and covenants are eternal, offering guidance for all who seek to walk in His ways. The truth of His Word transcends time, and it is through our understanding and application of this truth that we find our true identity in Him.  

“Where there is no vision, the people are let loose, But blessed is he who guards the Torah.” (Proverbs 29:18)

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The Sign of Jonah: A Deeper Understanding

 

The story of Jonah and the whale is one of the most iconic narratives in the Bible, often shared with both children and adults. Many of us are acquainted with the account: Jonah, a prophet, disobeys Elohim's command to go to Nineveh, is swallowed by a giant fish, and spends three days and three nights in its belly before being vomited out alive. However, what if there’s more to this story? What if Jonah's time in the belly of the fish wasn’t spent alive, but rather, as a dead man? This perspective could bring new insight into the comparison Yeshua makes in Matthew 12:38-41, offering a profound connection between Jonah's experience and Yeshua's own death and resurrection.

The Sign of Jonah: Yeshua's Prophecy

“Then certain of the scribes and Pharisees answered, “Rabbi, we want to see a sign from you.” But he answered them, “An evil and adulterous generation seeks after a sign, but no sign will be given to it but the sign of Jonah the prophet. For as Jonah was three days and three nights in the belly of the huge fish, so will the Son of Man be three days and three nights in the heart of the earth. The men of Nineveh will stand up in the judgment with this generation and will condemn it, for they repented at the proclaiming of Jonah; and behold, someone greater than Jonah is here.” (Matthew 12:38-41)

When the scribes and Pharisees asked Yeshua for a sign to prove His divine authority, Yeshua responds by referring to "the sign of Jonah," stating, "For as Jonah was three days and three nights in the belly of the huge fish, so will the Son of Man be three days and three nights in the heart of the earth." Yeshua's reference to the "heart of the earth" is widely understood as a reference to Sheol, the abode of the dead. This implies that, like Yeshua, Jonah may have experienced death during his time in the fish, only to be resurrected by Elohim.

Jonah's Journey: Death and Resurrection

The Book of Jonah provides clues that support the notion of Jonah’s death and subsequent resurrection. Jonah 1:17 tells us that Yah prepared a huge fish to swallow Jonah, and that Jonah was in the belly of the fish for three days and three nights.

“Yah prepared a huge fish to swallow up Jonah, and Jonah was in the belly of the fish three days and three nights.” (Jonah 1:17)

However, Jonah's prayer in chapter 2 offers a deeper insight into his experience. Jonah describes his descent into the depths, surrounded by water and seaweed, barred in by the earth, and finally, crying out from the "belly of Sheol." This language suggests that Jonah wasn't just alive and praying in the fish's belly but had actually died and was in Sheol, the realm of the dead.

“Then Jonah prayed to Yah, his Elohim, out of the fish’s belly. He said, “I called because of my affliction to Yah. He answered me. Out of the belly of Sheol I cried. You heard my voice. For you threw me into the depths, in the heart of the seas. The flood was all around me. All your waves and your billows passed over me. I said, ‘I have been banished from your sight; yet I will look again toward your holy temple.’ The waters surrounded me, even to the soul. The deep was around me. The weeds were wrapped around my head. I went down to the bottoms of the mountains. The earth barred me in forever; yet you have brought my life up from the pit, Yah my Elohim. “When my soul fainted within me, I remembered Yah. My prayer came in to you, into your holy temple. Those who regard vain idols forsake their own mercy. But I will sacrifice to you with the voice of thanksgiving. I will pay that which I have vowed. Salvation belongs to Yah.” Then Yah spoke to the fish, and it vomited out Jonah on the dry land.” (Jonah 2:1-10)

The prayer itself is written in past tense, indicating that Jonah’s cry from Sheol occurred after his death. Jonah describes being cast into the deep, his life ebbing away, and then being brought back to life by Yah. It is only after this resurrection that Jonah prays to Elohim, recognizing his deliverance from Sheol and offering thanksgiving. The time gap between Jonah 1:17 and the beginning of his prayer in Jonah 2:1 seems to correspond with the three days and nights Jonah spends in Sheol, paralleling Yeshua's own time in the grave.

The Sign of Jonah: A Prophetic Parallel

Understanding Jonah's ordeal as one of death and resurrection brings insightful depth to Yeshua’s words in Matthew 12. The parallels between Jonah and Yeshua become clear:

• Both Were Dead for Three Days and Nights: Jonah's experience in the fish and Yeshua’s time in the tomb both lasted for three days and nights.
• Both Went to Sheol: Jonah describes his soul crying out from Sheol, and Yeshua descended to the heart of the earth, often interpreted as His descent into Sheol.
• Both Had Their Bodies Preserved: Jonah’s body was preserved within the fish, while Yeshua’s body lay in the tomb.
• Both Were Resurrected: Jonah was brought back to life and vomited onto dry land, and Yeshua was resurrected from the dead.

Conclusion: Power Over Death

The story of Jonah is more than just a tale of disobedience and redemption; it is a foreshadowing of Yeshua’s own death and resurrection. By re-examining the details of Jonah’s experience, we gain a greater understanding of the sign that Yeshua pointed to—the sign of Jonah. This sign serves as a staunch reminder of the transformative power of resurrection, both for Jonah, who was brought back from Sheol, and for the whole House of Israel through Yeshua’s victory over death. The sign of Jonah is a testament to Elohim’s power to bring life from death, a theme that resonates through the ages and continues to offer hope to us all.

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