Joshua 5 and the Uncircumcised Generation of Israel

40 Years Without Circumcision

In the intriguing journey of understanding circumcision, particularly as discussed in my previous work, “Circumcision in the Bible: The Everlasting Sign of Yah’s Covenant,” a perplexing passage in the book of Joshua regarding circumcision and Passover has captured my attention.

“At that time יהוה said to Yehoshua, “Make knives of flint for yourself, and circumcise the sons of Yisra’ĕl again the second time.” So Yehoshua made knives of flint for himself, and circumcised the sons of Yisra’ĕl at the Hill of Foreskins. And this is why Yehoshua circumcised them: All the people who came out of Mitsrayim (Egypt) who were males, all the men of battle, had died in the wilderness on the way, after they had come out of Mitsrayim (Egypt). For all the people who came out had been circumcised, but all the people who were born in the wilderness on the way as they came out of Mitsrayim (Egypt) had not been circumcised. For the children of Yisra’ĕl walked forty years in the wilderness, till all the nation – the men of battle who came out of Mitsrayim (Egypt) – were consumed, because they did not obey the voice of יהוה, to whom יהוה swore not to show them the land which יהוה had sworn to their fathers that He would give us, “a land flowing with milk and honey.” And Yehoshua circumcised their sons whom He raised up in their place; for they were uncircumcised, because they had not been circumcised on the way.” (Joshua 5:2-6)

Throughout the 40 years of wandering in the wilderness, it appears that those born during this time were not circumcised. This raises an important question, especially considering that participation in the Passover meal required male participants to be circumcised. Should we assume that those born after the exodus from Egypt, who were uncircumcised, took part in the Passover? Furthermore, it is puzzling to consider why they were not circumcised in the first place.

Judaism’s Answer

According to the Talmud, the children of the wilderness were not circumcised because there were no healing northern winds during that time. This explanation, however, is not mentioned in any scripture or extra-biblical texts and is therefore unsatisfactory. It should not be accepted until a scriptural basis for the existence of healing northern winds can be established.

Another reason mentioned in the Talmud is that circumcision poses significant risks, particularly in the wilderness. The constant movement of the Israelites made it too perilous for them to perform the procedure on their children. However, this explanation is somewhat lacking, as there were numerous occasions when the Israelites camped for extended periods, providing ample time for the children who were circumcised to heal properly.

“And so it was, when the cloud was above the Dwelling Place a few days: according to the mouth of יהוה they camped, and according to the mouth of יהוה they would depart. And so it was, when the cloud dwelt only from evening until morning: when the cloud was taken up in the morning, then they departed. Whether by day or by night, whenever the cloud was taken up, they departed. Whether two days, or a new moon or a year that the cloud lingered above the Dwelling Place to dwell upon it, the children of Yisra’ĕl camped, and did not depart. But when it was taken up, they departed.” (Numbers 9:20-22)

I believe there is a significant reason behind the responses of the Jewish Sages (Pharisees). Their motivations seem to stem less from rigorous study and more from a sense of pride. They consistently strive to be recognized as the children of Abraham, even when they intentionally stray from the path.

 “They answered and said to Him, “Abraham is our father.” יהושע said to them, “If you were Abraham’s children, you would do the works of Abraham.” (John 8:39)

“For they are not all Yisra’ĕl who are of Yisra’ĕl, nor are they all children because they are the seed of Abraham... That is, those who are the children of the flesh, these are not the children of Elohim, but the children of the promise are reckoned as the seed.” (Romans 9:6–8)

A Generation of Gentiles

“And this is why Yehoshua circumcised them: All the people who came out of Mitsrayim (Egypt) who were males, all the men of battle, had died in the wilderness on the way, after they had come out of Mitsrayim (Egypt).” (Joshua 5:4)

In Joshua 5:4, it states that the circumcision ceremony at Gilgal was necessary because "all the people who came out of Egypt" perished in the Wilderness. Consider verse 6.

“For the children of Yisra’ĕl walked forty years in the wilderness, till all the nation – the men of battle who came out of Mitsrayim (Egypt) – were consumed, because they did not obey the voice of יהוה, to whom יהוה swore not to show them the land which יהוה had sworn to their fathers that He would give us, “a land flowing with milk and honey.” (Joshua 5:6)

The text indicates that the nation wandered in the Wilderness until all the fighting men perished due to their disobedience to Yah. Some translations may state that the people wandered until they all died.

The focus here is on the term "people." Even if your translation in verse 6 uses the word "nation," the reference still pertains to the individuals who formed Israel. In verse 4, the Hebrew word translated as "people" refers to those who came out of Egypt, specifically the word "am." This term is used in the Bible to denote Yah's nation or Yah's people. While it can generically mean people, it more commonly refers to kindred or fellow citizens. Once Israel was established with Jacob, the word "am" evolved into a term of endearment, signifying the close relationship between Yah and His chosen, set-apart people, Israel.

In verse 6, a different Hebrew word is used, which is often translated into English as "people" or "nation": it is goy. While goy can refer to a nation or people in a general sense, it took on a more specific meaning once the Hebrew people were established and set apart. Goy typically came to denote non-Hebrew individuals. Over time, it evolved to specifically refer to gentiles. Thus, in verse 4, the term am signifies those set apart for Elohim, whereas goy in verse 6 indicates those who are not set apart for Him. This distinction reveals a significant transformation in the status of the Israelites who left Egypt; in Elohim’s perspective, they transitioned from am to goy, from His chosen people to those no longer dedicated to Him.

In Egypt, Moses commanded a circumcision ceremony for all Israelite males, which set them apart both physically and spiritually as Elohim’s people. Despite their similarities to the Egyptians and other foreigners who were not circumcised, this act distinguished them. When these circumcised individuals were rescued by Elohim from Pharaoh and left Egypt—an event known as the Exodus—Elohim recognized them as His people (am). It is important to note that during this time, circumcision served as an outward symbol of a person’s acceptance of Elohim’s covenants; it was the defining act that made a male an Israelite in Yah’s eyes. Without circumcision, one could not be considered an official member of Israel.

After leaving Egypt, Israel rebelled against Elohim to such an extent that, in His divine wrath, He determined they would never be allowed to enter the Promised Land. He reclassified them, as we see from Joshua verse 4 to verse 6, from am to goy; a people no longer in fellowship with Him.

“And יהוה said to Mosheh (Moses), “How long shall I be scorned by these people? And how long shall I not be trusted by them, with all the signs which I have done in their midst? Let Me strike them with the pestilence and disinherit them, and make of you a nation greater and mightier than they.” (Numbers 14:11-12)

Moses interceded for the people, who had even contemplated killing him and Aaron. He pleaded with Yah not to destroy the nascent nation of Israel. Although Yah relented, He still had to punish and purge the rebellious among them.

“Say to them, ‘As I live,’ declares יהוה, ‘as you have spoken in My hearing, so I do to you.” The carcasses of you who have grumbled against Me are going to fall in this wilderness, all of you who were registered, according to your entire number, from twenty years old and above. None of you except Kalĕḇ (Caleb) son of Yephunneh, and Yehoshua (Joshua) son of Nun, shall enter the land which I swore I would make you dwell in.” (Numbers 14:28-30)

“For all the people who came out had been circumcised, but all the people who were born in the wilderness on the way as they came out of Mitsrayim (Egypt) had not been circumcised.” (Joshua 5:5)

Joshua 5 explains that all the circumcised Israelite men had perished during the Wilderness journey, and no circumcisions took place in that time. As a result, there were no circumcised men among them. From Yah’s perspective, this meant that, aside from perhaps Joshua and Caleb, there were effectively no Israelites left.

In conclusion, we return to the crucial point that, in the context of Joshua, Elohim will not relinquish His Promised Land to those He perceives as spiritual outsiders—gentiles who have lost their fellowship with Him, despite having once been part of it. This underscores the significance of the mass circumcision ceremony at Gilgal, which must take place before Israel is permitted to celebrate the Feasts of Passover, Unleavened Bread, and Firstfruits.

“And Yehoshua circumcised their sons whom He raised up in their place; for they were uncircumcised, because they had not been circumcised on the way. And it came to be, when they had completed circumcising all the nation, that they stayed in their places in the camp till they were healed. And יהוה said to Yehoshua (Joshua), “Today I have rolled away the reproach of Mitsrayim (Egypt) from you.” So the name of the place is called Gilgal to this day. And the children of Yisra’ĕl camped in Gilgal, and performed the Pĕsaḥ (Passover) on the fourteenth day of the new moon at evening on the desert plains of Yeriḥo (Jericho). And they ate of the stored grain of the land on the morrow after the Pĕsaḥ (Passover), unleavened bread and roasted grain on this same day.” (Joshua 5:7-11)

Circumcision of Heart and Flesh

This hidden detail emphasizes that mere circumcision of the flesh does not equate to a circumcised heart. Had the people truly opened their hearts to Yah, they would not have rebelled, thus avoiding the consequence of spending 40 years wandering in the desert as goyim. Throughout those years, the Passover meal was honored only by a select few in the wilderness—those who possessed both circumcised flesh and a circumcised heart. It is a poignant reminder that true devotion requires more than outward signs; it demands an inner transformation.

“And you shall circumcise the foreskin of your heart, and harden your neck no more.” (Deuteronomy 10:16) 

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Understanding Isaiah 64:6 – Does the Bible Call Righteousness Filthy Rags?

 

One of the most misused verses in the Bible is Isaiah 64:6, often quoted in a fragmented manner as, “our righteousness is as filthy rags.” This verse is frequently used within Christianity as proof that works or keeping the "old law" (the Torah) are worthless in the eyes of Yah—the very Elohim who gave those instructions for His people to follow.

“And יהוה commanded us to do all these laws, to fear יהוה our Elohim, for our good always, to keep us alive, as it is today. And it is righteousness for us when we guard to do all this command before יהוה our Elohim, as He has commanded us.” (Deuteronomy 6:24-25)

It is illogical to believe that the Creator would give His creation a set of instructions, only to be displeased when they obey Him. To take this idea further into absurdity, this same Creator would then be furious when His creation disobeyed His instructions. Such a contradiction would render it impossible to live in alignment with Yah. However, Scripture itself refutes this fallacy.

“But if a man is righteous and shall do right-ruling and righteousness, if he has not eaten on the mountains, nor lifted up his eyes to the idols of the house of Yisra’ĕl (Israel), nor defiled his neighbor’s wife, nor comes near a woman during her uncleanness, if he does not oppress anyone, does return to the debtor his pledge, does not commit robbery, does give his bread to the hungry and covers the naked with a garment, if he does not lend on interest or take increase, turns back his hand from unrighteousness, executes right-ruling in truth between man and man, if he walks in My laws, and he has guarded My right-rulings in truth – he is righteous, he shall certainly live!” declares the Master יהוה.” (Ezekiel 18:5-9)

El Shaddai has spoken: the man who walks in His Torah will be counted as righteous. Many astute students of Scripture will recognize that the list provided in Ezekiel consists of commandments from the Torah.

The Messianic Writings and Righteousness

This concept of obeying the Father as the path to righteousness is not lost with the Messiah either.

“Not everyone who says to Me, ‘Master, Master,’ shall enter into the reign of the heavens, but he who is doing the desire of My Father in the heavens. “Many shall say to Me in that day, ‘Master, Master, have we not prophesied in Your Name, and cast out demons in Your Name, and done many mighty works in Your Name?’ “And then I shall declare to them, ‘I never knew you, depart from Me, you who work lawlessness!’” (Matthew 7:21-23)

“For all these the nations seek for. And your heavenly Father knows that you need all these. But seek first the reign of Elohim, and His righteousness, and all these shall be added to you.” (Matthew 6:32-33)

“Blessed are those who hunger and thirst for righteousness, because they shall be filled.” (Matthew 5:6)

“Blessed are those persecuted for righteousness’ sake, because theirs is the reign of the heavens.” (Matthew 5:10)

The disciples also affirm this truth:

“Little children, let no one lead you astray. The one doing righteousness is righteous, even as He is righteous.” (1 John 3:7)

“Because the eyes of יהוה are on the righteous, and his ears are open to their prayers, but the face of יהוה is against those who do evil.” (1 Peter 3:12)

“Do you not know that to whom you present yourselves servants for obedience, you are servants of the one whom you obey, whether of sin to death, or of obedience to righteousness?” (Romans 6:16)

“And flee from the lusts of youth, but pursue righteousness, belief, love, peace with those calling on the Master out of a clean heart.” (2 Timothy 2:22)

“Confess your trespasses to one another, and pray for one another, so that you are healed. The earnest prayer of a righteous one accomplishes much.” (James 5:16)

Examining Isaiah 64:6 in Context

Now that we have established a consistent biblical definition of righteousness—obedience to Yah’s commandments in loving devotion—we turn to Isaiah 64:6 to examine its full context.

“You shall meet him who rejoices and does righteousness, who remembers You in Your ways. See, You were wroth when we sinned in them a long time. And should we be saved? And all of us have become as one unclean, and all our righteousnesses are as soiled rags. And all of us fade like a leaf, and our crookednesses, like the wind, have taken us away. And there is no one who calls on Your Name, who stirs himself up to be strengthened in You; for You have hidden Your face from us, and have consumed us because of our crookednesses. And now, O יהוה, You are our Father. We are the clay, and You our potter. And we are all the work of Your hand. Do not be wroth, O יהוה, nor remember crookedness forever. See, please look, all of us are Your people!”  (Isaiah 64:5-9)

I included the surrounding verses to provide context. When Isaiah 64:6 is quoted in isolation, it leads to a misunderstanding of the verse’s true meaning. By examining the full passage, we see a more accurate interpretation. Notice Isaiah 64:4:

“You shall meet him who rejoices and does righteousness, who remembers You in Your ways. See, You were wroth when we sinned in them a long time. And should we be saved?” (Isaiah 64:5)

Isaiah affirms that Yah meets with those who practice righteousness—He does not turn away from them or dismiss their righteous deeds as filthy rags. Those who rejoice in righteousness do so with a sincere and loving heart. The overarching theme of Isaiah is the prophet’s urgent plea to the House of Judah to remember the Elohim of Israel and remain faithful to His ways. Yet, Judah had fallen into backsliding, idol worship, and a corrupt mixture of true and false worship. Though they may have performed certain righteous deeds, their hearts were far from Yah, rendering their actions meaningless. This theme is reinforced throughout Isaiah and is particularly evident in Isaiah 64:7.

“And there is no one who calls on Your Name, who stirs himself up to be strengthened in You; for You have hidden Your face from us, and have consumed us because of our crookednesses.” (Isaiah 64:7)

Remember, Isaiah declares that those who rejoice in righteousness will be met by Yah, while those who refuse to obey the Father will find that He hides Himself from them. This distinction further demonstrates that the righteousness mentioned in Isaiah 64:4 is not the same as the righteousness referenced before or after that verse. The mixed and corrupt worship that Isaiah condemns is not a minor issue—it is a central theme introduced at the very beginning of the book. There, the prophet vividly likens the House of Israel and the House of Judah to Sodom and Gomorrah, underscoring the severity of their spiritual corruption.

“Unless יהוה of hosts had left to us a small remnant, we would have become like Seḏom (Sodom), we would have been made like Amorah (Gomorrah). Hear the word of יהוה, you rulers of Seḏom; give ear to the Torah of our Elohim, you people of Amorah! “Of what use to Me are your many slaughterings?” declares יהוה. “I have had enough of ascending offerings of rams and the fat of fed beasts. I do not delight in the blood of bulls, or of lambs or goats. “When you come to appear before Me, who has required this from your hand, to trample My courtyards? “Stop bringing futile offerings, incense, it is an abomination to Me. New Moons, Sabbaths, the calling of gatherings – I am unable to bear unrighteousness and assembly. “My being hates your New Moons and your appointed times, they are a trouble to Me, I am weary of bearing them. “And when you spread out your hands, I hide My eyes from you; even though you make many prayers, I do not hear. Your hands have become filled with blood. “Wash yourselves, make yourselves clean; put away the evil of your doings from before My eyes. Stop doing evil! “Learn to do good! Seek right-ruling, reprove the oppressor, defend the fatherless, plead for the widow.” (Isaiah 1:9-17)

The New Moons, Sabbaths, and appointed times mentioned in the Torah belong to Elohim, not Judah. Failing to consider the entirety of Scripture leads to the same misunderstanding that many fall into regarding Isaiah 64:4 and the concept of righteousness. Elohim calls His people to return to Him, to seek right-ruling, and to put away evil because El Shaddai does not accept a mixture of wickedness and righteousness. At that time, Israel had corrupted Elohim’s New Moons and appointed days, molding them into their own version through mixed worship. This is why their sacrifices became an abomination to Him—though they honored Him with their lips, their hearts were far from Him.

Israel’s Destiny

Isaiah longed for Israel to return to Yah and fulfill their calling as a light to the nations.

“For Tsiyon’s (Zion’s) sake I am not silent, and for Yerushalayim’s (Jerusalem’s) sake I do not rest, until her righteousness goes forth as brightness, and her deliverance as a lamp that burns. And the nations shall see your righteousness, and all sovereigns your esteem. And you shall be called by a new name, which the mouth of יהוה designates.” (Isaiah 62:1-2)

Yah desires Israel (Biblical Israel) to be a beacon of righteousness for the nations.

“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 Ya‛aqoḇ (Jacob), and let Him teach us His ways, and let us walk in His paths, for out of Tsiyon (Zion) comes forth the Torah, and the Word of יהוה from Yerushalayim (Jerusalem).” (Isaiah 2:2-3)

Conclusion: Rightly Defining Righteousness

We must allow the Bible to define its own terms rather than imposing our own interpretations—especially when it comes to a concept as vital as righteousness. For generations, many have been misled into believing that following Yeshua in Torah obedience is nothing more than filthy rags—a notion so absurd that it is akin to a man looking at his reflection in a mirror and immediately forgetting his own appearance. Instead, seek out the matter with an earnest heart, become a servant of righteousness, and may the Ruach HaKodesh lead you into all truth.

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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.

P.S.

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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.

P.S.

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