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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Overcoming Complaining: Trusting in Yah Elohim's Plan

 

Complaining is a common spiritual ailment that affects most people at times. It often seems normal to vent to a co-worker about upper management or share frustrations with a spouse or close friend. While expressing feelings and standing against injustices are important, it's crucial to recognize that this can be done without complaining. The spirit of complaining stems from distrust or frustration, not merely with our circumstances, but with Elohim. If we believe that Elohim allows things to happen, then our dissatisfaction is directed at the one who permits these events. For example, a flat tire never happens when it’s convenient, and while we may become frustrated and shake our fists, what does this achieve? Perhaps Elohim allowed the tire to go flat to prevent a fatal accident. We can never fully know the reasons behind such events. This is why complaining is neither appropriate nor beneficial, and in all things, we should give thanks.

“In all circumstances give thanks, for this is the desire of Elohim in Messiah Yeshua for you.” (1 Thessalonians 5:18)

This is easier said than done, as life often conditions us to be pessimistic and resentful. Complaining becomes second nature and often happens without us even realizing it. While some may not see the harm in complaining, it's important to recognize that at its root lies a spirit of distrust. We should strive to be like David, blessing the Father in all things and at all times.

“I bless יהוה at all times; His praise is continually in my mouth.” (Psalms 34:1)

A kindred spirit to complaining, which shares the same root, is worry. When we are anxious about the future, it reflects a faith that does not fully trust in Elohim.

“Do not worry at all, but in every matter, by prayer and petition, with thanksgiving, let your requests be made known to Elohim. And the peace of Elohim, which surpasses all understanding, will guard your hearts and your thoughts in Messiah Yeshua.” (Philippians 4:6-7)

If we allow such a spirit to dwell within us, it can harden our hearts, turning them cold and dark. The light of Yah will fade from us, leaving only the futile need to complain and worry.

“Because knowing Elohim, they didn’t glorify Him as Elohim, and didn’t give thanks, but became vain in their reasoning, and their senseless heart was darkened.” (Romans 1:21)

If one listens to the spirit of distrust, the vanity of their reasoning becomes evident. Their thoughts turn to self-pity, spite, negativity, and, above all, become daggers to Elohim. Although they know Yah, they do not see Him as El Shaddai. Our Elohim is a consuming fire, and to understand how seriously Yah regards complaining, we read the following.

“And it came to be, when the people were as complainers, it was evil in the ears of יהוה. And יהוה heard it, and His displeasure burned. And the fire of יהוה burned among them, and consumed those in the outskirts of the camp.” (Numbers 11:1)

With a mighty hand, Yah delivered the children of Israel from the bondage of Egypt. They witnessed miracles and ate bread from heaven. Even so, the spirit of distrust crept in as the discomfort of the wilderness began to set in.

“And the people spoke against Elohim and against Mosheh (Moses), “Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and our soul loathes this disgusting food!” And יהוה sent fiery serpents among the people, and they bit the people. And many of the people of Yisra’ĕl died. Then the people came to Mosheh (Moses), and said, “We have sinned, for we have spoken against יהוה and against you. Pray to יהוה to take away the serpents from us.” So Mosheh (Moses) prayed on behalf of the people.” (Numbers 21:5-7)

How often do we pray for a new job, only to complain about it once we have it? Or pray to move to a new city, only to find something about the city to complain about once we get there? We are no different from the Israelites who wandered the desert. They prayed for deliverance, and once they were free, they found things to complain about.

Hunger

“They took their journey from Elim, and all the congregation of the children of Israel came to the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt. The whole congregation of the children of Israel murmured against Moses and against Aaron in the wilderness; and the children of Israel said to them, “We wish that we had died by the Yah’s hand in the land of Egypt, when we sat by the meat pots, when we ate our fill of bread, for you have brought us out into this wilderness to kill this whole assembly with hunger.” Then Yah said to Moses, “Behold, I will rain bread from the sky for you, and the people shall go out and gather a day’s portion every day, that I may test them, whether they will walk in my Torah or not.” (Exodus 16:1-4)

Manna

“The mixed multitude that was among them lusted exceedingly; and the children of Israel also wept again, and said, “Who will give us meat to eat? We remember the fish, which we ate in Egypt for nothing; the cucumbers, and the melons, and the leeks, and the onions, and the garlic; but now we have lost our appetite. There is nothing at all except this manna to look at.” (Numbers 11:4-6)

Thirst

“All the congregation of the children of Israel traveled from the wilderness of Sin, according to Yah’s commandment, and encamped in Rephidim; but there was no water for the people to drink. Therefore the people quarreled with Moses, and said, “Give us water to drink.” Moses said to them, “Why do you quarrel with me? Why do you test Yah?” The people were thirsty for water there; so the people murmured against Moses, and said, “Why have you brought us up out of Egypt, to kill us, our children, and our livestock with thirst?” Moses cried to the Yah, saying, “What shall I do with these people? They are almost ready to stone me.” (Exodus 17:1-4)

Moses’ Leadership

“All the congregation lifted up their voice, and cried; and the people wept that night. All the children of Israel murmured against Moses and against Aaron. The whole congregation said to them, “We wish that we had died in the land of Egypt, or that we had died in this wilderness! Why does Yah bring us to this land, to fall by the sword? Our wives and our little ones will be captured or killed! Wouldn’t it be better for us to return into Egypt?” They said to one another, “Let’s choose a leader, and let’s return into Egypt.” (Numbers 14:1-4)

If Yah has placed us in a trial or led us through our own wilderness, we should not be like those of the past—constantly complaining and succumbing to the spirit of distrust that separates us from Elohim. Instead, be steadfast and calm, knowing that all things work for the glory of Elohim.

“We know that all things work together for good for those who love Elohim, for those who are called according to his purpose.” (Romans 8:28)   

If you are truly keeping covenant with Yah Elohim, rest assured that whatever you are going through will be okay. He has a plan for you and for those who walk this path alongside you.

Conclusion

It's understandable to feel overwhelmed at times and to seek aid. Even as we battle against the spirit of distrust, which manifests as complaining and fear, we may still feel the pressures of the world. Rather than yielding to its seductive whispers, we rise to the occasion, discerning what we can control and what we cannot, and placing our trust in the One we call Father.

“Therefore I tell you, don’t be anxious for your life: what you will eat, or what you will drink; nor yet for your body, what you will wear. Isn’t life more than food, and the body more than clothing? See the birds of the sky, that they don’t sow, neither do they reap, nor gather into barns. Your heavenly Father feeds them. Aren’t you of much more value than they? “Which of you by being anxious, can add one moment  to his lifespan? Why are you anxious about clothing? Consider the lilies of the field, how they grow. They don’t toil, neither do they spin, yet I tell you that even Solomon in all his glory was not dressed like one of these. But if Elohim so clothes the grass of the field, which today exists and tomorrow is thrown into the oven, won’t he much more clothe you, you of little faith? “Therefore don’t be anxious, saying, ‘What will we eat?’, ‘What will we drink?’ or, ‘With what will we be clothed?’ For the Gentiles seek after all these things; for your heavenly Father knows that you need all these things. But seek first Elohim’s Kingdom and his righteousness; and all these things will be given to you as well. Therefore don’t be anxious for tomorrow, for tomorrow will be anxious for itself. Each day’s own evil is sufficient.” (Matthew 6:25-34)

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Lashon Hara: Understanding Evil Speech in Scriptures

 

Lashon Hara, or "evil speech," refers to any form of communication that is harmful or damaging to someone, even if it is true. For instance, calling someone lazy because they do not work or maintain a tidy home, with the intent of insulting their character, constitutes lashon hara. Such statements, while possibly true, are damaging and fail to promote personal growth or uplift the spirit. Similarly, presenting a fellow congregant negatively to leadership due to a personal grievance, in an attempt to influence their perception, is also lashon hara. Whether or not we intend harm, our words can still be harmful, underscoring the need for vigilance in our speech. As it is written, "the power of death and life is found on the tongue."

“Death and life are in the power of the tongue, and those loving it eat its fruit.” (Proverbs 18:21)

Controlling our tongues is one of the most challenging tasks we face. Often, we may say something hurtful before we even fully realize what we've uttered. This is why practicing temperance and compassion is essential.

Lashon Hara in the Scriptures

The term "lashon hara" does not appear in the scriptures and originates from Rabbinic Judaism. However, a close examination of the scriptures reveals that Yah condemns evil speech.

“You shall not spread a false report. Don’t join your hand with the wicked to be a malicious witness. “You shall not follow a crowd to do evil. You shall not testify in court to side with a multitude to pervert justice” (Exodus 23:1-2)

This form of lashon hara involves lying with malicious intent, aiming to bring punishment or harm to an innocent person. Falsely accusing someone of sinning falls into this category, which is known in English as slander.

“You shall not go around as a slanderer among your people. You shall not endanger the life of your neighbor. I am Yah.” (Leviticus 19:16)

The Hebrew word translated as "slanderer" is "rakiyl," which can also mean "tale bearer" or "informer." This term can encompass spreading true information that is not beneficial. For instance, it is appropriate to warn others about someone violent, as this is beneficial. However, spreading gossip about someone's weekend activities is not beneficial and falls under the category of harmful speech.

“With his mouth the godless man destroys his neighbor, but the righteous will be delivered through knowledge. When it goes well with the righteous, the city rejoices. When the wicked perish, there is shouting. By the blessing of the upright, the city is exalted, but it is overthrown by the mouth of the wicked. One who despises his neighbor is void of wisdom, but a man of understanding holds his peace. One who brings gossip betrays a confidence, but one who is of a trustworthy spirit is one who keeps a secret.” (Proverbs 11:9-13)

“He who goes about as a tale-bearer reveals secrets; therefore don’t keep company with him who opens wide his lips.” (Proverbs 20:19)

If the slanderer, tale-bearer, or gossiper is telling the truth about their neighbor, why is it considered wrong? It is because revealing these secrets harms their neighbor, leading to negative outcomes and sowing discord. Such actions are malicious, as referenced earlier in Leviticus 19:16 and in Ezekiel.

“You have despised that which is set-apart to Me, and you have profaned My Sabbaths. “Slanderous men have been in you to shed blood.” (Ezekiel 22:8-9)

Lashon Hara in Numbers 12

At the beginning of Numbers 12, we immediately see Aaron and Miriam committing lashon hara against their own brother.

“Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married; for he had married a Cushite woman. They said, “Has Yah indeed spoken only with Moses? Hasn’t he spoken also with us?” And Yah heard it.” (Numbers 12:1-2)

The chapter goes on to detail how Yah punished Miriam with tzaraat (commonly mistranslated as leprosy). Notice that nothing Aaron or Miriam said was a lie, but their words carried the spirit of destruction.

• Moses did marry a Cushite woman.
• Yah declared Aaron a prophet in Exodus 7:1 and Miriam a prophetess in Exodus 15:20, so Yah had spoken to them.

However, their words implied that Moses was unfit to be the leader of Israel, echoing previous accusations by the Israelites who had even intended to murder him.

“All the congregation of the children of Israel traveled from the wilderness of Sin, starting according to Yah’s commandment, and encamped in Rephidim; but there was no water for the people to drink. Therefore the people quarreled with Moses, and said, “Give us water to drink.” Moses said to them, “Why do you quarrel with me? Why do you test Yah?” The people were thirsty for water there; so the people murmured against Moses, and said, “Why have you brought us up out of Egypt, to kill us, our children, and our livestock with thirst?” Moses cried to Yah, saying, “What shall I do with these people? They are almost ready to stone me.” (Exodus 17:1-4)

“All the congregation lifted up their voice, and cried; and the people wept that night. All the children of Israel murmured against Moses and against Aaron. The whole congregation said to them, “We wish that we had died in the land of Egypt, or that we had died in this wilderness! Why does Yah bring us to this land, to fall by the sword? Our wives and our little ones will be captured or killed! Wouldn’t it be better for us to return into Egypt?” They said to one another, “Let’s choose a leader, and let’s return into Egypt.” Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. Joshua the son of Nun and Caleb the son of Jephunneh, who were of those who spied out the land, tore their clothes. They spoke to all the congregation of the children of Israel, saying, “The land, which we passed through to spy it out, is an exceedingly good land. If Yah delights in us, then he will bring us into this land, and give it to us: a land which flows with milk and honey. Only don’t rebel against Yah, neither fear the people of the land; for they are bread for us. Their defense is removed from over them, and Yah is with us. Don’t fear them.” But all the congregation threatened to stone them with stones. Then Yah’s glory appeared in the Tent of Meeting to all the children of Israel.” (Numbers 14:1-10)

Lashon Hara in 1 Samuel

In 1 Samuel 22, David is on the run from Saul and seeks aid at the temple. While he and his men are there, they are spotted by Doeg, a herdsman, who later informs King Saul of what he saw.

“Saul said to his servants who stood around him, “Hear now, you Benjamites! Will the son of Jesse give everyone of you fields and vineyards? Will he make you all captains of thousands and captains of hundreds? Is that why all of you have conspired against me, and there is no one who discloses to me when my son makes a treaty with the son of Jesse, and there is none of you who is sorry for me, or discloses to me that my son has stirred up my servant against me, to lie in wait, as it is today?” Then Doeg the Edomite, who stood by the servants of Saul, answered and said, “I saw the son of Jesse coming to Nob, to Ahimelech the son of Ahitub. He inquired of Yah for him, gave him food, and gave him the sword of Goliath the Philistine.” (1 Samuel 22:7-10)

Everything Doeg reported to Saul was true; however, his report was malicious and led to the deaths of Ahimelech and his family.

“The king said to Doeg, “Turn and attack the priests!” Doeg the Edomite turned, and he attacked the priests, and he killed on that day eighty-five people who wore a linen ephod. He struck Nob, the city of the priests, with the edge of the sword—both men and women, children and nursing babies, and cattle, donkeys, and sheep, with the edge of the sword. One of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped and fled after David.” (1 Samuel 22:18-20)

We later find confirmation in the Psalms that Doeg’s report was sinful and an example of lashon hara.

“For the Chief Musician. A contemplation by David, when Doeg the Edomite came and told Saul, “David has come to Ahimelech’s house.”“Why do you boast of mischief, mighty man? El’s loving kindness endures continually. Your tongue plots destruction, like a sharp razor, working deceitfully. You love evil more than good,lying rather than speaking the truth. Selah. You love all devouring words, you deceitful tongue. Elohim will likewise destroy you forever. He will take you up, and pluck you out of your tent, and root you out of the land of the living.”  (Psalms 52:1-5)

David observes that Doeg's report to Saul contained treacherous and betraying words, yet Doeg spoke the truth. The Hebrew word translated as 'deceitful' can imply treachery, and 'lying' can mean betrayal. Substituting these words clarifies David's point: while Doeg's words were truthful, their intent was evil, constituting sin.

Apostolic Writings on Lashon Hara

One of the primary principles of lashon hara is that speech causing strife among Israelites is prohibited. Similarly, Paul issues a stern warning against those who sow discord within the assembly, urging followers of the Messiah to distance themselves from such individuals.

“If anyone teaches a different doctrine and doesn’t consent to sound words, the words of our Master Yeshua the Messiah, and to the doctrine which is according to reverence, he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, insulting, evil suspicions, constant friction of people of corrupt minds and destitute of the truth, who suppose that reverence is a means of gain. Withdraw yourself from such.” (1 Timothy 6:3-5)

In a similar manner, we are informed that those who practice lashon hara will not enter the Kingdom of Elohim, as they use their words to stir up trouble, fracture the assembly, and elevate themselves above others.

“Now the deeds of the flesh are obvious, which are: adultery, sexual immorality, uncleanness, lustfulness, idolatry, sorcery, hatred, strife, jealousies, outbursts of anger, rivalries, divisions, heresies, envy, murders, drunkenness, orgies, and things like these; of which I forewarn you, even as I also forewarned you, that those who practice such things will not inherit God’s Kingdom.” (Galatians 5:19-20)

Messiah on Lashon Hara

Another principle of lashon hara is the prohibition of revealing another’s sin. The exception to this rule is that one must first confront the person privately about their sin. If they refuse to repent (teshuva), only then may the matter be brought publicly. This concept is also taught by our Master.

“If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your brother. But if he doesn’t listen, take one or two more with you, that at the mouth of two or three witnesses every word may be established. If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector.” (Matthew 18:15-17)

Conclusion: Building Up with Words of Grace

Our words should be used to build each other up, not tear each other apart. If firm words are necessary to correct a fellow member of the Body of Messiah, they should be spoken with utmost care, ensuring they contribute to the edification of their spiritual growth rather than its destruction.

“Let no corrupt speech proceed out of your mouth, but only what is good for building others up as the need may be, that it may give grace to those who hear. Don’t grieve the Set-apart Spirit of Elohim, in whom you were sealed for the day of redemption. Let all bitterness, wrath, anger, outcry, and slander be put away from you, with all malice. And be kind to one another, tender hearted, forgiving each other, just as Elohim also in Messiah forgave you.” (Ephesians 4:29-32)

“And the tongue is a fire. The world of iniquity among our members is the tongue, which defiles the whole body, and sets on fire the course of nature, and is set on fire by Gehinnom. For every kind of animal, bird, creeping thing, and sea creature is tamed, and has been tamed by mankind; but nobody can tame the tongue. It is a restless evil, full of deadly poison. With it we bless our Elohim and Father, and with it we curse men who are made in the likeness of Elohim. Out of the same mouth comes blessing and cursing. My brothers, these things ought not to be so.” (James 3:6-10)

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Yeshua's Sermon on the Mount: Rediscovering Torah and the Way to the Father

 

“But when He saw the crowds, He went up on a mountain. And when He was seated His taught ones came to Him. And having opened His mouth, He was teaching them, saying…” (Matthew 5:1-2)

On the mount, Yeshua redelivers the Torah to the people, expounding upon its deeper meanings. This act of Yeshua ascending a mountain to teach the Torah echoes the time when Yah, through Moses, instructed the children of Israel at Mount Sinai.

“And יהוה spoke to Mosheh (Moses) on Mount Sinai, saying, “Speak to the children of Yisra’ĕl, and say to them…” (Leviticus 25:1-2)

Yeshua Reaffirms the Torah

While the Christian church often cites the Sermon on the Mount as evidence that the Messiah abolished or taught contrary to the Torah, there are at least five instances where Yeshua affirmed the validity and relevance of the Torah in the lives of His followers.

“Do not think that I came to destroy the Torah or the Prophets. I did not come to destroy but to complete.” (Matthew 5:17)

Despite the initial part of the sentence, many use the latter part of the sentence to justify their disregard for the Torah. However, the Greek word for 'complete' or 'fulfill,' as per Strong’s coordinates, signifies to 'fill up' or 'make full,' to bring to realization, or to cause Elohim’s will (as revealed in the Torah) to be obeyed as intended, and for Yah’s promises (as conveyed through the prophets) to be fulfilled. 

“For truly, I say to you, till the heaven and the earth pass away, one yod or one tittle shall by no means pass from the Torah till all be done.” (Matthew 5:18)

The heavens and the earth still exist, serving as the two witnesses that Yah summoned to stand before Israel after He bestowed upon them the Torah.

“I have called the heavens and the earth as witnesses today against you: I have set before you life and death, the blessing and the curse. Therefore you shall choose life, so that you live, both you and your seed, “to love יהוה your Elohim, to obey His voice, and to cling to Him…” (Deuteronomy 30:19-20)

“Whoever, then, breaks one of the least of these commands, and teaches men so, shall be called least in the reign of the heavens; but whoever does and teaches them, he shall be called great in the reign of the heavens.” (Matthew 5:19)

I've heard Christians use this to argue that even those who don't adhere to the Torah will enter the Master’s rest. However, this is incorrect, as we'll explore later. Being considered the least in the kingdom doesn't equate to being with the Messiah. While Elohim’s kingdom will encompass all of creation, access to His city, which houses the tree of life, won't be granted to everyone.

“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. “But outside are the dogs and those who enchant with drugs, and those who whore, and the murderers, and the idolaters, and all who love and do falsehood.” (Revelation 22:14-15)  

“For I say to you, that unless your righteousness exceeds that of the scribes and Pharisees, you shall by no means enter into the reign of the heavens.” (Matthew 5:20)

Remember that the Pharisees were hypocrites who prioritized their own traditions over Elohim's commands. They esteemed what would later be known as the Talmud above the Holy Torah. Let's be clear: Christian church doctrines that deviate from the Torah are no different from the Talmud, rendering those preachers and teachers no better than the scribes and Pharisees.

“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)

Merely wielding the authority of the Messiah to perform miracles doesn't confer citizenship in the Kingdom of Heaven. Despite their use of authority, they never genuinely knew the Messiah because they failed to learn the Father’s ways. Instead, they followed the broad path supported by Papal Rome and her Protestant offspring.    

Yeshua, the Prophesied Teacher

Yeshua embodies many roles: Messiah, King, High Priest, Son of the Living Elohim, and he is also a teacher (rabbi), as prophesied in Isaiah.

“and all your children taught by יהוה, and the peace of your children great.” (Isaiah 54:13)

“You call me Teacher and Master, and you say well, for I am.” (John 13:13)

“Because I spoke not from Myself, but the Father who sent Me has given Me a command, what I should say and what I should speak. “And I know that His command is everlasting life. Therefore, whatever I speak, as the Father has said to Me, so I speak.” (John 12:49-50)

Yeshua teaches the Torah, as it reflects the will of the Father. During his sermon on the Mount, Yeshua's teaching echoed a style not seen since the days of old when righteous prophets instructed and exhorted Israel to teshuva (repent). For centuries, the people lacked a true teacher and leader until, as Moses had promised, Yeshua emerged from among them.

“YHWH your Elohim shall raise up for you a Prophet like me from your midst, from your brothers. Listen to Him…” (Deuteronomy 18:15)

For those present, the moment of revelation unfolded before their very eyes. The prophet, the Messiah, the rabbi they had longed for, was breathing life into the Torah and the Tanakh (the 'old' testament) right before them.  

“And it came to be, when יהושע had ended these words, that the people were astonished at His teaching, for He was teaching them as one possessing authority, and not as the scribes.” (Matthew 7:28-29)

The Poor in Spirit

“Blessed are the poor in spirit, because theirs is the reign of the heavens.” (Matthew 5:3)

“And all these My hand has made, and all these that exist,” declares יהוה. “Yet to such a one I look: on him who is poor and bruised of spirit, and who trembles at My Word.” (Isaiah 66:2)

Those Who Mourn

“Blessed are those who mourn, because they shall be comforted.” (Matthew 5:4)

“The Spirit of the Master יהוה is upon Me, because יהוה has anointed Me to bring good news to the meek. He has sent Me to bind up the broken-hearted, to proclaim release to the captives, and the opening of the prison to those who are bound, to proclaim the acceptable year of יהוה, and the day of vengeance of our Elohim, to comfort all who mourn…” (Isaiah 61:1-2)

The Meek

“Blessed are the meek, because they shall inherit the earth.” (Matthew 5:5)

“But the meek ones shall inherit the earth, And delight themselves in plenty of peace.” (Psalm 37:11)

Those who Hunger

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

“For He has satisfied a longing being, And has filled the hungry being with goodness.” (Psalms 107:9)

“Oh everyone who thirsts, come to the waters. And you who have no silver, come, buy and eat. Come, buy wine and milk without silver and without price. “Why do you weigh out silver for what is not bread, and your labour for what does not satisfy? Listen, listen to Me, and eat what is good, and let your being delight itself in fatness. “Incline your ear, and come to Me…” (Isaiah 55:1-3)

The Merciful

“Blessed are the merciful, for they shall obtain mercy” (Matthew 5:7)

“With the merciful, you will show yourself merciful; with an upright man you will show yourself upright;” (Psalms 18:25)

The Clean in Heart

“Blessed are the clean in heart, because they shall see Elohim.” (Matthew 5:8)

“Who does go up into the mountain of יהוה? And who does stand in His set-apart place? He who has innocent hands and a clean heart, Who did not bring his life to naught, And did not swear deceivingly.” (Psalm 24:3-4)

The Peacemakers

“Blessed are the peacemakers, because they shall be called sons of Elohim.” (Matthew 5:9)

And Ya‛aqoḇ (Jacob) made a vow, saying, “Seeing Elohim is with me, and has kept me in this way that I am going, and has given me bread to eat and a garment to put on –when I have returned to my father’s house in peace, and יהוה has been my Elohim, then this stone which I have set as a standing column shall be Elohim’s house, and of all that You give me, I shall certainly give a tenth to You.” (Genesis 28:20-22)

“And you shall say to Pharaoh, ‘Thus said יהוה, Yisra’ĕl (Israel) is My son, My first-born.” (Exodus 4:22)

The Persecuted

“Blessed are those persecuted for righteousness’ sake, because theirs is the reign of the heavens. “Blessed are you when they reproach and persecute you, and falsely say every wicked word against you, for My sake. Rejoice and be glad, because your reward in the heavens is great. For in this way they persecuted the prophets who were before you.” (Matthew 5:10-12)

“Which of the prophets did your fathers not persecute?” (Acts 7:52)

Every single prophet that Elohim ever sent to Israel has been persecuted, and most were killed by their own people for urging them to obey the Torah.

“And the prophets…And others were tortured, not accepting release, to obtain a better resurrection. And others had trial of mocking's and floggings and more, of chains and imprisonment. They were stoned, they were tried, they were sawn in two, and they were slain with the sword. They went about in sheepskins, in goatskins, being in need, afflicted, mistreated, of whom the world was not worthy – wandering in deserts and mountains and caves and holes of the earth.” (Hebrews 11:32-38)

What is righteousness?

“For all Your commands are righteousness.” (Psalms 119:172)

The Salt

“You are the salt of the earth, but if the salt becomes tasteless, how shall it be seasoned? For it is no longer of any use but to be thrown out and to be trodden down by men.” (Matthew 5:13)

“‘And season with salt every offering of your grain offering, and do not allow the salt of the covenant of your Elohim to be lacking from your grain offering. With all your offerings you bring salt.” (Leviticus 2:13)

Salt was to be used with every offering, and here Yeshua is telling the people that they are salt, they are like offerings to the Most High. Believing Israel is that salt that was in the tabernacle, acting as a type and shadow of those who hold reverence to El Shaddai’s ways.

“I call upon you, therefore, brothers, through the compassion of Elohim, to present your bodies a living offering – set-apart, well-pleasing to Elohim – your reasonable worship.” (Romans 12:1)

The Light of the World

“You are the light of the world. It is impossible for a city to be hidden on a mountain. “Nor do they light a lamp and put it under a basket, but on a lampstand, and it shines to all those in the house. Let your light so shine before men, so that they see your good works and praise your Father who is in the heavens.” (Matthew 5:14-16)

“and He says, “Shall it be a small matter for You to be My Servant to raise up the tribes of Ya‛aqoḇ (Jacob), and to bring back the preserved ones of Yisra’ĕl (Israel)? And I shall give You as a light to the nations, to be My deliverance to the ends of the earth!” (Isaiah 49:6)

“For the command is a lamp, And the Torah a light.” (Proverbs 6:23)

By walking in the Torah, you become a beacon of light to those around you. This isn't some abstract light concocted by Christianity rooted in philosophical debate; rather, it's the light of the Torah! It's the teachings of the Father for His children.   

 You Have Heard it Said

“You heard that it was said to those of old, ‘You shall not murder,’ and whoever murders shall be liable to judgment. But I say to you that whoever is wroth with his brother without a cause shall be liable to judgment. And whoever says to his brother, ‘Raka!’ shall be liable to the Sanhedrin. But whoever says, ‘You fool!’ shall be liable to fire of GĕHinnom.” (Matthew 5:21-22)

Notice that Yeshua says, 'You have heard it said,' but the Torah was written. The Pharisees spoke in the synagogues, but they did not teach the deeper, inward aspects of the Torah. When there were righteous teachers of the Torah, they taught that sin begins in the heart, not just with actions. Yeshua is restoring this understanding to the people

“You heard that it was said to those of old, ‘You shall not commit adultery.’“But I say to you that everyone looking at a woman to lust for her has already committed adultery with her in his heart. And if your right eye causes you to stumble, pluck it out and throw it away from you. For it is better for you that one of your members perish, than for your entire body to be thrown into GĕHinnom.” (Matthew 5:27-29)

Once again, Yeshua addresses the heart of the matter. The desire to sin begins in the heart, which is why we must take every thought captive. Notice also how He alludes to Samson with the plucking out of the eyes. Samson was seduced by Delilah, which cost him everything, including his eyesight. This reference is often missed by readers of Matthew chapter five today, but I have no doubt that those in attendance understood and recognized the significance, just as they would have grasped the following references as well.

“You have heard that it was said, ‘An eye for an eye, and a tooth for a tooth.’ But I tell you, don’t resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. If anyone sues you to take away your coat, let him have your cloak also.” (Matthew 5:38-40)

I have already discussed 'eye for an eye, tooth for a tooth' at length in 'Eye for Eye.' But did you catch the biblical reference that Yeshua mentioned? Who is He telling the people to emulate, while also showing that Elohim will provide for His own? Joseph lost his coat when his jealous brothers sold him into slavery, and he lost his cloak when he was framed for adultery. Yet, despite all the evil done to him, Joseph was still made second in all of Egypt and was able to save his entire family.

The One Pointing the Way

Yeshua did not come to dismantle His Father’s ways, nor did he come to establish a new religion. He came to redeem Israel, taking Judah’s cup of bitter waters, and teach the Torah as intended. The Messiah declared that the only way to the Father was through him, and we understand that the Torah guides us to the Messiah.

“For Messiah is the goal of the ‘Torah unto righteousness’ to everyone who believes.” (Romans 10:4)

Yeshua is showing the way to the Father, not Christian church doctrine or the proclamations of pastors claiming divine revelation when Yah hasn't spoken. It's the King of all Kings who directs the way.

“The one who says he stays in Him ought himself also to walk, even as He walked.” (1 John 2:6)

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

P.S.

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Unveiling the Reality Behind Mythological Deities: A Revelation of Ancient Truths

 

Across diverse cultures, tales of gods, monsters, and heroes have woven intricate narratives, collectively known as mythology. Often dismissed as mere folklore, these stories offer glimpses into realms beyond our comprehension. What if, however, these myths were not solely products of imagination? While I do not assert the existence of other gods as traditionally conceived, in this article, I propose an intriguing possibility: that the ancient gods of mythology are, in reality, the fallen angels as depicted in the ancient text of 1 Enoch.

The Fallen Ones

“It happened after the sons of men had multiplied in those days, that daughters were born to them, elegant and beautiful. And when the angels, the sons of heaven, beheld them, they became enamoured of them, saying to each other, Come, let us select for ourselves wives from the progeny of men, and let us beget children. Then their leader Samyaza said to them; I fear that you may perhaps be indisposed to the performance of this enterprise; And that I alone shall suffer for so grievous a crime. But they answered him and said; We all swear; And bind ourselves by mutual execrations, that we will not change our intention, but execute our projected undertaking. Then they swore all together, and all bound themselves by mutual execrations. Their whole number was two hundred, who descended upon Ardis, which is the top of Mount Armon. That mountain, therefore, was called Armon, because they had sworn upon it, and bound themselves by mutual execrations.” (1 Enoch 7:1-8)

Angels, being immortal and not requiring procreation for the perpetuation of their kind, do not need wives. This notion is even referenced by our Messiah.

“In the resurrection then, when they rise, whose wife shall she be? For seven had her as wife. And יהושע answering, said to them, “Is this not why you go astray, because you do not know the Scriptures nor the power of Elohim? “For when they rise from the dead, they neither marry nor are given in marriage, but are as messengers in the heavens.” (Mark 12:23-25)

Notice also how Yeshua remarks that they do not comprehend the scriptures, yet the sole mention of angels in relation to marriage or sexual matters is found exclusively in the book of 1 Enoch. This serves as further indication of 1 Enoch's scriptural significance. Returning to the angels who abandoned their celestial abodes for mortal women, we observe a striking parallel with the deities of mythology. These entities seek to intermingle with humanity, driven often by base desires such as lust. This mirrors the account of the angels who prioritized progeny and physical relationships above all else.

The True Names of the Gods of Mythology

“These are the names of their chiefs: Samyaza, who was their leader, Urakabarameel, Akibeel, Tamiel, Ramuel, Danel, Azkeel, Saraknyal, Asael, Armers, Batraal, Anane, Zavebe, Samsaveel, Ertael, Turel, Yomyael, Arazyal. These were the prefects of the two hundred angels, and the remainder were all with them.” (1 Enoch 7:7-9)

After the dispersion of people from the Tower of Babel, each culture inevitably modified the names and attributes of the fallen angels who once held sway over their ancestors. Hence, every mythology features a deity associated with the sun or craftsmanship. These figures represent the same entities, albeit reshaped by linguistic confusion and the passage of time. As we shall explore, the dominion of the Fallen Ones came to an end with the Great Flood. Nonetheless, the memory of these formidable beings endured beyond the deluge, with their lineage persisting through lesser giants even after the cataclysmic event.

“But the angels transgressed this appointment, and were captivated by love of women, and begat children, who are those that are called demons, and besides, they afterwards subdued the human race to themselves, partly by magical writings, and partly by fears and the punishments they occasioned, and partly by teaching them to offer sacrifices, and incense and libations, of which things they stood in need after they were enslaved by lustful passions; and among men they sowed murders, wars, adulteries, intemperate deeds, and all wickedness. Whence also the poets and mythologists, not knowing that it was the angels and those demons who had been begotten by them that did these things to men, and women, and cities, and nations, which they related, ascribed them to God Himself [i.e. Jupiter), and to those who were accounted to be His very offspring, and to the offspring of those who were called His brothers, Neptune and Pluto, and to the children again of these their offspring. For whatever name each of the angels had given to himself and his children, by that name they called them.” (Writings of Justin Martyr and Athenagoras. Transl. Clark's AnteNic. Lib. Vol. ii., PP- 75, 76)

Knowledge

“Then they took wives, each choosing for himself; whom they began to approach, and with whom they cohabited; teaching them sorcery, incantations, and the dividing of roots and trees.” (1 Enoch 7:10)

“Moreover, Azazyel taught men to make swords, knives, shields, breastplates, the fabrication of mirrors, and the workmanship of bracelets and ornaments, the use of paint, the beautifying of the eyebrows, the use of stones of every valuable and select kind, and of all sorts of dyes, so that the world became altered. Impiety increased; fornication multiplied; and they transgressed and corrupted all their ways. Amazarak taught all the sorcerers, and dividers of roots: Armers taught the solution of sorcery; Barkayal taught the observers of the stars; Akibeel taught signs; Tamiel taught astronomy; And Asaradel taught the motion of the moon.” (1 Enoch 8:1-8)

The fallen angels imparted knowledge to our ancestors, much like the gods of mythology did with humans. It represents a parallel event, reshaped and recounted to suit the cultural context of the dispersed populations following the collapse of Babel.

Giants, the Offspring of Angels

“And the women conceiving brought forth giants…” (1 Enoch 7:11)

This verse is collaborated with Genesis and Flavius Josephus, a Jewish historian from the first century.

“And it came to be, when men began to increase on the face of the earth, and daughters were born to them, that the sons of Elohim saw the daughters of men, that they were good. And they took wives for themselves of all whom they chose. And יהוה said, “My Spirit shall not strive with man forever in his going astray. He is flesh, and his days shall be one hundred and twenty years.” The Nephilim were on the earth in those days, and also afterward, when the sons of Elohim came in to the daughters of men and they bore children to them. Those were the mighty men who were of old, the men of name.” (Genesis 6:1-4)

“For many Angels of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good; on account of the confidence, they had in their own strength. For the tradition is, that these men did what resembled the acts of those whom the Grecians call Giants.” (Flavius Josephus Chapter 3 Section 1.)

The union of angels and humans results in the creation of giants, a race characterized not only by physical stature but also by a formidable presence in the spiritual realm—an inheritance from their celestial progenitors. I will explore this phenomenon further in my upcoming article, but the key takeaway here is that giants emerged from such unions. This parallels the concept of demigods and giants, offspring of unions between gods and mortals in mythology. Likewise, the giants who once roamed the earth were depicted as equally—if not more—malicious than their mythical counterparts.

“…These devoured all the labor of men; until it became impossible to feed them; When they turned themselves against men, in order to devour them.” (1 Enoch 7:12-13)    

“And men, being destroyed, cried out; and their voice reached to heaven.” (1 Enoch 8:9)

It was a harrowing era to inhabit. Fallen angels wielded dominion with little regard for humanity, permitting their offspring, the giants, to prey upon the vulnerable without restraint. They provided no shelter, no guidance, and showed no inclination to intervene. Driven by their aspirations to ascend to godhood, these fallen beings reveled in their creative pursuits, basking in self-appointed divinity for a fleeting moment in time.

An Apocalyptic War

Mythologies often recount tales of an ancient conflict that shook the very fabric of creation. While the identities of the opposing factions may vary, the epic scale of the battle endures. In reality, this war did occur, but it wasn't a clash between gods or giants; rather, it was a conflict between righteous angels and their fallen counterparts, alongside their giant offspring.

“Say to him in my name; hide yourself! And reveal to him the end, which is coming, because the whole earth will be destroyed. A deluge is about to come on all the earth; and all that is in it will be destroyed.  And now teach him so that he may escape and his offspring may survive for the whole Earth.” And further Yah said to Raphael: “Bind Azazel by his hands and his feet and throw him into the darkness. And split open the desert, which is in Dudael, and throw him there. And throw on him jagged and sharp stones and cover him with darkness. And let him stay there forever. And cover his face so that he may not see the light. And so that, on the Great Day of Judgment, he may be hurled into the fire. And restore the Earth which the Angels have ruined. And announce the restoration of the Earth. For I shall restore the Earth so that not all the sons of men shall be destroyed because of the knowledge which the Watchers made known and taught to their sons. And the whole Earth has been ruined by the teaching of the works of Azazel; and against him write: ALL SIN.” And Yah said to Gabriel: “Proceed against the bastards, and the reprobates, and against the sons of the fornicators. And destroy the sons of the fornicators, and the sons of the Watchers, from amongst men. And send them out, and send them against one another, and let them destroy themselves in battle; for they will not have length of days…. And the Yah said to Michael: “Go, inform Semyaza, and the others with him, who have associated with the women to corrupt themselves with them in all their uncleanness. When all their sons kill each other, and when they see the destruction of their loved ones, bind them for seventy generations, under the hills of the earth, until the day of their judgment and of their consummation, until the judgment, which is for all eternity, is accomplished. And in those days, they will lead them to the Abyss of Fire; in torment, and in prison they will be shut up for all eternity.” (1 Enoch 10:2-13)

Before the deluge, a formidable conflict unfolded, one that water alone could not quell. Recognizing the gravity of the situation, El Shaddai dispatched his archangels—Raphael, Gabriel, and Michael—to combat the giants and bind the fallen ones in chains of darkness, awaiting the day of judgment. This act of imprisonment is also referenced in the book of Jude.

“And the messengers who did not keep their own principality, but left their own dwelling, He has kept in everlasting shackles under darkness for the judgment of the great day.” (Jude 1:6)

Conclusion

“At the same time, it is very evident that, in many of the legends, not only of the Greek, but of the Hindu and other mythologies, the Gentile nations have embodied their remembrances of events, the true record of which is found in the Mosaic Scriptures.” (Rev. John Fleming, A.B., The Fallen Angels and the Heroes of Mythology, pg.9)

The tales passed down through ancient mythologies are often dismissed as mere products of primitive imagination, a narrative subtly propagated to undermine the ingenuity of our forebears. Yet, a closer examination reveals a reality far removed from such patronizing assumptions. Our ancestors were not mere simpletons cowering at thunder; their accomplishments, evident in the monumental structures they erected and the extensive voyages they undertook without modern aids like GPS, attest to their sophistication. They inhabited a world beyond our comprehension—one ruled by fallen angels and where giants roamed, consuming the flesh of men. Let us offer praise to the Almighty, Yah, for sending his celestial host to liberate humanity from such oppression.

Continue to test all things, including this article, and may the Rauch Hakodesh lead you into all truth.

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