Matthew 10:28, Him who able to kill the soul and the body.

A question came up about the soul. We seem to think that it is immortal and that it will, either live with the Father in heaven or, exist in permanent torment in hell. Are there any other options? Jewish thought on the subject is varied; it is, however, the origin of what we, in Christianity, believe. I give you two examples.

Gehinnom: A Jewish Hell

Only truly righteous souls ascend directly to the Garden of Eden, say the sages. The average person descends to a place of punishment and/or purification, generally referred to as Gehinnom.
The name is taken from a valley (Gei Hinnom) just south of Jerusalem, once used for child sacrifice by the pagan nations of Canaan (II Kings 23:10). Some view Gehinnom as a place of torture and punishment, fire and brimstone. Others imagine it less harshly, as a place where one reviews the actions of his/her life and repents for past misdeeds.
The soul’s sentence in Gehinnom is usually limited to a 12-month period of purgation before it takes its place in Olam Ha-Ba (MishnahEduyot2:9, Shabbat33a). This 12-month limit is reflected in the yearlong mourning cycle and the recitation of the Kaddish (the memorial prayer for the dead).
Only the utterly wicked do not ascend to the Garden of Eden at the end of this year. Sources differ on what happens to these souls at the end of their initial time of purgation. Some say that the wicked are utterly destroyed and cease to exist, while others believe in eternal damnation (Maimonides, Mishneh Torah, Law of Repentance, 3:5-6).
From https://www.myjewishlearning.com/article/heaven-and-hell-in-jewish-tradition/
On their website - myjewishlearning.com, the information ends with a bold exclamation,

“We Don’t Know, So we Must Make Our Lives Count.”

Instead of focusing on the potential torment, why not focus on a God that loves you so much that He gave His only son as the final, all-encompassing, sacrifice. Perhaps such love is a motivation to live for Him.

Another website article dated June 18, 2013.
Written by, By Rabbi Baruch HaLevi, entitled:
“I’ve always read that Jews don’t believe in the concept of hell. Is that true?”
There isn’t one definitive understanding of life after death or heaven and hell.
https://www.jewishboston.com/ive-always-read-that-jews-dont-believe-in-the-concept-of-hell-is-that-true/ has this to say.
“First, let me distinguish between what “Jews believe” versus what “Judaism” believes. Quite often one has nothing to do with the other and this is a perfect example. Jews may not believe in the afterlife—heaven and hell—but Judaism unequivocally does.
Growing up I was told that Jews don’t believe in the afterlife. No heaven. No hell. No nothing. However, like most everything else I learned about Judaism growing up, this was incomplete. Although there are strains of modern Judaism that would argue against life after death, the vast majority of Judaism, Jewish history, Jewish theology, and Jews themselves unequivocally believed in Olam Habah—the world to come.
(So,) “Yes, Judaism believes in “heaven,” and yes, Judaism also believes in “hell.”

I did not have any of this information on a recent morning as I sat with the guys; it wouldn't have mattered anyway, as one fellow, the one who keeps finding unusual and bizarre things to talk about, doesn't seem to want to hear the truth.

Let's get something straight here. I am not the final source of all truth and knowledge. If I don't have the answer I will tell you, but, if you give me a chance, I will look it up and give you an answer. At that point, the Bible is my definitive source for truth. The Bible program I use has 45 translations available for me to choose from; are they all correct? I seriously doubt it, as many translations have known errors, and language so weakened that it makes those word choices seriously inadequate at times. Don't give up hope, for God still manages to bring hope and healing even through problematic scriptures; this is why I constantly compare translations, and it is a problematic passage that is what brings me to the verse in question.

Those that refer to this passage generally focus on fearing God and the hell that seems to be dangling out there as a threat in an effort to keep us on a straighter path. My friend, that morning, showed great interest in this phrase, “God, who can destroy both the soul and the body in hell.”

Matthew 10:28 NLT  “Don’t be afraid of those who want to kill your body; they cannot touch your soul. Fear only God, who can destroy both soul and body in hell.

The NLT is fairly new to me, and it says that God can destroy both the body and soul in hell; that, is not what I was taught growing up. We were taught the soul is eternal and never dies, however that is not the implication here. I went through a translation comparison and every version I have uses the word destroy.

First, I have to ask, what is the context. Well, the conversation that evoked this comment by Jesus started all the way back in verse one of chapter ten. You can look it up for yourself if you have the time. Suffice it to say, Jesus called his disciples, prepared them, and sent them out in pairs with this message:

Matthew 10:6-8 NASB but rather go to the lost sheep of the house of Israel. (7) "And as you go, preach, saying, 'The kingdom of heaven is at hand.' (8) "Heal the sick, raise the dead, cleanse the lepers, cast out demons. Freely you received, freely give.

At this time they were to only go to the Jews. You might think that the lost sheep would welcome this message of life, but there was obviously some animosity. Matthew 10:16-23 speaks directly to the hostility, that not only His disciples would eventually face, but we, the church, as well, and it's not pretty.

If you are a follower of mine, then you know that I have recently talked about a friend who, in opposition to what scripture says, believes that the church must go through the “tribulation.” There are many reasons, based in scriptures, that convince me otherwise, however, there is an overwhelming abundance of evidence to show that our everyday lives will be filled with tribulations. Just today, I learned that China literally blew up a mega-church in China. According to Open Doors USA, North Korea tops the list for persecution, with Afghanistan a close second. If you are interested check out the ranking list on the Open Doors website – https://www.opendoorsusa.org/christian-persecution/world-watch-list/.

When talking about the time period in which tribulations will exceed human reason, you are talking about the time of God's wrath and judgment. Jesus, on the other hand, said tribulations, and that includes deadly events, would be a way of life. We here in America have yet to grasp the horrors of great tribulation, but we will.

The Greek word for kill is apokteinō and that is the word used when Jesus spoke of, “those who want to kill your body.” That word means to kill outright; figuratively to destroy: - put to death, kill, slay.
When Jesus told them to “rather fear Him who is able to destroy both the soul and the body..” He used the Greek word apollumi. That word is a derivative of two words and means to destroy fully (reflexively to perish, or lose), literally or figuratively: - destroy, die, lose, mar, perish.

Just looking at the alternative words – lose, mar, or perish, I wonder why the translators would choose the word destroy, over say, mar. One could mar an expensive piece of furniture. It might retain its functionality while losing its value. Furniture, unlike a Ming Dynasty vase, might be repairable, or should I say, salvageable. Merely using the term salvageable makes me think of who God is, and what He seems to do all the time, salvage people.

I find I can't get away from this idea of total destruction. One of my own brothers was advocating that a merciful God would not simply put people into an eternal, torturous hell. To that I would say He did not do that to them, they did it to themselves. You see, we all have the knowledge of good and evil, and some simply choose to follow the evil path. Many would say, some of those followers had no choice. If I use the children next door, I have watched them develop some nasty attitudes that closely resemble the “adults” that are raising them. Influence may leave a stain on you, but the choice to act right, at some point, will be theirs alone.

This discussion and its vagueness are one of the reasons I included the Jewish thoughts on hell at the very beginning; as they too can see those condemned to hell as being imprisoned for a period of time and then, totally eliminated. Really, that makes a lot of sense. I cannot fathom an eternity of torment, no more than I fathom what an eternity of peace will feel like. But make no mistake, I choose eternity with the Father over any other option.

Over the course of several weeks, uncomfortable things have happened. One of those things was the passing of my mother. That woman had every confidence in the world as to where she was going when she died. I could say, she had an assurance, based in scripture, and her confidence prompted me to seek answers for myself. I could no longer trust what I deem fairy tales, I learned in Sunday school. I ascertained for myself, that Jesus words and actions were true and verifiable; therefore, I too have that same confidence in my destination. The other side of that coin is the anguish I hear when people say, how can I know what will become of me when I pass. Obviously, a few of the options, are either eternal hell in torment; a relatively short time in hell followed by vaporization of some sort or a life filled with peace in the Father's arms.

Since my life in Christ affords me the confidence of life with the Father, then I have chosen that option.

As my Jewish friend stated:

 “We Don’t Know, So we Must Make Our Lives Count.”

Micah 5:2. The LORD will choose one of your people to rule.

I rarely watch the regular news channels. If you are wise and have resources like the internet, then you know that France, Germany, and Italy are having violent protests. The reasons are various, as they are in opposition to governmental decisions, taxation, and the aggressiveness of “immigrants” that have been allowed to flood in uncontrolled. We have an unchecked problem here in America as well.

I don't know about you, but I feel as though there is little I can do that is useful, and so I write. Maybe that's the condition we find Micah in as we move into chapter five of Micah.

Jerusalem, enemy troops, have surrounded you; they have struck Israel's ruler in the face with a stick. (Micah 5:1 CEV)

Surrounding you doesn't always sound so bad unless of course it is associated with the fear of brutal torture and death, as many of the “Christians” have experienced in the nations that suffered through ISIS. Daniel, the prophet, was what we understand to be, one of the valuable ones, but even then, he had to prove himself to Nebuchadnezzar. So, even for Daniel, there were no guarantees. For Micah, there is no guarantee of what will become of him.

Adam Clarke's commentary gives us some rather startling information when it tells us that Zedekiah wasn't just struck in the face with a stick.

He (Nebuchadnezzar) hath laid siege against us; (Jerusalem ); they shall smite the judge of Israel (Zedekiah) with a rod upon the cheek - They shall offer him the greatest indignity. They slew his sons before his face; and then put out his eyes, loaded him with chains, and carried him captive to Babylon.

Interesting how God has either turned the focus or, verse one of chapter five is merely the closing lines of chapter 4. Adam Clarke once again confirmed what I thought when he says,
“But thou, Beth-lehem Ephratah - I have considered this subject in great detail in the notes on Matthew 2:6, to which the reader will be pleased to refer. This verse should begin this chapter; the first verse belongs to the preceding chapter.”

Now, let's dive into the meat of what I wanted to talk about, Micah 5:2 and hopefully beyond.

I was not aware that there were two cities called Bethlehem. Quickly we will see the importance of Bethlehem Ephratah.

Bethlehem Ephratah, to distinguish it from another Beth-lehem, which was in the tribe of Zebulun, Joshua 19:15

Micah 5:2 CEV  Bethlehem Ephrath, you are one of the smallest towns in the nation of Judah. But the LORD will choose one of your people to rule the nation— someone whose family goes back to ancient times.

From Adam Clarke's commentary on Matthew 2:1.
“Bethlehem of Judea - This city is mentioned in Judges 17:7, and must be distinguished from another of the same name in the tribe of Zebulon, Joshua 19:15. It is likewise called Ephrath, Genesis 48:7, or Ephratah, Micah 5:2, and its inhabitants Ephrathites, Ruth 1:2; 1Samuel 17:12. It is situated on the downslope of a hill, about six miles from Jerusalem. בית לחם Beth-lechem, in Hebrew, signifies the house of bread. And the name may be considered as very properly applied to that place where Jesus, the Messiah, the true bread that came down from heaven, was manifested, to give life to the world. But לחם lehem also signifies flesh and is applied to that part of the sacrifice which was burnt upon the altar.”

Genesis is mentioned by Adam Clarke, as it contains what would be an oral history delivered by Jacob. Here in Genesis 48:7 we Jacob burying Rachel as he traveled to Ephrath.

Genesis 48:7 NASB "Now as for me, when I came from Paddan, Rachel died, to my sorrow, in the land of Canaan on the journey, when there was still some distance to go to Ephrath; and I buried her there on the way to Ephrath (that is, Bethlehem)."

If we were to consider ancestral lineage, Ruth, the daughter-in-law of Naomi, plays a tremendous role. However, it is her father-in-law that brings our attention to Bethlehem.

Ruth 1:2 NASB The name of the man was Elimelech, and the name of his wife, Naomi; and the names of his two sons were Mahlon and Chilion, Ephrathites of Bethlehem in Judah. Now they entered the land of Moab and remained there.

In a relatively short period of time, Boaz marries Ruth.
Ruth 4:13 MKJV  And Boaz took Ruth, and she was his wife. And when he went in to her, Jehovah made her conceive. And she bore a son.

Odd how the path leading to the birth of Jesus begins and ends in this little town. It makes you wonder if God had everything perfectly planned out.

Ruth 4:17 MKJV  And the women, her neighbors, gave it a name, saying, There is a son born to Naomi. And they called his name Obed. He is the father of Jesse, the father of David.

With that in mind, look at this piece of information, for even the future king, David was born there.

1 Samuel 17:12 NASB Now David was the son of the Ephrathite of Bethlehem in Judah, whose name was Jesse, and he had eight sons. And Jesse was old in the days of Saul, advanced in years among men.

Micah 5:2 in the NASB, declares
“From you, One will go forth for Me to be ruler in Israel.”

The NIV translation puts it this way:
“out of you will come for me one who will be ruler over Israel,”

I might conclude that this prophecy came to pass with King David, as I just showed you that he came out of Bethlehem; but this prophetic statement, like so many other prophecies of end times events, has multiple occurrences. An example of this would be the destruction of the temple.

In response to the disciples' question, when that would happen, Jesus did not directly answer their question, but said, “There shall not be left here one stone on another that shall not be thrown down.” This had nothing to do with the calendar, however, only a few years later in 70 AD, the temple was destroyed, but much like our example of David becoming king, this immediate destruction of the temple was not His focus. His discussion covered two chapters in Matthew and included significant events that projected well over two thousand years into the future. While ignoring the millennial reign, He included the final judgment upon the earth. (You find this exchange in the 24^th and 25^th chapter of Matthew.)

But we have one other clue that diverts us away from King David.
“whose origins are from of old, from ancient times.”

Think about the idea that Jesus, the physical image of the Father, appeared all throughout the Old Testament. One of those places was here in Genesis 18.

Genesis 18:1-2 NIV  The LORD appeared to Abraham near the great trees of Mamre while he was sitting at the entrance to his tent in the heat of the day.  (2)  Abraham looked up and saw three men standing nearby. When he saw them, he hurried from the entrance of his tent to meet them and bowed low to the ground.

Note that Abraham looked up and saw three men. Although in hindsight, the storyteller addresses one of them as the Lord, I do not think Abraham knew that immediately. A piece of evidence for that would be the next verse.

Genesis 18:3 NIV  He said, "If I have found favor in your eyes, my lord, do not pass your servant by.
The Word Study Dictionary tells us that the word lord, as used here in verse 3, is this: ’ādôn: “A masculine noun meaning lord or master. The most frequent usage is of a human lord, but it is also used of divinity. Generally, it carries the nuances of authority rather than ownership.”

So, I can perceive Abraham's address as one made toward authority; a polite gesture in the face of men you do not know.

When we get to verse 17, the tenor of the conversation changed, and here the word Lord means y^ehōwāh: A noun meaning God. The word refers to the proper name of the God of Israel, particularly the name by which He revealed Himself to Moses (Exodus 6:2-3).

Genesis 18:17-22 NIV  Then the LORD said, "Shall I hide from Abraham what I am about to do?  (18)  Abraham will surely become a great and powerful nation, and all nations on earth will be blessed through him.  (19)  For I have chosen him so that he will direct his children and his household after him to keep the way of the LORD by doing what is right and just so that the LORD will bring about for Abraham what he has promised him."  (20)  Then the LORD said, "The outcry against Sodom and Gomorrah is so great and their sin so grievous  (21)  that I will go down and see if what they have done is as bad as the outcry that has reached me. If not, I will know."  (22)  The men turned away and went toward Sodom, but Abraham remained standing before the LORD.
Abraham stood before y^ehōwāh. As I said, Jesus told us that no man has seen the Father, and lived; yet Abraham lived. So what did he see? He saw Jesus, the express image of the Father.

John 12:45 MSG Whoever looks at me is looking, in fact, at the One who sent me.

And though most try to avoid the subject of Melchizedek, there are huge clues which lead us back to another, an ancient appearance of Jesus.

Genesis 14:18 NASB And Melchizedek king of Salem brought out bread and wine; now he was a priest of God Most High.


 The ISBE informs us that “the name is explained in Hebrews 7:2 as “king of righteousness.” There is only one who holds that title, and his name is Jesus.

An essay from Hebroots.com entitled: No Man knows the Day or the Hour.

This is taken, in its entirety, from Hebrew Roots.com. The direct web address is: http://www.hebroots.org/hebrootsarchive/9807/980715_c.html

I happened to find this information mere hours before Rosh Hashana began on Wednesday, 9/20/2017 and it took my breath away for several reasons.

1. I have been trying to convey to believers that Jesus, the Jew, said things that a Jewish audience understood without hesitation. We, on the other hand, really have no clue at all, and part of the reason for that is this false idea that God has replaced Israel with us broken Gentiles.
2. Knowing that Rosh Hashana, the highest of holy days in the Jewish community, was about to take place, and, knowing that it is also called the Feast of Trumpets, I immediately made the correlation with the coming of Jesus in the clouds to gather His church. The time frame closed at sunset on Friday 922/2017.

To be honest I was greatly disappointed to wake up on earth Saturday morning. Does the fact that I am still here mean that the information included here is invalid? Not at all. It might mean we have another year, or it might mean that the creator of the timing and the controller of the clock, has other plans. None the less, we are there, in the ballpark, playing out the last inning. Keep in mind that the seventieth week of years – the time of God's wrath has been on hold for over two thousand years. No worries, no matter what comes, because God is in control.

Ozzie

---

From: Tony Galli
To: heb_roots_chr@geocities.com
Subject: No One Knows The Day Or Hour

NO ONE KNOWS THE DAY OR THE HOUR?

At the Time of the End, the wise shall understand. Dan 12:10

Understanding the expression "No man knows the day or hour" is not possible
by simply taking the English translation literally, because in the book of
Daniel and the Book of Revelation, we are given EXACT descriptions of
timing, relative to KEY events - such as the shutting down of the altar
sacrifices in Jerusalem at the MID-POINT of the 70th week. Dan 9:27

Jesus was asked, "When shall these things be?" Matt 24:3

His answer ties us into a very specific event (The Abomination of
Desolation) which can be measured on our calendars: "When you therefore
shall see the Abomination Of Desolation, spoken of by Daniel the prophet,
stand in the holy place, (whoever reads, let him understand:)..." Matt 24:15.

[My comment: This takes place 1260 days into the seven years of God's wrath.
That has not initiated yet.]

It is now clear that "no man knows the day or hour" does NOT mean "no man
knows the day or hour" as we read it from a modern-day English perspective.

From his book "Signs In the Heavens" by Avi Ben Mordechai, he devotes a
chapter to explaining what "no man knows the day or hour" truly means from
a rabbinical Hebraic perspective. It is a figure of speech.

The following chapter contains edited excerpts from Avi Ben Mordechai's
commentaries and builds on them aiming to explain that the Holy Bible does
in fact, reveal the "day and hour" or "exact timing" of our Lord's Return.

No One Knows the Day or the Hour?

Christians over the centuries have separated themselves from their Hebraic
roots causing the misunderstanding of key Jewish biblical idioms. An idiom
is also a figure of speech. When Y'shua (Jesus) uttered His famous words
concerning the Messianic Era in Mattityahu (Matthew) 24:26, "No one knows
about that day or hour, not even the angels in Heaven, nor the Son, but
only the Father", He used a common Jewish figure of speech referring to a
specific Jewish Festival. In essence, He was saying, "I am coming for My
Bride on such and such a day! Be watching!" What day could the Jewish idiom
be referring to? Keep reading!

HEBRAIC ROOTS

Y'shua HaMashiach (Jesus the Messiah) was Jewish and lived a
Torah-observant Jewish life. Evidence suggests that He communicated to His
audience in the Hebrew language, in Hebraic ways. What does it mean to
communicate in Hebraic ways? It means to think and talk like a Jew. In
Y'shua's day it meant to speak in the language and idioms of the day. Those
who heard the Lord speak knew what He was saying and usually what He was
alluding to unless He was speaking in parables, which had their own
analogies. Of course, today's generation of believers struggles to
understand His words and concepts. Speaking, thinking and acting like the
Jewish Rabbi He was helped His mission in bringing the gospel message to
"the lost sheep of the house of Israel" (Matt 15:24).

Y'shua was quoted in Mattityahu (Matthew) 8:11 as saying: "I say to you
that many will come from the east and the west, and will take their places
at the feast with Abraham, Isaac, and Jacob in the Kingdom of Heaven". Since we are talking about Jewish idioms, have you ever considered the meaning of these words? Specifically, our Lord used and confirmed common Jewish ideas about the Day of the Lord - the millennium - and its relation to the Feast of Sukkot (Tabernacles) in Z'kharyah 14. In speaking, Y'shua referred to the Festival and its traditional guests of honour, Avraham, Yitzchak and Ya'acov, called the ushpizin (uoosh-piz-zin) or seven shepherds (exalted
guests), invited into every succah (tabernacle) at the Feast of Sukkot in
the fall of the year. The seven shepherds in descending order are
1. Avraham (Abraham), 2. Yitzchak (Isaac), 3. Ya'acov (Jacob), 4. Mosheh
(Moses), 5. Aaron, 6. Yosef (Joseph) and 7. HaMelech David (King David).
By mentioning the feast and three of the seven shepherds, His audience
immediately understood the allusion to the Messianic age - "Millennium" or
"Day" of the Lord.

"For the Son of Man came to seek and to save what was lost" (Luke 19:10).
Again, in this simplistic phrase Y'shua, the Son of Miriyam and Yosef,
spoke of two things: His Deity (by calling Himself the subject of the
prophet Dani'el's vision) and His mission (by calling Himself the One God
Who spoke to Mosheh on Mount Sinai) as it is written in Dani'el and
Yechezk'el (Ezekiel):

In my vision at night I looked, and there before me was One like a Son of
Man, coming with the clouds of Heaven. He approached the Ancient of Days
and was led into His presence (Dani'el 7:13-14).

For this is what the Sovereign LORD says: I Myself will search for My sheep
and look after them (Yechezk'el-Ezekiel 34:11ff).

In the Gospel narrative of Luke 23:31, Y'shua said: "For if men do these
things when the tree is green, what will happen when it is dry?" In this
verse Y'shua points His audience, who had portions of the writings of the
Prophets memorized, to the verses in Yechezk'el (Ezekiel) 20:45 to 21:7.
Without question, Y'shua's hearers knew He referred to Chevlei HaMashiach
or Ya'acov's Trouble in the Great Tribulation and warned His audience that
what they do to Him in hardness of heart now, God will do to the nation in
judgment later.

Y'shua's encounter with Natan'el (Nathanael) is recorded in Yochanan (John)
1:47-48: When Jesus saw Nathanael approaching, He said of him, "Here is a
true Israelite, in whom there is nothing false". "How do You know me?"
Nathanael asked. Jesus answered, "I saw you while you were still under the
fig tree before Philip called you".

Again, our Lord used a strong figure of speech pointing to a widely taught
Jewish expectation concerning the resurrection and the millennium. In
brief, He told Natan'el that he will be alive on the Last Day to inherit
the land promised to Avraham (Bereshith-Genesis 17:8). From Y'shua's words,
Natan'el understood he would participate in the resurrection since "that
Day" was yet future. This is understood in the first-century Jewish figure
of speech, "I saw you while you were still under the fig tree", which
refers to life and study of Torah in the millennium (Midrash Rabbah
Genesis, Rabbah Song of Songs). Y'shua also told Natan'el that he is like
righteous Avraham who received his reward for trusting God. This is
understood because of the phrase, "Here is a true Israelite, in whom there
is nothing false". The millennial concept of the fig tree is found
throughout the Tanach including Z'kharyah 3:10: "In that day each of you
will invite his neighbor to sit under his vine and fig tree", declares the
LORD Almighty. For this reason, Natan'el responded emphatically to Y'shua
and His words, saying: "Rabbi, you are the Son of God; You are the King of
Israel!"

God through HaMashiach Y'shua spoke to the Jews in many portions and in
many ways (Hebrews 1:1-2) relying upon known figures of speech, common
expectations and direct thoughts from Talmudic and Pharisaic teachings. The
concepts I addressed only scratch the surface, so-to-speak. Every phrase
and word from the mouth of the Lord meant something to His audience. He
spoke with precision. With that as a basis, let us go on to one of the most
interesting Jewish figures of speech misunderstood by the Church over the
years. It concerns Y'shua's phrase, "No one knows about that day or hour,
not even the angels in Heaven, nor the Son, but only the Father". In
context, He refers to the home-taking of His bride, the beginning of the
Messianic era and His millennial reign as King of kings over all the earth.
To understand this concept, we begin by examining its foundation.

ROSH HASHANAH

Chapter Five described the annual Jewish Festival of Trumpets or Rosh
HaShanah - the first day of the seventh month. A few themes linked to this
Jewish festival is resurrection, repentance, kingship, coronation and a
marriage feast. This chapter shows another theme and convincing proof that
Rosh HaShanah is not only the start of "The Day of the Lord" (Millennium,)
but is also the day of the resurrection! It has to do with the moon and its
29-day cycle of renewal.

In this period of slightly less than 30 days, the moon goes from darkness
to light and back to darkness again. This is not a haphazard occurrence
attributed to evolution or science. God planned it for many reasons, one
being as a picture of resurrection and renewal. With each cycle of nearly
30 days the ancient rabbis understood that the moon was being reborn or
"born again" (Sefard siddur, Mussaf for Shabbat and Shabbat Rosh Chodesh,
p. 509 and 646-648).

NEW MOON

In Y'shua's day, the moon was so important that a Jewish festival was
proclaimed at the beginning of every month (Talmud Tractate Chaggigah 17b;
Shavuot 10a; Arachin 10b). This was called the New Moon Festival and in the
B'rit Chadashah, Rabbi Sha'ul (Paul) makes note of it (Colossians 2:16).
Even in the Tanach, King David provoked King Sha'ul (Saul) over it (1
Shmu'el-Samuel 20:5). In the coming millennium, the gate of the inner court
of the Temple facing east shall be opened on the new moon
(Yechezk'el-Ezekiel 46:1). And finally, in the millennium all nations will
celebrate the New Moon festival every month (Yeshayahu-Isaiah 66:23). It is
obvious from the Hebrew Scriptures that in the millennium God has no plans
to do away with His system.

Since it is so important, exactly what is a new moon? It is the opposite of
a full moon. Every month the moon goes through a complete cycle of renewal
called Rosh Chodesh, the head or beginning of the renewed month. Twelve
times a year on Rosh Chodesh, the moon always starts off with its disk
being very dark to the naked eye. Over the course of 15 days, it gets
brighter and brighter until it finally reaches a full white-faced disk or
full moon. Over the next 15 days, it becomes darker and darker and finally
becomes invisible to the naked eye again.

The ancient rabbis saw a great lesson in this. Just as the moon has no
light of its own but receives its light from the sun, so we too have no
light of our own and must receive it from God. As the moon goes through a
near 30-day cycle of dark to light to dark, so we need constant spiritual
renewal and repentance. Like the moon, we too must be reborn or "born
again" into HaMashiach and constantly renewed through repentance. This is
why God called it a faithful witness in the sky (Mizmor-Psalm 89:37).

If the moon is so important to God, why do we pay so little attention to
it? We have lost touch with God's faithful witness in the sky. But Y'shua
and the people of His day never lost touch with it. And as I previously
noted, not only was the new moon necessary for the Jewish calendar, it was
also a monthly festival celebrated with a feast fit for a king! So, when
Y'shua said His famous words in Mattityahu-Matthew 24:36, it had
far-reaching implications. Here are the words of Y'shua in a few different
translations:

But of that day and hour knoweth no man, no, not the angels of
heaven, but my Father only. (KJV)

No one knows about that day or hour, not even the angels in heaven, nor the
Son, but only the Father. (NIV) But of that day and hour knoweth no one,
not even the angels of heaven, neither the Son, but the Father only. (ASV)
About the exact time, however, and the hour, none knows - not even the
messengers of Heaven; but My Father alone. (Fenton Modern English
Translation)

Failing to think like Y'shua and taking phrases out of Jewish context can
lead one to misunderstand His words. For example, in many places of the
B'rit Chadashah Y'shua knew the future and talked about it openly. In one
instance He warned His talmidim (disciples) about their future saying,
"See, I have told you ahead of time" (Mattityahu-Matthew 24:25). His
context concerned the tribulation, the destruction of the Temple, the rise
and fall of false messiahs (antichrists), etc. If He knew the future in
Mattityahu 24:25, and the context concerns the Day of Trouble, why would He
suddenly speak as though He did not know the future in the same context
just 11 verses later in Mattityahu 24:36? Was He confused? Or was He making
perfect sense in light of the customs of the Jews?

Since the subject of our discussion is the new moon and figures of speech,
realize the phrase, "Of that day and hour no man knows" refers to the
sanctification or setting apart of the new moon. Without this
Sanctification, the Jews had no way of determining God's "appointed times"
or moedim.

Twelve times a year a new Jewish month (Rosh Chodesh) was announced to the
people. We have no system like it today. We look at a calendar to determine
the first of the month; the Jews, however, looked at the moon. This system
of chronology was given to the Jews to know precisely when the Holy
festivals (moedim) would fall (there are still eight of them; seven
appointed times and Shabbat). The moon was the faithful Jewish calendar or
witness in the sky and 12 times a year was sanctified as the basis of the
Jewish stellar calendar.

GOD'S APPOINTED TIMES

Because the moon was so important for Jewish date - setting, the authorities
in charge of announcing the new moon in Y'rushalayim took great care to
ensure the first day of the month was announced on time. To correctly
announce the first day of the month, established by the new moon, was one
of the Sanhedrin's greatest responsibilities. They had to ensure the people
knew when the first of the month began 12 times a year! Therefore God said
to the leaders of Israel:

These are the appointed times of the Lord, holy convocations which you
shall proclaim at the times appointed for them (Vayikrah-Leviticus 23:4).

In other words, God gave the Sanhedrin authority to announce and sanctify
the new moon to the people. Its proclamation on earth was supported by God
in Heaven (c.f. Mattityahu 18:18-20 where the Jewish context supports a
believers' Sanhedrin as seen in Acts 15). As soon as the new moon was
announced, the first day of the month began. Once the beginning of the new
month was established, the festivals and weekly Shabbats for the upcoming
month were sanctified for observance. In Hebrew, those observances have
always been called "appointed times" or moedim, literally "a sacred and
set time". From God's perspective, the appointed times belong to Him
(Midrash Rabbah Numbers, Vol 2.21.25, p. 852) and no one has the authority
to change the celebration of an appointed time. To do so was a serious
matter and great sin. Appointed times had to be kept because of their
Messianic implications.

Further, in Vayikrah (Leviticus) 23:4, notice the phrase, "holy
convocation". The phrase in Hebrew is mikraw kodesh, better translated,
"holy convocation and rehearsal". In other words, God's appointed times are
actually "holy rehearsals" set apart to reflect events in the Messianic
era. God said to the people, "Pay attention! On this day I am going to do
something! Wake-up! The Jews were to know and practice all of God's mikraot
or holy convocations. This is the essence of Rav Sha'ul's (Paul's) words that the
Shabbat, new moons, and festivals, "are a shadow of things to come; the body
of Mashiach" (Colossians 2:17).

Twice a year, in the spring and fall, there were several appointed times
and specific days of holy convocation dedicated to the Lord. The new moon
was the key in being able to fulfill those set times, holy convocations and
rehearsals. For example, when the new moon was announced on the first day
of Nisan, also called Aviv, the people knew when to observe the holy
convocations and set times of the 10th (Shemot-Exodus 12:3), 14th and 15th
(Shemot-Exodus 12:6; Bamidbar-Numbers 33:3), 16th (Vayikrah-Leviticus
23:15), and finally the 21st. In the same way, when the new moon was
announced on the first day of Tishri also called Ethanim, the people knew
when to observe the Holy convocations of the 1st (Vayikrah-Leviticus
23:23), 10th (Vayikrah-Leviticus 23:26), 15th (Vayikrah-Leviticus 23:39),
and 22nd (Vayikrah-Leviticus 23:36). Thus from the announcement of the new
moon to the festival dates which followed, it was only a matter of counting
the right number of days. In a moment you will understand how this applies
to the phrase that Y'shua spoke concerning His coming again.

THE SANHEDRIN AND THE TWO WITNESSES

The Mishnah also referred to as the Oral Law, dealt with the legal
elements of daily Jewish religious life, in Hebrew called Halachah. In the
treasure of the first and second-century Halachah, we find many explanations
to help us understand the Torah, particularly in Y'shua's day since it was
still oral then. In volume two called "moed" or festival, tractate Rosh
HaShanah teaches us about the Sanhedrin and its selection process of two
witnesses who would tell us when the new moon arrived. Once a month the
Sanhedrin discussed when to proclaim the new moon. They did this through
the agency of two witnesses, the element of all legal transactions in
Judaism.

One witness shall not rise up against a man for any iniquity, or for any
sin, in any sin that he sinneth: at the mouth of two witnesses, or at the
mouth of three witnesses, shall the matter be established. Deut 19:15

The men were important because, by their witness, Israel celebrated God's
appointed times. They had to be of good character and were always treated
with great honour. They had special privileges such as authorization to
ride into Y'rushalayim on horseback on the Shabbat to bring the good news
of the new moon festivities! The men had special status because they were
the confirmation that Y'hudah (Judaea)  depended on for the correct timing
of the new month and the festivals.

Rosh HaShanah Chapter 2, Mishnah 5 reads: There was a large court in
Jerusalem called Beth Ya'azek. There all the witnesses used to assemble and
the Beth Din used to examine them. They used to entertain them lavishly
there so that they should have an inducement to come. (The witnesses were
allowed to break the Shabbat travel restrictions for this one purpose lest
they might be reluctant to come and give the essential evidence of the
sighting of the new moon).

Continuing in Chapter 2, Mishnah 6: How do they test the witnesses? The
pair who arrive first are tested first. The senior of them is brought in
and they say to him, tell us how you saw the moon - in front of the sun or
behind the sun? To the north of it or the south? How big was it, and in
which direction was it inclined? And how broad was it? If he says (he saw
it) in front of the sun, his evidence is rejected. After that, they would
bring in the second and test him. If their accounts tallied, their evidence
was accepted, and the other pairs were only questioned briefly, not because
they were required at all, but so that they should not be disappointed,
(and) so that they should not be dissuaded from coming.

In qualifying the witnesses, the Sanhedrin used the following criteria:
They never arrived at the same time.
They were never questioned at the same time.
There were always two new witnesses each month.

In short, the two qualified witnesses usually stood before the Nassi or
President of the Sanhedrin (Jewish High Court) to give account of the
moon's appearance prior to its becoming total dark (Moed Rosh HaShanah,
Chapter 3, Mishnah 1). Just before the moon's disk enters total darkness,
there are tiny slivers of white on the edges of the waning disk. These were
called the "horns" of the moon. Correctly sighting the "horns" (on the
waning crescent) determined the beginning of the new month. Once the two
witnesses were qualified and questioned, if the President (who had
knowledge of astronomy) was convinced their observation was accurate, he
publicly sanctified the start of the new month.

After careful scrutiny to determine the official arrival of the new moon,
the Nassi or President of the Sanhedrin proclaimed Rosh Chodesh with the
words: "Sanctified", and all the people repeat after him, "Sanctified,
sanctified". After the proclamation, the Sanhedrin ordered watchmen on the
nearby hillsides to light fires and thus inform the Jews in all of Y'hudah
(Judaea), Shomron (Samaria), Egypt, Babylon and the galut (diaspora) that
the new month had begun. That started the festival of the New Moon and
counting of the next 29- days to the next new month proclamation.

Again, once the Sanhedrin set Rosh Chodesh, or the beginning of the new
month by sighting the new moon, the rest of the festivals were calculated.
However, the seventh month, Tishri, was particularly important because it
was the only month that had a holy convocation or appointed time on the
first day of the month. This posed a unique problem. The first day of
Tishri was the appointed time called Rosh HaShanah, the Feast of Trumpets
(Vayikrah-Leviticus 23:24). Yet no one could begin observing the festival
until they heard those famous words from the President of the Sanhedrin,
"Sanctified!"

No one in Israel could plan for the first day of the seventh month Tishri,
called Yom Teruah or the Feast of Trumpets (also called Rosh HaShanah).
When they knew how many days to count to a festival, that would be easy.
But:

HOW COULD THEY PLAN FOR A FESTIVAL THAT THEY DID NOT KNOW AT WHAT DAY OR HOUR IT WOULD PUBLICALLY BE ANNOUNCED AND THUS BEGIN?

This was unique to Rosh HaShanah and dependent upon the testimony of the
two witnesses. Prophetically, we are informed of two important witnesses
during the Great Tribulation:

And I will give power unto My Two Witnesses, and they will prophesy 1260
days, clothed in sackcloth. Rev 11:3

Of course, anyone could look up into the twilight or early morning sky and,
if they looked hard enough, see the new moon or at least its "horns". And
certainly, an astute observer knew when about 29- days were completed since
the previous Rosh Chodesh. But recall, ONLY THE SANHEDRIN NASSI had the
authority to proclaim the first of Tishri, which was already established as
a technical procedure. Once proclaimed, the Feast of Trumpets (Rosh
HaShanah) commenced. Until that public announcement by the Nassi, everyone
had to wait before they could begin the observance of the festival. No one
could begin the festival beforehand! Thus, we can more clearly see the
analogy Jesus made with His words: "But of that day and hour knoweth no
man, no, not the angels of heaven, but my Father only" was in regards to
this important festival of Rosh HaShanah.

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Non-Jew in the Rich Hebraic Heritage of our Faith.

Please visit the Hebraic Roots Global Network
Web Site located at:

http://www.hebroots.org/

Eddie Chumney
Hebraic Heritage Ministries Int'l