That’s Not In The Bible?

On May 30, 2013, in Bible Lessons, by Milton Carnes

By Justin Angel Rice

On a frequent basis we attach a meaning of a word from the Bible based on our own language and culture to a word that is not the meaning of the Hebrew word behind the translation. This is often a result of using our modern western thinking process for interpreting the Biblical text. For proper interpretation of the Bible it is essential that we take our definitions for words from an Ancient Hebraic perspective. Our modern western minds often work with words that are purely abstract or mental while the Hebrew's vocabulary was filled with words that painted pictures of concrete concepts. By reading the Biblical text with a proper Hebrew vocabulary the text comes to life revealing the authors intended meaning.

I am convinced that much of what is written in Scripture is incomprehensible and easily misinterpreted and misunderstood apart from sound knowledge of Hebraic Culture.

I'm going to start by taking a look at idioms. These are phrases that mean something different from the literal meaning of the words they use. A few American English speakers are familiar with are "hit the ceiling," "kill time," or "eat your heart out." A non-English-speaker that heard these idioms translated literally into his own language would probably find them amusing. However, if he didn't suspect that they were literal translations of English idioms and took them at face value, the information he received would be very misleading. The same principle is true of Scripture. Context Counts.

While it is impossible to translate the meaning of words and their "nuances" with complete accuracy from one language to another, Scripture is most accurately interpreted within its Hebraic cultural context. The word "context" comes from the Latin verb, "contextuere" and means "to weave". A book or any other writing consists of words and thoughts woven together. One of the primary rules of Biblical interpretation is to understand what the original readers would have understood. This necessarily implies an awareness of the culture that would have affected that understanding. In other words, in order to understand the meaning of words from a different culture, we must understand the culture of the people using that language. The meaning of the word is in its use. I am convinced that a majority of our doctrinal differences would be resolved if more Believers had an intimate acquaintance and understanding of the ancient Hebraic culture that serves as the background for Scripture.

The text of Matthew 6:22-23 literally reads: "The lamp of the body is the eye. If your eye is good, your whole body is full of light; but if your eye is evil your whole body is full of darkness..." Now, "If your eye is good" is a Hebrew saying that means, "if you are generous." But our English translators have not recognized this Hebrew idiom.

So, if a "good eye" speaks to generosity, what is an evil eye? Someone not knowing the Hebraic background might suppose it is speaking of casting spells. But in Hebrew culture, having an "evil eye," means being stingy - just like having a "good eye," means being generous. Yeshua is warning against lack of generosity and nothing else. This fits the context perfectly: "Where your treasure is, there will your heart be also.... You cannot serve both Elohim and money."

Another example is the terms "destroy" and "fulfill" (I have not come to destroy the Law, but to fulfill it) from Matthew 5:17-18. These are part of rabbinical argumentation. When it was felt that a sage had misinterpreted a passage, it was said he had "destroyed" the Torah. When it was felt he had interpreted correctly, it was said he had "fulfilled" it. In light of this, we could paraphrase these verses to read, "I have not come to abolish the Torah, but to complete it - to make the meaning full" Yeshua did not come to abolish, but to make full the meaning of what Torah and the ethical demands of the Prophets require. He came to complete our understanding of the Torah and the Prophets so that we can more effectively try to be and do what they instruct us to be and do.

Hermeneutics 101: Interpret Scripture with Scripture. A correct interpretation of the Bible will always be consistent with the rest of the Scriptures. Therefore, it is essential for us as students of the Bible to interpret a passage in light of what the rest of the Scriptures say on the topic. There are Scriptures that are somewhat confusing. Peter himself tells us that (2 Ptr. 3:16)! When that is the case, rather than seeking to make an interpretation based on one verse, it is essential to examine other, perhaps more clear, passages of Scripture.

You recall there in the wilderness, The Messiah was fasting for 40 days, when Satan came along to tempt him. We see there in that temptation something pretty interesting. Satan knows the Word of Elohim. He seeks to lead The Messiah astray from the will of His Father, by quoting Psalm 91:11.

Satan said, "If You are the Son of Elohim, throw Yourself down. For it is written: 'He shall give His angels charge over you,' and, 'In their hands they shall bear you up, Lest you dash your foot against a stone (Matthew 4:6).'" [Satan left out an important phrase form that original phrase. He left out the phrase, “in all Your [Elohim’s] ways.” According to the psalmist, a person is protected only when he is following YHUH's will.]

But The Messiah replied by interpreting Scripture with Scripture. What did He do? He quoted Deuteronomy 6:16: “You shall not tempt YHUH your Elohim.” The Messiah used Scripture to interpret Scripture when he was tempted by the devil. By doing this, The Messiah was saying to us that a passage of Scripture must be understood in the light of those clearer and more expressive Scriptures.

So, if the section of Scripture that you are seeking to interpret seems difficult, or vague, go to a clearer passage that speaks on the same subject more thoroughly. This is important to do, or you can easily come to wrong conclusions.

So, be careful not to base your conclusions, or build your interpretation of a Scripture on a single Scripture, but on Scripture as a whole. Scripture is the best interpreter of itself. Because that is the case, the first commentary you should consult on a passage is what the rest of the Scriptures have to say on the topic being examined. Commentaries, concordances, indexes in the back of your Bible and books on systematic theology can be very helpful in pointing out other verses on topics that you may be unfamiliar with.

So, let Scripture interpret Scripture; incredibly simple and yet so important to put into practice!

This article is courtesy of Justin Angel Rice via Facebook. Kingdom-Info is not affiliated with nor do we support all of the teachings of Justin Angel Rice. This article is used to present a teaching on a specific topic. The names have been change to reflect the beliefs of

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Isaiah 6:9-10 “What Is …. Is”

On May 22, 2013, in Bible Lessons, by Milton Carnes


“Get The Word In You” FAQ

On May 22, 2013, in Renewing Your Mind, by Milton Carnes

There is a science behind “Get The Word In You” from the music at 40 to 60 beats per minute which is best for learning and retaining The Word of YAH. There is a reason to have the Word in both ears saying different things. This creates chaos in your hearing which creates better retention of The Word. If you listen closely, you will hear The Word of YAH spoken as background chatter (Exodus 20:2-17). All of this is for the purpose of hiding The Word of YAH in your heart. In some recordings the words are spoken in triplicates with special spacing between each sentence.

The purpose of “Get The Word In You” is to create consuming thoughts about The Most High 24/7 all day and all night. The program is simple but please do not make it complicated. All you have to do is hit the play button as often as possible.

“Get The Word In You” is very generic because we know that as believers we use different names in calling upon The Most High. Because of this, we use the name YAH, The Messiah, elohim/Alahim and The Most High

“Get The Word In You” and the Binary Effect

The Binary Effect creates a few second delay in the right and left channels (speakers). So, the exact same words are repeated in your right ear (male voice) (or speaker) few seconds after you hear them in the left ear (female voice) (or speaker).

The binary effect in “Get The Word In You” allows the words to go more directly to your heart, since your mind will be hearing different words in each ear. Normally, your mind can listen to recordings and critique as it listens. For example, I may be saying, on a recording, “You can lay hands on the sick and they shall recover.” However, your conscious mind can hear those words, critique them, and say, “No I can’t.” With Binary Effect formatted recordings, your conscious mind has a difficult time keeping up with the words (high speed low volume), so the positive words of YAH can go straight to your heart!

Can I listen to the Awakening Audio without downloading the MP3 files?

Yes! You can do this by simply doing a left click on “Download Now”. This action will cause the MP3 files to play on your computer’s media player

Can you send to me by mail or UPS/FEDEX the “Awakening” audio recordings on CD?

Yes we can. There is a cost which is $19.95 plus shipping and handling. Allow at least two week for delivery.

Am I suppose to hear everything on your ‘Awakening Audio? It seems faint and very fast when listening to it.

This is the way the program is designed. Just focus on the music for best results.

What is Interactive Gospel Music?

Interactive Gospel Music is produced or composed in a fashion to engage what you hear, feel, and see. The vision movie will flash short statements of Scripture in triplicates on your computer screen as you speak them internally or out loud. The music will engage your feelings because of the beat. In the background you will hear low volume scripture the same as you will read on your screen but in rapid sequence one after the other. The purpose is to hide the word of The Most High in your heart with the use of technology.


Yom Teruah: The Feast of Trumpets

On May 4, 2013, in Bible Lessons, by Milton Carnes

How the Day of Shouting Became Rosh Hashanah

by Nehemia Gordon

On the 1st day of the Seventh month (Tishrei) the Torah commands us to observe the holy day of Yom Teruah which means “Day of Shouting” (Leviticus 23:23-25; Numbers 29:1-6). Yom Teruah is a day of rest on which work is forbidden. One of the unique things about Yom Teruah is that the Torah does not say what the purpose of this holy day is.

The Torah gives at least one reason for all the other holy days and two reasons for some. The Feast of Matzot (Unleavened Bread) commemorates the Exodus from Egypt but it is also a celebration of the beginning of the barley harvest (Exodus 23:15; Leviticus 23:4–14). The Feast of Shavuot (Weeks) is a celebration of the wheat harvest (Exodus 23:16; 34:22). Yom Ha-Kippurim is a national day of atonement as described in great detail in Leviticus 16. Finally the Feast of Sukkot (Booths) commemorates the wandering of the Israelites in the desert but it is also a celebration of the ingathering of agricultural produce (Exodus 23:16). In contrast to all these Torah festivals, Yom Teruah has no clear purpose other than that we are commended to rest on this day.

The name of Yom Teruah may provide a clue as to its purpose. Teruah literally means to make a loud noise. This word can describe the noise made by a trumpet but it also describes the noise made by a large gathering of people shouting in unison (Numbers 10:5–6).

For example,“And it shall come to pass when the ram’s horn makes a long blast, when you hear the sound of the shofar, the entire nation will shout a great shout, and the wall of the city shall fall in its place, and the people shall go up as one man against it.” (Joshua 6:5)

In this verse the word “shout” appears twice, once as the verb form of Teruah and a second time as the noun form of Teruah. Although this verse mentions the sound of the shofar (ram’s horn), the two instances of Teruah both refer to the shouting in unison of the Israelites which was followed by the fall of the walls of Jericho.

While the Torah does not explicitly tell us the purpose of Yom Teruah its name may indicate that it is intended as a day of public prayer. The verb form of Teruah often refers to the noise made by a gathering of the faithful calling out to the Almighty in unison.

For example:
“Clap hands, all nations, shout to Alahim, with a singing voice!” (Psalm 47:2)
“Shout to Alahim, all the earth!” (Psalm 66:1)
“Sing to Alahim, our strength, shout to the Alahim of Jacob!” (Psalm 81:2)
“Shout to YHUH, all the earth!” (Psalm 100:1)

In Leviticus 23:24, Yom Teruah is also referred to as Zichron Teruah. The word Zichron is sometimes translated as “memorial” but this Hebrew word also has the meaning of “mentioning” often in reference to speaking the name of YHUH (e.g. Exodus 3:15; Isaiah 12:4; ; 26:13; Psalm 45:18). The day of Zichron Teruah, the “Mentioning Shout”, may refer to a day of gathering in public prayer in which the crowd of the faithful shouts the name of YHUH in unison.

Today few people remember the biblical name of Yom Teruah and instead it is widely known as "Rosh Hashanah" which literally means “head of the year” and hence also “New Years”. The transformation of Yom Teruah (Day of Shouting) into Rosh Hashanah (New Years) is the result of pagan Babylonian influence upon the Jewish nation. The first stage in the transformation was the adoption of the Babylonian month names. In the Torah the months are numbered as First Month, Second Month, Third Month, etc (Leviticus 23; Numbers 28).

During their sojourn in Babylonia our ancestors began to use the pagan Babylonian month names, a fact readily admitted in the Talmud:“The names of the months came up with them from Babylonia.” (Jerusalem Talmud, Rosh Hashanah 1:2 56d)

The pagan nature of the Babylonian month names is epitomized by the fourth month known as Tammuz. In the Babylonian religion Tammuz was the Alahim of grain whose annual death and resurrection brought fertility to the world. In the book of Ezekiel, the prophet described a journey to Jerusalem in which he saw the Jewish women sitting in the Temple “weeping over Tammuz” (Ezekiel 8:14).

The reason they were weeping over Tammuz is that according to Babylonian mythology Tammuz had been slain but had not yet been resurrected. In ancient Babylonia the time for weeping over Tammuz was the early summer, when the rains cease throughout the Middle East and green vegetation is burnt by the unrelenting sun. To this day the Fourth Month in the rabbinical calendar is known as the month of Tammuz and it is still a time for weeping and mourning.

Some of the Babylonian month names found their way into the later books of the Tanakh, but they always appear alongside the Torah month names. For example, Esther 3:7 says:

“In the First Month, which is the month of Nissan, in the twelfth year of King Achashverosh.” This verse starts off by giving the Torah name for the month (“First Month”) and then translates this month into its pagan equivalent (“which is the month of Nissan”). By the time of Esther all the Jews lived within the boundaries of the Persian Empire and the Persians had adopted the Babylonian calendar for the civil administration of their Empire. At first the Jews used these Babylonian month names alongside the Torah month names but over time the Torah month names fell into disuse.

As the Jewish People became more comfortable with the Babylonian month names they became more susceptible to other Babylonian influences. This is similar to the way the American Jewish observance of Channukah has been influenced by Christmas. This influence began with the seemingly harmless custom of giving gifts on Channukah. Until the Jews arrived in America this custom was unknown and it is still a rarity in Israel where Channukah does not need to compete with Christmas for the hearts and minds of the Jewish youth. Once Channukah took on this relatively trivial aspect of Christmas it became ripe for more significant influences.

Today many Jews have established the custom of setting up a “Channukah bush” as a Jewish alternative to the Christmas tree. These Jews did not want to adopt Christmas outright so they “Judaized” the Christmas tree and incorporated into Channukah. This example shows how easy it is to be influenced by the practices of a foreign religion, especially when there is some similarity to begin with. The fact that Channukah often falls out around the same time as Christmas made facilitated the American Jews in incorporating elements of Christmas into their observance of Channukah.

Just as the Jews of America have been influenced by Christmas the ancient Rabbis were influenced by the pagan Babylonian religion. Although many Jews returned to Judea when the Exile officially ended in 516 BCE, the forebears of the Rabbis remained behind in Babylonia where rabbinical Judaism gradually took shape. Many of the earliest known Rabbis such as Hillel I were born and educated in Babylonia. Indeed Babylonia remained the heartland of Rabbinical Judaism until the fall of the Gaonate in the 11th Century CE. The Babylonian Talmud abounds with the influences of Babylonian paganism. Indeed, pagan deities even appear in the Talmud recycled as genuine angels and demons.

One field of Babylonian religious influence was in the observance of Yom Teruah as a New Years celebration. From very early times the Babylonians had a lunar-solar calendar very similar to the biblical calendar. The result was that Yom Teruah often fell out on the same day as the Babylonian New Years festival known as “Akitu”. Akitu fell out on the 1st day of Tishrei which coincided with Yom Teruah on the 1st day of the Seventh Month. The fact that the Jews had started calling the Seventh Month by the Babylonian name Tishrei paved the way for turning Yom Teruah into a Jewish Akitu. At the same time the Rabbis did not want to adopt Akitu outright so they Judaized it by changing the name of Yom Teruah (Day of Shouting) to Rosh Hashanah (New Years). The fact that the Torah did not give a reason for Yom Teruah no doubt made it easier for the Rabbis to proclaim it the Jewish New Years.

It may seem bizarre to celebrate Yom Teruah as New Years considering that it falls out on the first day of the Seventh Month, but in the context of the Babylonian culture this was perfectly natural. The Babylonians actually celebrated Akitu, New Years, twice every year, once on the first of Tishrei and again six months later on the first of Nissan. The first Babylonian Akitu celebration coincided with Yom Teruah and the second Akitu coincided with the actual New Years in the Torah on the first day of the First Month.

While the Rabbis proclaimed Yom Teruah to be New Years they readily admitted that the 1st day of the “First Month” in the Torah was, as its name implied, also a New Years. They could hardly deny this based on Exodus 12:2 which says:

month shall be for you the beginning of months; it is first of the months of the year.” The context of this verse speaks about the celebration of the Feast of Unleavened Bread which falls out in the First Month. In light of this verse the Rabbis could not deny that the first day of the First Month was a biblical New Years. But in the cultural context of Babylonia where Akitu was celebrated as New Years twice a year, it made perfect sense that Yom Teruah could be a second New Years even though it was in the Seventh Month.

In contrast to Babylonian paganism, the Torah does not say or imply that Yom Teruah has anything to do with New Years. On the contrary, the Feast of Sukkot (Booths) which takes place exactly two weeks after Yom Teruah is referred to in one verse as “the going out of the year” (Exodus 23:16). No one would ever call January 15 in the modern Western calendar “the going out of the year” and the Torah would not describe Sukkot in this manner if it intended Yom Teruah to be celebrated as a New Years.

Some modern Rabbis have argued that Yom Teruah is actually referred to as Rosh Hashanah in Ezekiel 40:1 which describes a vision that the prophet had, “At the beginning of the year (Rosh Hashanah) on the tenth of the month”. The fact that Ezekiel 40:1 refers to the tenth day of the month proves that in this context Rosh Hashanah could not mean “New Years”. Instead it must retain its literal sense of “the head of the year” referring to the First Month in the Torah calendar. Therefore, the 10th day of Rosh Hashanah in Ezekiel 40:1 must refers to the 10th day of the First Month.

Yom Teruah is mentioned in the following biblical passages:

Leviticus 23:23-25 "And YHUH spoke unto Moses saying, Speak to the Children of Israel saying, In the Seventh month on the first of the month will be a day of rest (Shabbaton) for you, a Remembrance Shouting, a holy convocation. You shall do no work and you will bring a fire sacrifice to YHUH."

Numbers 29:1-6 "And in the Seventh month on the first of the month will be a holy convocation for you; you shall do no work, it will be a Day of Shouting for you"

Yom Teruah FAQ
Q: What about Leviticus 25:9?
A: Some people have argued that Yom Teruah should be considered New Years because it is the beginning of the Sabbatical year. However, the Torah does not say that Yom Teruah is the beginning of the Sabbatical year and all indications are that the Sabbatical year begins on the 1st day of the First Month. The Torah does say the following:“And you shall pass a shofar of blasting in the Seventh Month on the tenth of the month; on the Day of Atonement you shall pass a shofar throughout all your land.” (Leviticus 25:9)

This verse is saying that a shofar should be used to announce the arrival of the Jubilee year, the 50th year in the Sabbatical system. It does not say that the Jubilee begins on the Day of Atonement only that the impending arrival of the Jubilee year is announced on the Day of Atonement. Indeed the shofar may be passed through the land on Yom Kippur of the 49th year, six months before the beginning of the coming Jubilee year. This interpretation is supported by the immediate context in Leviticus 25. Verse 8 says to count forty nine years, verse 9 says to pass the shofar throughout the land, and verse 10 says to proclaim the 50th year as the Jubilee. This shows that the shofar announcing the coming Jubilee in verse 9 is passed through the land before the Jubilee is actually proclaimed in verse 10.

Q: Isn’t the Seventh Month the beginning of the agricultural cycle?
A: In the Torah the middle of the Seventh Month is actually the end of the agriculture cycle, specifically of the grain cycle. In the Land of Israel, grains are planted in Autumn and harvested in Spring. The new agricultural cycle would not actually begin until the plowing of the fields. This would not take place until the first light rains which moisten the ground enough to be broken by iron and wooden plows. In the Land of Israel this could be as early as the middle of the Seventh Month but is usually in the Eighth Month or later. By the above logic the Eighth Month should be considered the beginning of the year, not the Seventh Month.

This article is courtesy of Nehemia Gordon. Kingdom-Info is not affiliated with nor do we support all of the teachings of Nehemia Gordon. This article is used to present a teaching on a specific topic; "Yom Teruah: Feast of Trumpets". The names have been change to reflect the beliefs of


2014 Appointed Times Calendar

On May 2, 2013, in Bible Lessons, by Milton Carnes

March 30, 2014
Starts At Sunset On March 30th

Feast of Unleavened Bread
March 31- April 6, 2014
No Work On March 31st & April 6th Only

Feast of Weeks/Pentecost/Shavuots
June 1, 2014
No Work On This Day

Memorial of Trumpets
September 10, 2014
No Work On This Day

Day of Atonement
September 19, 2014
No Work On This Day
Fasting Starts At Sunset On September 18th
Fasting Ends At Sunset On September 19th

Feast of Tabernacles
September 24-30, 2014
No Work On September 24th

Last Great Day
October 1, 2014
No Work On This Day

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