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Hebrew Inserts On Revelation

Dr. Eli Lizorkin-Eyzenberg from Israel Bible Center ( has published a book entitled, Hebrew Insights From Revelation. The copyright reads,

Hebrew Insights from Revelation, Copyright © 2021 by Eliyahu Lizorkin-Eyzenberg.
Cover design by Pinchas Shir. This book contains material protected under
International and Federal Copyright Laws and Treaties. Any unauthorized reprint
or use of this material is prohibited. No part of this book may be reproduced or
transmitted in any form or by any means, electronic or mechanical, including
photocopying, recording, or by any information storage and retrieval system
without written permission from the author (

Quite a restrictive copyright, yet they do give the ebook for free via email with an encouragement to sign up for an "online certificate program" which costs $25-$39 a month. Paul wrote,

For we are not, as so many, peddling the word of God . . . (2 Corinthians 2:17)


who suppose that godliness is a means of gain. (1 Timothy 6:5)

The following are some examples of the author's “Insights.”

I. Assumption, Not Insight

On page 9, after quoting from the book of Enoch and Baruch, it says,

These quoted passages demonstrate plainly that what we read in Revelation’s opening verses is, in fact, strikingly similar to other Jewish apocalyptic accounts from around the same time period. Why? Did John plagiarize? Of course not. But he was writing an apocalypse, and with that comes conventions of a genre familiar to his contemporaries. His book needed to signal that it is similar to other books from this genre, so he simply followed the expected formula. (bold added)

He writes it as fact, but it is pure assumption. First, there is no way to prove those books were even in existence when John wrote Revelation.1 Second, he dive's into a motive that is not revealed and that could never be known, unless it was revealed, as to John's reason for writing the book as he did. Third, he creates a need (“needed to signal”) that is simply assumed, and likewise never revealed.

On page 10 he writes,

Though the text we possess today is in Greek, imagining the Hebrew subtext gives us a great interpretive advantage. We can stand closer to the actual events that occurred in John’s series of visions if we explore them in the context of ancient Hebrew. (bold added)

So, imagination gives “great interpretive advantage.” Let's see how this imagination plays out.

II. Speculation, Not Insight

In chapter one of the book, Eyzenberg speculates about the name of the beast, the meaning behind 666 ("the number of his name" Revelation 13:17), which on its face is folly. The beast will not become known until he is "revealed" (2 Thessalonians 2:3), and when he is "revealed in his own time" (2 Thessalonians 2:6), THAT will be the beginning of the Day of the Lord, the great tribulation (Matthew 24:15-21; Revelation 6-19). Before that time, the world, believers included (Matthew 24:44), will have no idea who he is, even though he's been on the planet for at least 3 1/2 years (Daniel 9:27).

For when they say, "Peace and safety!" then sudden destruction comes upon them, as labor pains upon a pregnant woman. And they shall not escape. (1 Thessalonians 5:3)

It is speculation, not insight, when you say things like,

So, the Beast of Revelation is Nero? If we consider how first-century Jewish readers would treat such reference, how they would interpret what they read in John’s message, then it appears to be the case. (p. 17, underlining added)

Our guess is that Nero became a name unto itself, perhaps like Herod became an idiomatic name used for cruel, murderous rulers even in non-Jewish circles. (p. 18, underlining added)

"Our guess," "appears," "perhaps," is not insight, it is worthless speculation.

The LORD knows the thoughts of man, that they are futile. (Psalm 94:11)

They come to this speculative conclusion based on the assumption that the number of his name is in Hebrew. They write,

The name “Nero Caesar” spelled in Hebrew נרון קסר (neron qesar) adds up to 666. (p. 16)

Revelation is written in Greek. It is just speculation as to whether or not the calculation ("calculate" [ψηφισάτω] Revelation 13:18) is in Hebrew.


In chapter 2 Eli writes,

The number seven is a crucial number throughout the book and constitutes the numeric base structure of the book’s composition. The word Messiah (anointed one) or “Christ” is used seven times (1.1, 1.2, 1.5, 11.15, 12.10, 20.4, 20.6), . . . . (p. 20)

That only works in English for translations that follow the Greek American Bible Society (ABS) text (e.g. NAS, or equivalent). But, the Greek Westcott-Hort and Byzantine2 texts have "Christ" ten times (+ 1:9[2X]; 22:21). The Received Text (e.g. KJV) has "Christ" eleven times (+ 12:17).

Immediately after the above, Eyzenberg continues with,

John announces Messiah’s coming seven times (2:5, 2:16, 3:21, 16:15, 22:6, 22:12, 22:20).

If you look up the references (3:21 is probably 3:20 and 22:6 is probably 22:7) and compare them to other like verses, it becomes evident that there are more than seven. In addition to the above, see Revelation 1:7-8; 2:25; 3:3, 11; 6:16-17; 12:10; 19:11-16.

Immediately after the above quote, Eyzenberg continues with,

Seven times the form “Lord God Almighty/Lord of Hosts” is used (1:8, 4:8, 11:17, 15:3, 16:7, 19:6, 21:22).

It's not that simple. Revelation 1:8 says,

"I am the Alpha and the Omega," says the Lord God, "who is and who was and who is to come, the Almighty." (Revelation 1:8 NAS)

So, according to the authors, "Lord God, 'who is and who was and who is to come, the Almighty'" equals, "Lord God Almighty."3

Immediately after the above, Eyzenberg continues with,

Moreover, there are seven “amens” in the book (1:6, 1:7, 3:14, 5:14, 7:12, 19:4, 22:20), . . . .

First of all, if the NASB is being used, which the footnote on page 7 indicates it is,4 there are nine “amens” in the NASB (2x in 7:12; + 22:21). The ABS Greek text has eight “amens” (- 22:21). Westcott-Hort has eight (- 22:21), but with the second “amen” in 7:12 in brackets [ἀμήν]. The Received Text and Byzantine Text both have nine.

Likewise, immediately after the above, Eyzenberg claims,

the word “prophets” is referred to seven times (10:7, 11:18, 16:6, 18:20, 18:24, 22:6, 22:9).

It's actually eight times. He missed 11:10.

Likewise, immediately after the above, Eyzenberg continues with,

The phrase “the one who sits on the throne” is also used seven times (4:9, 5:1, 5:7, 5:13, 6:16, 7:15, 21:5).

The passages given read as follows:

Him who sits on the throne (4:9 NAS)

Him who sat on the throne (5:1 NAS)

Him who sat on the throne (5:7 NAS)

Him who sits on the throne (5:13 NAS)

Him who sits on the throne (6:16 NAS)

He who sits on the throne (7:15 NAS)

He who sits on the throne (21:5 NAS)

He didn't include:

One sitting on the throne (4:2 NAS)

Him who sits on the throne (4:10 NAS)

who sits on the throne (7:10 NAS)

who sits on the throne (19:4 NAS)

Revelation 4:10 is not included, yet the Greek is identical to those he did give in 5:1; 5:7; & 6:16 (τοῦ καθημένου ἐπὶ τοῦ θρόνου).

Immediately after the above, Eyzenberg writes,

It becomes obvious to the reader that the author is fond of the number seven and uses it intentionally over and over, perhaps even overusing it.

Who's overusing it?

III. A Lie, Not Insight

Not a Book

On page 28 he writes,

Also, the “book” of Revelation is not really a book; it is, in fact, a letter addressed to assemblies in the province of Asia.

So, even though it is called a “book” (βιβλίον) eight times (1:11; 22:7, 9, 10, 18[2x], 19[2x]), “Revelation is not really a book.” This sounds eerily like, “you shall surely die” (Genesis 2:17). “You will not surely die” (Genesis 3:4). Faith in God's Word is what saves (James 1:21). Diverting from belief in His word is “destructive” (2 Peter 2:1).

Similarly, later in the book on page 85, after quoting Revelation 2:10, he says,

The number ten usually signified fullness, so here it likely does not refer to a single 10-day period of intense persecution, but rather a prolonged period that would be extremely difficult on every count. (bold added)

In other words, the Messiah said 10 days, but He “likely” didn't mean it.

Again, this kind of teaching dissuades trust (faith) away from God's Word. It encourages people away from the very thing that would save their soul from the eternal torments of the lake of fire (Revelation 21:8 “unbelieving”).

Not the Earth

Another lie can be found on page 41. After quoting part of Revelation 1:7 (“…and all tribes of the earth will wail on account of him. Even so. Amen.”), he writes,

What is interesting is that in the Christian religious imagination, all the peoples of the world are mourning the piercing of the Messiah. But given the fact that this is an allusion to Zechariah (see above), the tribes of Israel are, in fact, in view here. The land (Earth or Land in Hebrew - ארץ , eretz) is not a standard Hebrew designation for the planet, but specifically for the Land of Israel. (bold added)

Certainly, the tribes of Israel are included and in view. All tribes are. But, that last phrase is a lie. Eretz (ארץ) is most profoundly a standard Hebrew designation for the planet in the Hebrew OT. See for example, Genesis 1:1-2; 2:1; 6:4; 9:1; 11:4; Job 26:7; 28:24; 34:13; 38:12-13, 33; Psalm 2:2, 8, 10; 8:1; 19:4; 24:1; 33:8, 13-14; 69:34; 89:11; 90:2; 96:13; 115:15-16; 135:6-7; 148:7, 11, 13; Proverbs 3:19; 8:16, 23, 26, 29; Ecclesiastes 1:4; 7:20; 8:14, 16-17; Isaiah 11:9; 40:12, 21-24, 28; 45:12; etc., etc.. Eretz is also indeed used for the land of Israel often as well (e.g. 1 Samuel 13:19, etc.).

Matthew 24:30 says the same thing as Revelation 1:7.

Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. (Matthew 24:30)

Tribes” in reference to those on the planet earth is also found in Revelation 7:9 & 11:9. Moreover, Revelation 1:7 says, “every eye will see Him,” and the context in Matthew 24:30 is very global, as the following verse says,

And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other. (Matthew 24:31)

Finally, a similar account is recorded later in Revelation 6 in which it is abundantly clear what is seen and reacted to is planet-wide.

And I looked when He broke the sixth seal, and there was a great earthquake; and the sun became black as sackcloth made of hair, and the whole moon became like blood; and the stars of the sky fell to the earth, as a fig tree casts its unripe figs when shaken by a great wind. And the sky was split apart like a scroll when it is rolled up; and every mountain and island were moved out of their places. And the kings of the earth and the great men and the commanders and the rich and the strong and every slave and free man, hid themselves in the caves and among the rocks of the mountains; and they said to the mountains and to the rocks, "Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb; for the great day of their wrath has come; and who is able to stand?" (Rev. 6:12-17 NAS)

Heavenly Temple?

On page 47 it is written,

Moses ascended to Mt. Horev and received instructions for the construction of the “tabernacle” (מִשׁכָּן , mishkan), the tent of God’s presence during Israel’s sojourn in the wilderness. As Moses did this, he was “shown” the temple in the heavenly realm (Ex 36:30),5 and his task was to somehow reflect the same design in the earthy structure that was displayed in the heavenly realm. Ezekiel 40 offers an elaborate vision of the heavenly temple that was yet future. (bold added)

The temple described in Ezekiel 40 has “tables . . . on which to slaughter the burnt offering, the sin offering, and the guilt offering” (Ezekiel 40:39 NAS, see also vs 41-43). The temple description continues on through the end of chapter 44, wherein it is written,

Thus says the Lord God, "No foreigner, uncircumcised in heart and uncircumcised in flesh, of all the foreigners who are among the sons of Israel, shall enter My sanctuary.” (Ezekiel 44:9 NAS)

“And they shall not marry a widow or a divorced woman but shall take virgins from the offspring of the house of Israel, or a widow who is the widow of a priest. Moreover, they shall teach My people the difference between the holy and the profane, and cause them to discern between the unclean and the clean. And in a dispute they shall take their stand to judge; they shall judge it according to My ordinances. They shall also keep My laws and My statutes in all My appointed feasts, and sanctify My sabbaths. And they shall not go to a dead person to defile themselves; however, for father, for mother, for son, for daughter, for brother, or for a sister who has not had a husband, they may defile themselves. And after he is cleansed, seven days shall elapse for him. And on the day that he goes into the sanctuary, into the inner court to minister in the sanctuary, he shall offer his sin offering," declares the Lord God. (Ezekiel 44:22-27 NAS)

The priests shall not eat any bird or beast that has died a natural death or has been torn to pieces. (Ezekiel 44:31 NAS)

Since the author thinks this is a “heavenly temple,” evidently he thinks there are “uncircumcised in heart” (44:9) in heaven, along with divorce (44:22) and death (“slaughter” 40:39, “widow” 44:22, “dead person” 44:25). Marriage is noted here also (“marry” 44:22). This is what Yeshua said about marriage:

in the resurrection they neither marry, nor are given in marriage, but are like angels in heaven. But regarding the resurrection of the dead, have you not read that which was spoken to you by God, saying, “I am the God of Abraham, and the God of Isaac, and the God of Jacob “? He is not the God of the dead but of the living. (Matthew 22:30-32 NAS)

Note “in the resurrection” = “in heaven,” as can be seen also from Joshua's statement about Abraham, Isaac, and Jacob.

IV. Additions

You shall not add to the word which I am commanding you, nor take away from it, that you may keep the commandments of the LORD your God which I command you. (Deuteronomy 4:2 NAS, see also 12:32)

Do not add to His words Lest He reprove you, and you be proved a liar. (Proverbs 30:6 NAS)

Jewish Fable

On page 50 he quotes from the “Babylonian Talmud,”

R. ‘Inyani b. Sason also said: Why are the sections on sacrifices and the priestly vestments close together? To teach you: as sacrifices make atonement, so do the priestly vestments make atonement. The coat atones for bloodshed… The breeches atoned for lewdness… The miter made atonement for arrogance. The girdle atoned for [impure] meditations of the heart… The breastplate atoned for [neglect of] civil laws… The ephod atoned for idolatry… The robe atoned for slander… the head plate atoned for brazenness… (Babylonian Talmud, Zevachim 88b)

The “Why” here is a fabrication, along with the supposed atonements of the apparel. None of this is found in God's Word. It's a good example of “Jewish myths” (Titus 1:14 NAS).

Outward Reverence

Shortly after the above, he writes,

Additionally, consider the symbolism of referring to the image of Jesus as the Word of God (דבר יהוה , davar ADONAI). In Jewish worship, handwritten biblical scrolls are carefully preserved and treated with great respect. They are adorned and literally “dressed” in special mantles. In the Synagogue, scrolls are usually kept covered with a cover or a mantle — an outer cover used to preserve them from the elements. In more recent times, scrolls were outfitted with elaborate crowns and finials called pomegranates (רימונים , rimmonim). Just as priests wore breastplates, so the Torah scrolls in the Synagogue also have breastplates. Both the crown and the breastplate are typically made from precious or semi-precious metals. Finally, beneath the outer covering, the scrolls have a belt-like sash that prevents the scroll from unrolling when not unfolded for reading. Some of this symbolism may be more modern than the first century CE, but the image of Messiah as the Word of God (דבר יהוה , davar ADONAI) would have been quickly connected with the Scriptures. (p. 50-51)

So, Jewish tradition “would have been” helpful for them to understand the truth? Paul warns of “the tradition of men” (Colossians 2:8), and Yeshua warned of “the teaching of the Pharisees and Sadducees” (Matthew 16:12). In other words, He said, “beware of the leaven” (Matthew 16:11), that is, the influence of the teaching of the Jewish religious leaders. Here in the above quote, Eyzenberg points you toward what Christ and Paul warned against.

Adorning the physical scrolls as described above is quite polar opposite of how Moses dealt with the Scriptures he received directly from God. It was literally written by the very “finger of God” Himself (Exodus 31:18). Yet, shortly after receiving them,

Moses' anger burned, and he threw the tablets from his hands and shattered them at the foot of the mountain. (Exodus 32:19 NAS)

After this, the Lord wrote them down again and gave Moses another copy, with no mention of any displeasure from God for Moses' actions (Exodus 34:1).

The above adornment of the scrolls is an outward display nowhere commanded by God. The Jews were good at serving God outwardly (e.g. Matthew 6:1; 23:28-29; Mark 12:28 “long robes,” “long prayers”), but God “looks at the heart” (e.g. 1 Samuel 16:7; Proverbs 20:27).

For he is not a Jew who is one outwardly; neither is circumcision that which is outward in the flesh. But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God. (Romans 2:28-29 NAS)

40,000 Gates

In a discussion of the gates and keys of heaven and hell (Matthew 16:18-19; Revelation 1:18), the author quotes “A Midrash ascribed to Rabbi Akiva.”

“In that hour the Holy One, blessed be He, takes the keys of gehinnom (hell) and gives them to Michael and Gabriel before the eyes of all the righteous, and says to them: Go and open the gates of gehinnom … Forthwith Michael and Gabriel go and open the 40,000 gates of gehinnnom”. (p. 60)

“40,000 gates” of hell? No further comment is made as to whether this is true or false. The quote given about Michael and Gabriel is clearly an addition (Proverbs 30:6) along with the 40,000 gates. No such information is found in God's word. This is not insight. It is garbage.


More garbage can be found on the following page wherein he quotes “Hyppolitus of Rome”6 and his “idea of Hades as he understood it.”

Hades is a place in the world not regularly finished; a subterraneous region, wherein the light of this world does not shine; from which circumstance, that in this region the light does not shine, it cannot be but there must be in it perpetual darkness. This region is allotted as a place of custody for souls, in which angels are appointed as guardians to them, who distribute to them temporary punishments, agreeable to everyone's behavior and manners (Discourse on the Greeks concerning Hades, Dissertation V, 1). (bold added)

Little is revealed about Hades in Scripture (see e.g. Luke 16:19-31), and the above in bold is certainly not part of it (Proverbs 30:6). The authors' point after this quote?

In light of this popular idea, it makes sense that the face of Jesus shines like the sun in all its strength (vs.16).

That's “insight”? Insight is found in the light of His Word, not in man's ideas.

For with You is the fountain of life; In Your light we see light. (Psalm 36:9)

V. Galatians Heresy

Speaking in the context of the Jerusalem council in Acts 15, he writes,

While exempting non-Jews from all kinds of burdens of observance obligatory to Jews, the council did establish a concrete set of food-related prohibitions for Gentiles as well. (p. 73, bold added)

The Jews were then, and are still today, under no obligation any different than the Gentiles. Paul, a Jew himself, wrote,

knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified. (Galatians 2:16)

The book of Hebrews makes it abundantly clear that the “new covenant” (Jeremiah 31:31-34/Hebrews 8:12) God now has with the Jews is “not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt (Hebrews 8:9). For with the Jewish Messiah as the “Mediator of the new covenant” (Hebrews 9:15; 12:24), there comes a change of the priesthood, and thus a change of law (obligations).

For when the priesthood is changed, of necessity there takes place a change of law also. (Hebrews 7:12 NAS)


When He said, "A new covenant," He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear. (Hebrews 8:13 NAS)

Thus, there are no “burdens of observance obligatory to Jews” different than for Gentiles. That's made clear in Acts 15 itself, when Peter said,

we believe that we are saved through the grace of the Lord Jesus, in the same way as they also are. (Acts 15:11 NAS)

VI. Not Judean

In the context of the churches of Smyrna and Philadelphia Eyzenberg says,

In his addresses to these assemblies, Yeshua (Jesus) also refers to the congregation of Satan, which is not of Judean/Jewish identity. (p. 111, bold added)

Eyzenberg states it as a fact that they were “not of Judean/Jewish identity.” He claims, “this is one of the most misunderstood verses in the entire Bible” (i.e. Rev 3:9, p. 114), because people have interpreted “synagogue of Satan” (Rev 2:9; 3:9) as an ethnically Jewish assembly.

Eyzenberg argues,

First, συναγωγς translated here as a “synagogueis known today as a distinctly Jewish institution, but in antiquity, this was a neutral word used for assemblies of all sorts, secular, and religions, Jewish or pagan. (p. 115)

In the NT, συναγωγὴ (sunagôgê) “synagogue” is always used in the context of a Jewish assembly.7 Back on page 82 Eyzenberg cites James 2:2 as an example of a “neutral” use, but there also it is again in a Jewish context. The book of James is written “To the twelve tribes which are scattered abroad (James 1:1).

Furthermore, in the Greek OT (LXX) συναγωγὴ (sunagôgê) “synagogue” is indeed used in a “neutral” context (e.g. Genesis 1:9; 28:3; 35:11; 48:4; Psalm 68:30[LXX 67:31];8 Proverbs 21:16).

Eyzenberg continues,

Second, Jesus actually told the Philadelphian believers that people who were saying and doing these things were not Jews. Stop and think about it for a moment. The only way to twist that text to these people (whoever they are) being Jews is to elaborate profusely and introduce some outside contexts unrelated to this original message.

So, if you simply follow the teaching of the Bible, wherein it is taught,

he is not a Jew who is one outwardly (Romans 2:28),

and wherein it is taught both in the OT and NT that ethnic Jews repeatedly rejected their God, yet claimed to follow Him (in other words, claimed to be Jews),9 Eyzenberg claims you therefore “twist” the text and “elaborate profusely and introduce . . . outside . . . unrelated” ideas.

One very pertinent passage that stands out in this context is Christ's conversation with the “Jews” (John 8:22, 31, 48, 52, 57) in John 8:

They answered and said to Him, "Abraham is our father." Jesus said to them, "If you were Abraham's children, you would do the works of Abraham. But now you seek to kill Me, a Man who has told you the truth which I heard from God. Abraham did not do this. You do the deeds of your father." Then they said to Him, "We were not born of fornication; we have one Father-- God." Jesus said to them, "If God were your Father, you would love Me, for I proceeded forth and came from God; nor have I come of Myself, but He sent Me. Why do you not understand My speech? Because you are not able to listen to My word. You are of your father the devil, . . . . (John 8:39-44a)

That fits quite well with,

I know the blasphemy of those who say they are Jews and are not, but are a synagogue of Satan. (Rev. 2:9)


. . . those of the synagogue of Satan, who say they are Jews and are not, but lie . . . . (Rev. 3:9)


1 Dating methods are not verifiable. There's no one alive today from that time to testify about it. Man's “history,” especially ancient history, is no more reliable than modern newspapers that can have lies in them, and the “history” therein is only a day old! See Ecclesiastes 1:11.

2 Robinson-Pierpont 1995

3 The rest of the passages are all the same in the Greek, except in Revelation 21:22 where there is a definite article (“the”) before “Lord.” The others are without an article before “Lord.” Also, in Revelation 19:6 the Majority Text (Hodges/Farstad) reads, “Lord our God, the Almighty” κύριος ὁ θεὸς ἡμῶν ὁ παντοκράτωρ. ABS has the “our” in brackets [ἡμῶν].

Moreover, sometimes the Septuagint (LXX) translates the Hebrew word for “Hosts” (or “Armies”), צְבָאוֹת (tsevâot), with the Greek word used in Revelation for Almighty, παντοκράτωρ (pantokratôr). See e.g. Naham 2:13; 3:5. LXX also uses σαβαωθ (sabaôth) which is a Greek transliteration of the Hebrew word for “Hosts.” See e.g. Isaiah 1:9, 24. In the NT σαβαωθ (sabaôth) can be found in Romans 9:29 & James 5:4. LXX also uses παντοκράτωρ for the Hebrew word Almighty, שַׁדַּי (shadday). See e.g. Job 22:17, 25. Finally, “Almighty” is found nine times in Revelation.

4 Page 7 footnote reads, “Unless otherwise noted the text of Revelation is quoted from New American Standard Bible with minor adaptations by the authors.”

5 Ex 36:30 reads, “And there were eight boards with their sockets of silver, sixteen sockets, two under every board.” “Ex 36:30” is probably a typo. Perhaps he meant Ex 25:40, “And see that you make them after the pattern for them, which was shown to you on the mountain.” (NAS; see also Ex 27:8; Hebrews 5:8)

6 Some attribute this to Josephus, “Josephus's Discourse To The Greeks Concerning Hades”

7 See Matthew 4:23; 6:2, 5; 9:35; 10:17; 12:9; 13:54; 23:6, 34; Mark 1:21; 23, 29, 39; 3:1; 6:2; 12:39; 13:9; Luke 4:15-16, 20, 28, 33, 38; 44; 6:6; 7:5; 8:41; 11:43; 12:11; 13:10; 20:46; 21:12; John 6:59; 18:20; Acts 6:9; 9:2, 20; 13:5, 14, 42 (not in ABS), 43; 14:1; 15:21; 17:1, 10, 17; 18:4, 7, 19, 26; 19:8; 22:19; 24:12; 26:11; James 2:2; Rev. 2:9; 3:9.

8 Psalm 68:30 “herd” of bulls

9 For example, see Exodus 32:1-5 (“Tomorrow is a feast to the LORD” חַג לַיהוָה מָחָר); Numbers 16; Psalm 78:34-37; Jeremiah 2:8; 5:2; Isaiah 1:11-15; 48:1-2, 4; Zephaniah 1:5; Matthew 16:6, 12; Mark 12:38; Luke 12:1; 20:46; John 5:18, 45-47; Acts 4; 22:17-23; 2 Corinthians 11:13, 22; etc..

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