PARALLELS

Joshua 2:1 esv -- And Joshua the son of Nun sent two men secretly from Shittim as spies, saying, “Go, view the land, especially Jericho.”  

I have found that when you see one parallel in scripture, look for more. Keep looking because the bible is deep like the sea and high like a mountain. So it is with the Book of Joshua. In this blog post I an diving in to Joshua 2.  

Joshua has long been considered foreshadowing of Jesus.

SON OF NUN

Joshua 2 had me at "Joshua Son of Nun." The Hebrew letter Nun has a value of 50. The number of Jubilee. The ancient pictograph of the letter looks like a seed sprouting as well as a single sperm cell. 

From a New Testament perspective, this echo takes us back to Genesis and the fall of man and what some Christians call "the First Gospel."

Genesis 3:15 esv -- I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.”

In 2 Samuel 24:18–25, King David purchases the threshing floor of Araunah (also spelled Aruna or Ornan) the Jebusite for 50 shekels of silver to build an altar to the Lord and stop a plague ravaging Israel after David's census of the people. This site on Mount Moriah later becomes the location of Solomon's Temple in Jerusalem.

The 50th year is Jubilee, the year of liberty and restoration for the Jewish people. This was proclaimed by sounding a trumpet on the Day of Atonement. In Leviticus 25:8–55, the Jubilee involves the release of Hebrew slaves (those who had sold themselves into servitude due to poverty), the forgiveness of debts, and the return of ancestral land to its original owners, symbolizing restoration and freedom under God's covenant. 

In the New Testament, Luke 4:16–21), Jesus returns to his hometown synagogue in Nazareth, reads from the scroll of the prophet Isaiah (Isaiah 61:1–2), and proclaims that the Spirit of the Lord is upon him to preach good news to the poor, proclaim liberty to the captives and recovery of sight to the blind, set the oppressed free, and declare the year of the Lord's favor—echoing the Jubilee of restoration and release. He then sits down and declares, "Today this scripture has been fulfilled in your hearing," marking the inauguration of his ministry as the fulfillment of God's redemptive promises.

THE NAME OF JOSHUA

Joshua's name in Hebrew is יְהוֹשֻׁעַ is transliterated as Yehoshua or Yehoshu'a. 

It derives from the roots "Yah" (a shortened form of Yahweh, meaning "the Lord") and yasha ("to save" or "deliver"), so the full meaning is "Yahweh saves" or "the Lord is salvation." This should remind us of the prophet, Jonah words when he is spit out of the fish after three days: 

Jonah 2:9 -- But I will sacrifice unto thee with the voice of thanksgiving; I will pay that that I have vowed. Salvation is of the Lord.

Yehoshua (Joshua) in the Hebrew Bible (Tanakh),  is the successor to Moses who led the Israelites into the Promised Land (e.g., Book of Joshua).

The common shortened form is יֵשׁוּעַ (Yeshua), is also the Hebrew name of Jesus in the New Testament, highlighting the shared theme of divine salvation. 

Simply stated: Yehoshua (Joshua) prefigures Yeshua (Jesus) Both names spring from the Hebrew root y-sh-ʿ ("to deliver, save"), fusing Yah (Yahweh) with salvation's cry. 

Echoes are Devine Mirrors.  As I said from the start, when you see one parallel, keep looking because the bible is deep like the sea and high like a mountain. So let's look more closely at the Book of Joshua, in particular, Chapter 2. 

RAHAD HIDES THE SPIES

Joshua chapter 2 recounts the story of two Israelite spies sent by Joshua to scout the city of Jericho before the conquest of Canaan. 

Joshua 2 pulses with redemptive reversal—a deliberate echo, a divine "what if?" reframed. In Numbers 13, twelve spies slink into Canaan, only to slink back with grapes of glory laced with giants' gloom. Ten tongues wag terror: "We seemed like grasshoppers" (Numbers 13:33), leading to forty years of wilderness wandering, a generation's grave. Their sin? Unbelief's mutiny, scouting turned slander, promise poisoned by fear. Moses' mission crumbles; the land weeps withheld.

But here, in Joshua's dawn, the script flips: two spies—lean, loyal, unnumbered by doubt—cross Jordan's whisper from Shittim's acacia shade (Joshua 2:1). No horde, no hubris; just quiet commission under Yehoshua, the salvation-bearer. They enter the land, not as conquerors yet, but pilgrims—eyes wide, hearts hushed. Jericho's walls loom, but Rahab's roof becomes revelation's perch: flax-fringed, fear-forged faith. She, the city's scarlet fringe, spies their God before they spy her secrets: "Your terror has fallen upon us... the Lord your God, he is God" (Joshua 2:9, 11). No bad report; only bold return: "Truly the Lord has given... the land into our hands" (Joshua 2:24).

These spies lodge with Rahab, a Canaanite prostitute, who hides them from the king's men and helps them escape. In exchange, the spies promise to spare Rahab and her family during the impending destruction of the city, on the condition that she ties a scarlet cord (or thread) in her window as a sign of their covenant. When Jericho falls (Joshua 6), this mark ensures their safety. This narrative is rich with typology—symbolic foreshadowing—of Yeshua.

The Scarlet Cord: A Symbol of Jesus's Atoning Blood and The Hope (HaTikva) of Israel

The most prominent foreshadowing of the hope of Israel is the scarlet cord (Joshua 2:18, 21), which serves as a visible sign of protection and deliverance. Scarlet, derived from a deep red dye (often associated with blood in ancient Near Eastern contexts), evokes the imagery of sacrificial blood that averts judgment. 

It is notable that the particular "krimson worm" that leaves a crimson stain on a tree is used to make the die for the scarlett color of the cord that Rahad hangs our her window. It is the same unique Hebrew name for a "worm" found in the book of Jonah that eats the plant and the same "worm" in Psalm 22.6. 

Speaking of the scarlet color, this directly parallels the Passover lamb's blood smeared on Israelite doorposts in Egypt (Exodus 12:7, 13), where it marked homes for salvation from the angel of death. Just as that blood spared the faithful, Rahab's cord spares her household amid Jericho's destruction.

In the New Testament, this parallel typology culminates in Yeshua's blood shed on the cross as the ultimate atonement: "Without the shedding of blood there is no forgiveness of sins" (Hebrews 9:22). Jesus is the "Lamb of God who takes away the sin of the world" (John 1:29), and His blood provides eternal protection for those who claim it by faith—like an "invisible scarlet cord" around the believer's life.

RAHAB'S TRANSFORMATIVE FAITH: 

The scarlet cord's placement in the window (a place of vulnerability) underscores how faith in Christ's blood covers and redeems even the most unlikely (e.g., Rahab, an outsider and sinner).

Rahab, a Gentile (non-Israelite) and marginalized figure, confesses her faith in the God of Israel: "The Lord your God, he is God in the heavens above and on the earth beneath. Now then, please swear to me by the Lord..." (Joshua 2:11–12). Her knowledge of Yahweh's mighty acts (e.g., parting the Red Sea, defeating kings) leads her to align with Israel, making her one of the first recorded Gentile converts.

Rahab's Redemption: From Scarlet Shame to Royal Lineage

Rahab—yes, the Canaanite harlot of Jericho's shadowed walls embodies the audacious grace that rewrites the broken. Once defined by her trade, veiled in the city's vice, she steps into the light of faith, trading whispers of survival for a covenant oath. "The Lord your God is God in heaven above and on the earth below" (Joshua 2:11)—her confession isn't mere flattery; it's a pivot, a plea for rebirth. The scarlet cord she hangs isn't just a signal; it's her lifeline.

Threads of Transformation

From Outcast to Insider: The gentile prostitute, enemy of Israel, barters hospitality for haven. Yet Yahweh spares her—not for merit, but mercy—pulling her from Jericho's rubble into the covenant fold. Her house, once a den of despair, becomes a beacon of deliverance (Joshua 6:25). Rahab's story is echoed in Mark 2:17 -- "I came not to call the righteous, but sinners".

New Name, New Nation: Post-conquest, Rahab weds Salmon the Judahite (Ruth 4:20–21 via Matthew 1:5), birthing Boaz, who weds Ruth—another outsider redeemed. She enters the messianic bloodline, her "scarlet" past woven into the Savior's genealogy. From "harlot" (zonah in Hebrew, raw and reproachful) to matriarch: a fresh identity, etched in eternity.

SCARLET TO WHITE

Rahab's scarlet thread, once a harlot's hasty signal dangling from Jericho's breach (Joshua 2:18), unfurls into deeper lore: the Yom Kippur thread, bound to the Azazel goat (Leviticus 16:21–22). Crimson-kissed, it threads the temple door; as the burdened beast bears Israel's sins into the wild, the cord blanches—blood's curse reversed, guilt's weight lifted like mist before dawn. "Though your sins be as scarlet, they shall be white as snow" (Isaiah 1:18): Yahweh's vow, etched in fiber and forgiveness.

In Rahab, we see the gospel's scandal: God delights in drafting the disqualified, granting them thrones in His story. 

This foreshadows "Yeshua's mission to extend salvation beyond Israel to all nations," including sinners and outsiders: "I have not come to call the righteous but sinners to repentance" (Luke 5:32). Rahab's inclusion in Israel's lineage (she becomes an ancestor of King David and thus Jesus; Matthew 1:5) symbolizes the Gentile inclusion in the church through faith alone, not works or heritage (Ephesians 2:8–9; Romans 4:16).

Her act of hiding the spies at great personal risk mirrors the protective role of faith in Christ, which "hides" believers from God's wrath (Colossians 3:3).  Her act of faith is a picture of Salvation by Grace, the scarlet cord, through Faith.

MORE HIDDEN PARALLELS

So far I've shared the most well known parallels between the Joshua and the story of Rahab saving the spies. When I look further, I see more hidden parallels. 

The chapter centers on Rahab, and in the broader context Joshua who leads Israel into the Promised Land after Moses' death, just as Jesus leads believers into eternal rest and inheritance (Hebrews 4:8–11).

In chapter 2, Joshua's commissioning of the spies prefigures Jesus sending out His disciples as witnesses (e.g., the two spies echo the "two witnesses" required by Mosaic law, Deuteronomy 19:15, and Jesus' sending of the seventy-two in pairs, Luke 10:1). Their report of faith amid fear (Joshua 2:24) anticipates the gospel's triumph through bold proclamation.

Shadows of Secrecy: Joshua's Spies and the Silent Disciples

In Joshua 2:1, two men slip from Shittim's shadows—sent covertly to scout Jericho's secrets—echoing the veiled valor of Nicodemus and Joseph of Arimathea, who cradle Jesus's body in John 19:38–40. Like spies in enemy walls, these two harbor faith in the dark, emerging only when the King falls.

Two Sent in Secret: Joshua dispatches his pair "secretly" (v. 1), whispers of reconnaissance amid peril. So Nicodemus steals to Jesus by night (John 3:2), a Pharisee's probe veiled in twilight; Joseph, too, a "secret disciple" (John 19:38), risks all post-crucifixion. Both duos, envoys of the divine, mapping salvation's terrain under cover. Nicodemus and Joseph of Arimathea will prove to be credible withnesses of Jesus's death and burial in the tomb. 

Joshua 2.6 kjv -- But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof.

Hidden in Heights: Rahab hauls the spies to her roof (v. 6), a high perch of refuge amid the hunt. Flax stalks veil them—raw fibers destined for linen's weave. Parallel the tomb's ascent: Joseph’s rock-hewn high place (Matthew 27:60), where Nicodemus layers spices in linen folds (John 19:40), shrouding the slain Savior. From rooftop sanctuary to sepulcher shroud, concealment births deliverance.

Flax to Linen: Threads of Burial and Birth: The flax, spread sunward for drying (v. 6), foreshadows linen's sacred wrap—Jesus' body bound in it, as in ancient rite (Mark 15:46).

Linen whispers resurrection: what binds in death unravels in dawn's light (John 20:5–7). Rahab's flax hides life from doom; the disciples' linen entombs it, only for glory's rise.

Rising from the Roof: The roof, elevated and exposed, hints ascent—a "high place" of peril turned promise (v. 6). Spies descend via scarlet cord to freedom; Christ, from tomb's heights, ascends in victory. Nicodemus ponders "born again" from above (John 3:3); Joseph seals the stone, unwitting sentinel to the third day's breach. Secrecy yields to soaring salvation—Yahweh's spies, then the Savior's, scaling walls, no longer in doubt, to inherit the land eternal.

SUMMARY

These echoes weave Old Testament shadow into New covenant substance: hidden agents, fiber-forged faith, elevated escapes. From Jericho's fall to Calvary's triumph, God recruits the unlikely—prostitute, Pharisee, councilor—to unfurl His redemptive rope. 

JOY

In this blog post I am examining the parallels concerning "JOY" in the Torah and what Yeshua (Jesus) says in the New Testament (NT).

The most common word for "joy" in Hebrew is simcha (שִׂמְחָה).  From a Hebrew (Jewish) perspective, "Simcha" (joy) is more than happiness; it is a deep, internal state connected to serving God. 

Jewish mystical thinkers viewed Simcha as a way to connect with the divine, emphasizing a joyful service of God and recognizing His presence in all aspects of life, even during difficulties. This perspective sees joy as a requirement for a complete spiritual life, influencing the meaning of holidays like Simchat Torah. 

On the 22nd day Tishrei, immediately after the 7 day holiday of Sukkot, is Shmini Atzeret (the 8th day of Assembly). This day is the holiday of Simchat Torah, considered the most spiritually joyful holiday of the year.

Simchat Torah is when Jews finish that year's cycle of reading Torah. We've literally completed the scroll. Simchat Torah is the culmination of the joy experienced throughout the year and is seen as a celebration of the unity between God and the Jewish people. There is singing and dancing with the Torah. 

Simcha, Joy, is believed to be pathway to connect with God through the performing of mitzvot (commandments) leading to a feeling of God's presence. In other words, through our service to God, we are connected to God. In doing so, we spread the joy. Our mitzvot bring light to the world. 

From 7 to 8: Gematria Reveals: 

7 is natural completion. 8 is supernatural. Simcha Torah is on Shemini Atzeret, the 8th day. 8 has a supernatural or hidden dimension. The Hebrew letter that has a value of 8 is Chet and the ancient pictograph of the letter is a depiction of a wall or fence. 

Exodus 19:12 -- And you shall set boundaries for the people around, saying, Beware of ascending the mountain or touching its edge; whoever touches the mountain shall surely be put to death.'

What begins as Sinai's thunderous barrier, pierces through in joyous revelation. The Holy One's descent shatters separation, flooding the assembly with transcendent joy on Simchat Torah.

Psalm 98:4-6 (NIV) -- "Shout for joy to the Lord, all the earth, burst into jubilant song with music; make music to the Lord with the harp, with the harp and the sound of singing, with trumpets and the blast of the ram’s horn—shout for joy before the Lord, the King."

"Nehemiah said, 'Go and enjoy choice food and sweet drinks, and send shares to those who have nothing prepared. This day is holy to our Lord. Do not grieve, for the joy of the Lord is your strength.'" (8:10)

SEEING 8 IN ALL THE RIGHT PLACES

Genesis 7:13 (NIV) -- "On that day Noah and his sons Shem, Ham, and Japheth, together with his wife and the wives of his three sons, entered the ark."

Here, exactly eight people—Noah, his wife, and their three sons with their wives—enter the ark, marking the preservation of life through divine intervention amid the flood's chaos. This echoes the gematria value of Chet (ח = 8), whose ancient pictograph resembles a fence or wall, representing enclosure, separation, and protection.

Isaiah 55:8-9 (NIV) -- "'For my thoughts are not your thoughts, neither are your ways my ways,' declares the Lord. 'As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.'"

This passage vividly portrays God's transcendence as an unbridgeable chasm—like the vast sky above the ground—emphasizing His ways as elevated and inscrutable. It echoes the "hidden dimension" of Chet (8), where divine reality fences off human comprehension, inviting awe rather than full grasp. Just as the ark's walls concealed renewal, God's lofty thoughts veil deeper purposes, revealed only in fragments.

Job 11:7-9 (NIV) -- "Can you fathom the mysteries of God? Can you probe the limits of the Almighty? They are higher than the heavens above—what can you do? They are deeper than the depths below—what can you know? Their measure is longer than the earth and wider than the sea."

Connection to God's Height and the Mystery of LIFE

Zophar challenges Job with rhetorical questions that map God's essence as boundless: soaring higher than stars, plunging deeper than oceans. This multidimensional mystery aligns with the supernatural "8"—a realm beyond the seven-day cycle of the known, fenced by incomprehensibility. It underscores humility before the divine wall that both hides and protects profound truths.

Psalm 139:5-6 - From the rear and the front You encompassed me, and You placed Your pressure upon me. Knowledge is hidden from me; it is hard, I cannot attain it.

God's mysteries are hidden; His enclosure of omniscience is wondrously unattainable. The "lofty" (high) knowledge suggests a veiled intimacy—God knows us fully yet remains exalted, mirroring the hidden renewal of eight souls in the ark, where divine nearness defies human reach.

Deuteronomy 29:29 (esv) -- The secret things belong to the Lord our God, but those things which are revealed belong to us and to our children forever, that we may do all the words of this law.

JOY, Simchat Torah is the celebration of living the Torah--Living out life through doing acts (mitzvot) of loving-kindness (chesed חסד). You'll notice that chesed begins with the Hebrew letter chet I have written about. It ends with the Hebrew letter "dalet" (ד). Dalet is a "door."  The middle Hebrew letter is ס (samekh). The root word samakh which means "to lean upon" or "to uphold."

It is no coincidence that the word for "life" in Hebrew is "Chai" (חי). As a plural noun it is written חַיִּים (chayim).  "Chai" (חי) contains a Chet ח and a Yod י.  The ancient pictograph symbol for a Yod is an "outstretched arm & hand." God led us out of slavery with an outstretched arm & hand. As I read it, God is the supernatural source of life. Or, our actions are the source of life.  This is a topic for a longer discussion.

JOY TO THE WORLD 

In the New Testament book of John, Jesus says in John 15:11-13 nkj:

11 “These things I have spoken to you, that My joy may remain in you, and that your joy may be full. 12 This is My commandment, that you love one another as I have loved you. 13 Greater love has no one than this, than to lay down one’s life for his friends.

The joy that Jesus is speaking of in John 15:11 creates a spiritual connection. In the vert next verse is His command to love one another. There is a the parallel to the mitzvot in the Torah. 

it is not a coincidence that this is the chapter that Jesus says, "Abide in me, and I in you" (John 15:4). Jesus's believers will be known by their fruit of their actions. The Holy Spirit is a source of joy, since it is through the work of the Spirit which God sends that we are able to produce this fruit. The good works we do are known as the "fruit of the Spirit."

Here, Jesus directly imparts His own divine joy—rooted in the eternal love between Father and Son—to believers who abide in Him. This joy isn't a fleeting emotion. It is a profound means of connecting with God through abiding service, facilitated by the Holy Spirit whom the Father sends in Jesus' name (John 14:26-27). It's the Spirit's role to sustain this union, turning obedience into fruitful living. God "knows" us intimately through this joy-manifested fruit, as it mirrors Christ's own life, proving our connection to the Vine (John 15:5).

Matthew 7:16-20 (NIV) -- "By their fruit you will recognize them. Do people pick grapes from thornbushes, or figs from thistles? Likewise, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus, by their fruit you will recognize them."

Our joy is a divine litmus test of where Spirit-fruit is flourishing. Jesus teaches that genuine identity in God is discerned not by words or appearances, but by the fruit.  

In John 16:24, Jesus encourages his followers to pray, promising, "ask and you will receive, so that your joy may be made full."  This interesting verse is often associated with material prosperity, however, I do not see it that way. We pray to recieve a blessing in order to be a blessing; and through our service to others by way of our prayers, our joy is made full. 

Connection to Mitzvot and NT Fruits

Deuteronomy 28:1-2 (NIV) -- "If you fully obey the Lord your God and carefully follow all his commands I give you today, the Lord your God will set you high above all the nations on earth. All these blessings will come on you and accompany you if you obey the Lord your God.

The call to holiness undergirds the mitzvot, transforming everyday actions—honoring parents, loving neighbors (Leviticus 19:3, 18)—into sacred fruits that reflect God's character. This strikingly parallels the NT's Spirit-fruits as markers of sanctification.  "Love, joy, peace" aren't abstract virtues but active expressions mirroring Jesus's holiness (1 Peter 1:15-16). God "knows" His people by these outputs—OT through covenantal deeds that set Israel apart (Exodus 19:5-6), NT through lives that glorify the Father via abiding fruit (John 15:8). It's a seamless thread: mitzvot as the blueprint, fruits as the Spirit's living portrait.

In the Old Testament, mitzvot (commandments) aren't mere rules but life-giving actions that weave Israel into God's covenantal fabric—visible "fruits" of faithfulness yielding tangible blessings like prosperity and protection. This mirrors the New Testament's "fruit of the Spirit" (Galatians 5:22-23), where obedience flows from inner transformation, producing joy, peace, and goodness as evidence of divine indwelling. Both frameworks reject empty ritual: mitzvot demand heart-aligned deeds (Deuteronomy 10:12-13), just as NT fruits expose genuine faith (James 2:17). They're twin vines of righteousness—OT rooted in Torah observance, NT blossoming through Spirit-empowered living—fulfilling Jesus' promise to complete, not cancel, the Law (Matthew 5:17).

THE EIGHTH DAY -- DEVINE CLOSENESS -- SIMCHA (JOY)

Shemini Atzeret's essence is a joyful gathering after Sukkot's harvest, symbolizing transcendent renewal beyond the sevenfold cycle. Just as the assembly in Leviticus 19 is summoned to mirror God's otherness—separating from impurity for mitzvot-lived lives—Shemini Atzeret invites Israel into a hidden dimension of divine closeness, where the eighth day holds the people for one more sacred pause to Tabernacle with God. The day when our joy is complete.

On the 8th day: Leviticus 23:36 (NIV): "For seven days present food offerings to the Lord, and on the eighth day hold a sacred assembly and present a food offering to the Lord. It is the closing special assembly; do no regular work."

Leviticus 23:36 explicitly refers to the eighth (8) day following the 7-day Festival of Tabernacles (Sukkot), which begins on the 15th day of the seventh month (Tishri) in the Hebrew calendar. This is Shemini Atzeret—the distinct "closing assembly." 

John 7:37-39 esv -- On the last day of the feast, the great day, Jesus stood up and cried out, “If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.’” Now this he said about the Spirit, whom those who believed in him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified.

Notice the reaction of the Jews in the very next verse!

John 7:40-41 esv -- When they heard these words, some of the people said, “This really is the Prophet.” Others said, “This is the Christ.” 

Some understood!  But others did not. Why?  Some had ears to hear and eyes to see. Like Nicodemus who said:

 John 7:50-52 esv -- Nicodemus, who had gone to him before, and who was one of them, said to them, “Does our law judge a man without first giving him a hearing and learning what he does?” They replied, “Are you from Galilee too? Search and see that no prophet arises from Galilee.”

Nicodemus was essentially saying to judge him by his fruit!!

Enjoy this song: He Dwells with Us -- Sukkot

Epilogue: 

Today I purchased 4 more fruit trees for my young orchard at the Tree of Life Farm. Its a tiny orchard by commercial standards, about 30 trees, plus about a dozen+ berry bushes. I pray God blesses me with fruit to provide others. 

DON'T LOOK NOW

Yesterday I contacted the health care aid who took care of my mother years ago. She is from Jamaica, and she told me how awful things are there. I asked for her "venmo number." That got me thinking.

BETWEEN JAMAICA AND THE PHILIPPINES and other disasters we've seen, I WAS WONDEERING if there has been an increase in disasters. So I did some research and this is what came up:

Increase Rates by Category (2015–2024 vs. Historical Baselines)

Major Disaster Declarations: 

Averaged 63 per fiscal year (FY), a 61% increase from the historical average of 39 per FY in 1988–1997 (the first decade post-Stafford Act); this reflects a near-doubling in frequency over the prior 30-year baseline of about 55 per year.

Emergency Declarations: 

Averaged 22.6 per year (totaling 226), a roughly 150–350% increase from pre-2015 historical averages of 5–10 per year; the surge was driven by a 2020 spike to 104 (COVID-19-related), with post-2020 averages stabilizing at ~18 per year—still over double historical norms.

Fire Management Assistance Declarations (FMAGs): 

Averaged ~80–90 per year (comprising ~38% of total declarations), up approximately 50–100% from 1990s–2000s averages of 40–60 per year; this category has grown steadily due to escalating wildfire threats, contributing to the overall tripling of total declarations since the 1990s.

Total Declarations (All Categories): 

Averaged 164 per year in the most recent five full years (FY2020–2024), more than double the 1990s–2000s average of ~70–80 per year and over 2.5 times (250%) the 1980s baseline, straining federal resources amid climate-driven events.

TO APPRECIATE THE TREND AND THE PROBLEM, DON'T LOOK AT JUST NOW. LOOK BACK FURTHER

Extending the historical view back to the 1950s (when modern federal disaster declarations began under the Disaster Relief Act of 1950) reveals an even more pronounced upward trajectory—essentially a 10- to 20-fold increase in annual averages over 75 years, accelerating sharply since the 1990s amid climate change, population growth, and expanded eligibility criteria. This dwarfs the already notable decade-over-decade jumps

Overall Trend (1950–2024): 

From single digits annually to 150+ in peak recent years—a ~20x increase in total declarations (over 4,500 cumulative vs. ~200 in the 1950s).

WITH $40 TRILLION IN DEBT, CAN WE GET TO A POINT WHEN THE MONEY AND RESOURSES SIMPLY DO NOT EXIST TO RECOVER FROM A DISASTER?  

Yes, the escalating U.S. national debt—projected to surpass $40 trillion by late 2025 or early 2026 based on Congressional Budget Office baselines—raises serious questions about fiscal sustainability, especially as disaster declarations continue on pace.

Most disaster funding comes from supplemental appropriations (e.g., via the Disaster Relief Fund), which are essentially deficit-financed and added to the debt pile. In FY2024 alone, Congress approved ~$110 billion for hurricanes and wildfires, on top of FEMA's baseline $30 billion annual budget—pushing total disaster outlays toward $150 billion amid record events.

Potential Tipping Points for Insufficiency

Interest Crowding Out (Short-Term Risk, 2025–2030): 

At $40T debt and ~3–4% average interest rates, annual payments could hit $1.2–1.6 trillion—20–25% of the federal budget. This squeezes discretionary spending, where disaster aid lives. If disasters spike (as trends suggest, with 150+ declarations/year), Congress might prioritize them via debt ceiling hikes, but repeated brinkmanship (e.g., 2023 near-default) could delay aid by months, exacerbating damage costs (every $1 delayed can balloon to $2–3 in total recovery needs).

Inflation and Printing Limits (Medium-Term, 2030s): 

Disaster costs have tripled since 2000 (adjusted for inflation), while debt service has quintupled. 

The Fed can monetize debt to cover gaps, but excessive money creation risks 1970s-style inflation (10–15%), eroding purchasing power for recovery materials/labor. With supply chains already strained (e.g., post-COVID lumber shortages added 20–30% to rebuild costs), hyperinflation could make resources "unaffordable" even if dollars exist—think Venezuela-scale breakdowns. 

Resource Scarcity Beyond Money (Longer-Term, 2040+): 

Debt doesn't directly limit physical resources, but fiscal austerity could underfund mitigation (e.g., FEMA's $1B/year for resilience vs. $100B+ in annual damages). Climate models project 2–3x more billion-dollar disasters by 2050; combined with debt-to-GDP hitting 180–200%, we might see rationed aid—e.g., only "national priority" events get full federal support, leaving states/localities to shoulder 50–70% more (as in underfunded 2021 Texas winter storm recovery).

Political and Global Triggers: 

Gridlock over entitlements (Social Security/Medicare, 50% of budget) could force cuts to "non-essential" disaster funds. Globally, if foreign holders (China/Japan, ~$7T) dump Treasuries amid U.S. dysfunction, borrowing costs spike 1–2%, adding $400–800B/year to interest—potentially forcing a "disaster debt cliff" where recovery competes with basics like food stamps.

IF WE PASS THE TIPPING POINT ALL BETS ARE OFF!  

Signs of the End of the Age

3 As he sat on the Mount of Olives, the disciples came to him privately, saying, “Tell us, when will these things be, and what will be the sign of your coming and of the end of the age?” 4 And Jesus answered them, “See that no one leads you astray. 5 For many will come in my name, saying, ‘I am the Christ,’ and they will lead many astray. 6 And you will hear of wars and rumors of wars. See that you are not alarmed, for this must take place, but the end is not yet. 7 For nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in various places. 8 All these are but the beginning of the birth pains.

9 “Then they will deliver you up to tribulation and put you to death, and you will be hated by all nations for my name's sake. 10 And then many will fall away[a] and betray one another and hate one another. 11 And many false prophets will arise and lead many astray. 12 And because lawlessness will be increased, the love of many will grow cold. 13 But the one who endures to the end will be saved.

Divine Threads: From Jacob's Womb to the End of Days – A Shepherd's Tale Unraveled

Hey friends, it's me—your fellow pilgrim on this wild journey through Scripture. Lately, I've been peering through what I can only call "spiritual eyes," the kind that make the Bible feel less like a dusty anthology and more like a living heartbeat, pulsing with one grand story. It's the kind of vision that turns casual Bible flips into holy goosebumps, where a verse in Ezekiel's prophecies feel like echoes of a family feud from 4,000 years ago. 

For the last few days, I rolled up my sleeves and tried to unpack, in one blog post, how God's sovereign hand weaves the messy birth of a nation—through Jacob, Joseph, and those wayward brothers—into the fiery runway of end-times restoration. It's all there, declared "from the beginning to the end," as Isaiah so boldly puts it. Buckle up; this is going to feel like tracing constellations in the night sky.

The Primal Fracture: Jacob's Heel and Esau's Rage

Let's start where it all ignites like a spark in the womb. Picture this: Rebekah, heavy with twins, wrestling not just with twins but with destiny itself. God whispers to her, "Two nations are in your womb, and two peoples from within you will be separated; one people will be stronger than the other, and the older will serve the younger" (Genesis 25:23). Enter Jacob—the heel-grabber, the supplanter—emerging not as the obvious heir but as God's audacious choice over Esau, the rugged hunter, the man of the fields. It's no fairy tale; Jacob snatches the birthright with a bowl of stew (Genesis 25:29–34) and cloaks himself in goat skins to steal the blessing: "May nations serve you and peoples bow down to you. Be lord over your brothers" (Genesis 27:29). This not as divine favoritism run amok, but as an early brushstroke of grace over merit. 

Jacob's limp from that midnight wrestle with God (Genesis 32:24–32) isn't just a battle scar—it's a foreshadowing of the wounded Shepherd who will rise to rule. Esau's bitter tears? They seed a rivalry that ripples through Edom's deserts into eternity, a brotherly grudge that mirrors every fracture in God's family. From this Jacob wrestles for his blessing and becomes Israel, father of twelve sons who carry the nation's DNA—flawed, fiery, and forever marked by God's unyielding election. It's here, in the cradle of covenant, that the end is whispered: A younger Son, rejected yet reigning, gathering what the elders scattered.

Backup--we missed it. What was the blessing that Jacob was wrestling for? What was his true desire? There is a foreshadowing in this ancient story of a 2000 year old parable. Here is a hint for you seekers: "fell on his neck and kissed him; and they wept." Put the two stories together and what do they spell? Brotherly love and fatherly love. If you see that you've got half the story. 

The Fields of Betrayal: Joseph's Pit and the Brothers' Shadows

Fast-forward to the pastures near Shechem, where the air still hums with the ghosts of Dinah's tragedy (Genesis 34). Jacob's sons—those tribal architects—are out tending the flocks, but something's rotten. They're not just slacking; whispers suggest they're dipping into the idol worship that tainted their plunder from Shechem's fall, those "foreign gods" Jacob would later bury under an oak (Genesis 35:4). Enter Joseph, the dreamer-son at 17, bringing a "bad report" to his father about their misconduct (Genesis 37:2). Is it laziness? Or something darker, like straying to high-hill altars for fertility rites, forsaking the one true Shepherd?

Jealousy erupts like a storm. "Here comes the dreamer!" they sneer (v. 19), stripping his coat, hurling him alive into an empty pit—a dry cistern, a foretaste of Sheol itself (v. 24). They sit down to eat, oblivious to their brother's cries echoing from the depths (v. 25), then sell him to Ishmaelite traders bound for Egypt. With spiritual eyes wide open, I see the crucifixion's shadow here: Israel's own—priests, elders, descendants of these very brothers—plotting to bury the innocent Beloved for exposing their hypocrisy. The fields of Dothan become Golgotha; the pit, the tomb. But oh, the mercy! Joseph rises from prison to palace, not to curse but to save: "You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives" (Genesis 50:20). From betrayal's bread crumbs, a famine's grace is born.

The Prophetic Indictment: Ezekiel's Shepherds and the Scattered Flock

Centuries later, in Babylon's dust, Ezekiel picks up the thread like a prophet's relay. His words in chapter 34 hit like thunder: "Woe to you shepherds of Israel who only take care of yourselves! Should not shepherds take care of the flock?" (v. 2). These "shepherds"—kings, priests, the tribal heirs gone wrong—have fattened on the sheep, scattering them to wolves and high places of idolatry (v. 6). Sound familiar? It's Joseph's brothers writ large: Neglect in the fields, idol-dabbling in Shechem's shadow, leading the flock not to green pastures but to exile's jaws.

But Ezekiel doesn't stop at woe; he launches into promise. God will seek the lost, bind the broken, and raise "one shepherd, my servant David... who will tend them and be their shepherd" (vv. 23–24). This Prince—eternal, unifying the divided tribes (Ezekiel 37:24–25)—is no mere king; he's the covenant-keeper, forging "an everlasting covenant of peace" with a sanctuary among His people (37:26). My spirit stirs here: This is Jacob's stolen blessing fulfilled, not through deception but divine decree. The dry bones rattle to life (37:1–14), a resurrection echo of Joseph's pit-emergence, prepping the flock not for siesta but for storm. Chapter 34 is the runway, friends—accelerating from patriarchal fractures to the wars that test the regathered.

The Fiery Runway: Wars, Troubles, and the Pierced Prince

And what a takeoff! Ezekiel 38–39 unleashes Gog of Magog, a  northern horde hooked by God Himself to swarm the "secure" mountains of Israel (38:4, 8–11). Earthquakes, hail, and sword devour them (38:19–22), their weapons burned for seven years (39:9)—a divine purge that leaves the nations trembling: "They will know that I am the Lord" (39:28). This isn't random geopolitics; it's Jacob's Esau-rivalry gone global, Edom's grudge (Ezekiel 35) exploding into tribulation's forge.

Jeremiah names it: "The time of Jacob's trouble" (30:7)—that unparalleled anguish, a cosmic birth pang flipping the womb-struggle of Genesis 25. "He shall be saved out of it," God vows, breaking the yoke and raising "David their king" (vv. 7–9). Echoes abound in Jeremiah 23:3–6, where bad shepherds are scattered, only for a "righteous Branch" from David to reign as "The Lord Our Righteousness"—the antidote to Shechem's idols, the gatherer of Joseph's scattered family.

Zechariah seals the flight path with visceral poetry. The shepherd is struck, the sheep scattered (13:7, quoted by Jesus in the upper room), but from that wound flows a fountain for sin (13:1). Zechariah 11's worthless shepherd—paid 30 silver pieces, flung to the potter—mirrors Judas and the brothers' meal over the pit. Then the climax: Nations besiege Jerusalem (14:2), but the Lord fights for His people, His feet splitting the Mount of Olives (14:4), reigning as King over all the earth (14:9). And in the mourning? "They will look on me, the one they have pierced" (12:10)—Joseph's coat stripped, the Messiah's side lanced, birthing repentance like Esau's reconciliation with Jacob (Genesis 33).

Yet amid this siege and sorrow, another voice breaks through like a father's desperate whisper: Hosea, the prophet of relentless love, recalls the ancient call—"When Israel was a child, I loved him, and out of Egypt I called my son" (Hosea 11:1). This isn't mere memory; it's the thread pulling Jacob's fledgling clan—from Joseph's Egypt descent (Genesis 46:3–4) through Moses' exodus—into the Messiah's own flight and return (Matthew 2:15). In the heart of Jacob's trouble, God refuses to relent: "How can I give you up, Ephraim? ... They will follow the Lord... trembling like birds from Egypt, like doves from Assyria" (Hosea 11:8–11). It's the primal pattern reborn—the scattered son summoned home, the shepherd's hook drawing every prodigal from pits and prisons to the Prince's peace.

The End Declared from the Beginning: Hope in the Sovereign Weaver

Through these spiritual eyes, it's all one seamless tapestry, stitched by the God who "makes known the end from the beginning, from ancient times, what is still to come" (Isaiah 46:10). Jacob's heel-grab? The spark. Joseph's pit? The prototype rejection. Ezekiel's Prince? The blueprint. The wars and troubles? The refining fire. From womb to worldwide clash, it's not chaos—it's choreography. The brothers' bad report, laced with idol-dust, exposes the human shepherds' fail, but awakens the divine One: Jesus, the Good Shepherd laid down for the flock (John 10:11), pierced yet pursuing, regathering every lost son of Jacob into eternal peace.

What stirs in you as you trace this? For me, it's awe at a God who authors redemption in the mess—the deceptions, the daggers, the dry bones—and invites us to wrestle like Jacob, report like Joseph, and rest like the flock under the Branch. The runway's lit, friends. The Prince is coming. May our eyes stay spiritual, seeing His hand in every thread.

CONCLUSION:

Bible isn't a dry ledger of laws or a scattershot of stories; it's the epic of a cosmic Shepherd who, from Eden's shatter (the primal fall, humanity's Esau-like grasp for self-rule) to Gethsemane's garden (the ultimate "bad report" laid bare in sweat like blood), pursues His wandering flock with a love fiercer than the grave. We fall—into pits of jealousy, high hills of idols, the troubles of Jacob's lineage—and He doesn't abandon; He descends, exposes the rot (Ezekiel's woes, Joseph's truth-telling), and woos us to repentance, not with thunder but with tears: "How can I give you up, Ephraim? My heart is changed within me; all my compassion is aroused" (Hosea 11:8).

Redemption? It's His specialty—the dry bones breathing (Ezek 37), the pierced side pouring living water (Zech 13:1; John 19:34), the risen Joseph feeding the famished (Gen 50:20), all culminating in the Lamb who was slain yet stands (Rev 5:6–12). God doesn't just love His sheep; He is the Shepherd, leaving ninety-nine to bind the one (Luke 15:4–7), calling us by name from every Egypt, every Dothan field, every Gog-war grave.  Come. Bo! 

In the end, it's not about our heel-grabs or brotherly betrayals—it's His relentless "I have loved you with an everlasting love" (Jer 31:3), turning fractures into forever peace.

TO TOP IT OFF

Scripture isn't a museum exhibit but a mirror held up to the soul. We scroll through the epics of empires and exiles, nodding at the drama of long-gone shepherds and scattered tribes, only to freeze when the light swings inward. When we are realize this is my story, too, and we feel conviction.

The God who hooked Esau's rivalries into redemption's blueprint (Genesis 25:23) and whispered through Joseph's pit-cry (Genesis 37:24) isn't chronicling history for historians—He's courting you, right here in the scroll of your days.

Think of it: That "bad report" the brothers hated? It's the voice in us that exposes our own field-neglect—our idol-chasing distractions, our jealous side-eyes at others' dreams—yet God uses it not to condemn but to call us home, like the Father in Hosea 11:8, heart churning with compassion: "How can I give you up?" Ezekiel's Prince (34:23) isn't just for ancient Israel; He's the personal Shepherd who knows your wandering hills, your private troubles, and meets you there with a staff that comforts (Psalm 23:4). Whether you're grinding through a modern famine in a high-rise or a desert tent, the transformation is intimate: Fall into grace's arms, repent in the quiet (like Jacob's limp-born humility), and rise redeemed, demographics be damned—because His love doesn't check passports or timelines.

Life may leave us guessing, but Scripture doesn't; it builds to this resurrection roar. In the very end, all the tombs are opened. Daniel glimpsed it first: "Multitudes who sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt" (Daniel 12:2) It's the Bible's ultimate plot twist, isn't it?

IF NOT FOR THE REMNANT

"Hear the word of the Lord, O children of Israel, for the Lord has a controversy with the inhabitants of the land. There is no faithfulness or steadfast love, and no knowledge of God in the land."

Hosea 4.1

From TishaB'Av to TishaB'Av, from biblical times to today, if not for the remnant, where would Jews be? 

Despite numerous times of despair and desperation, when Jews were murdered by the tens of thousands, the Jewish people have survived. Whether the survival of the remnant was by our own power, or thanks to the mercy of God, is the question of the ages. 

Below is a list of notable times when a remnant survived: 

1. Egyptian Enslavement (c. 15th–13th century BCE): During centuries of oppression in Egypt, a faithful remnant of the Israelites, including the tribe of Levi and figures like Moses, preserved covenant traditions and monotheistic faith, leading to the Exodus and national redemption (Exodus 1–12).

2. Time of Elijah (c. 9th century BCE): Amid widespread idolatry under King Ahab, God revealed to Elijah a remnant of 7,000 in Israel who had not bowed to Baal, ensuring the survival of Yahwistic worship (1 Kings 19:18; referenced in Romans 11:4).

3. Assyrian Conquest of the Northern Kingdom (722 BCE): The ten northern tribes were largely exiled and assimilated, but a righteous remnant in the southern Kingdom of Judah—faithful to the Torah under kings like Hezekiah—survived as the core of continuing Jewish identity (2 Kings 18–19; Isaiah 10:20–22).

4. Babylonian Exile (586 BCE): After Jerusalem's fall, a remnant of exiles including prophets like Ezekiel and Daniel, along with faithful figures such as Shadrach, Meshach, Abednego, Esther, and Mordecai, maintained piety in captivity, paving the way for the return (Ezekiel 11:16–17; Daniel 1–3; Esther).

5. Post-Exilic Return (c. 538–445 BCE): Under Persian rule, a devoted remnant led by Zerubbabel, Ezra, and Nehemiah returned from Babylon to rebuild the Temple and walls of Jerusalem, restoring covenant observance despite opposition (Ezra 1–6; Nehemiah 1–13). This group is often called the "faithful remnant" of Judah.

6. Seleucid Persecution and Maccabean Revolt (167–160 BCE): During Antiochus IV's forced Hellenization, a remnant of pious Jews known as the Hasidim resisted assimilation, sparking the Maccabean uprising that rededicated the Temple and preserved Jewish law (1 Maccabees 2; Daniel 11:32–35). THIS IS HANUKKAH. (See 2 Maccabees 10 and 2 Maccabees 15.)

The prophet Daniel, gave an amazing prophecy foretelling the fall of empires and the rise of the Roman Empire. Daniel even foresaw the desecration of the Temple in Jerusalem as documented in the Books of the Maccabees. 

Daniel 9:24-27, NIV), is often called the most detailed messianic timeline in the prophets:

“Seventy ‘sevens’ are decreed for your people and your holy city to finish transgression, to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the Most Holy Place.

“Know and understand this: From the time the word goes out to restore and rebuild Jerusalem until the Anointed One, the ruler, comes, there will be seven ‘sevens,’ and sixty-two ‘sevens.’ It will be rebuilt with streets and a trench, but in times of trouble. After the sixty-two ‘sevens,’ the Anointed One will be put to death and will have nothing. The people of the ruler who will come will destroy the city and the sanctuary. The end will come like a flood: War will continue until the end, and desolations have been decreed.

“He will confirm a covenant with many for one ‘seven.’ In the middle of the ‘seven’ he will put an end to sacrifice and offering. And at the temple he will set up an abomination that causes desolation, until the end that is decreed is poured out on him.”

7. Roman Destruction of the Second Temple (70 CE) and Bar Kokhba Revolt (132–135 CE): After the Temple's fall and further revolt, a small remnant of Torah-observant survivors fled to Galilee and the diaspora, where rabbis like Yochanan ben Zakkai established academies (e.g., at Yavneh) to sustain rabbinic Judaism and oral tradition.

Medieval and Early Modern Periods

8. Crusades and Medieval Pogroms (1096–1291 CE): Amid massacres during the First Crusade and later expulsions, faithful Jewish communities in Ashkenaz (e.g., Rhineland) produced martyrs and scholars like Rashi, who upheld halakha (Jewish law), ensuring transmission of texts and practices to future generations.

Church of the Shroud, Turin Italy

The Crusaders brought back the burial linens of Yeshua. I recently visited the Church in Turin Italy where the "Shroud of Turin" is kept. 

9. Spanish Expulsion (1492 CE): Following the Alhambra Decree, a remnant of Sephardic Jews—many practicing crypto-Judaism as "Marranos"—survived the Inquisition by fleeing to Portugal, the Ottoman Empire, and North Africa, covertly preserving rituals and eventually openly reviving communities.

Modern Period

10. Russian Pogroms (1881–1921 CE): Waves of violence in the Pale of Settlement killed thousands, but a resilient remnant of observant Jews emigrated to the U.S., Palestine, and elsewhere, founding synagogues and yeshivas that sustained Orthodox and Hasidic traditions amid secular pressures.

11. The Holocaust (1933–1945 CE): Nazi genocide decimated European Jewry, yet a remnant of survivors—many deeply faithful, including hidden children and camp liberators—rebuilt communities worldwide, contributing to the founding of modern Israel and the revival of religious life (e.g., through figures like the Lubavitcher Rebbe).

This pattern of a "righteous remnant" highlights Judaism's enduring theme of divine preservation through faithfulness, even in catastrophe. 

We Jews have moved around the globe and back again. Where ever we went, we contributed to society. Kings and countries gained wealth and intelligence. But we've always kept a bag packed, so to speak, because we knew the day would come when history would repeat. 

Today, the home for Europeans Jews is becoming increasingly threatening. So too in America. Where will escape to if we have to go again. Its hard to imagine a world that would be safe for Jews, even in Israel, if America joins all the other nations that are no longer standing up for Jews and Israel. 

With what's happening in NYC, when I see rabbis and the famous Jewish actor Mandy Patinkin who played Tevye in "Fiddler On The Roof," encouraging Jews to support Zohar Mamdani, I have to wonder if maybe Jews are getting what we deserve. 

Ezekiel 3:16-17 -- And at the end of seven days, the word of the Lord came to me: “Son of man, I have made you a watchman for the house of Israel. Whenever you hear a word from my mouth, you shall give them warning from me."

The season of the 25th is around the corner.

Epilogue:

The prophets have warned of us (Jews) of the errors of our ways, again and again. Are we being warned today? 

MAKING SENSE OF MELISSA

Sometimes, a tragedy arrives like a divine signpost, urging us to pivot in our lives. It might spotlight a harmful habit we've ignored or a neglected responsibility calling for attention.

The Hebrew words for "whirlwind" are סוּפָה (sufah), סַעַר (sa'ar), and שְׂעָרָה (se'arah). These words are also translated as "storm", "tempest", "to rage" and are often used in biblical contexts to describe a violent and awe-inspiring force.

The word "whirlwind" appears in the Bible in multiple passages and is associated with dramatic events, God's power, judgment, and divine encounters. Here are several key locations where "whirlwind" is found:

2 Kings 2:1, 2:11: Elijah is famously taken up into heaven by a whirlwind.

Job 38:1; 40:6: God answers Job out of the whirlwind, symbolizing divine revelation and authority.

Job 37:9: Mentions the whirlwind coming out of the south.

Isaiah 66:15: God's chariots are likened to a whirlwind when executing judgment.

Jeremiah 23:19; 30:23: The "whirlwind of the Lord" represents God's wrath against the wicked.

Ezekiel 1:4: The vision of a whirlwind coming out of the north, introducing Ezekiel's prophetic visions.

Proverbs 1:27; 10:25: Used figuratively to describe sudden calamity or destruction.

Zechariah 7:14; 9:14: The whirlwind is associated with God's scattering of the people and marching with power.

Hosea 8:7: "They sow the wind and reap the whirlwind," referencing the consequences of wrongdoing.

As Jonah, I can appreciate the prophet Nahum's words of what God has to say about Nineveh: 

Nahum 1:2-3 The Lord is a jealous and avenging God;
    the Lord is avenging and wrathful;
the Lord takes vengeance on his adversaries
    and keeps wrath for his enemies.
The Lord is slow to anger and great in power,
    and the Lord will by no means clear the guilty.
His way is in whirlwind and storm,
    and the clouds are the dust of his feet.

All these examples underscore "whirlwind" as a recurring scriptural symbol and event. The use of "whirlwind" in these references is both literal (as a physical phenomenon) and symbolic of God's might, judgment, sudden change, or divine intervention.

What To Make Of Melissa:

The most powerfull "whirlwind" in Atlantic history has just hit Jamaica -- Hurricane Melissa. Many are asking if the storm is "a sign."

I am sure there is a price to pay for sin, and sometimes the price is excruciatingly high and difficult. But I am nobody to judge Jamaica, or to say Melissa has come to them as an act of judgment!  A sign of the times...?

Bill Gated has ironc timing! 

Gates appeared to soften his views on the dangers of climate change, writing that the "doomsday view of climate change" – in which global catastrophe would occur if rising global temperatures aren’t addressed – "is wrong."

Gates stated his, apparently new, view on "climate change" just as Category 5 Hurricane Melissa, with record wind speeds and low pressure, reaps death and destruction on Jamaica.  How ironic!?

Heaven Help One Caught In the Path

King David said in Psalm 55:8 (ESV): "I would hurry to find a shelter from the raging wind and tempest".  

Many pray and call for prayers for the innocent people caught in the path of a dangerous storm. Others wonder what sin brought out God’s wrath. While most people attribute events purely to science, there are many who chalk it all up to choas and simple good or bad luck.  

Natural disasters happen every day somewhere. Should we believe each & every incident is caused by the devine will of God to punish people?  Or is their another way to look at such tragedies, whether they take place in our own life or to people and places we don't know? 

How I Like To See It 

Asking why tragedy strikes or "how could this have happened," in search of something to blame, takes one down a rabbit hole. As they say,  _hit happens, but when it does, it is also a reminder of how precious life and our loved ones are!  

Tragedies can be "a sign" to cherish life and to take stock of our blessings.  When we see them as such, that awareness manifests a sense of gratitude. I try to turn that gratitude into a love that can be directed to others.  There are many ways to express gratitude! Use your own imagination to find a way. 

Turning Tragedy Around By Turning Ourselves Around

Sometimes a tragedy is "a sign" to change something in our life.  We all have bad behaviors that hurt us and others. There are duties we are neglecting. 

Take "Hurricane Melissa"—a stark reminder to audit our home's storm readiness or craft a family disaster plan before the winds howl. 

There are countless ways to alchemize tragedy into blessing: an act of seeking the silver lining amid the wreckage, where something profoundly good emerges from the depths of the bad. As Scripture assures us, "And we know that in all things God works for the good of those who love him, who have been called according to his purpose" (Romans 8:28, ESV).

GUILT IS PROOF OF GOD'S DESIGN

The day we learned shame.

"Why do you boast of evil, O mighty man? The steadfast love of God endures all the day."

Psalm 52.1 esv

Guilt is Proof of God's Design and Why Atheists Turn to Scapegoats. 

Feelings of guilt and shame are not accidents. They are built into human nature by our Creator. They show up in every culture. Religion explains them and provides ways to resolve them. 

When people reject God, especially in the West, the need for resolution does not go away. It leads to problems. Atheists often form groups and blame others. History shows they blame the Jews. Here is my theory, step by step.

Guilt and Shame Are Part of Human Nature

Guilt is that inner feeling when you know you did wrong. It pushes you to fix it. Shame is when that wrong affects others, and you feel exposed. I once thought this was just a Western idea, from the Bible and sin. But it is everywhere.

In China, guilt comes from failing your family, like not honoring your parents. In Arab cultures, it is about losing family honor. In India, it is a debt from bad actions that affects your karma. In African groups, it is breaking ties with your kin.

Listen to Yasmine Mohammed describe shame for women in Muslim culture and consider the treatment of woman in Islamic countries. 

Each society shapes what causes guilt or shame based on its values. In one place, it is stealing from the group. In another, it is not meeting family duties. But the basic drive is the same: feel bad, make it right. This keeps people working together. Without it, groups would break apart. No sharing, no trust.

This is not random. It is design. God put it in us. It works the same way in all humans. It proves we are made with purpose, to live in communities.

Religion Explains Guilt and Gives a Way to Fix It 

Religion does not create guilt. It names it and shows how to handle it. It says this feeling is a sign from God or the spiritual world. It tells you to turn back to what is right.

Religion matches our built-in need. Guilt is the problem. Forgiveness is the solution. God designed it this way.

What Happens When the West Rejects God

The West was built on Judeo-Christian ideas. Guilt drove morals, laws, and kindness. But now, many do not believe in God. Atheism is common in Europe and growing here.

The feelings do not stop. You still feel guilt and shame. But without God, there is no sin. No clear reason for the ache. No real way to wipe it clean.

People try therapy or self-help. "Forgive yourself." But that does not work deep down. The need for true release stays.

Atheists are not alone in this. They join groups—forums, movements, protests. Groups feel like support. But groups need a target for the pain. They pick a scapegoat. Someone to blame so the group feels better.

Why the Jews Become the Target

The Jews are the main scapegoat. It is not random. Judaism gave the world the idea of one God and moral rules. It shaped the West's sense of right and wrong. The Bible's guilt and forgiveness come from there.

When people reject God, they resent what came before. The Jews provided the rules. Now, they blame them for the rules feeling heavy.

Look at history. In the French Revolution, Jews were blamed for money problems. In Nazi Germany, leaders who hated religion blamed Jews for losing the war. Today, some on the left blame Israel for all colonial guilt. On the right, they call Jews secret controllers.

This is the scapegoat trick. Humans copy each other, fight, then pick one group to punish. It calms the group for a while. Jews are easy targets. But even Jews fall into this trap when lose their faith. They become "self-hating Jews." 

Atheism makes it worse. No God means no final forgiveness. The pain turns outward. Blame the ones who started it all.

King David understood where the problem is when he said: 

Psalm 51:10-12 -- Create in me a clean heart, O God, and renew a right spirit within me.
Cast me not away from your presence, and take not your Holy Spirit from me. Restore to me the joy of your salvation, and uphold me with a willing spirit.

The Answer Is Clear

Guilt proves God exists. It is in every person, every place. It keeps us together. Religion shows the way out. Reject it, and we hurt each other.

I believe we need to go back to faith. Face the design. Use the tools God gave. Stop the blame. Start with real forgiveness.

Summary

God said in perfectly in far fewer words. I give you the last verse of Genesis chapter 2 and the first and seventh verse of Genesis chapter 3.

Genesis 2:25 -- the man and his wife were both naked and were not ashamed.

Genesis 3:1 -- Now the serpent was more crafty than any other beast of the field that the Lord God had made.

Genesis 3:7 -- Then the eyes of both were opened, and they knew that they were naked. And they sewed fig leaves together and made themselves loincloths.