Author Archives: Mark

Earthquakes in the Bible 

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This post, Earthquakes in the Bible, grew out of my study of Amos. I took a look at the faults and volcanoes in the area of Israel and will mention several of the “major” quakes in the Bible. If you want to do your own study and are using a Bible app search tool, adding these terms will increase your hits. I used the NIV-earthquake, quake, earth open, shook, shake, melt, trembled, split, and mountain moving. 

A little science first. (Names have been an interesting problem and are different depending on what map you look at.) The main crack in the crust is called the Levant Fault and seems to follow the Jordan River. There are many smaller faults on the east and west sides of the Levant. This fault line is a border between the Arabian Plate (east) and the plate under the Mediterranean Sea (west). This is a transform fault (it moves laterally). The Arabian Plate also has a divergent line (spreads apart) in the Red Sea, and a convergent zone (comes together or is pushing into or under another plate) that runs through the Arabian or Persian Gulf. The divergent zone is associated with the fault that runs through the eastern side of Africa. Earthquakes in this region are numerous and would not have been anything new to the people of the Bible. There are also several volcanoes in the area, though none seem to have erupted in the last four thousand years.  

Korah, Dathan, and Abiram 

Numbers 16: 30 is the story of a rebellion against God and Moses. God stops it by removing the conspirators. For the location, this was on the east side of the Jordan and Dead Sea. “The earth opening up and swallowing” is something that can happen during a quake. Korah was a Levite, and Dathan and Abiram are from Ruben. In the layout of the camp around the Tabernacle, these two families/groups would have been next to each other in the heart of the camp on the south side. This just adds an extra level to the story for me; God opened that hole in the middle of a busy “city” and did not harm anyone else. This power and judgment were talked about for a long time, it made a “second level” telling in Psalm 106:17. 

Psalm 114 is a retelling of Israel entering the Promise Land. Verse 3 adds an interesting phrase in the mountains and hills skipped like rams and the Jordan turned back. I know that there was no mention of a quake in Joshua, but an earthquake could have produced those effects.

Elijah also records a specific earthquake in 1 Kings 19:12. The man of God, was about to meet his Lord in a one-on-one encounter. I have heard it preached many ways, but I do not think God was pleased with Elijah being in that cave. This meeting has some parallels with Moses on the mountain when God came to him. God’s entrance also has wind and fire. When you study other mentions of quakes; severe weather, storms, landslides, and violent waves are talked about several times. 

Amos 1:1 tells of a quake that occurred during the reign of Uzziah. Zechariah uses that earthquake to tell a future quake that will happen when the Messiah returns and touches the Mount of Olives. Isaiah has many references to earthquakes (I counted 6x), the references in Isaiah 5:25 and 29:6 could be speaking of the one mentioned by Amos. The one in Isaiah 29 has thunder, great noise, windstorms, and fire, it may also talk of the one I mentioned in Zachariah and/or the quake in Revelations 16. 

Matthew tells of a quake and its aftershock in chapters 27 and 28 that occurred during the Passover when Jesus was sacrificed and reborn. The first quake occurred when Jesus breathed His last breath (verses 50-54). The thick curtain in the Temple was torn revealing the empty Holy of Holies and tombs around Jerusalem were opened. The timing convinced the centurion and soldiers that Jesus was the Son of God. The aftershock was provided by an angel who rolled the sealing stone out of the way, so the women could not find the body.  

There is a movie/documentary called the Crucifixion Quake. I saw three strands in this movie. The main strand was a geologist trying to find evidence of the earthquake talked about by Matthew, he did. He used fieldwork, lab work, and some impressive studying of ancient text to confirm that the quake actually happened. Strand two was a priest and several scientists that supported the Bible and the Christian beliefs of this quake and other events of that day. Strand three had a New Age pundit and several “New Testament experts” that did not believe Matthew’s account or spun the story to neutralize Jesus and that day. Okay, I did a lot of fast-forwarding because strand three was giving me a headache. I may try watching it again and doing a better review, but.   

In my study I used this link for the word seismos. σεισμός | billmounce.com 

Luke records a specific earthquake that set Paul and Silas free from chains and helped to get the jailor and his family saved. Philippi is far removed from the Levant but is no stranger to fault lines, earthquakes, and volcanoes. 

Metaphors, Prophecy, and Quakes 

Many writers talk about earthquakes in the Bible. Jerusalem and the Land are the epicenter of these really and predicted quakes. There are several references to the hills and mountains melting like wax. Of course our modern minds go to lava. But active volcanoes near the Holy Land are few, so may I suggest that a landslide or rockslide could be described like that. 

  • Debroah-Judges 5: 4+5 
  • Micah 1:4 
  • Nahum 1:5  
  • Jesus – Matthew 24:7, Mark 13, and Luke 21 
  • David – Psalm 68:8 this echoes Deborah, Psalm 18:7, 2 Samuel 22:8 
  • Moses – Psalm 97: 5 (I think he wrote this psalm) 
  • Asaph and the sons of Korah – Psalm 77:18, 75: 3, 46: 3  
  • Isaiah14:16 (a reference to Satan); 29:6; 5:25; 24:18,19; 42:15; 45:8 
  • Zechariah 14:4,5 
  • Ezekiel 38:19 
  • John – Revelations 16:18,19; chapters 6, 8, and 11 also reference earthquakes 

Seismos is a Greek word that references more than earthquakes. What other events does it talk about? 

Many of the earthquakes mentioned by the prophets talk about a great earthquake that will happen on the “Day” of His return. This may not be all of the references to earthquakes in the Bible, but it should get you started in your studies. 

Book Three in Psalms 

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“Book Three in Psalms” may be a new concept for some people depending on your personal Bible and the translation you read. At some point in the distant past someone gathered psalms and organized them into five separate books (It may have been under King David’s watch and could have been his praise team.) There are theories that the five books shadow the Five Books of Moses. I personally have been exploring this idea by trying to match the content of the books in Psalms by content, ideas, or themes with what is in the books of Moses. I am still working on that.  

Book Three (# 73 to 89) is an easy match on one level. Leviticus contains many of the 613 laws you always hear about, but it is for the Levites (priests) to do their ministry. I will take a different approach in my matching. Most of the psalms in Book Three are attributed to Asaph, followed by the sons of Korah, then individually named Levities. Psalm 86 begins with “A prayer of David” and is the only psalm written by a non-Levite. Please see my Sons of Korah post here on WordPress. Asaph and Korah are descended from Levi, thus the association. 

An idea I am still working with is many of these psalms carry the thought in 74:1, “Why have You rejected us”. Psalm 74 does not place well in the life of David, so I am not sure why this idea is repeated several times in this collection of Psalms. I know that there are scholars who think there may have been two Asaphs. One is with David and the other one is after Jeremiah, but I have not found the second one in the Scriptures. I have no doubt that he may have existed because repeating names within a family was/is a big deal. (PS, I like and use the NIV.) This thought of rejection may come from the sin/judgments mentioned in Deuteronomy 28: 15 – 68; it could be a reminder to follow the Law. 

Because the sons of Korah are musicians (and gatekeepers), it is not surprising that many psalms in Book Three have titles with directions for who and how they are to be played. Terms like maskil and selah are unknown to us today but were important then. Psalm 75 is a “cover” for another tune, probably with words, but it does say “tune”. 

David’s music team in 1 Chronicles 15: 19, Heman, Asaph, and Ethan have several jobs and are highlighted to play certain instruments. There are other names like Jeduthun that appear as leaders; a study to hunt them down in Scripture is always good.   

My study to link the Five Books of Psalms with the Five Books of Moses is on-going but Book Three is a nice start for me. 

Fall 

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Recently, I read a devotion about grace that talked about those who “fall from grace”. The verse that I found was Galatians 5: 3+4. KJV- 4 Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. The writer of the devotion, Joseph Prince, pointed out that the verse is not referring to when we sin. Verse three is needed for context- For I testify again to every man that is circumcised, that he is a debtor to do the whole law. The people referenced in the verses are about to leave the grace we received in Jesus, from the Father, and chose to put themselves under the knife edge of the Law. Okay, on a humorous note the “become of no effect” can and has been translated as “cut off” from grace. Circumcised, cut off, I thought it shows the “funny” side of Paul. 

Fall, here is ekpipto, Strong’s #1601 G, which means to lose or forfeit. I may have to pay an earthly price for sinning, but God’s grace because of Jesus’ sacrifice is always available. You may decide to walk away from His grace, but that does not change His grace toward you. Repent, the grace is still there for you! 

This led to a quick study of the word “fall”. It should not surprise anyone that there is more than one Greek word we translate into fall. My next fall is in Hebrews 12:15, where we are to help people not fall short of God’s grace and have no bitter root grow in us. The word for fall here is hystereo, Strong’s 5302 G, yes it does sound like hysterical. It means to be in lack or need or to fall short. It sounds like they need teaching about the grace you want when you mess up. 

Matthew 13:21 is the next “fall away” I want to look at. These are the people who have no roots and fall away because of trouble. Yes, they took the Word with joy, but they decided to walk away. The Greek word is skandalizo, Strong’s 4624 G. Yes, the word scandal has its root here. The meaning is focused on “an offense”. This parable of the sower came to my mind when I read “fall from grace”. I think it is more of a trip when they leave the Seed and look for the path. 

God bless translators. But be a Berean and study. That way you will not get offended because of a hard spot and fall, then walk away. 

ὑστερέω | billmounce.com 

ἐκπίπτω | billmounce.com 

σκανδαλίζω | billmounce.com  

AMOS 911 

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Amos 9:11 In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old (KJV) 

(This is one of two posts on Amos. In the other one I studied topics in Chapter 1-9:10.) 

The last five verses of Amos are a promise of good things that will happen for Israel (all the children of Jacob-3:1). Most of the Book foretells judgments and why they are coming. Amos focuses on the northern kingdom, but Judah, the southern kingdom is included. This book was written before the north went into exile-2 Kings 17. The name Israel, before 2 Kings 17, normally refers to the northern kingdom. I suggest you read Amos, carefully, because it may be talking about both parts, and it will switch without warning.  

There are two references to David in Amos, the first one is 6:5 and is scolding people for mimicking David (the name means beloved) while their hearts are far from God. David is the “gold standard” for kings in Israel, not many came close to being like him.  

The thing that is fallen, destroyed, or ruined, and has holes in it is the focus of the verse. (The day is a common theme in Amos and Isaiah.) The KJV says tabernacle, while other good translations say tent, family or people, or kingdom. On a surface read, you may think that this is the tent he pitched for the Ark of God (2 Samuel 6). Verse 12 does lend itself to family or kingdom, as they will be dealing with Edom and other countries (verse 12). The term for this fallen thing is Strong’s #5521H or sakkut/sukkah, which is a temporary dwelling used during the Feast of Tabernacles (Leviticus 23: 39-44) made of branches. If it was #168 H, ohel, or tent, it could be a metaphor for family or even the tent for the Ark. An ohel is more permanent than a sakkut. The restoring terms sound like Isaiah 58. 

The part about Edom gave me a “maybe” for the near future of this prophecy. Amos, a prophet from Judah, was sent to Samaria (the north) to call them to repent. David’s grandsons ruled the southern area near Edom. 2 Chronicles 28:17 states that Ahaz sent for help because Edom was raiding the land again. See chapter 1 as Edom was involved in the slave trade of God’s people and it was the final “sin” for them. Ahaz was not a king after the heart of David, but Hezekiah, his son, was. Hezekiah could be the “near” fulfillment of Amos 9:11 and 12.  

Amos 9:13-15 relates to a “blessing” harvest that is coming after the judgments in the book. Remember, a sukkot is a shelter for the Feast of Tabernacles which came after the harvest. Verse fifteen may have been fulfilled in 1948, or it could be speaking about heaven. 

The Father will have people who want to follow Him and do His will and work. Yes, Amos speaks of judgments, but these came because the people refused to love God and their neighbors. Amos 9:11 is a reminder that He will restore all things. 

More Study-What Feast of Israel is associated with the events in the Book of Ruth? 

Bible 911-Amos 

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Amos 911 has been a great Bible study for me. The “minor prophets”, only because of length, have amazing stuff in them. I took this time to learn more about Amos and his place in history. Because of a visit to a Bible Museum, I am reminded that chapters and verses were not in many early Bibles. With that said 9:11 starts as a promise to David and his fallen sakkut. 

Amos was a shepherd and grew figs for a living; he was sent to the northern kingdom to prophecy. He is from Tekoa and the region of Carmel, which is below Bethlehem and Hebron by the Dead Sea. This is not Mount Carmel in northern Israel where Elijah challenged the prophets of Baal. He is from the tribe of Judah but is a distant relative of David. His family line goes from Perez to Hezron, to Ashhur, then to Tekoa (1 Chronicles 2:24). 

Carmel-There are two places with this name in the Bible. Amos 1:2 may be referring to the area that overlooks the Dead Sea. I think it is referring to Amos and why he went to Israel, the northern kingdom, his pastureland was in drought. 9: 3 is in the section that promises Israel to be destroyed, so it seems like that should be Mount Carmel. In the NIV the second line refers to “hunting them down and seizing them”, just like Elijah did to the false prophets. 

Tekoa and the men and women of the region are mentioned in other places in the history of Judah.  

  • 2 Samuel 14:22-Joab sends for a wise woman. 
  • 1 Chronicles 11:28-one of David’s mighty men. 
  • 1 Chronicles 27:9-a division of David’s army. 
  • 2 Chronicles 11:6-fortified by King Rehoboam. 
  • 2 Chronicles 20:20-King Jehoshaphat blessed the people before leaving to go there. 
  • Jeremiah 6:1-said to sound the trumpet there. 
  • AMOS 
  • Nehemiah 3: 5 and 27-the men of the area rebuilt two sections of the wall of Jerusalem (not the leaders).  

The conflict in Nehemiah between the people and the leaders opened up a few questions. Ezra does not specify men from that region coming back (good maps to compare cities are few, I may be wrong). Did this region get exported? Were the leaders opposed because they sided with Sanballat? 

Earthquake 

Amos 1:1 uses an earthquake as part of the timestamp for his ministry. The king of Judah was Uzziah, and the king of Israel (where he ministered) was Jeroboam (the second one). This earthquake may be referenced in Isaiah 29:6. It is definitely talked about in Zechariah 14:5, which is several hundred years later. It must have been quite a quake. 

Fellow Prophets 

To find Amos’s contemporaries you must use the kings of Judah and Israel. The king of Israel is Jeroboam (II), the grandson of Jehu. Look at 2 Kings 13:1 and 10:30; he was the fourth generation if you start with Jehu, the wild driver. The other prophet with Amos in the north was Jonah, who got a ride in a fish. Uzziah or Azariah is king in Judah, so using the introduction in Isaiah and Hosea makes Amos at the same time. Isaiah shares the warning of “the day” with Amos, and Hosea has a lot to say about Israel/Ephraim. Based on similar topics Joel could have been ministering at the same time.  

The Day 

The day (of God’s judgment) is mentioned 11 times in Amos (2:16; 3:14; 5:18,20; 6:3; 8:3,9,10,11,13; 9:11 NIV). Chapter 8 is the metaphor of Israel being a ripe basket of figs, whose time has come. “Day of the Lord” is found in 5:18 and 20. The “day” in Isaiah covers more “territory”, but 61:2 is clear about a day of vengeance and a year of favor. 2 Kings 17 and 25 are (the first) days of fulfillment for the north and the south kingdoms. 

For three sins of…, even for four, I will not relent. 

This is an Amos-only statement. There are eight of these in chapters 1 and 2. The first seven are for Israel’s neighbors and the last one is for Israel. God calls out: 

  1. Damascus 
  1. Gaza-selling slaves from Israel to Edom. 
  1. Tyre-selling slaves from Israel to Edom. 
  1. Edom-Judah’s neighbor to the south and “family” members. They were not very friendly. 
  1. Ammon 
  1. Moab 
  1. Judah 
  1. Israel  

For numbers 1-7 there is only one sin listed. Okay, this is probably why I have not read Amos very much; what are the first three? Israel*, the northern kingdom, however, seems to have four listed (2:6-12): 1. selling the righteous and needy; 2. trampling the poor and denying justice, while profaning God’s name; 3. lying down by every altar of foreign gods; 4. making Nazirites drink wine and silencing prophets. (*In Amos 3:1 and 2:10, it talks to ALL of the children of Jacob. Most of the time Israel refers to the north.)   

Chapters 3 through 9:10 

3:2 states that you cannot walk together if can agree, and 3:7 states that God uses His prophets to speak His intentions. For the most part that is a summary of this section. Except for 7:10-17 which is a narrative between Amaziah the priest of Bethel and Amos, and Amos tells him what will happen to him and his family. This section is directed, mostly, at the northern kingdom (Israel), but the Father does call out the southern kingdom also. Please see Psalm 89: 30-37, it is a reference to David and his sons but could be extended to all of Jacob’s children. Psalm 89:20-51 are Messianic in nature and describes Jesus’ time on earth quite well. 

God says what He has done to get their attention, how they have ignored Him, and what will happen to them if they continue to ignore Him. Chapter 8 shifts into visions and conversations with/from God. The words, that we tend to skip over, about how God is telling His people may be a study in the future (you will need a concordance like the Zondervan Exhaustive Concordance, that has says/said, declares, etc.). 

To take a study of Amos to another level, may I suggest that you use the alternate meanings and metaphors of the names: David (2x) = beloved, Judah (4x) = praise, Jacob (6x) = deceiver, Israel (30+ times) = struggles with God (in the NIV). Israel is the most interesting, frequently it means the north, but at times it may be all of the descendants of the man Jacob, *both north and south (see 6:1). Using “struggles with God” does put a different light on some of these passages. This concept carries both positive and negative connotations.  

 My Points of Interest 

  1. What we call Chapter 4 starts with a rebuke of the “cows of Bashan” (the east bank of the Jordan River) “on the Mount of Samaria” (the west bank). The end of the chapter (12 +13) is an introduction to Chapter 5; verse thirteen is a reminder to a nation who has forsaken God, who He is, and His abilities. 
  1. Chapter 5 has two “seek and live” verses-6 and 14. The Father is offering them a chance to be saved from the wrath that is coming. 
  1. Justice and righteousness (God loves these) are in 5: 7, 12, 24, and 6:12. 
  1. The poor are mentioned six times in Amos (NIV), especially in 5:11+12. They have been trampled, bought and sold, and oppressed. 
  1. 6:1 has a reference to the south (Zion or Jerusalem) and the north (Mount Samaria).  
  1. 6:8 and 8:7 use the term “pride of Jacob”. The first one references the attitude of the people, while the second one is talking about God. Thank God for translators and the work they do, the word pride is the same in both verses. 
  1. How God interacts with Amos is also worth some time in your study. The words used will vary with the translation you use, but say/said, declares, spoken, sworn, showed and asked, hear and I will, are terms that show changes in how God deals with the message(s) He gives to Amos to deliver to the people. 

Extra study- How many minor prophets were divided into nine or more chapters? Find a reference to when the land was divided into two kingdoms?

Because of the length of this post, I placed Amos 9:11-15 in a second post.