THE DAY OF JUDGMENT
by Jeremy Chance Springfield
9/1/2026
Scripture’s holy feasts are moments of eternal merit appointed for our observation. Believers are called to diligently keep them each year so that our observance creates a cyclical application of their value to our spiritual lives.
Each one holds a worth that surpasses their surface-level features. What is cherished on their surface is but a hint of the profound purpose in the depths of their spiritual intent. The appointed times of the Torah are a balance to our physical days with a spiritual value we are blessed to investigate and apply to our own journey of faith.
Each one holds a worth that surpasses their surface-level features. What is cherished on their surface is but a hint of the profound purpose in the depths of their spiritual intent. The appointed times of the Torah are a balance to our physical days with a spiritual value we are blessed to investigate and apply to our own journey of faith.
The Feast of Trumpets is particularly notable among the rest in that the Biblical text provides no distinct explanation for how we are to view the day. After the departure of Israel from Egypt they were commanded in Leviticus 23:24-25 about what to do on the holy event.
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24 In the seventh month, on the first of the month, for you shall be a rest, a memorial of a [shofar] blast, a holy gathering.
25 Any servile work you shall not do, and you shall bring near a fire-[offering] to YHWH. |
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This is all Torah tells us to do to observe the day it calls ZICHRON TERUAH “a memorial of a [shofar] blast.”
We memorialize the day by resting and not working, by gathering, and by blowing a blast upon a shofar—a ram’s horn. The identification of making a sound upon a shofar is based upon the clarification of Psalm 47:6 (5 in most English versions).
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[The] Deity has ascended with a blast—YHWH—by [the] voice of a shofar.
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Were the Temple standing, the special sacrifices that would be offered on it are recorded in Numbers 29:1-5.
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1 And in the seventh month, on the first of the month, a holy gathering shall be for you. Any servile work you shall not do. A day of a [shofar] blast it shall be for you.
2 And you shall make ascend for a soothing scent to YHWH one young bull—a son of [the] herd; one ram; seven unblemished lambs—sons of a year. |
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3 And their grain offering of flour mixed with oil—three tenths for [the] young bull, two tenths for [the] ram,
4 and one tenth for the one lamb--[to be for each] of the seven lambs.
5 And one kid of [the] goats, a sin-[offering] for atonement for you.
4 and one tenth for the one lamb--[to be for each] of the seven lambs.
5 And one kid of [the] goats, a sin-[offering] for atonement for you.
Here, years after the original proclamation to observe the day as ZICHRON TERUAH, the Creator expounds upon the specific sacrifices unique to it and refers to the time as YOM TERUAH “a day of a [shofar] blast.”
The memorial is clarified to be centered around the sounding of the shofar. However, in this we are still not told how to treat the day. What is to be our attitude at this holy time?
Thankfully, that detail is embedded in other Scriptures about the Feast of Trumpets.
Psalm 81:3-4 gives a key detail about Yom Teruah.
Psalm 81:3-4 gives a key detail about Yom Teruah.
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3 You must sound [the] shofar on [the] new moon, at the covering, for the day of our festival.
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4 For it is a statute for Yisra’el; it is a judgment of the Deity of Yaakov.
The Hebrew text calls the holy time: MISHPAT LEILOHEI YAAKOV “a judgment of the Deity of Yaakov.”
This reveals the nature of the day is divine judgment. It is a time of assessment that relies solely on the Creator’s decision about what is acceptable and what is not in the thoughts and actions of His people. In fact, one of its most common names in Jewish texts is YOM HADIN “the Day of Judgment.”
To be sure, this title for the holy day is not found in the Hebrew Scriptures. Rather, one must turn to rabbinic texts to see it in Judaism. Additionally, Yeshua himself used the Aramaic phrase: YOMA D’DINA “the Day of Judgment” that is a direct parallel cognate of the rabbinic title of YOM HADIN.
Incredibly, Yeshua’s use of the phrase YOMA D’DINA is only found in passages whose thematic elements parallel those of the Feast of Trumpets, as seen in:
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12 And when that you enter to a household, you must inquire about the peace of the house,
13 and if, see! the household is worthy, your ‘peace’ shall come upon it. Yet, if it is not worthy, your ‘peace’ shall return to you. |
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14 Yet, he who does not receive you and neither hears your words—when you go forth from the household, or from the town, you must shake off the dust from your feet.
15 And amin! I say to you that for the land of S’dum and of Amura it shall be more lenient in the Day of Judgment than for that city!
~ Matthew 10:12-15 (synoptic account found in Mark 6:10-11)
15 And amin! I say to you that for the land of S’dum and of Amura it shall be more lenient in the Day of Judgment than for that city!
~ Matthew 10:12-15 (synoptic account found in Mark 6:10-11)
The topic of peace being a preferable trait for the Day of Judgment is emphasized here.
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20 Then Yeshua began to shame those cities in which his many miracles were done, and they did not repent,
21 and he said, “Woe to you, Karazin! Woe to you, Bethtza’ada! for if in Tzur and in Tzadan were done those miracles which were done in you, yet already in sackcloth and in ashes they would have repented! |
22 But I say to you, that for Tzur and for Tzadan it shall be more lenient in the Day of Judgment than for you!
23 And you, K’farnachum! who unto the heavens are exalted—unto Sh’ul you shall be brought down, for if in S’dum were done those miracles that were done in you, it would stand until today!
24 But I say to you that for the land of S’dum it shall be more lenient on the Day of Judgment than for you!
~ Matthew 11:20-24
23 And you, K’farnachum! who unto the heavens are exalted—unto Sh’ul you shall be brought down, for if in S’dum were done those miracles that were done in you, it would stand until today!
24 But I say to you that for the land of S’dum it shall be more lenient on the Day of Judgment than for you!
~ Matthew 11:20-24
The topic of repentance on the Day of Judgment is emphasized here.
35 A good fellow—from the good treasuries brings forth good [things], and an evil fellow—from the evil treasuries, brings forth evil [things].
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36 For I say to you, that of every empty word a son of man shall speak, he shall give the reason on the Day of Judgment.
37 For by your words you shall be justified, and by your words you shall be condemned. ~ Matthew 12:35-37 |
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The topic of the responsibility of our words on the Day of Judgment is emphasized here.
Each instance is a facet of the topics which are viewed as significant in the Jewish observance of the Feast of Trumpets. Understanding this proves that Yeshua’s usage of “the Day of Judgment” was indeed recognizing the rabbinic term and its traditionally emphasized aspects in Judaism. All of this affirms the overarching idea of judgment upon the Feast of Trumpets.
The concept is also preserved in a very important way in Ezekiel 40:1.
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On the twenty-fifth year of our exile, at the beginning of the year, on [the] tenth of the month, on [the] fourteenth year after which the city was struck, on that very same day was the hand of YHWH upon me and brought me to there. |
This passage is the subject of some controversy among believers as to what time it is referencing. Here is the only time the Hebrew phrase ROSH HASHANAH “the beginning of the year” is ever used in Hebrew Scripture.
While it may appear straightforward when coming from the Torah’s directives, its indisputable meaning is made more complex since the traditional religious texts of Judaism outside of Scripture are adamant that ROSH HASHANAH is another name for the Feast of Trumpets. It is the assertion of this author that the phrase ROSH HASHANAH overwhelmingly points to the seventh month, which begins with the Feast of Trumpets.
For those of the view that it refers to the month of Nisan in the spring season of the Aviv, or for the reader wanting to understand precisely why this author views it as indisputably speaking of the seventh month, consider my study: THE REVELATION OF ROSH HASHANAH. That addendum is an exploration into the linguistics and textual nuances of the Hebrew that are key to proving this phrase never meant anything other than the time of the seventh month. Without a proper understanding of the language the individual will arrive at an erroneous conclusion of the meaning of ROSH HASHANAH in Scripture.
Furthermore, it must be clarified that the text says the vision depicted in Ezekiel 40 was not given on the first day of the seventh month—that is, the Feast of Trumpets—but rather, upon the tenth day of the seventh month, which also known as Yom haKippurim “the Day of Atonement,” upon which Torah commands an austere fast to be observed [see: Leviticus 23:26-32].
For those of the view that it refers to the month of Nisan in the spring season of the Aviv, or for the reader wanting to understand precisely why this author views it as indisputably speaking of the seventh month, consider my study: THE REVELATION OF ROSH HASHANAH. That addendum is an exploration into the linguistics and textual nuances of the Hebrew that are key to proving this phrase never meant anything other than the time of the seventh month. Without a proper understanding of the language the individual will arrive at an erroneous conclusion of the meaning of ROSH HASHANAH in Scripture.
Furthermore, it must be clarified that the text says the vision depicted in Ezekiel 40 was not given on the first day of the seventh month—that is, the Feast of Trumpets—but rather, upon the tenth day of the seventh month, which also known as Yom haKippurim “the Day of Atonement,” upon which Torah commands an austere fast to be observed [see: Leviticus 23:26-32].
Suffice it for this study, the text in Ezekiel 40:2-3 connects the phrase of ROSH HASHANAH to the topic of judgment.
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2 In visions of [the] Deity He brought me unto [the] land of Yisra’el, and He sat me upon a very high mountain, and beside it was the layout of a city to the south.
3 And He brought me there. And see! a man appeared like the appearance of brass, and a cord of flax was in his hand, and a measuring reed, and he stood by the gate. |
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In the Bible, measuring is a sign of judgment or assessment, and as the Torah commands in Deuteronomy 25:13-15, must be reliable for an accurate measurement to occur.
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13 For you, in your bag shall not be a [weighing] stone and [another type of] stone—a great and a small [one].
14 For you, in your house shall not be a measure [and another type of] measure—a great and a small [one]. |
15 For you, a stone perfect and just shall be; a measure perfect and just shall be for you, so that your days shall be extended upon the land which YHWH your Deity gives to you.
The purpose of measuring is for right judgment to occur. Yeshua echoes this in Matthew 7:2.
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For by the judgment with which you judge you shall be judged, and by the measure with which you measure, it shall be measured to you.
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Returning to the Ezekiel 40 passage, it is thus seen that judgment was shown during the month initiated by the Feast of Trumpets—and the passage then continues into that chapter and onwards (from 40 through 45) to show the act of judgment symbolized by the angel measuring the Temple. Indeed, the Torah’s command for having just weights and measures is reiterated and clarified further in Ezekiel 45:9-12 within the stated context of judgment.
This depiction of the Temple being measured is significant because of the seldom-taught reality that the Hebrew text of Scripture presents the Temple as a body. While the terms used for the construction of the Tabernacle and the Temple speak contextually of its architecture, those very terms at their foundation are for human body parts [see: Exodus 25-27; 1st Kings 6-7; and Ezekiel 42-43]. Those interested are encouraged to read my study: THE TEMPLE BODY for a dedicated treatment of those passages and the precise terms found therein.
It was this clear feature of the Hebrew description of the Temple that caused the apostle Paul to emphasize that believers comprise the Temple, both individually and collectively [see: 1st Corinthians 3:16-17, 6:19; and 2nd Corinthians 6:16].
On the Feast of Trumpets, therefore, we measure and judge where we have failed and where we can improve our spiritual lives. This is the exact situation recorded in Nehemiah 8:1-3.
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1 And all the people gathered as one man to the street that was before the Water Gate, and they spoke to Ezra the scribe to bring forth the scroll of the Torah of Mosheh which YHWH had commanded to Yisra’el.
2 And Ezra the priest brought the Torah before the congregation of men and of women, and all who had understanding to obey, on the first day of the seventh month. |
3 And he read in it before the street that was before the Water Gate from the dawn unto the middle of the day, opposite the men and the women and those of understanding. And the ears of all the people [were receptive] to the scroll of the Torah.
This was on the first day of the seventh month— the Feast of Trumpets—after the captives returned from the Babylonian exile. Once they finish reading the Torah notice in Nehemiah 8:9 how the people responded to the realization of their failures.
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And Nechemyah the governor, and Ezra the priest—the scribe, and the Levites who brought understanding to the people, spoke to all the people: “This day is holy to YHWH your Deity. Do not mourn and do not weep!” For all the people wept when they heard the words of the Torah.
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The people were mortified upon hearing how far they had fallen. They were at their lowest point: occupied by foreign power and robbed of a Temple service due to sins of people prior to them. Their grief shows they properly judged their spiritual position.
The reaction of the spiritual leaders to their grief is significant, however. Notice what they are told to do in Nehemiah 8:10.
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And he said to them, “You must go, you must eat rich foods, and you must drink sweets, and you must send gifts to him whom has none, for this day is holy to our Master. And do not sorrow, for the joy of YHWH is our strength!”
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They are commanded to eat, drink, and change their attitude. This was an instruction to be nourished and go forward in a united strength of joy. Why? Because they were working together for the Kingdom to be restored. Repentance is a key aspect of the Feast of Trumpets, but it is not the only factor for believers to consider. We must be willing to acknowledge our status and strive to rise from the ashes for the purpose we are destined to inhabit for the glory of the Creator.
Notice also the text says USHTU MAMTAKKIM “and you must drink sweets.” The term MAMTAKKIM appears only once more in The Song of Songs 5:16.
Unfortunately, the context of both passages does not provide sufficient clarity for us to determine exactly what type of “sweets” are being referenced by the term MAMTAKKIM. The only detail provided is that the people are to “drink” these sweets. Thankfully, however, the identification of this term is be made by turning to the ancient Aramaic Targum of the verse, where it is revealed to have been understood in antiquity as DUVSHA “honey.”
This command from Nehemiah is therefore the origin of the traditional use of honey in Judaism on the Feast of Trumpets. But it also has a deeper significance, for we see it gives context to a substantial passage out of Revelation.
It should first be said the book of Revelation is full of symbols that are prophetically significant. Culled from the Hebrew Scriptures of Isaiah, Jeremiah, Ezekiel, Daniel, Zechariah, and so forth, it depicts the redemptive timespan of reality right into the end-times and the brink of eternity. While many teachers have their various eschatological roadmaps for how it is to be understood, the major points will be missed if the details from the aforementioned books are not recognized. Even more, however, it must be perceived that Revelation has an underlying foundation in the festivals of Torah. If a believer desires to understand the book that is dedicated to the end-times, he must first be dedicated to understanding the Creator’s appointed times.
Scattered throughout the apocalyptic visions is imagery and terminology directly connected to the Torah’s feasts. The attentive reader will recognize such incidents as signposts and keywords alerting to the timeframe of the events depicted in the otherwise arcane imagery.
Language related to the Feast of Trumpets is preserved--not so unsurprisingly—in the portion of Revelation devoted to the seven trumpets. The way it is included, however, may be somewhat unexpected. Between the blowing of the sixth and seventh trumpets is an extended lull in which important events are chronicled. In Revelation 10:8-10, the revelator sees an angel who descends to the earth and who has something special for him.
Scattered throughout the apocalyptic visions is imagery and terminology directly connected to the Torah’s feasts. The attentive reader will recognize such incidents as signposts and keywords alerting to the timeframe of the events depicted in the otherwise arcane imagery.
Language related to the Feast of Trumpets is preserved--not so unsurprisingly—in the portion of Revelation devoted to the seven trumpets. The way it is included, however, may be somewhat unexpected. Between the blowing of the sixth and seventh trumpets is an extended lull in which important events are chronicled. In Revelation 10:8-10, the revelator sees an angel who descends to the earth and who has something special for him.
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8 And the voice I heard from the heavens spoke again with me, and said, “You must go, you must take the small book that is in the hand of the angel who stands upon the land and upon the sea.”
9 And I went to the angel, while telling him to give to me the little book. And he said to me, “You must take, and you must eat it. And it shall embitter your innards, but in your mouth it shall be as honey.” 10 And I took the little book from the hand of the angel, and I ate it. And it was in my mouth as sweet honey. And when I ate it, my innards were embittered. |
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In proximity to the seven trumpets is the curious command to eat a book that is sweet as honey. This additional detail is not insignificant, but it is a keyword that the events are hinting to the Feast of Trumpets. To dispel any remaining doubt, consider the contents of the very next chapter as being in direct connection to what is chronicled here, for chapter & verse are much later additions to the text.
In Revelation 11:1-3 the account continues and presents an incredible alignment with what has been learned thus far about the nature of the Feast of Trumpets.
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1 And a reed like a staff was given to me. And the angel stood, and said, “You must rise, and you must measure the Temple of the Deity, and the altar, and those who worship in it.
2 And the [outer]-court that is within the Temple you must leave out, and not measure it, on account that it has been given to the peoples, and the holy city shall they trample forty-two months. 3 And I shall give My two witnesses, and they shall prophesy one thousand and two hundred and sixty days, while clothed in sackcloth. |
Here is the same context of measuring the Temple as seen in Ezekiel 40, which the Hebrew text implies occurred in the season of the Rosh Hashanah. This emphasizes our duty on this day is one of judgment in the body.
Judgment occurs so that we can better ourselves to be who we have been called to be for His purposes. We do this with the intent of preparing for the Kingdom to come. This is alluded to also in the mention of the two witnesses, who are only introduced after the measuring of the Temple. When the body is properly judged then the believers can operate in the unity and authority desired of us from the Most High.
Notice also that the two witnesses are dressed in “sackcloth.” This detail has a meaning that relates to this study in an important way. The wearing of sackcloth in Scripture is linked to the act of fasting [see: Isaiah 58:5; Jonah 3:5; Psalm 35:13]. It is on the Day of Atonement--Yom haKippurim—that the believer is commanded to fast, and it has been a Jewish tradition from antiquity to wear sackcloth, as well, until relatively modern times. The details of the two witnesses wearing sackcloth, which is presented only after the Feast of Trumpets imagery in Revelation 10-11, is therefore a hint to the Day of Atonement that follows ten days after the Day of Judgment. This imagery from Revelation 11 obviously hints back to the context of Ezekiel 40:1, which, while stating it was during Rosh Hashanah (that is, the season of the seventh month), actually says the vision of measuring the Temple occurred specifically on the tenth day of the month--Yom haKippurim / the Day of Atonement!
Judgment occurs so that we can better ourselves to be who we have been called to be for His purposes. We do this with the intent of preparing for the Kingdom to come. This is alluded to also in the mention of the two witnesses, who are only introduced after the measuring of the Temple. When the body is properly judged then the believers can operate in the unity and authority desired of us from the Most High.
Notice also that the two witnesses are dressed in “sackcloth.” This detail has a meaning that relates to this study in an important way. The wearing of sackcloth in Scripture is linked to the act of fasting [see: Isaiah 58:5; Jonah 3:5; Psalm 35:13]. It is on the Day of Atonement--Yom haKippurim—that the believer is commanded to fast, and it has been a Jewish tradition from antiquity to wear sackcloth, as well, until relatively modern times. The details of the two witnesses wearing sackcloth, which is presented only after the Feast of Trumpets imagery in Revelation 10-11, is therefore a hint to the Day of Atonement that follows ten days after the Day of Judgment. This imagery from Revelation 11 obviously hints back to the context of Ezekiel 40:1, which, while stating it was during Rosh Hashanah (that is, the season of the seventh month), actually says the vision of measuring the Temple occurred specifically on the tenth day of the month--Yom haKippurim / the Day of Atonement!
From these passages is seen the unity of Scripture about how we treat the Feast of Trumpets. Its purpose is so much more than hearing a loud noise. On it, we are called to know the depths of where we have been as well as know the height to which we have been called.
With these clarifications now in our possession, consider the words of Psalm 89:15.
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Blessed are the people knowing [the shofar] blast; YHWH, in [the] light of Your face they shall walk.
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The passage doesn’t say “hearing [the shofar] blast,” but “knowing.” Hearing is a physical act, but knowing implies a more intimate involvement. The blessing comes not from a physical performance that anyone could accomplish, but from letting that physical performance accomplish something more in our hearts.
What matters is that we experience the holy day as it is intended to be observed in its deeper sense. It must elicit in us the change that prepares us for what is coming in our spiritual journey of faith. If we truly know the meaning of the Feast of Trumpets—that it is the Day of Judgment—then we can be transformed by that work of rectification and walk in the light of the Kingdom that is coming.
All study contents Copyright Jeremy Chance Springfield, except for graphics and images, which are Copyright their respective creators.