Verse

Luke 12:15 - 21 And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth.

Thursday, 10 September 2026

John the Ripper

 CYBERSECURITY • PASSWORD AUDITING

John the Ripper: Complete Guide to Password Auditing

John the Ripper is one of the most widely used password-auditing and password-recovery tools in cybersecurity. It can test password hashes using dictionary attacks, word-mangling rules, single-crack techniques, incremental attacks, and other configurable methods.

⚠️ Authorization & Legal Notice

John the Ripper should only be used for systems, password hashes, files, and accounts that you own or have explicit authorization to audit.

The examples in this guide are intended for cybersecurity education, laboratory environments, password auditing, and authorized penetration testing. Do not use recovered credentials or password hashes to access accounts or systems without permission.

1. What Is John the Ripper?

John the Ripper (JtR) is a password-cracking and password-auditing tool originally designed to identify weak Unix passwords. Modern versions support a very large collection of password-hash and encrypted-file formats, particularly in the Jumbo build.

The fundamental idea is simple: John takes a password hash and generates candidate passwords. It applies the appropriate hashing process to each candidate and compares the resulting value with the target hash. When the values match, the original password has been recovered.

John combines several cracking modes and is highly configurable. Its official documentation describes wordlist, single-crack, incremental, and external modes among its major capabilities.

2. Why Is John the Ripper Important?

Password auditing is important because a password can appear strong to a human while still being predictable to an automated password-auditing tool.

Security professionals can use John to:

  • Identify weak passwords in an authorized password audit.
  • Evaluate organizational password policies.
  • Test the effectiveness of password hashing.
  • Recover passwords from authorized encrypted data.
  • Demonstrate the risks of password reuse.
  • Evaluate custom password dictionaries and rules.
  • Support incident-response and forensic investigations.

3. How Password Cracking Works

John does not normally "decrypt" a password hash. A cryptographic password hash is designed to be one-way. Instead, John generates possible passwords and tests them against the hash.

Password Candidate
Hash Function
Generated Hash
Compare
Match / No Match

For example, if a laboratory hash corresponds to the password Cyber123!, John may eventually generate that candidate. If its calculated hash matches the target hash, the password has been recovered.

4. Password Hashes: The Theory You Need

Hashing vs Encryption

Encryption is designed to be reversible when the correct key is available. Hashing is designed as a one-way transformation.

Password systems therefore normally store a password-derived hash rather than the plaintext password.

Salts

A salt is additional random data incorporated into password hashing. Properly designed salted password hashing makes precomputed attacks much less useful and ensures that identical passwords do not necessarily produce identical stored hashes.

Fast vs Slow Password Hashing

Algorithms designed for password storage intentionally make password verification computationally expensive. Modern password hashing approaches such as bcrypt, scrypt, and Argon2 are designed to make large-scale guessing substantially more expensive than using fast general-purpose hashes.

This is why the hash algorithm matters just as much as the password itself when evaluating password security.

5. Installing John the Ripper

Kali Linux / Debian-based Linux

sudo apt update
		sudo apt install john

Verify the installation:

john --version

Depending on the operating system and package, the available formats and features can differ. For advanced auditing, security professionals should understand whether they are using a standard John build or a Jumbo build.

6. Basic John the Ripper Syntax

john [options] [password-file]

The password file contains password hashes or another supported input format. Options control the attack mode, hash format, wordlist, session handling, and other behavior.

Basic execution

john hashes.txt

With no specific cracking mode selected, John follows its configured sequence of cracking modes. The official examples describe a typical progression beginning with single-crack mode, followed by wordlist mode and then incremental mode.

7. John the Ripper Cracking Modes

Choosing the correct mode is one of the most important parts of using John efficiently.

7.1 Single Crack Mode

Single-crack mode generates candidates using information associated with accounts, such as login names and GECOS/full-name information, together with password-mangling rules.

john --single hashes.txt

This mode can be very effective when passwords are based on predictable personal information.

7.2 Wordlist Mode

Wordlist mode tests candidate passwords from a text file. Each line normally represents a candidate word.

john --wordlist=/path/to/wordlist.txt hashes.txt

Wordlists are particularly effective when passwords are based on common words, leaked-password patterns, names, locations, brands, or predictable modifications.

7.3 Wordlist + Rules

John can transform words from a wordlist using rules. This allows one source word to generate many password candidates.

john --wordlist=/path/to/wordlist.txt --rules hashes.txt

For example, a source word such as security could be transformed into multiple variations involving capitalization, numbers, substitutions, or appended characters.

7.4 Incremental Mode

Incremental mode can attempt combinations across a configured character set. It is extremely powerful but can have an enormous search space.

john --incremental hashes.txt

Incremental mode does not simply generate random strings. John uses character-frequency information to prioritize candidates. Because the theoretical search space can become enormous, such attacks may run for a very long time.

7.5 External Mode

Advanced users can define custom candidate-generation or filtering logic using John's external mode and configuration system.

john --external=MODE hashes.txt

External modes are useful when standard candidate-generation strategies do not adequately represent a specific authorized auditing scenario.

8. Wordlists

A wordlist is simply a collection of candidate passwords. The quality and ordering of a wordlist can have a major effect on auditing efficiency.

A useful wordlist may contain:

  • Common passwords.
  • Dictionary words.
  • Common password variations.
  • Organization-approved test passwords.
  • Custom laboratory candidates.

Example custom wordlist

nano lab-wordlist.txt

Example contents:

password
		Password
		Password123
		Security123
		Cybersecurity
		Cyber123!

Use only intentionally created test data in a learning environment.

9. RockYou and Large Wordlists

Kali Linux commonly includes the RockYou wordlist in compressed form. Depending on the installation, its location may be:

/usr/share/wordlists/rockyou.txt.gz

If the file is present and you are working in an authorized laboratory, it can be decompressed before use.

sudo gzip -d /usr/share/wordlists/rockyou.txt.gz

Large wordlists can significantly increase the number of candidates tested, but larger does not automatically mean better. A smaller, well-targeted wordlist can sometimes be considerably more efficient.

10. John the Ripper Rules

Rules are one of John's most powerful features. Instead of testing only the exact words in a wordlist, rules modify those words to generate additional candidates.

Conceptually:

word
		↓
		capitalize
		↓
		append number
		↓
		append symbol
		↓
		password candidate

John provides an extensive rule syntax supporting transformations, reject conditions, character classes, variables, and preprocessing.

This makes rules useful for modelling common human password construction behavior.

Using the default rules

john --wordlist=wordlist.txt --rules hashes.txt

Custom rules can be defined in John's configuration file.

11. Hash Formats

John supports many different password and encrypted-data formats. The exact formats available depend on the build.

You can inspect available formats with:

john --list=formats

When automatic detection does not select the expected format, a format can be explicitly specified:

john --format=FORMAT hashes.txt

Using the wrong format is a common reason for messages such as No password hashes loaded.

12. Monitoring a Cracking Session

John can report the current state of a running or interrupted session.

john --status

During a running session, pressing a key in the terminal can also cause John to display its current status.

Depending on the mode, useful information can include candidate rate, progress, elapsed time, and the current cracking state.

13. Sessions and Long-Running Jobs

Password auditing can take minutes, hours, or substantially longer. John therefore provides session management.

Create a named session

john --session=lab-audit hashes.txt

Check status

john --status=lab-audit

Restore a session

john --restore=lab-audit

Named sessions are especially useful when several authorized password-auditing jobs are being performed.

14. Displaying Recovered Passwords

John stores recovered password information in its internal password database, commonly referred to as the john.pot file.

Use John's own interface to display recovered passwords:

john --show hashes.txt

This is preferable to manually inspecting the internal pot file.

15. Complete Authorized Laboratory Workflow

The following workflow demonstrates the general process without targeting real credentials.

Step 1 — Prepare a laboratory hash

Create a password and corresponding hash using a controlled laboratory environment.

Step 2 — Save the hash

nano hashes.txt

Step 3 — Prepare a small wordlist

nano lab-wordlist.txt

Step 4 — Run a dictionary audit

john --wordlist=lab-wordlist.txt hashes.txt

Step 5 — Display results

john --show hashes.txt

Step 6 — Try word-mangling rules

john --wordlist=lab-wordlist.txt --rules hashes.txt

Step 7 — Monitor a named session

john --session=lab hashes.txt
john --status=lab

Step 8 — Restore if interrupted

john --restore=lab

This workflow illustrates the fundamental password-auditing lifecycle:

Hash
Identify Format
Generate Candidates
Test
Report

16. Understanding Incremental Attacks

Incremental mode attempts combinations from a configured character set. The theoretical search space grows rapidly as password length increases.

If a character set contains N possible characters and the password length is L, the number of possible combinations for exactly that length is:

N^L

For example, a 10-character password selected from 62 possible alphanumeric characters has:

62^10

possible combinations before considering smarter candidate ordering or password-specific weaknesses.

This demonstrates why password length, character space, hashing cost, and candidate-generation strategy all matter.

17. Performance and Cracking Speed

John reports password-candidate processing rates, but raw speed should never be interpreted as the complete measure of password security.

Performance depends on factors such as:

  • Hash algorithm.
  • Password length.
  • Number of candidate passwords.
  • Number of hashes.
  • Salt configuration.
  • CPU performance.
  • Parallelization.
  • John build and implementation.
  • Selected cracking mode.

Fast hashes can be tested extremely quickly, while deliberately expensive password-hashing algorithms significantly reduce the number of guesses an attacker can perform.

18. Benchmarking John

John includes benchmarking functionality for evaluating the performance of supported algorithms.

john --test

You can also restrict testing to a particular supported format:

john --test --format=FORMAT

Benchmark results are useful when evaluating the relative performance of different systems or configurations.

19. John's Configuration System

John is highly configurable. Its configuration file can define global options, wordlists, rules, incremental modes, and external modes.

Depending on the platform, the configuration file is generally called:

john.conf

or:

john.ini

Advanced users can customize John to represent specific authorized password-auditing requirements.

20. Common Problems and Solutions

"No password hashes loaded"

Possible causes:

  • Incorrect hash format.
  • Malformed input.
  • Unsupported format.
  • Incorrect file contents.

Approach:

john --list=formats

Verify that the supplied hash corresponds to a format supported by the installed build.

Wordlist not found

Verify the path:

ls -lh /path/to/wordlist.txt

John is taking too long

This may be completely normal. Incremental attacks can have enormous search spaces, and slow password hashes intentionally reduce candidate-processing speed.

Consider the selected mode, wordlist size, rules, hash algorithm, password length, and available hardware before assuming something is broken.

Session interrupted

Use a named session and restore it:

john --restore=lab

21. John the Ripper vs Hashcat

John the Ripper and Hashcat are both powerful password-auditing tools, but their workflows and strengths differ.

FeatureJohn the RipperHashcat
Primary usePassword auditing and recoveryPassword recovery and auditing
CPU usageStrongSupported
GPU focusAvailable depending on build/workflowMajor strength
RulesVery powerfulVery powerful
FormatsExtensive, especially JumboExtensive
Learning curveModerateModerate to advanced

The right tool depends on the hash type, hardware, workflow, required attack strategy, and auditing objective.

22. John the Ripper vs Hydra

John and Hydra solve different problems.

  • John the Ripper: Primarily focused on offline password/hash auditing and password recovery.
  • Hydra: Primarily designed for testing authentication services and network login mechanisms in authorized environments.

They should not be treated as interchangeable tools.

23. What John Teaches Us About Password Security

The most valuable result of a password audit is not the recovered password itself. It is understanding why that password was recoverable.

Use strong passwords

Longer, unpredictable passwords dramatically increase the candidate search space.

Avoid password reuse

Reusing passwords creates a single point of failure. A compromised password can potentially affect multiple services.

Use password managers

Password managers make it practical to use unique, high-entropy passwords for different services.

Use MFA

Multi-factor authentication provides an additional security layer even if a password is compromised.

Use modern password hashing

Applications should use password-specific, deliberately expensive hashing algorithms with unique salts rather than fast general purpose hashes.

24. John the Ripper Command Cheat Sheet

CommandPurpose
john hashes.txtRun John's default cracking sequence.
john --single hashes.txtUse single-crack mode.
john --wordlist=words.txt hashes.txtUse a specified wordlist.
john --wordlist=words.txt --rules hashes.txtUse wordlist mode with rules.
john --incremental hashes.txtUse incremental mode.
john --format=FORMAT hashes.txtForce a specific hash format.
john --show hashes.txtDisplay recovered passwords.
john --statusDisplay session status.
john --session=NAME hashes.txtStart a named session.
john --restore=NAMERestore an interrupted session.
john --testBenchmark supported algorithms.
john --list=formatsList available hash formats.

25. Recommended Password-Auditing Workflow

  1. Obtain explicit authorization.
  2. Identify the hash format.
  3. Preserve the original evidence.
  4. Start with efficient candidate sources.
  5. Use an appropriate wordlist.
  6. Apply rules when justified.
  7. Use single-crack techniques when appropriate.
  8. Use incremental techniques only when the search space is reasonable.
  9. Monitor performance and session state.
  10. Document recovered and unrecovered credentials securely.
  11. Report password-policy weaknesses.
  12. Recommend remediation.

26. Final Takeaway

John the Ripper is more than a simple password-cracking command. It is a flexible password-auditing framework that combines candidate generation, wordlists, rules, hash formats, session management, incremental attacks, benchmarking, and extensive configuration.

The most important concept is understanding the relationship between password entropy, candidate generation, hash algorithms, computational cost, and time.

Used responsibly, John can help security professionals discover weak passwords before attackers do and provide measurable evidence for improving an organization's authentication security.

Official References

About the Author: Jahid Shah is a WordPress developer and security specialist focusing on malware remediation, API hardening, and server infrastructure at Jahid Shah Labs.

Natural Health Remedies

              
            Model1                                                                         Model2



              

               
            Model3                                                                        Model4

Carpentry and Construction

 


                       



 
                           



 

Technical Repairs

 



                
            Title                                                                         Title



           




            



            



            

Entrepreneurship and Business Ideas

              
            Model1                                                                         Model2



              

               
            Model3                                                                        Model4


>           
            Model5                                                                        Model6


           

           

Wednesday, 9 September 2026

Hebrew year 5787 || Saturday, 12 September 2026


Hebrew year 5787 begins at sundown on Friday, 11 September 2026 (the evening that starts 1 Tishrei). The first full day is Saturday, 12 September 2026. The year is a leap year and one of the longest possible on the Hebrew calendar (385 days). It ends at sundown on 1 October 2027.

Jewish days run from sunset to sunset, so every feast below starts the evening before the civil date most calendars list.

Fall appointed times in 5787

These are the biblical moadim of the seventh month (Leviticus 23) that believers in Jesus commonly treat as rehearsals of His return and reign.

Appointed timeHebrew dateGregorian (starts at sunset)EndsFor believers in Jesus
Yom Teruah (Day of Trumpets)1–2 TishreiFri 11 Sep 2026 eveningSun 13 Sep nightfallAwakening blast, gathering, “last trumpet,” readiness for the King’s appearing
Ten Days of Awe1–10 Tishrei11–20 SepSeason of repentance and watchfulness between trumpet and atonement
Yom Kippur (Day of Atonement)10 TishreiSun 20 Sep eveningMon 21 Sep nightfallMessiah as High Priest and once-for-all atonement; Israel’s future recognition of the One they pierced
Sukkot (Feast of Tabernacles / Booths)15–21 TishreiFri 25 Sep eveningFri 2 Oct nightfallGod dwelling with His people; preview of the Kingdom and the wedding feast
Hoshanah Rabbah21 TishreiThu 1 Oct evening / Fri 2 OctFinal day of Sukkot; “great salvation” / last great cry
Shemini Atzeret (Eighth Day)22 TishreiFri 2 Oct eveningSat 3 Oct nightfallThe “eighth day” assembly—God lingering with His people beyond the seven days
Simchat Torah (Diaspora)23 TishreiSat 3 Oct eveningSun 4 Oct nightfallJoy in the Word; in Israel this is combined with Shemini Atzeret

Shabbat Shuva (the Sabbath of Return) falls on 19 September 2026, between Trumpets and Atonement.

How believers can participate

You are not required to keep these days as a law in order to be saved. Jesus already fulfilled the sacrificial system. Many followers of Jesus keep them as appointed rehearsals—the same way the early believers continued in the feasts while seeing their fulfillment in Him (Acts 2; 1 Corinthians 5:7–8; Colossians 2:16–17).

Yom Teruah (this weekend)

  • Rest from ordinary work if you are able.
  • Hear or blow a shofar (or simply listen to a recording and read 1 Thessalonians 4:16–18 and 1 Corinthians 15:51–52).
  • Share a meal with apples and honey or round bread as a sign of hope, then pray for a year of waking up, not of date-setting.
  • Read Genesis 22 (the ram provided) and remember the Lamb God provided.

The ten days that follow
Use them as a focused time of confession, reconciliation, and examining whether you are living awake. That is the original spirit of the season, now done in the finished work of Jesus rather than to earn a place in a book.

Yom Kippur (20–21 September)

  • Many believers fast (food, or a modified fast) not to atone for sin—that is already done—but to identify with Israel’s need, to mourn over the world, and to thank the High Priest who entered the true sanctuary with His own blood (Hebrews 9–10).
  • Read Isaiah 53, Zechariah 12:10, and Hebrews 9–10.
  • Pray for the salvation of Israel and for a clean conscience before the Lord.

Sukkot (25 September – 2 October)
This is the most joyful and the most “doable” feast for families.

  • Eat at least one meal outdoors, under a simple shelter, porch, or leafy covering.
  • Read John 7 (Jesus at Sukkot) and Revelation 21:3 (“the dwelling of God is with man”).
  • Give thanks that the Word became flesh and tabernacled among us, and that He will dwell with us openly.
  • If you have children, build a small booth. It is a living picture of temporary life and coming permanence.

Shemini Atzeret
A quieter extra day of lingering with God after the week of booths—fitting for worship, Scripture, and rest.

A simple posture for this year

5787 opens on a Sabbath and on the Feast of Trumpets at the same time. That is unusual. You do not need a hidden code in the year-number. The invitation is the same as it has always been:

  • Hear the blast.
  • Remember the Lord who came and who is coming.
  • Keep oil in the lamp.
  • Rejoice that the same calendar that marked His first coming still marks the hope of His appearing.

If you can only keep one thing this month, keep Yom Teruah this Friday evening through Sunday as a watch-night and a trumpet-day, then walk the ten days toward Yom Kippur in repentance and hope, and finish with Sukkot as a feast of dwelling. That is a full rehearsal of the fall story: He comes — we are made clean — He stays.

Yom Teruah (יום תרועה)

 Yom Teruah (יום תרועה) is the biblical name for the appointed time on the first day of the seventh month (Tishrei). The Torah calls it a day of rest, a holy convocation, and a “memorial of teruah” or “day of teruah.”

In later Jewish tradition it became known as Rosh Hashanah (“Head of the Year”), the Jewish New Year and the start of the High Holy Days (Yamim Nora’im). The two names describe the same date but emphasize different layers of meaning.

Biblical Command

The instructions are brief and appear in two places:

  • Leviticus 23:24–25: a sabbath-rest (shabbaton), a memorial proclaimed with a blast of trumpets (zikaron teruah), a holy convocation. No regular work; present an offering by fire.
  • Numbers 29:1–6: a holy convocation, no laborious work; “it shall be a yom teruah for you,” plus specific burnt offerings.

The Torah does not call it a “new year,” a day of judgment, or the birthday of the world. The first month of the biblical year is Nisan in the spring (Exodus 12:2). Tishrei is the seventh month. The sparse biblical text focuses on rest, assembly, and teruah.

What “Teruah” Means

Teruah comes from the root ru’a—to shout, make a loud noise, raise an alarm, or sound a blast. It can describe:

  • A human shout (the people at Jericho, Joshua 6).
  • A war cry or signal.
  • A joyous acclamation or praise.
  • The sound of a shofar or silver trumpet.

The emphasis is on a piercing, attention-grabbing noise rather than a specific instrument. In practice the day became closely identified with the shofar (ram’s horn).

The traditional shofar sounds used today are:

  • Tekiah: one long, unbroken blast (coronation, announcement, stability).
  • Shevarim: three medium broken notes (sighing or moaning).
  • Teruah: nine (or more) short staccato notes (wailing, alarm, sobbing).

These are combined in sequences (TaSHRaT, TaSHaT, TaRaT) totaling 30 required blasts, commonly expanded to 100 in synagogue. The broken sounds (shevarim and teruah) are understood as forms of crying that awaken repentance.

From Yom Teruah to Rosh Hashanah

The shift happened gradually. After the Babylonian exile, Jews adopted Babylonian month names (Tishrei instead of “seventh month”). The Babylonian New Year festival Akitu fell around the same time. By the Second Temple period, historians such as Josephus and Philo already associated 1 Tishrei with the new year. Rabbinic literature later added:

  • Creation of the world / Adam (Yom Harat Olam).
  • Day of Judgment (Yom HaDin)—God opens the books of life, death, and the intermediate.
  • Day of Remembrance (Yom HaZikaron).
  • Coronation of God as King.
  • Beginning of the Ten Days of Awe leading to Yom Kippur.

These themes are post-biblical developments, not explicit in Leviticus or Numbers. Some scholars and groups (Karaites, certain Messianic and Hebrew Roots communities) therefore prefer the name Yom Teruah and treat the “New Year” framing as a later overlay.

How It Is Observed

  • Rest and assembly: Treated as a full Sabbath; no work.
  • Shofar: Central ritual. In many communities it is also blown for the housebound.
  • Torah reading: Genesis 21 (first day) and especially Genesis 22, the Binding of Isaac (Akedah), because a ram caught in the thicket was substituted for Isaac.
  • Foods: Apples dipped in honey (sweet new year), round raisin challah (cycle of the year, no beginning or end), pomegranate, fish head, and other symbolic foods (simanim).
  • Tashlich: On the afternoon of the first day, walking to flowing water and symbolically casting sins (often with breadcrumbs) into it, based on Micah 7:19.
  • Two days: Observed for two days in the Diaspora and commonly in Israel as well (due to uncertainty about the exact new-moon sighting in ancient times).

This year (2026 / 5787) it begins at sundown Friday, September 11, and continues through Sunday, September 13.

Broader Interpretations

Rabbinic Judaism emphasizes teshuvah (return/repentance), divine kingship, and moral accounting.

Messianic and some Christian interpreters often connect the “last trumpet” language in 1 Thessalonians 4:16 and 1 Corinthians 15:52 with Yom Teruah, seeing it as pointing toward resurrection, gathering of the elect, or the return of Messiah. Because the day falls on a new moon (historically confirmed by sighting), it has also been called “the day no one knows.”

Karaites historically focused more on shouting or vocal praise than on a required shofar blast, though many still use a shofar.

The day remains enigmatic in Scripture: a loud, public reminder whose exact content is left for later tradition and personal response to fill in. It functions as an alarm, a memorial, and a summons to pay attention at the start of the fall festival season that continues through Yom Kippur and Sukkot.


Many believers read Yom Teruah as a moed—an appointed time that functions as a rehearsal of what is still ahead. The spring feasts were fulfilled with striking calendar precision in Jesus’ first coming. The fall feasts have not yet been fulfilled in the same way, and the New Testament repeatedly ties trumpet blasts to His return, the resurrection, and the gathering of His people.

That does not mean Scripture names the date. It means the imagery, the sound, and the sequence of the fall festivals line up with what Jesus and the apostles said would happen when He comes again.

The New Testament trumpet passages

Paul and Jesus use language that first-century Jews would have associated with a great shofar blast:

  • “The Lord himself will descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them…” (1 Thessalonians 4:16–17).
  • “We will all be changed—in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed” (1 Corinthians 15:51–52).
  • “He will send out his angels with a loud trumpet call, and they will gather his elect from the four winds…” (Matthew 24:31).

Other prophetic texts add the same sound: a great trumpet gathering the scattered of Israel (Isaiah 27:13), a trumpet announcing the Day of the Lord (Joel 2:1), and the seventh trumpet in Revelation when “the kingdom of the world has become the kingdom of our Lord and of his Messiah” (Revelation 11:15).

The first time a trumpet announced God coming down to meet His people was at Sinai (Exodus 19). The last time, many believe, will be when the same Lord comes down again.

“The day no one knows”

Yom Teruah is the only appointed time that falls on the first day of a month. In the biblical calendar that day began when the new moon sliver was actually seen. Two witnesses reported it; only then was the feast declared. Until that moment, no one knew the exact day or hour.

Jesus said of His coming: “But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only” (Matthew 24:36; Mark 13:32). Many Messianic teachers hear that phrase as an allusion to this feast—the one feast whose start could not be announced in advance. That reading is an inference, not an explicit statement in the text. It is widely taught in Messianic circles; it is not a consensus among all scholars. What is explicit is Jesus’ own command in the same discourse: watch the season, stay awake, be ready.

A rehearsal of the sequence still ahead

A common way believers map the fall festivals is:

Appointed timeHistorical / liturgical meaningOften seen as pointing to
Yom TeruahAwakening blast, assembly, memorialResurrection, gathering of the saints, announcement of the King’s arrival
Ten Days of AweRepentance between Trumpets and AtonementFinal period of warning and turning
Yom KippurNational atonement, books sealedIsrael’s recognition of the One they pierced (Zechariah 12:10), final judgment, removal of the accuser
SukkotGod dwelling with His people in boothsMessiah dwelling with humanity, millennial reign, wedding feast of the Lamb

This is a pattern, not a date chart. Different traditions place the “catching up” at different points (before, during, or after the tribulation) and debate whether Paul’s “last trumpet” is the final blast of Yom Teruah (tekiah gedolah), the seventh trumpet of Revelation, or simply the last trumpet of this age. Scripture does not settle that debate for us.

What it does settle is the manner of His coming: sudden, public, accompanied by a commanding shout and a trumpet, resulting in resurrection and gathering.

What this means for believers now

Yom Teruah is not mainly a puzzle to solve so we can mark a calendar. It is a yearly rehearsal of four realities:

  1. Wake up. The original meaning of teruah is a piercing noise that demands attention—alarm, war cry, or shout of a king. The day still functions as that alarm.
  2. Remember. Leviticus calls it a zikaron teruah—a memorial blast. We remember that the same God who came down at Sinai will come down again.
  3. Be changed. The hope attached to the last trumpet is not escape from history but transformation: the dead raised, the living made imperishable, death swallowed up.
  4. Live ready. Jesus did not say “calculate the day.” He said watch, stay dressed for action, keep oil in the lamp. The feast trains that posture.

The spring rehearsals were fulfilled on the actual feast days. It is therefore reasonable—and historically consistent—to treat the fall rehearsals as pointing to the still-future acts of the same Messiah. Whether He chooses the exact calendar date of Yom Teruah or simply the kind of day it pictures (unexpected, announced by trumpet, gathering His people), the call to us is the same: hear the blast, lift your head, and be found watching.



Not Torah or Grace || The false choice that Scripture never cut

 CHAPTER ONE

Not Torah or Grace

לֹא תוֹרָה אוֹ חֶסֶד

The false choice that Scripture never cut

A fork in the road can save a traveler’s life. It can also ruin a map. For generations large parts of the believing world have been handed a fork and told it is the gospel: Torah or grace. Law or liberty. Moses or Messiah. As if the Holy One of Israel changed craftsmen halfway through the work, laid down instruction, and took up pardon as a different trade.

Scripture does not give us that fork. It gives us a Name that is gracious and a Teaching that is holy, a people who break covenant and a God who will not cast them off, a Spirit poured out so that statutes can be walked and not so that sin can be renamed. The New Testament is not another religion arriving to retire the first. It is the Tanakh revealed — the same God, the same promise, the same will, now written inside by blood and by Breath.

This chapter is the door of the book. It states the confession, weighs the words, and sets Moses and Elijah back on the mountain where the Gospels left them: standing with the Son, not dismissed by Him.

I. The Slogan That Split a People

Pastors have always needed a way to keep terrified consciences from using the commandments as a ladder into God’s favor. That is a real pastoral work. Paul himself will not let the congregations in Galatia or Rome treat Sinai as the engine of justification. “By the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.” The distinction between being declared righteous and being given a rule of life is not a Western invention. It is already in the apostle.

The wound begins when a pastoral distinction hardens into a metaphysics. What was meant to say, You cannot climb into life by your performance, becomes You must treat God’s instruction as the enemy of God’s kindness. Antithesis, which in Paul is salvation-historical — flesh meeting holy command, letter without Spirit, an age under pedagogue until Messiah — is treated as if two principles warred inside God from eternity. On that reading Moses becomes the problem the cross exists to delete, and grace becomes the news that nothing can be wrong in His eyes anymore.

Both edges of that knife cut the Scriptures. One edge produces a people afraid of the word Torah, as if loving what Psalm 119 loves were a relapse. The other edge produces a people who speak much of commandments and little of the blood that writes them on the heart. The first calls itself Pauline and is not. The second calls itself Hebraic and has not sat still for Hebrews. This book refuses both. It does so not by splitting the difference in the middle of a hallway, but by returning to the texts that never accepted the hallway.

The first habit this chapter must name is simple and stubborn: the habit of treating an antithesis as an ontology. Paul contrasts flesh and Spirit, letter and Spirit, under-law and under-grace. He never contrasts a cruel God of Sinai with a kind God of Calvary. That contrast is Marcion’s ghost, and it still walks.

II. What This Confession Claims — and What It Refuses

The confession of this book can be said without ornament.

It is not Torah or grace. That is a false choice. Grace did not cancel the call for obedience. Grace is the mercy of God that enables us to walk out obedience. Torah is not the opposite of grace. It is among the purposes of grace. Grace is power from God to walk in His ways, not to walk away from them.

We did not need the Holy Spirit’s help in order to continue in sin. We do a competent work of that on our own. We needed His help to overcome the flesh and walk in righteousness. Ezekiel said the Spirit was given to cause walking in statutes. Jeremiah said the new covenant would put Torah within and write it on the heart. Messiah came because of grace shown to Israel, and He will restore the kingdom to Israel. We still need grace as we learn the path of holiness. We would not need it if the will of God had been retired and there were nothing left that could be wrong in His eyes. It is Moses and Elijah — Torah and the Prophetic word — truth and Spirit.

The confession claims four things that later chapters will test in Paul, Ezekiel, Jeremiah, and Hebrews.

First, grace is not the cancellation of God’s will. It is the way that will gets inside a people who could not carry it. If grace meant only that the Holy One had stopped caring what we do, the prophets wasted their breath, the Sermon on the Mount is mischief, and the warnings of Hebrews are theater.

Second, Torah is not a ladder of justification. Noah found grace. Abraham believed God. Israel was brought out on eagles’ wings before she stood at the mountain. The sequence in Scripture is gift, then walk — never walk in order to become a son.

Third, the human problem is not that God spoke too clearly. The problem is flesh: the old-age self that meets a holy command and dies, or rebels, or uses the command as a base of operations for sin. That is why more volume from Sinai cannot raise the dead, and why the Spirit is not a decoration on an otherwise sufficient ethic.

Fourth, Israel is not a discarded husk around a Gentile kernel. The new covenant in Jeremiah is cut with the house of Israel and the house of Judah. The question in Acts 1 is not laughed off the mountain. Paul will not let the nations boast against the root that bears them.

The confession refuses three counterfeits that wear sacred clothes.

It refuses cheap grace: pardon imagined as God’s new indifference. It refuses proud Torah: instruction used as the price of standing, or as a badge against the nations, or as a system that can do what only the Spirit does. It refuses the quiet Marcionism that keeps the Psalms for comfort and sends Moses out the back door of the church.

III. Grace: Ḥen and Ḥesed, Not Permission

English has one tired word, grace, and asks it to carry what Hebrew carries in at least two. Ḥen is favor found, unearned, the kindness that lights on a person who did not compel it. Ḥesed is covenant loyalty, steadfast love, the refusal of the Holy One to treat His pledged Name as a temporary mood. The New Testament’s charis stands in that stream. It is not a Greek solvent poured on Hebrew particularity.

The first time Scripture says a man found grace, it is not in Romans. It is before the flood.

But Noah found grace in the eyes of the LORD.

These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God.

Genesis 6:8–9

The order inside the sentence is the order of this book. He found grace. Then the narrator tells us what kind of man he was and that he walked. The walk is not the coin with which he purchased the finding. The finding is how there comes to be a walk in a generation whose every imagination is evil. Faith, when it is living, builds an ark. It does not build an ark in order to become the sort of person God might notice.

When YHWH names Himself to Moses after the golden calf — after the tablets broken at the foot of the mountain — He does not choose between kindness and holiness. He speaks both as one Name.

And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth,

Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.

Exodus 34:6–7

Merciful and gracious. Abundant in ḥesed and emet — loyalty and truth. Forgiving iniquity. And He will by no means clear the guilty. Western theology has often heard a contradiction here and tried to assign the first half to the Son and the second half to a retired Father. The text will not split. The same Voice who abounds in steadfast love is the Voice who will not treat guilt as a rumor. That is why there must be blood, and why blood that only sketches cannot finish the story. Grace in this Name is not the announcement that guilt has become unreal. Grace is the Holy One making a way to forgive without becoming a liar.

Paul is reading that Name when he asks the question people still ask whenever grace is preached without a wink.

What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?

Romans 6:1–2

For sin shall not have dominion over you: for ye are not under the law, but under grace.

What then? shall we sin, because we are not under the law, but under grace? God forbid.

Romans 6:14–15

Not under the law, but under grace. If those words meant Torah has been emptied as God’s will, Paul’s God forbid would be theater. He says them because a change of dominion has occurred. Grace is a lordship, not a vacancy. Sin shall not have dominion — that is a claim about power, not a claim that the commandments were a poor idea. Under grace means you have been relocated into the realm where Ezekiel’s promise can begin: the Spirit within, causing a walk the letter alone could not produce.

IV. Torah: Teaching Before It Is a Courtroom

Torah does not first mean “the Jewish legal system” or “the opposite of the gospel.” It means instruction, teaching, direction — the Father’s mouth toward His people. A father who will not instruct is not more gracious than a father who does. He is only less a father. When Psalm 119 loves the law, it is not a relapse into self-salvation. It is a son in the house.

Blessed are the undefiled in the way, who walk in the law of the LORD.

Blessed are they that keep his testimonies, and that seek him with the whole heart.

They also do no iniquity: they walk in his ways.

Thou hast commanded us to keep thy precepts diligently.

O that my ways were directed to keep thy statutes!

Then shall I not be ashamed, when I have respect unto all thy commandments.

I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments.

I will keep thy statutes: O forsake me not utterly.

Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word.

With my whole heart have I sought thee: O let me not wander from thy commandments.

Thy word have I hid in mine heart, that I might not sin against thee.

Blessed art thou, O LORD: teach me thy statutes.

With my lips have I declared all the judgments of thy mouth.

I have rejoiced in the way of thy testimonies, as much as in all riches.

I will meditate in thy precepts, and have respect unto thy ways.

I will delight myself in thy statutes: I will not forget thy word.

Psalm 119:1–16

Shame in this psalm is not the shame of having trusted mercy. It is the shame of wandering from what the mouth of YHWH has said. Delight is not a hobby. It is the inner life the new covenant will one day make ordinary. Jeremiah does not abolish this psalm. He promises that what the psalmist begs — teach me, hide it in my heart, do not let me wander — God Himself will write.

Moses already knew the command was not a cruel distance.

For this commandment which I command thee this day, it is not hidden from thee, neither is it far off.

It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it?

Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it?

But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.

See, I have set before thee this day life and good, and death and evil;

In that I command thee this day to love the LORD thy God, to walk in his ways, and to keep his commandments and his statutes and his judgments, that thou mayest live and multiply: and the LORD thy God shall bless thee in the land whither thou goest to possess it.

But if thine heart turn away, so that thou wilt not hear, but shalt be drawn away, and worship other gods, and serve them;

I denounce unto you this day, that ye shall surely perish, and that ye shall not prolong your days upon the land, whither thou passest over Jordan to go to possess it.

I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live:

That thou mayest love the LORD thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him: for he is thy life, and the length of thy days: that thou mayest dwell in the land which the LORD sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.

Deuteronomy 30:11–20

The word is near. Life and death are set out. Choose life. And in the same chapter, a few breaths earlier, Moses has already said what Ezekiel and Paul will say more plainly: YHWH must circumcise the heart so that they will love Him. Nearness of the word does not cancel the need for a new heart. It makes the refusal to walk less excusable, and the gift of the Spirit more necessary. Torah is purpose of grace because grace is how a near word becomes a kept word.

None of this requires us to pretend that every statute of Israel’s wilderness cult remains the church’s covenant administration. Hebrews will not permit that pretense, and this book will not ask it. What it requires is that we stop treating the word Torah as a slur. Instruction from the Holy One is not the disease. Flesh is the disease. Grace is the physician. The Teaching is among the medicines the physician intends to get into the blood.

V. The Spirit Was Not Given to Help Us Sin

A strange courtesy has grown up in some pulpits. It sounds like humility. It says, We are only human. We will sin. That is why there is grace. There is a true sentence hiding in that courtesy: we are not yet risen, and we will need mercy until the body is redeemed. There is also a lie hiding in it: that the Spirit’s chief work is to make peace with the old walk.

Scripture is less polite. Israel did not lack talent for rebellion. The calf was built while the Teaching was still being cut in stone. The wilderness is a long record of a people who could break faith without coaching. Ezekiel does not say, I will put My Spirit within you so that you can be comforted while you continue. He says the Spirit is given to cause walking.

That sentence is the load-bearing beam of chapters yet to come, and it must be heard here in its own place.

A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.

And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.

Ezekiel 36:26–27

Cause you to walk. Keep. Do. The verbs are covenant verbs. The Agent is God. The crisis He is solving is not insufficient information. It is a heart of stone. If the aim of the Spirit were to help us remain as we are, Ezekiel would be unintelligible, and so would Paul when he says that those who are in the flesh cannot please God, and that if by the Spirit you put to death the deeds of the body, you shall live.

This is why the book will insist, later, that flesh is the missing third term in the popular war of Torah versus grace. A holy Teaching laid on an unrenewed self does what Romans 7 describes: it exposes, inflames, and condemns. That is not a defect in the Teaching. That is what light does in a room that loves darkness. Grace is God refusing to leave the room that way — not by smashing the lamp, but by giving a heart that can bear light, and a Priest whose blood can cleanse the conscience so the living God can be served.

VI. Moses and Elijah Still on the Mountain

If Torah were the enemy of grace, the Transfiguration is an awkward scene. The Son is transfigured. The voice from the cloud names Him beloved and commands the disciples to hear Him. And the two who stand in glory with Him are not generic saints. They are Moses and Elijah — Torah and the Prophets, the Teaching and the zealous Word, the mountain of the covenant and the mountain of Carmel.

And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,

And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.

And, behold, there appeared unto them Moses and Elijah talking with him.

Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elijah.

While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.

And when the disciples heard it, they fell on their face, and were sore afraid.

And Jesus came and touched them, and said, Arise, and be not afraid.

And when they had lifted up their eyes, they saw no man, save Jesus only.

Matthew 17:1–8

Hear Him. That command is not “forget them.” Peter’s error is not that he honored Moses and Elijah. His error is that he wanted three tents of equal glory, as if the Son were one prophet among others. The cloud corrects the ranking, not the company. When the disciples lift their eyes they see Jesus only — the Teaching and the Prophets gathered up in the One who fulfills them, not the One who is ashamed of them.

The same Gospel has already blocked the other misreading.

Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.

For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.

For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

Matthew 5:17–20

Fulfill is not a polite word for delete. The righteousness He describes in the sentences that follow is heavier than a reduced code: murder taken down into anger, adultery into the look, oaths into simple truth, enemies into the field of love. That is not Sinai cancelled. That is Sinai pressed into the heart, which is what Jeremiah said the new covenant would do. If the Messiah had come to announce that nothing could any longer be wrong, the Sermon would be the worst possible vehicle.

VII. Truth and Spirit

John’s prologue is often recruited for the false choice. Law through Moses; grace and truth through Jesus Christ. As if the first were a disaster and the second a rescue from it. Read the verse before it.

And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.

And of his fulness have all we received, and grace for grace.

For the law was given by Moses, but grace and truth came by Jesus Christ.

John 1:14–17

Grace for grace — grace upon grace, fullness received. The Teaching given through Moses is already gift. The Son is the fullness of that gift walking in flesh, tabernacling among us, the glory in the tent at last in a face. Emet, truth, is not the opposite of Torah. It is the faithfulness Torah names. The contrast in John is not kindness versus command. It is gift through a servant, and gift in the Son who is the Father’s heart made visible. Moses is not the villain of the prologue. Moses is the friend of the Bridegroom who is glad when the Bridegroom’s voice is heard.

When the Son speaks to the woman at the well, He does not offer her a religion without holiness. He offers worship in spirit and in truth — the pair this book will not tear.

But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.

God is a Spirit: and they that worship him must worship him in spirit and in truth.

John 4:23–24

Spirit without truth becomes heat without a way. Truth without Spirit becomes a map carried by a corpse. The Father seeks both. Ezekiel gave the Spirit who causes the walk. Jeremiah gave the truth written on the inward parts. John hears them together in the mouth of the Messiah. That is not Western synthesis. That is Israel’s Scriptures keeping company.

VIII. Paul Does Not Take the Other Side

The last recruitment of the false choice is the most confident: Paul. Does he not say we are not under the law? Does he not call the law a ministration of death? He does. He also says this, in the same letter in which he has shut every mouth and located justification in the faithfulness of God received by faith:

Do we then make void the law through faith? God forbid: yea, we establish the law.

Romans 3:31

Establish. Uphold. Cause to stand. Faith is not the wrecking crew of Torah. Faith is how a sinner is set right so that the Teaching is no longer a closed door or a ladder. The chapters that follow in this book will let Paul use nomos in more than one sense, because he does. They will not let a single sense — Sinai as the justifying covenant — swallow the others until “we establish the law” becomes unintelligible.

Paul can say, in one breath, that no flesh is justified by deeds of the law, and in the next that the law is holy and the commandment holy and just and good. He can say we died to the law through the body of Messiah so that we might be married to Another, and then describe the fruit of that marriage as the righteous requirement of the law fulfilled in those who walk by the Spirit. That is not a man choosing grace instead of Torah. That is a Hebrew of Hebrews watching Ezekiel happen on the far side of a crucifixion.

If Paul had meant that God’s will was retired, he could not warn assemblies against porneia, greed, slander, and contempt of the poor. He could not say sin is lawlessness. He could not tell the Romans that love is the filling-full of the law. The apostle of grace is not the apostle of vacancy. He is the apostle of a new husband, a new breath, and a walk that the old marriage to the letter could not produce.

IX. The Door into the Rest of the Book

This chapter has not yet answered every honest question the false choice leaves behind. How then do we hear Paul when he says the law was our pedagogue? What exactly is flesh? What did Jeremiah mean by new, and what did Hebrews mean by obsolete? How can statutes be walked after the Levitical altar has met its Priest? What remains of Israel’s hope when Gentiles are brought near? Those are not objections to the confession. They are the work of the chapters that follow.

What this chapter will not surrender is the door itself. The Holy One did not spend a world-age instructing a people so that the Son could announce the instruction was a mistake. He did not give the Spirit so that we could be gently assisted in remaining dead. He did not set Moses and Elijah in glory beside the beloved Son in order that the church might later choose between them.

Grace is the Name that abounds in ḥesed and will not clear the guilty by a shrug. Torah is the Teaching that Name has always meant to put in the mouth and on the heart. The Spirit is how a stony people become a walking people. The Priest is how a defiled conscience becomes a serving conscience. That is one story. The New Testament is that story revealed.

The next task is to name the Western habits that taught us to read it as two. Then the book will let the Tanakh speak first — Noah, the wilderness, Hosea, Jeremiah, Ezekiel — so that when Paul and Hebrews open their mouths we will recognize the accent.


Chapter 2 --> Next 

Comment first and follow . . . 

Scripture quotations in this chapter are from the King James Version, public domain. Hebrew terms are introduced in the text and will be gathered in the glossary.


By Rev Rolando E. Santiago, ThD DPM
Author


John the Ripper

  CYBERSECURITY • PASSWORD AUDITING John the Ripper: Complete Guide to Password Auditing John the Ripper is one of the most widely used pass...