Equinox and the Jewish High Holy Days

In my Thursday evening class, we talked about how General Conference and the Jewish High Holy Days occur at the spring and vernal equinoxes.  Garth Norman happened to publish an article about that on Meridian Magazine the same day!

Why Did So Many Key Events of the Restoration Happen on the Equinox?

By V. Garth Norman · October 3, 2019

In the spring of 1820, (calculated by some scholars to have been March 26, 1820 [1]), near the spring equinox, God the Father and Jesus Christ appeared to the boy Joseph Smith, Jr. in a grove of trees near Palmyra, New York. God called Joseph in his youth to prepare for a special work.

In 1823, Moroni visited Joseph Smith on September 21-22, the fall equinox. Any importance in these equinox dates? First, it communicates that God has a cosmic calendar for earth time. Ancient astronomers relied on naked eye astronomy before the invention of the telescope. Picture #1 (below) is a simple illustration of how the equinox is the sun’s midpoint between winter and summer solstice standstills. Some first American cultures still view this kind of horizon calendar.

Fall Equinox 

Three years after the First Vision, Moroni descended from heaven to talk with Joseph the night of September 21, 1823. He introduced himself as a resurrected prophet from ancient America who had completed his father Mormon’s record of ancient American civilizations. [2] The next day, September 22, fall equinox, the angel Moroni directed Joseph to go to a hill, not far from the Smith family farm in Manchester, New York, where the records written on gold plates were buried in a stone box.

Once there, Joseph pried up a rounded lid from the stone box that held the gold plates, interpreters, breast plate, and Laban’s sword. When he reached in to take the plates, he was hit by a tremendous shock that threw him on his back. Moroni forbade Joseph to take the plates [3] and censored him because the thought had crossed his mind to use the gold plates to prosper his poor family. Moroni instructed Joseph that the sacred records were not to be used for personal gain. Their only value was the knowledge contained therein to establish the kingdom of God on the earth. If Joseph did not follow Moroni’s instructions, he “should be destroyed.” [4]

Moroni instructed Joseph to return a year later to the hill on the same fall equinox date, September 22, 1824. At that time Joseph received further instructions from Moroni, and was told to return again a year later in 1825, then again in 1826. On the September 22, 1827 equinox, Joseph was permitted to take the gold plates to begin translation.

Why did Moroni visit Joseph on the fall equinox each year? How does the fall equinox relate to God’s cosmic calendar clock in the eternal scheme of things? The ancient Israelite calendar has major fall harvest festivals. The Hebrew New Year – Rosh Hashanah (calculated in lunar month cycles) occurs on or near the fall equinox (Leviticus 23-24), the harvest time of the year.

• Moroni first visited Joseph on September 21-22, 1823, on the Hebrew Feast of Tabernacles.
• Moroni’s second visit on September 22, 1824, was the eve of the Hebrew New Year—Rosh Hashanah.
• Moroni’s third visit on September 22, 1825 was exactly on the Day of Atonement (Leviticus 16:29-30).
• Moroni’s fourth visit on September 22, 1826 was the only equinox visit that did not occur on a Hebrew lunar calendar fall equinox event.
• Moroni’s final visit on September 22, 1827, was exactly on the Hebrew New Year—Rosh Hashanah! [5a]

The final harvest is referenced in the Book of Mormon in Jacob 5’s Allegory of the Olive Tree which ends with the Lord instructing his servant to call laborers together for the last timeto prune and nourish the vineyard in preparation for this final harvest (Jacob 5:61-77). In reference to this scriptural passage, President Ezra Taft Benson taught that the Book of Mormon is “the instrument which God has designed” for gathering this final harvest of souls. [5b]

Native American horizon calendars relate to living and working in nature.

We must understand the basic calendar in order to understand and appreciate the importance of the equinox in the annual life cycle of nature on earth, and in this Church History study. From my studies of the ancient astronomy at the Izapa Temple observatory in southern Mexico, I learned that the sun equinox is central in the life cycle journey of the year on earth. Equinox means ‘equal’, the mid-point between the northern summer solstice sun’s standstill (pictured below-left) and the southern winter solstice sun’s standstill (below-right) through the lunar months of the year.

During the equinox, nearly equal amounts of daylight and darkness are experienced throughout the world. Ancient Izapa-Maya astronomers of Central America calibrated their calendars on equinox dates. [6] Equinox is a cyclic day count division point meaning an equal set between winter and summer solstice standstills. This gives central balanced harmony to the entire visible cosmic calendar on earth as will be described below (see Illustration #1 and #2). [7]

Some past researchers have argued that equinox calendars were too difficult for ancient Native cultures to identify. Not so! They were very keen observers, studying the bright starry heavens and moonlight at night, and sun rises on the eastern horizon and sun sets on the western horizon. The sun equinox regulates and governs the six-month seasonal life cycle between the spring planting season, summer growth, and autumn harvest season. The equinox day count point is determined by the 364-5 day lunar-solar year that divides the year into two equal halves. Once a total year day count is found by sighting on one solstice, it is fine-tuned by counting 182 days between both solstices. Equinox is then fine-tuned by counting 90 days on either side to the solstices (see Illustration #2).  

The easiest place for this observation is the level ocean horizon using sighting poles like gun sights. Mountain horizon calendars provide fixed features for pinpointing exact calendar-dated events in the year, which Hopi calendar observers, and other Pueblo Indians still practice. [8] The Hopi claim ownership of the sophisticated Parowan Gap sunrise and sunset calendar observatory in Utah, with shared contacts in Mexico and Central America. [9] The ancient Mexico-Izapa/Maya calendar of most importance to Book of Mormon chronology study is shown in Illustration #4 [6]. At Izapa, this horizon calendar establishes equinox within the full sun-moon and Venus calendar system and sets the stage for restoration history, and further Book of Mormon history studies.

Spring Equinox Events

Six months after the fall harvest season (September-October), the spring planting season (March-April) and Passover week are celebrated. Passover is the commemoration of the children of Israel’s exodus from Egypt, when the destroying angel took the firstborn of the Egyptians, but passed over the homes of the Israelites who had marked their doorposts with the blood of lambs, symbolic of the divine sacrifice of the Savior of the World (Exodus 12).

Once Joseph began translating the gold plates, he struggled until April of 1829, when the Lord sent Oliver Cowdery, a well-educated school teacher in Palmyra to assist him as scribe at Harmony, Pennsylvania, while he dictated from sacred interpreters. They began the translation on April 7. It was completed in about 60 days, and printed soon after. The book binding was finished, ready for sale on March 26, 1830. This spring equinox season monumental event was ten years after Joseph’s First Vision—not a coincidence, but by divine design.

About a week later Joseph was directed by revelation to organize the Church of Christ on April 6, 1830, “being one thousand eight hundred and thirty years since the coming of our Lord and Savior Jesus Christ in the flesh” (D&C 20:1) on Passover week. [10].

Six years later on April 3, 1836, the Old Testament Prophet Elijah returned to Ephriam’s descendants in the Kirtland, Ohio Temple at the very time of the Jewish Passover (D&C 110) with Moses and Elias, and conferred the keys of the sealing powers of the Priesthood upon Joseph Smith and Oliver Cowdery. For centuries the Jewish people have anticipated the return of Elijah at the Passover. Observant Jews await him still, not knowing that he has already returned. [11]

This chart summarizes sacred events in Church History and ancient Hebrew Observances related to fall and spring equinoxes.

     A circle with Fall Equinox (left) and Spring Equinox (right).

FALL EQUINOX SEASON EVENTS	SPRING EQUINOX SEASON EVENTS
Fall Harvest season (near September 22)	Spring Planting season (near March 20)
Hebrew Civil New Year (Lev.23-24) Rosh Hashanah–Sept. 22, 1824, 1827; + Feast of Tabernacles, & Day of Atonement.	Hebrew Religious Observances (Ex.12:2) Passover Week (late March to early April)
	March 26, 1820—Joseph Smith’s First Vision (close to Spring Equinox). [1]
1823, Sept. 21-22: Moroni’s 1st visit to Joseph Smith on Fall Equinox (on Hebrew Feast of Tabernacles) [2, 5a]
1824, Sept. 22: Moroni’s 2nd visit to Joseph Smith (eve of Hebrew New Year) [3, 5a]
1825, Sept. 22: Moroni’s 3rd visit to Joseph Smith (on Day of Atonement) [3, 5a]
1826, Sept. 22: Moroni’s 4th visit to Joseph Smith (Fall Harvest Season)
1827, Sept. 22: Moroni delivers Gold Plates to Joseph (exact Hebrew New Year—Rosh Hashanah) [3, 5a]
	March 26, 1830 – Book of Mormon published exactly 10 years after Joseph Smith’s First Vision (Equinox season).
	April 6, 1830—Passover: Church of Jesus Christ of Latter Day Saints organized (D&C 20:1).[10]
	April 3, 1836 Passover: Elijah returns (D&C110).
October Semi-Annual General Conferences began years later.	1st Major April Annual General Conference: April 5-7, 1844, Nauvoo, Ill.

First Major General Conference: April 5-7, 1844 (weekend)

A painting of people attending the first major General Conference [12]

The first major General Conference of the Church was implemented by Joseph Smith on the weekend of April 5-7, 1844, at the unfinished Nauvoo Temple site in Illinois, attended by 20,000 Saints.[13] This three-day conference commemorated the organization of the Church 14 years earlier, as well as the Hebrew Passover week in the spring equinox season, and the Savior’s birth—precursor to Annual General Conferences in the Church today. As we participate in the October Semi-annual General Conference, we can reflect on Moroni’s fall equinox visits to the young Joseph in New York to bring forth the Book of Mormon, and look forward in six months to the 2020 Spring Equinox, which is the 200^th Bicentennial celebration of Joseph Smith’s First Vision in 1820.

Conclusion

As we have learned, fall and spring equinox seasons were of great importance in the Restoration of the Church of Jesus Christ of Latter Day Saints, and continue to be important for us today as we participate in the Church’s fall October and spring April General Conferences. In ancient calendars of Central America, the ancient Hebrew equinox seasons were also of great importance. The ancient Izapa, Mexico horizon calendar (Illustration #4) is a focal point for the Izapa Temple calendar that correlates with the ancient Hebrew fall equinox New Year season celebrations. [6]

The Eastern Horizon from Izapa shows sun, moon and Venus rise dates.

The illustration pictures the eastern horizon as seen from the Izapa Temple Center. Equinox “F” is at the right, and summer solstice “C” is closer to the left of this Tajamulco Volcano horizon in Southern Mexico. Watch for future articles about the ancient equinox based astronomy-calendar of the high civilization Izapa Temple in Southern Mexico. [14]

Footnotes:

[1] Astronomer Dr. John Pratt: https://bookofmormonevidence.org/bookstore/product/oh-how-lovely-was-the-morning-the-quest-for-the-date-of-the-first-vision/

[2] Pearl of Great Price: Joseph Smith – History 1:33-34. P. 52.

[3] Ibid. 1:53-54. P. 54-55.

[4] Book of Mormon, Introduction “Testimony of the Prophet Joseph Smith.

[5] a. Book of Mormon Central: KnoWhy #193, September 22, 2016: http://www.colelchabad.org/Calendar.htm.

      b. Ibid. Jacob 5: 61-77; Ezra Taft Benson, “A New Witness for Christ,” Ensign, November, 1984, 7, online: lds.org.

[6] Izapa Sacred Space: Sculpture Calendar Codex, by V. Garth Norman. 2015, BYU      Press. P. 12-14, 15-28.

[7] Illustration of Solstice and Equinox sunrises on the eastern horizon: https://earthsky.org/astronomy-essentials/how-far-does-sun-move-on-your-horizon-each-day

[8] Book of the Hopi by Frank Waters. Viking Publishers, 1963, New York. P. 103-106, 113.

[9] The Parowan Gap: Nature’s Perfect Observatory. V. Garth Norman 1976, Cedar Fort, Ut.

[10] http://www.johnpratt.com/items/docs/2018/birth_of_christ.html. According to scriptural insights and ancient dating, the Savior, Jesus Christ was born on Thursday, April 6, 1 B.C., at the time of the Passover and began his ministry on April 6, A.D. 30.

[11] Malachi 4:5-6.

[12] Illustrated Stories from Church History. 1975, Promised Land Publications, Provo. Volume 7. P. 110.

[13] Documentary History of the Church. 1973, Volume 5, Chapter 13. P. 297, 334-335.

[14] Israel’s civil solar calendar that regulated the agricultural year began at fall equinox. It was inherited by the children of Israel from ancient Egypt, calibrated at equinox with pyramid orientations. Book of Mormon and Mesoamerican archaeology evidences favor Lehi’s new year at fall equinox (author’s research papers on file). The Ethiopic Book of Enoch is based on a fixed solar calendar calibrated at fall equinox, believed by some to have been Israel’s calendar before the Babylonian captivity.

“The Hand of God,” Youngsun Kim

So, this is the painting I refered to in class yesterday.  Enjoy!

Fall Institute Classes Scheduled.: The Gospels

We will be starting up again in September with the same four stake institute classes I taught in last winter before I broke my hip.  

The plan is to start up in the New Testament exactly where we left off in March.
We'll enjoy reprising the study of the Gospels you all did earlier this year in Come Follow Me.

Details, dates, times, addresses and how to register are all listed below.

And, FYI I have healed well. I don't yet have the endurance I used to have, but that will come.  I was able to teach for seven hours straight at Festinord, the YSA Conference in Malmo, Sweden last week, so my stamina is improving!

Sandy : Wednesday morning, 9:00-10:30 AM, beginning September 11.

Sandy Utah Granite South Stake Center

2126 Gyrfalcon Drive (10000 South), Sandy, Utah 84092

Register thru BYU Cont. Education : topic will be The Gospels, not Acts to Revelation.

South Jordan :   Wednesday 11:30-1:00 PM, beginning beginning September 11

South Jordan Utah Stake

2450 W 10400 S. (South Jordan Parkway) South Jordan, Utah 84095

Register thru BYU Cont. Education  

Salt Lake Ensign : Wednesday afternoon, 2:15 – 3:45 PM beginning September 11

Salt Lake Ensign Stake

135 A Street (A Street and 3rd Ave), Salt Lake City, UT, 84103

Register at the door.

American Fork:  THURSDAY evening, 7:00 – 8:30 PM, beginning September 12

American Fork Utah East Stake – Barratt Building - 270 North 900 East, Am. Fork, Utah 84003

Register at the door

Book of Mormon next year: Please be careful!

Please be careful of what you buy, read and share about the Book of Mormon next year.

There are some very attractive books available which are based on really bad scholarship.

My suggestion would be, if a book is quoted on Book of Mormon Central, it might be worth reading. Maybe.

Notes on the Greek of the New Testament

These notes come from the website Israel Bible Weekly.  Mostly this site tries to get readers to enroll in their courses.  I have never done that: I can find almost anything they get paid to teach free somewhere else, but I thought this was a good, short explanation of how the NT Greek differs from common Koine Greek. (And I am not a Greek scholar, so what do I know?)

The original text of the documents we have come to know as the New Testament was written by Christ-following Jews (in the ancient sense of the word) in a language that can best be described, not simply as Koine (or Common) Greek, but as “Koine Judeo-Greek.”

First of all, what is Koine Greek? Koine Greek (which is different from Classical Greek) was the common, multi-regional form of Greek spoken and written during Hellenistic and Roman antiquity. However, I do not think that the language we see in the New Testament can be described ONLY as Koine Greek. There are elements of the Koine Greek used in the New Testament that emphasize its significant connection to Hebrew and first-century Jewish culture. I prefer to call it “Judeo-Greek” (or Koine Judeo-Greek).

What is Judeo-Greek? Judeo Greek is simply a specialized form of Greek used by Jews to communicate. This form of Greek retained many words, phrases, grammatical structures, and patterns of thought characteristic of the Hebrew language.  We have similar examples in other languages: the well-known Judeo-German (Yiddish), Judeo-Spanish (Ladino), and the less familiar Judeo-Farsi, Judeo-Arabic, Judeo-Italian, and Judean-Georgian languages.

So is Judeo-Greek really Greek? Yes, but it is Greek that inherited the patterns of Semitic thought and expression. In this way, it differs from the forms of Greek used by other people groups.

I disagree that the New Testament was first written in Hebrew and then later translated into Greek.

Instead, I think it was written in Greek by people who thought “Jewishly.” More importantly, the authors of the New Testament thought multi-lingually. People who speak a variety of languages also manage to think in a variety of languages. When they do speak, however, they regularly import into that language something that comes from another. It is never a question of “if,” but only of, “how much.”

We must remember that the Greek version of the Hebrew Bible (commonly called the Septuagint) was translated into Greek by leading Jewish scholars of the day. Legend has it that each of the 70 individual Jewish sages made separate translations of the Hebrew Bible and when they were completed, all of them matched perfectly. As I said, “it is a legend.” The number 70 is likely symbolic of the 70 nations of the world in ancient Judaism. This translation was not only meant for Greek-speaking Jews, but also for non-Jews so that they too could have access to the Hebrew Bible. You can imagine how many Hebraic words, phrases, and patterns of thought are present on every page of the Septuagint, even though it is written in Greek. So aside from the authors of the New Testament thinking Jewishly and Hebraically, we also have the majority of their Old Testament quotations coming from another Jewish-authored, Greek-language document – the Septuagint. Is it surprising that the New Testament is full of Hebraic forms expressed in Greek?!

As a side note, the use of the Septuagint by New Testament writers is actually a very exciting concept. The Jewish text of the Hebrew Bible used today is the Masoretic Text (MT for short). When the Dead Sea Scrolls were finally examined, it turned out that there was not one, but three different families of Biblical traditions in the time of Jesus. One of them closely matched the Masoretic text, one closely matched the Septuagint, and one seems to have connections with the Samaritan Torah. Among other things, this indicates that the Septuagint quoted by the New Testament has great value, since it was based upon a Hebrew text that is at least as old as the original base text of the (later) Masoretic Text (MT).

Kids' (and Adult) Activities : Zacchaeus and the Triumphal Entry

Some more fun movable activities for your Come Follow Me discussions.

Be careful coloring the donkey: the top side you see ends up INSIDE the folded donkey.

We had an interesting time doing CFM tonight with Karen and Peter.

They had come so the girls could make Pinewood Derby cars.  When their own car was done, Bridget and Liz each made miniature Harry Potter books with me while Karen colored and cut these activities with Megan.

After dinner, one of the stories we read was about Zacchaeus.  

And Peter and Karen interpreted the scripture to show that Zacchaeus was already a righteous man when he climbed the tree (" Hey, quit criticizing.  I give half of what I earn to the poor and if any of you complain, I give you 4x back").  

I had never thought of the story that way.  I had always read that Zaccheaus was a typical tax collector: corrupt : and that his statements were declaration of his intent in the future, proof of the fruit of his repentance upon meeting and being accepted by Jesus.

So I went online. 

Both interpretations exist.  Whole books have been written supporting one or the other interpretation.  The vast majority of sites (mostly evangelical or mainline christian) taught my view; others persuasively saw the story like Karen and Peter.

Lesson?

Don't be so sure you know for sure what the Bible is saying.

Here is some of what I found in a quick Google search (note: this is NOT the best way to do serious Bible study!).  The crossbars separate quotes from various sites.

WIKIPEDIA

Zacchaeus, or Zaccheus (Ancient Greek: Ζακχαῖος, Zakkhaîos; Hebrew: זכי‎, "pure", "innocent"[1]), was a chief tax-collector at Jericho, mentioned only in the Gospel of Luke.[2] A descendant of Abraham, he was an example of Jesus' personal, earthly mission to bring salvation to the lost.[3] Tax collectors were despised as traitors (working for the Roman Empire, not for their Jewish community), and as being corrupt.

Because the lucrative production and export of balsam was centered in Jericho, his position would have carried both importance and wealth.[4][5] In the account, he arrived before the crowd who were later to meet with Jesus, who was passing through Jericho on his way to Jerusalem. He was short in stature and so was unable to see Jesus through the crowd (Luke 19:3). Zacchaeus then ran ahead and climbed a sycamore tree along Jesus' path. When Jesus reached the spot he looked up at the sycamore tree (actually a sycamore-fig ficus sycomorus[6]), addressed Zacchaeus by name, and told him to come down, for he intended to visit his house. The crowd was shocked that Jesus, a religious teacher/prophet, would sully himself by being a guest of a sinner

.In Eastern Orthodox and Greek-Catholic Churches of Slavic tradition, the Gospel account of Zacchaeus is read on the last Sunday preceding the liturgical preparation for Great Lent, for which reason that Sunday is known as "Zacchaeus Sunday." It is the very first commemoration of a new Paschal cycle. The account was chosen to open the Lenten season because of two exegetical aspects: Jesus' call to Zacchaeus to come down from the tree (symbolizing the divine call to humility), and Zacchaeus' subsequent repentance.

Spiritual lessons

The story of Zacchaeus is used by some [8] to illustrate the saying of Jesus: "Blessed are the pure of heart, for they shall see God" Matthew 5:8, because the name Zacchaeus means 'pure'. Zacchaeus also becomes a contrast of character with the Rich Young Ruler Luke 18:18-23. Both Zacchaeus and the Rich Young Ruler were wealthy men, but one was self-righteous and would not give up his possessions, while the other gave half his possessions to feed the poor.[9]

SEE ALSO : https://www.crosswalk.com/faith/bible-study/5-ways-we-can-all-relate-to-zacchaeus.html

Jesus entered Jericho and was passing through. A man was there by the name of Zacchaeus; he was a chief tax collector and was wealthy. He wanted to see who Jesus was, but being a short man he could not, because of the crowd. So he ran ahead and climbed a sycamore-fig tree to see him, since Jesus was coming that way. When Jesus reached the spot, he looked up and said to him, "Zacchaeus, come down immediately. I must stay at your house today." So he came down at once and welcomed him gladly. All the people saw this and began to mutter, "He has gone to be the guest of a 'sinner.' But Zacchaeus stood up and said to the Lord, "Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount." Jesus said to him, "Today salvation has come to this house, because this man, too, is a son of Abraham. For the Son of Man came to seek and to save what was lost."

— Luke 19:1-10

Then on top of giving away his possessions, he repented of his sins and wanted to make it right—even the sins he didn't know he made. Zacchaeus wanted to be clean, to be whole, to be forgiven. Zacchaeus wanted a relationship with Christ.

Zacchaeus was a successful businessman, a chief tax collector. In those days, there were three primary places where taxes were collected: Capernaum, Jerusalem, and Jericho. Zacchaeus, being the chief tax collector in Jericho, was over one of the "Big Three." He was head of a tax farming cooperation with collectors who extorted the people and paid him before he paid the Romans. You might say that he was the kingpin of the Jericho tax cartel. He was hated, despised, and isolated by his fellow Jews.

But Jesus had a different view of Zacchaeus. He assessed him this way: "The Son of Man has come to seek and to save that which was lost." (Luke 19:10) In other words, Jesus saw the real problem with Zacchaeus. He did these things because he was lost. . . .

Everyone stopped and looked at Zacchaeus. I doubt they were looking at him with love. They were probably thinking, "Let's cut this tree down with this creep in it." But I believe Jesus' look was different than the rest. I think His look was one of love and compassion.

Jesus told him, "Make haste and come down, for today I must stay at your house." Can you imagine the excitement that filled the heart of Zacchaeus? He probably came down that tree a lot more quickly than he went up.

Jesus and Zacchaeus momentarily disappeared from the crowd. They had a conversation that changed the course of this chief tax collector's life. Something dramatic happened during that visit, but Scripture doesn't reveal what it was. It is clear that Zacchaeus came out a different man than when he went in.

Clearly, this change had taken place in Zacchaeus. Salvation had come to him. He was no longer the same man.

RECOGNIZED AMBIGUITY

Zacchaeus's response to the crowd's charges raises the passage's major interpretive issues. The remark's exact timing is not clear. Does it come immediately after Jesus' request, as the grumbling becomes audible? Or does it come afterward? What is clear is that the statements are made in a public setting. Zacchaeus makes a defense. But does he state that he recently has been faithful in being generous, with the verbs of this verse as progressive present tenses (Fitzmyer 1985:1220, 1225)? Or is he vowing to make generous restitution in the future, the verbs being futuristic presents (Stein 1992:466-67)?

The latter reading is much more likely. Numerous reasons suggest its superiority, but a few are decisive (Stein lists seven reasons for this view). A present tense would portray Zacchaeus as a boaster, which is unlikely in this context. Second, it would be harder to understand the crowd's hostility, if Zacchaeus has already mended his ways. Statements about salvation coming to Zacchaeus's house this very day and about the lost being saved have less power if the salvation is not connected to this current event. The context is full of events where salvation has just been offered (18:9-14, 15-17, 18-30, 35-43). Though faith is not explicitly mentioned in this context as it is in the previous account of the blind man, Zacchaeus's actions represent a concrete expression of faith's presence—a theme that goes back to John the Baptist's call (3:8-14).

So Zacchaeus responds: "Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount." Two actions substantiate Zacchaeus's new approach. A new generosity means that half of his assets are going to those in need (contrast 12:13-21; 16:19-31; see 1 Tim 6:6-10, 16-18). In addition, anyone who was robbed will be paid back with the highest penalty the law allows, a fourfold rate (Ex 22:1; 2 Sam 12:6). Normal restitution added only 20 percent (Lev 5:16; Num 5:7). The Mishna tended rarely to apply a more severe 40 percent penalty (m. Ketubot 3:9; m. Baba Qamma 7:1-5). This rich man, touched by Jesus and responding with faith, exemplifies the restoration of a "lost one" and opens up his resources to be shared with others. He does not have to sell everything to receive Jesus' commendation. His heart is in the right place when it comes to possessions. So Zacchaeus becomes an exemplary rich disciple.  Jesus announces, "Today salvation has come to this house, because this man, too, is a son of Abraham."     https://www.biblegateway.com/resources/ivp-nt/Saving-Lost-Zacchaeus

Great Talk by J B Haws at BYU

https://speeches.byu.edu/talks/j-b-haws_wrestling-with-comparisons/

I highly recommend this talk.  Take a half hour and relax.