Podcasts about Haran

Genesis 32-33  These chapters record the climactic scene in Jacob's story. Jacob leaves Haran to return to the land of promise Jacob wrestles with God Jacob reunites with Esau after 20 years away.   BIBLE READING GUIDE - FREE EBOOK - Get the free eBook, Bible in Life, to help you learn how to read and apply the Bible well: https://www.listenerscommentary.com     GIVE -  The Listener's Commentary is a listener supported Bible teaching ministry made possible by the generosity of people like you. Thank you! Give here:  https://www.listenerscommentary.com/give     STUDY HUB - Want more than the audio? Join the study hub to access articles, maps, charts, pictures, and links to other resources to help you study the Bible for yourself. https://www.listenerscommentary.com/members-sign-up   MORE TEACHING - For more resources and Bible teaching from John visit https://www.johnwhittaker.net

“NOW [in Haran] the Lord said to Abram, Go for yourself [for your own advantage] away from your country, from your relatives and your father's house, to the land that I will show you. And I will make of you a great nation, and I will bless you [with abundant increase of favors] and make your name famous and distinguished, and you will be a blessing [dispensing good to others]. And I will bless those who bless you [who confer prosperity or happiness upon you] and curse him who curses or uses insolent language toward you; in you will all the families and kindred of the earth be blessed [and by you they will bless themselves].‭‭Genesis‬ ‭12‬:‭1‬-‭3‬ ‭AMPC‬‬

The opening verse of Parashat Vayesheb introduces the story of Yosef by saying, "Vayesheb Yaakob Be'eretz Megureh Abib, Be'eretz Kena'an" – "Yaakob dwelled in the land when his father had lived, in the land of Canaan." The question arises as to why the Torah found it necessary to inform us that Yaakob lived in the Land of Israel (known then as Canaan). While it is true that Yaakob had spent twenty years outside the land, with his uncle in Haran, we already read in last week's Parasha, Parashat Vayishlah, of Yaakob's return to the Land of Israel, and of his experiences there. Why, then, do we need to be told again that he lived in Canaan? Moreover, we must ask why the Torah emphasizes here that this is the land where Yaakob's father, Yishak, had lived. We are well aware of the fact that Yishak had lived in Israel, and we know that even when famine struck the land, and he began journeying toward Egypt – just as his father, Abraham Abinu, had done in a time of famine – G-d appeared to him and commanded him to remain in the land and not to go to Egypt (Bereshit 26:2-3). Why, then, does the Torah find it necessary to mention that the Land of Israel was "Eretz Megureh Abib" – the land where Yishak had lived? The Ramban answers these questions by explaining that the word "Megureh" stems from the word "Ger" – "foreigner." The Torah isn't telling us that Yaakob lived in Canaan – but rather that he lived as a "Ger," as a foreigner, under the rule of the Canaanite tribes, just as his father had. This reality fulfilled G-d's prophecy to Abraham Abinu that his descendants would live as foreigners, in a land governed by others – "Ki Ger Yiheyeh Zar'acha Ba'aretz Lo Lahem" (Bereshit 15:13). Abraham's descendants would live as foreigners for 210 years in Egypt – but this prophecy actually began immediately with the birth of Yishak, who lived as a foreigner in the land of Canaan, as Yaakob did, until going to Egypt at the very end of his life. The reason this is emphasized here, the Ramban explains, is for the sake of contrasting Yaakob with his brother, Esav. The previous section – the end of Parashat Vayishlah – elaborates at great length on Esav's progeny, how he settled in the region of Edom and established there a large empire. Esav enjoyed all the comforts of freedom and sovereignty, establishing a kingdom swiftly and easily. Yaakob, meanwhile, remained in his homeland, in the Land of Israel, where he lived as a foreigner. It would be centuries later that Yaakob's descendants, Beneh Yisrael, would – after many difficult battles – establish their kingdom in their homeland. The Ramban writes that the Torah mentions this "to tell that they [Yishak and Yaakob] chose to live in the chosen land, and that through them [the prophecy of] 'for your offspring shall be foreigners in a land not theirs' was fulfilled." As opposed to Esav, Yaakob – like his father – preferred living in the Promised Land, in the sacred Land of Israel, even under less-than-ideal conditions, rather than enjoy the comforts and conveniences that were available elsewhere. Yaakob chose a life of meaning and purpose over a life of comfort and convenience. He understood that we are brought here to this world to live meaningfully, to pursue meaningful goals and achievements, and not to enjoy vain pleasures. And so he preferred basking in the sanctity of the Land of Israel over an easier life elsewhere. Life as a Torah Jew isn't always easy – because the goal is to live with meaning and purpose, which takes hard work and sacrifice. We, the descendants of Yaakob Abinu, must follow his example of choosing a life of Kedusha and purpose over a life of comfort and convenience.

In this two-part teaching from the series Why Don’t I Have What I Want?, Pastor Rick explores how both our thinking and our lifestyle play a major role in shaping our future. Part 1, “The Way You Think,” reveals how we often settle in mental “Haran moments,” limiting ourselves long before circumstances do. God calls us to renew our minds, challenge inherited patterns, and believe beyond what we can see so we can move toward His best. Part 2, “The Way You Live,” shows how our habits, choices, and daily decisions reflect our faith and influence our long-term results. Abraham’s life reminds us that lifestyle matters—our shortcuts, conflicts, and consistency impact not only us but generations after us. This message will help you examine both your thoughts and your habits so you can step into the life God designed for you.

In this two-part teaching from the series Why Don’t I Have What I Want?, Pastor Rick explores how both our thinking and our lifestyle play a major role in shaping our future. Part 1, “The Way You Think,” reveals how we often settle in mental “Haran moments,” limiting ourselves long before circumstances do. God calls us to renew our minds, challenge inherited patterns, and believe beyond what we can see so we can move toward His best. Part 2, “The Way You Live,” shows how our habits, choices, and daily decisions reflect our faith and influence our long-term results. Abraham’s life reminds us that lifestyle matters—our shortcuts, conflicts, and consistency impact not only us but generations after us. This message will help you examine both your thoughts and your habits so you can step into the life God designed for you.

Join us again this week as we continue our sermon series in Genesis with Chapter 29 verses 1-30 involving Jacob, Laban, and Rachel. Jacob arrives in Haran hoping to find a wife, escape his brother's wrath, and build a future. Instead, he finds deception, heartbreak, and the consequences of his own sin. Jacob, once a cowardly liar, is being humbled by divine design.

When Yaakov arrived at the outskirts of Haran, he saw local shepherds with their herds near the well outside the city. He asked them why they weren't giving their sheep water. The shepherds explained that they could not remove the large, heavy stone from the top of the well. They needed to wait for all the shepherds to assemble at the well so they could together roll the stone off the well. Yaakob then proceeded to the well and, by himself, pushed the stone off so the shepherds could draw water for their flocks. Rashi comments that this episode shows us that Yaakob possessed unique physical strength. We must ask, for what purpose did the Torah tells us about Yaakob Abinu's exceptional strength? What lesson are we to learn from this story? Every person, without any exceptions, has spiritual struggles. And no two people's struggles are the same. Misvot which come easily for one person is a difficult challenge for somebody else. Some people struggle to observe Kashrut, others have a hard time with Shabbat. There are those who have difficulty praying properly, and there are those who find it challenging to observe the Torah's standards of Seniut (modesty). But everyone is struggling with something. This is true even of the great Sadikim. King Shlomo teaches us in Mishleh (24:16), "Ki Sheba Yipol Sadik Ve'kam" – "For a righteous person falls seven times and gets up." Even the righteous fall – and they fall repeatedly. The difference between a righteous person and others is "Ve'kam" – that a Sadik "gets up" each and every time he falls. The wicked person, at a certain point, gives up. He decides not to bother struggling, figuring that it's just too hard for him. An example of this kind of person is Esav, about whom the Torah says, "Ve'hu Ayef" – "and he was tired" (25:29). Esav had the potential for greatness. He was no less capable of being a Sadik than Yaakob was. But he grew "tired" – he decided not to try. The Sadik doesn't get tired. He falls, often, but he keeps getting back up. How does the Sadik do this? What motivates him to keep trying, even after falling multiple times? The answer is found in one of the Birchot Ha'shahar (morning blessings), in which we thank Hashem "Ha'noten La'ya'ef Ko'ah" – "who gives strength to the weary." The Sadik keeps getting back up because he believes that Hashem is helping him and giving him strength. As long as we keep trying, Hashem gives us the abilities we need to eventually succeed. This is the difference between the wicked and the righteous: the wicked person feels powerless, and thus concludes that there is no purpose to continue trying, whereas the righteous person confidently believes that Hashem is giving him the strength he needs to improve. This is the message of the story of Yaakob Abinu's experiences at the well outside Haran. The large stone on the well symbolizes the Yeser Ha'ra, our evil inclination, the difficult – often overwhelming – spiritual challenges that we each face. Like the stone, they seem too big to move, too difficult to handle, too much for us to overcome. The shepherds, like many people, don't bother trying, because they assume they don't have the strength to succeed. Yaakob showed that when one believes in the "Noten La'ya'ef Ko'ah," he is much stronger than he thinks, and he can "remove the stone," and overcome his challenges. We are not expected to be perfect, because we are human beings, and human beings aren't perfect. We are, however, expected to try, and to try again when we don't succeed. We are expected not to grow tired, not to give up, and to instead trust that Hashem is helping us and giving us the strength we need to achieve.

This week, we step into Vayetze—the seventh parsha of the Torah, a portion overflowing with movement, vulnerability, and deep human transformation. Vayetze begins with Jacob on the run—leaving his home, his parents, and the brother he has deceived. He is alone, exhausted, frightened, and unsure of what comes next. And it's precisely in that emptiness, in that wilderness, that something extraordinary happens: heaven opens. Jacob dreams of a ladder reaching from earth to the heavens, angels ascending and descending, a vision that will shape not only his destiny, but the destiny of our entire people. From that moment, Vayetze becomes a story of journeys—outer and inner. Jacob travels to Haran, where he meets Rachel, Leah, and the complex family through whom the tribes of Israel will be born. But he also travels inward: toward responsibility, toward love, toward struggle, toward blessing. He works for years out of devotion, endures deception from Laban, builds a family, and slowly transforms from a solitary young fugitive into a leader with purpose and depth. The God who appeared to him in that nighttime vision remains a quiet, steady companion along the way. At its heart, Vayetze teaches us something timeless: that transformation often begins the moment we step into the unknown; that holiness can appear in the most unexpected places—on the road, by a well, in a field, or in moments of heartbreak and fatigue; and that our journeys, even the ones we never asked for, are shaping us in ways we cannot always see. So join me as we explore Vayetze—a parsha that reminds us that we are guided, even when we feel alone, and that growth sometimes arrives through the very experiences that challenge us most. ——

This week, we step into Vayetze—the seventh parsha of the Torah, a portion overflowing with movement, vulnerability, and deep human transformation. Vayetze begins with Jacob on the run—leaving his home, his parents, and the brother he has deceived. He is alone, exhausted, frightened, and unsure of what comes next. And it's precisely in that emptiness, in that wilderness, that something extraordinary happens: heaven opens. Jacob dreams of a ladder reaching from earth to the heavens, angels ascending and descending, a vision that will shape not only his destiny, but the destiny of our entire people. From that moment, Vayetze becomes a story of journeys—outer and inner. Jacob travels to Haran, where he meets Rachel, Leah, and the complex family through whom the tribes of Israel will be born. But he also travels inward: toward responsibility, toward love, toward struggle, toward blessing. He works for years out of devotion, endures deception from Laban, builds a family, and slowly transforms from a solitary young fugitive into a leader with purpose and depth. The God who appeared to him in that nighttime vision remains a quiet, steady companion along the way. At its heart, Vayetze teaches us something timeless: that transformation often begins the moment we step into the unknown; that holiness can appear in the most unexpected places—on the road, by a well, in a field, or in moments of heartbreak and fatigue; and that our journeys, even the ones we never asked for, are shaping us in ways we cannot always see. So join me as we explore Vayetze—a parsha that reminds us that we are guided, even when we feel alone, and that growth sometimes arrives through the very experiences that challenge us most. ——

Professor Zvi Ben-Dor Benite shares how Jacob's departure from Haran acts as a precursor for the Exodus from Egypt and how the Jacob story foreshadows so much else both in Torah and the development of Judaism itself. Professor Zvi Ben-Dor Benite is Professor of History, Middle Eastern and Islamic Studies at NYU. He holds a Ph.D. in history from UCLA. He is the author of The Dao of Muhammad: A Cultural History of Muslims in Late Imperial China and The Ten Lost Tribes: A World History and is working on a new monograph, Crescent China: Islam and the Nation After Empire.

Olam HaBa in Olam Hazel

And Terah took Abram his son, and Lot the son of Haran his son's son, and Sarai his daughter n law, his son Abram's wife; 'and they went forth with them from Ur of the Chaldeans, to go into the land of Canaan; and they came unto Haran, and dwelt there. Genesis 11:31

Hosts Pastor Robert Baltodano and Pastor Lloyd Pulley Question Timestamps: Bahja-Kareem, NY (2:32) - Is the Forgotten Home Apothecary a book of spells? Doria, CA (5:33) - Am I in sin for not going to church and instead working on weekends? Jamal, NY (8:34) - Is the permanent indwelling of the Holy Spirit exclusively for the church during the church age only? Sandra, TN (14:10) - Where do we get the names for the days of the week from the Bible? How do we know which day is the Sabbath? John, NY (16:59) - What does "evangelical" mean? How do I find a good non-denominational, evangelical church? Raymond, YouTube (21:01) - Was Abram's dad Terah called to leave his home and settle in Haran? And subsequently Abram followed the same call? God promised Abram directly, but how did Terah factor in as far as leaving the land of the Chaldeans? Rob, ID (23:55, continued after break at 33:31) - Does Acts 15:29 mean that you can't get a blood transfusion? Elizabeth, NJ (35:20) - What did God mean when he tells Paul he will give him "grace?" Charlie, NJ (39:15) - How does taking things in "perfect faith" factor into reading verses in context? Is doubting the same as unbelief? Is it okay to have questions? Amelia, email (53:01) - Was Satan sent to Earth before or after Adam was created? Ask Your Question: 888-712-7434 Answers@bbtlive.org

Can one have Daas and Shalom?

Tural və Əli bu dəfə yay səyahətlərində başlarına gələndən, yeni planlarından və ordan-burdan danışdılar

Who was Haran in the Bible? What should we learn from the account of Haran in the Bible?

The name above all names - the something that's also nothing … end with an observation on תפלה בכוונה

This sermon, The Way You Think, explores how Abraham’s delayed obedience and mental patterns shaped his destiny. Pastor Rick emphasizes that our thoughts can trap us in “Haran moments” — places of comfort that keep us from God’s best — until we renew our minds and move in faith.

A big teaching about your name and how to acquire a new name…there will be a part II with a review of this somewhat difficult lesson

TU ALEGI: CHEMAREA SAU CONFORTUL „Au venit până la Haran şi s-au aşezat acolo.” (Geneza 11:31)

The story of Abraham and Sarah begins not with certainty, but with faith, hesitation, and the courage to take the smallest of steps toward a bigger promise.In this opening message of our Big Promises, Small Steps series, Pastor Jeremy Duncan explores how the grand narrative of God's reconciliation—what Paul calls “the healing of all things”—begins with a single family leaving home, not knowing where they're going.Through themes like “When the Moon Hits Your Eye,” “Stuck in the Middle with You,” and “Everything We Leave Behind,” this sermon invites us to reflect on the slow, unfolding nature of faith — and the ways God meets us in our pauses, transitions, and in-between spaces.Maybe you're in your own “Haran” moment — waiting, wondering, unsure what's next. This message will remind you that even when the surface is still, sacred work is happening beneath your feet.

Rev. Tin Udouj

Over the coming months and through our study of the book of Hebrews, we aim to meditate frequently on the glory of Jesus Christ. May our souls be revived by a constant view of his glory - in this book which invites us to consider Christ Jesus, the exalted Savior of weary pilgrims like us. This week we look to Hebrews 11:8-22.“The God of glory appeared to our father Abraham when he was in Mesopotamia, before he lived in Haran, and said to him, ‘Go out from your land and from your kindred and go into the land that I will show you.'” Acts 7:2-3He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power… Hebrews 1:3For we know him who said, “Vengeance is mine; I will repay.” And again, “The Lord will judge his people.” It is a fearful thing to fall into the hands of the living God. Hebrews 10:30-31For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. 2 Corinthians 5:21Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you… 1 Peter 1:3-4You make known to me the path of life; in your presence there is fullness of joy; at your right hand are pleasures forevermore.Psalm 16:11Life Group Discussion Questions: lifechurchnc.com/hebrewsLife Church exists to glorify God by making disciples who treasure Christ, grow together, and live on mission. Salisbury, NCFollow us online:lifechurchnc.comFacebookInstagramYouTubeTwitter

Summary: In this episode, you'll learn how archaeological discoveries from the Middle Bronze Age shed light on Abram's world and travels across Mesopotamia and Canaan. By reexamining evidence, scholars now suggest that Abram's birthplace may have been near Haran in northern Mesopotamia—not the distant Sumerian Ur—highlighting how imprecise headlines have sometimes misled biblical geography.Episode links:Code of Hammurabi: https://collections.louvre.fr/ark:/53355/cl010174436“Ur, Iraq,” Online Collection at the Penn Museum: https://www.penn.museum/collections/highlights/neareast/location/ur.php "A Spectacular Discovery." Expedition Magazine 60, no. 1 (May, 2018): -. Accessed October 09, 2025. https://www.penn.museum/sites/expedition/a-spectacular-discovery/Objects from the Royal Cemetery at Ur, Online Collection at British Museum: https://www.britishmuseum.org/collection/term/x32510 Sanlıurfa Museum: https://www.turkishmuseums.com/museum/detail/2227-sanliurfa-museum/2227/4 Amanda Hope Haley, “Big Digs, Bad Detectives” in Christianity Today: https://www.christianitytoday.com/2025/03/big-digs-bad-detectives/ Red-Haired Archaeologist® links:First Friday Freebie: https://redhairedarchaeologist.myflodesk.com/firstfridayfreebieWebsite: ⁠https://redhairedarchaeologist.com/⁠ Facebook: ⁠https://www.facebook.com/AmandaHopeHaley/⁠ Instagram: ⁠https://www.instagram.com/amandahopehaley/⁠ Book: https://stonesstillspeak.comLearn more about my fabulous video editor, Tanya Yaremkiv, by visiting her website at ⁠https://tanyaremkiv.com⁠ and listening to her podcast, Through the Bible podcast with Tanya Yaremkiv. You can also follow her on Facebook and Instagram @tanyaremkiv.

Why did Yaakov need to leave Haran like a thief in the night?Why did Yaakov need to cheat Lavan by secret "genetic engineering" of his herds?Who is the cheat - Lavan or Yaakov?In this podcast we demonstrate Yaakov's stellar moral integrity and Lavan's manipulative treatment of Yaakov and his family.

We shall read chapter 29 as slowly exposing several of the challenges - personal and moral - that Yaakov will face in his sojourn in Haran - the challenges of Exile.

In this sermon, Pastor Chris explores the concept of faith through the story of Abram (Abraham) in Genesis 12:4-9. He identifies three pillars of faith that contributed to Abram's success: faith moves when God calls, faith builds altars before building dreams, and faith moves even when it doesn't make sense. The sermon emphasizes that God operates on the economy of faith, and without faith it is impossible to please Him. Using Abram's journey from Haran to Canaan, Pastor Chris illustrates how true faith requires immediate obedience, prioritizing God above personal ambitions, and continuing to trust God even when circumstances seem unfavorable. It concludes with a pattern observed in biblical figures: encounter with God, worship, desert experience, and finally blessing.⁠CLICK ME: Sermon Outline⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠INSTAGRAM⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠TIKTOK⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠YOUTUBE⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠WEBSITE⁠⁠⁠⁠⁠⁠

In this series of The Leader's Notebook, I begin a journey I'm calling Also Featured in the Cast. When we read the stories of great Bible heroes like Abraham, we often focus only on the star of the story. Yet around Abraham are others—Terah, Nahor, Haran, Lot, and Sarai—figures who also shape the journey. Some hinder, some fall away, some compromise, and some stand faithfully beside him. Through their lives we discover lessons about the people around us: those we may have to release, those who start the journey but cannot finish, those who drift toward compromise, and those who walk with us through thick and thin. My prayer is that these stories will help you see your own journey more clearly and encourage you to keep your eyes on the call of God, no matter who else is in the cast.— Dr. Mark Rutland Chapters (00:00:03) - The Leaders Notebook(00:00:25) - Genesis 11, Verse 5(00:02:34) - The minor players in the Bible(00:05:12) - The Family Tree of Abram(00:13:24) - There Are People Who Will Destroy Your Life(00:20:17) - The story of Lot and his decision to go to Canaan(00:25:42) - Don't Look Back(00:31:14) - Abram and Sarai

What turns the son of an idol-maker into the father of monotheism? After 20 generations of humanity swinging between pure physicality and pure spirituality, one young man discovered the revolutionary truth: we're meant to merge both worlds together.In this episode, Rabbi Bentzi Epstein reveals the dramatic story behind Abraham's first two life tests. Discover how a teenager's act of rebellion in his father's idol factory led to 13 years on the run from King Nimrod, and culminated in the ultimate showdown—a public trial by fire that would determine not just Abraham's fate, but the future of free will itself.Why did God allow Abraham's brother Haran to die in the flames while Abraham walked out unharmed? Rabbi Epstein explains how this tragic moment preserved something essential to human existence that we still depend on today. You'll also learn the deeper meaning behind Sarah's barrenness and why the womb is the only organ designed to develop from two separate halves.This episode bridges the gap between the Tower of Babel's aftermath and the beginning of Abraham's divine mission, showing how one person's courage to stand against the world's conventional wisdom changed everything. From idol-smashing to fire-walking, discover the tests that forged the father of monotheism.

Genesis 12 | Pastor Greg This teaching turns to Genesis 12. God's call of Abram, His promise to bless all nations through him, and the reminder that being “chosen” means being brought near to know God and make Him known. We see Abram's delayed obedience in Haran, his altars at Shechem and between Bethel (“house of God”) and Ai (“heap of ruins”)—a vivid picture of where believers live now, between what we've left and where we're headed. A famine prompts a fearful detour to Egypt, where Abram's deception about Sarai brings painful consequences, yet God preserves His promise and protects Sarai. The takeaway: in a tense cultural moment and in personal uncertainty, cling to God's Word, resist fear, walk in grace toward the lost, and trust the God who keeps His promises. Packinghouse's Wednesday night worship service from September 10, 2025. - Greg Opean - Wednesday, September 10, 2025

Genesis 12 | Pastor Greg This teaching turns to Genesis 12. God's call of Abram, His promise to bless all nations through him, and the reminder that being “chosen” means being brought near to know God and make Him known. We see Abram's delayed obedience in Haran, his altars at Shechem and between Bethel (“house of God”) and Ai (“heap of ruins”)—a vivid picture of where believers live now, between what we've left and where we're headed. A famine prompts a fearful detour to Egypt, where Abram's deception about Sarai brings painful consequences, yet God preserves His promise and protects Sarai. The takeaway: in a tense cultural moment and in personal uncertainty, cling to God's Word, resist fear, walk in grace toward the lost, and trust the God who keeps His promises. Packinghouse's Wednesday night worship service from September 10, 2025. - Greg Opean - Wednesday, September 10, 2025

Genesis introduces us to Abraham's family, marked by tragedy and unfulfilled dreams. Terah lost his son Haran, while Abraham and Sarah faced the pain of childlessness despite Abraham's name meaning 'exalted father.' The family began a journey from Ur to Canaan but settled halfway in Haran, where Terah died. Abraham eventually continued to Canaan, completing what his father started. This ordinary family, chosen by God despite their brokenness, became the foundation for God's plan to bless all humanity through Jesus Christ, teaching us that God can use our unfinished journeys and family pain as part of His redemptive story.

Jacob in Haran - dry place; Laban?; Rightful king in Judea; Not to be like world governments; Jacob's dream; Melchizedek; Freewill offerings; Blocking wells; Abimelech; Altars; Interpretation of the bible; Rachel and children; hey-tav-chet-tav; Systems of caring; Setting others free; Love = Charity; Liberty under God vs bondage; Becoming Israel; Impatience; Gen 30:3; Curses and blessings; Using Bilhah?; "Sheba"; Using others to get our way; Playing God; Crony capitalism; Envy; Socialism; Sharing through force; Exercising authority; Jacob's blessings; Following righteousness and the perfect law of liberty; Stepping outside your responsibilities; Making Jacob stink; Dowry?; Zebulun; Living by faith, hope and charity; Sea kings?; Ten Commandments; Covetousness; Degeneration society; Independence and responsibility; Capitalism; v21 Dinah; God remembering Rachel; Exceptional Joseph; Jacob leaving Laban; Why wait for Rachel?; Understanding Abraham, Isaac and Jacob; Human resources; "Call no man Father"; Welfare snares; Loving the truth; Free assemblies; Lessons from bondage; Beersheba: Well of satisfaction; Revelation of Got via Tree of Life; Choosing to sacrifice; "Mystery Babylon"; Getting ready for freedom; Caring for neighbors; Your salvation; Freedom to choose righteousness; Overcoming selfishness; Micah 5:1; "troops" tav-tav-gimel-dalet-dalet-yod; Seven men; Living by faith; Putting faith into action; Self-organization; Practicing pure religion; Peace.

One of the Berachot we are required to recite each morning is "She'lo Asani Goy," in which we thank Hashem for making us Jews. We have the great privilege of having been chosen to build a special relationship with G-d, and so the Sages instituted a Beracha to express our gratitude for the gift of being part of G-d's chosen people. There is considerable discussion and debate among the Poskim as to whether this text of the Beracha is indeed the correct text. The Zecher Yehosef (Rav Yosef Zecharya Stern, 1831-1903) noted that the term "Goy" – which means "nation" – is used even in reference to the Jewish People, as in the verse in Dibreh Hayamim I 17:21), "U'mi Ke'amcha Yisrael Goy Ehad Ba'aretz" ("And who is like Your nation, Israel, a singular nation on earth"). Accordingly, the Zecher Yehosef claims that the wording of this blessing was changed by the Church to "Goy" so that it would not be offensive to Christians. The Shulhan Aruch Ha'Rav (Rav Schneur Zalman of Liadi, founding Rebbe of Lubavitch, 1745-1812), among others, maintained that the proper text for this Beracha is "She'lo Asani Nochri," substituting the word "Goy" with "Nochri," which means "gentile." The Zecher Yehosef disagreed with this practice, arguing that the word "Nochri" technically means "foreigner," referring even to somebody from a different family or land, and does not necessarily refer to non-Jews. It is reported that the Hafetz Haim (Rav Yisrael Meir Kagan of Radin, 1839-1933) recited this Beracha as "She'lo Asani Obed Kochabim U'mazalot" – specifying that we are not worshippers of foreign deities. Others, however, dismissed this opinion, noting that there are many gentiles who do not worship foreign deities, and we are thankful also for not being among them, for being part of the Jewish Nation. In any event, common practice is to recite the text "She'lo Asani Goy." The explanation might be that although the Jewish People collectively is sometimes called a "Goy," this term used in the context of an individual refers specifically to a gentile. Hence, when we say "She'lo Asani Goy," we mean that Hashem did not make us a non-Jew. The Sedeh Hemed (Rav Haim Hizkiya Medini, 1834-1904) recited the text "She'lo Asani Goy Ke'goyeh Ha'arasot" – "who did not make me a 'Goy' like the nations of the other lands," in order to specify foreign nations. This is not the commonly accepted practice, though one certainly may recite this text, for even if the phrase "She'lo Asani Goy" is correct, adding the words "Ke'goyeh Ha'arasot" does not undermine the Beracha's legitimacy. The Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) raises the question of why this blessing is formulated in the negative form, thanking Hashem for not making us gentiles, rather than thanking Hashem for making us Jewish. One answer, as the Bayit Hadash brings, is based on the Gemara's sobering comment in Masechet Erubin (13), "No'ah Lo La'adam She'lo Nibra Yoter Mi'she'nibra" – "It would have been preferable for a person not to have been created, rather than to have been created." As life presents us with so many opportunities for failure, a person would have been better off having never been brought into this world. As such, it would be incorrect to thank Hashem for "making us" a certain way. The Bayit Hadash rejects this explanation, and suggests a different answer – that if we said "She'asani Yisrael," thanking Hashem for creating us as Jews, we would then be unable to recite the next two blessings – thanking Hashem for not making us a servant ("She'lo Asani Abed") and for not making us a woman "(She'lo Asani Isha"). The term "Yisrael" implies a free, Jewish man, and thus includes the next two Berachot. Hence, the Sages formulated this blessing in the negative form – "She'lo Asani Goy," so that we would be able to recite two additional blessings thanking Hashem for our freedom and for making us male. The Taz (Rav David Segal, 1586-1667) suggests a different answer, explaining that the text "She'asani Yisrael" would give the mistaken impression that only Jewish males have value and significance. Although we are thankful for being Jewish and for being male, we certainly do not believe that those who aren't Jewish, or Jewish women, are unimportant or do not have crucial roles to play in the world. For this reason, the Sages chose not to formulate the blessing as "She'asani Yisrael," and chose the negative form, instead. The Poskim debate the question of whether a Ger (convert) recites this blessing. The Rama (Rav Moshe Isserles, Poland, 1530-1572) maintained that a convert does not recite this Beracha, since he cannot say that Hashem made him a Jew, as he was born a gentile. The Bayit Hadash understood the Rama to mean that a Ger recites instead, "She'asani Yehudi" – "who has made me a Jew." However, the Bayit Hadash disputes this opinion, arguing that it was the convert himself, and not G-d, who turn him into a Jew, as he was born a gentile and then made the decision to become a Jew. Hacham Bension Abba Shaul (Jerusalem, 1924-1998) refutes this challenge, noting that Hashem enabled the convert to become Jewish by establishing the process of conversion. It is thus indeed appropriate for a convert to thank Hashem for "making" him a Jew by making conversion a possibility and assisting him along this process. A different view is brought by the Magen Abraham (Rav Abraham Gombiner, 1633-1683) – that a convert should recite the Beracha "She'asani Ger" – "who made me a convert." The verb "A.S.A." ("make") refers to the motivation to convert, as evidenced by the verse in the Book of Bereshit (12:5), "Ve'et Ha'nefesh Asher Asu Be'Haran" ("and the souls which they made in Haran"), which refers to the idolaters whom Abraham and Sara influenced to convert to monotheism. Others suggested that a Ger should recite the blessing, "She'hichnisani Tahat Kanfeh Ha'shechina" – "who has brought me under the wings of the Shechina," which refers to the process of joining the Jewish Nation. Others maintained that a Ger recites the standard Beracha of "She'lo Asani Goy," because he thanks Hashem for the fact that he is now a Jew. According to Kabbalah, this blessing thanks Hashem for restoring our Jewish soul in the morning, and this is relevant also to converts. Hence, according to this opinion, converts recite the same text as those who were born Jewish. In practice, however, the Hida (Rav Haim Yosef David Azulai, 1724-1806) maintained that a convert should not recite "She'lo Asani Goy" or any variation thereof, noting that the Bet Yosef appears to concur with this ruling. Later Poskim also noted that given the differences of opinion on this subject, we apply the famous rule of "Safek Berachot Le'hakel" – that we do not recite a Beracha when it is uncertain whether it is warranted. Instead, a convert should recite "Baruch Ata She'lo Asani Goy," omitting Hashem's Name. If a woman converted to Judaism while she was pregnant, it is uncertain whether the child has the status of a gentile or of a regular Jew. The child in this case was conceived when the mother was a gentile, but was delivered after she became a Jew, and it is questionable whether the child's status is determined at conception or at birth. Therefore, this child when he grows up should not recite the Beracha of "She'lo Asani Goy," given the different opinions that exist. All opinions agree that a convert recites the Beracha of "She'lo Asani Abed" and (in the case of a male convert) the Beracha of "She'lo Asani Isha." The Mishna Berura explains that a convert must thank Hashem for having been given the opportunity to be free and to be a man, an opportunity which he would not have had if he had been born as a servant or a woman. These three Berachot – "She'lo Asani Goy," "She'lo Asani Abed," and "She'lo Asani Isha" – are to be recited in this sequence. One first thanks Hashem for making him a Jew, then for making him a free person, as opposed to a slave, and then for making him male. A gentile, of course, is not bound by the Torah's commands at all, whereas a servant has already begun the process of becoming a Jew, and is obligated in some Misvot. And a woman, of course, is a full-fledged Jew, though with fewer Misva obligations then men. These three Berachot, then, follow a specific sequence, proceeding gradually from more general to more specific. The Magen Abraham ruled that if a person recited these Berachot out of order – reciting "She'lo Asani Isha" first – then he can no longer recite the other two blessings. The Beracha of "She'lo Asani Isha," as mentioned, is the most specific, and it thus naturally includes the other two. Meaning, once a person thanks Hashem for making him a man with numerous Misva opportunities, he in effect thanks Hashem also for not making him a gentile – who has no Misva obligations – or a servant – who has relatively few Misva obligations. This resembles the situation addressed by the Poskim where a person recited the Beracha of "Zokef Kefufim" – thanking Hashem for the ability to stand up straight – before reciting the Beracha of "Matir Asurim," which thanks Hashem for the ability to move our limbs. According to some opinions, the person in this case can then not recite "Matur Asurim," because the ability to move our limbs is included in the ability to stand up straight. (This is, in fact, the Halacha.) By the same token, the Magen Abraham writes, a person who recited "She'lo Asani Isha" before reciting "She'lo Asani Goy" and "She'lo Asani Abed" does not then recite those two blessings. However, the Mishna Berura cites the Elya Rabba (Rav Eliyahu Shapira, Prague, 1660-1712) as disagreeing with this ruling, and maintaining that the Berachot of "She'lo Asani Goy" and "She'lo Asani Abed" may be recited even after "She'lo Asani Isha." The Taz explains that the Beracha of "She'lo Asani Isha" does not necessarily cover the other two blessings, because a servant and a gentile have certain advantages over a Jewish woman, in that they have the possibility of becoming a full-fledged Jewish male. Therefore, even after reciting "She'lo Asani Isha," one still has reason to thank Hashem for not making him a servant or a gentile. Hacham Ovadia Yosef, in Halichot Olam, cites a large number of Poskim who follow this second opinion, that "She'lo Asani Goy" and "She'lo Asani Abed" may be recited after "She'lo Asani Isha." (These include the Elya Rabba, the Taz, the Peri Hadash, the Mateh Yehuda, the Shulhan Aruch Ha'Rav, the Peri Megadim, Rabbi Akiva Eger and the Shalmeh Sibur.) Therefore, as this is clearly the consensus view, this opinion should be followed, and one who mistakenly recited "She'lo Asani Isha" before "She'lo Asani Goy" and "She'lo Asani Abed" may still recite those two Berachot. Summary: A Ger (convert), who was not born Jewish, should not recite the full text of the Beracha of "She'lo Asani Goy," and should recite instead, "Baruch Ata She'lo Asani Goy," omitting Hashem's Name. The Berachot of "She'lo Asani Goy," "She'lo Asani Abed" and "She'lo Asani Isha" should be recited in that specific sequence. Nevertheless, if one recited one of the later blessings first, he still recites the others.

Missing elements of Christ; Knowing biblical individuals; Melchizedek (King and priest); "Elder"; Family; Men and women; Tapping into God's essence; Salvation/water?; Seeking Tree of Life; Accepting Christ?; Abraham's kingdom preaching; Forbidden by Christ; Dainties of rulers; Idolatry; Living God's message; No forcing others!; Egyptians following Moses; Leaven?; False Christs?; Welfare snares; What was Jacob doing?; Jacob's ladder; Waiting upon the Lord; Right reason of Christ; Allowing others to be free; Rachel herding; Haran; Leban's household; Nimrod's government; vs Abraham's altars; Taking care of others; Divine spark?; Charity; Removing toxins; Jacob's blessing; "Rachel" resh-chet-lamad = dominant ewe; Republic; Commanders-in-chief; Saul's foolish thing; Jacob's 7 years labor; Stone over the well?; Kissing Rachel?; "kiss" = water in v10; Jesus' "living water"; Rolling back the stone; vav-yod-gimel-lamad; Socialism; Daily freedom; nun-shin-kuf = kindle or burn; How to set people free; vav-yod-shin-kuf kiss/water; Hebrew design; Allegory; Jacob's well; Ex 2:17 Moses watering the flock; Prosperity; vs forced offerings; Choice!; "helped" Israel; Ex 14:30; = "saved"; Corban making word of God to none effect; Ex 2:19; Full gospel; Tree of Knowledge; Ex 32:20 Golden calf into powder?; Burning Bush Festival; Nature; Cities of blood; FDR; Stone on your well/heart; Ps 78:15; John 4:10; Caring about neighbor; Doers of The Word; "Israel"; Seeing a different comforter; Living Christ's love; Jacob becoming Israel; Elder Jesus; Mt 5:22 "Raca"; Strange fire?; Selfish vanity; No exercising authority; Saving yourself?; Finding Holy Spirit; Feeding the 5000; Being in danger of judgment - vanity; Seeking the kingdom of God; Loving your enemy; Compassion for all; Gen 15:2; Cause and effect (gimel); Local congregations; Gen 29:27; shin-nun-vav-aleph-hey (hated? Not loved as much); Understanding "love"; Leah's affliction; Giving water of life; In spirit and truth; Begin your journey.

Harder look at Abraham; "Gerar"; What Abraham was doing; Strangers; Melchizedek vs Abimelech; Degenerating the people; Lifestyle; Assisted suicide?; Abraham's tithe; Human resources; Capitalism; Charity = Love; The culture of Nature's God; Revelation; Fasting; Ruth and Naomi; Burning furnace; Tree of Life; Fleeing the light; Abraham's vision; Jacobs dream; Ambassadors of God; Life's journey; Self-indulgence vs caring for one another; William the Conqueror; Covenants; Law of nations; Haran - dry place; Abraham's reputation; Feeding sheep; Trusting Abimelech?; Common reasons for divorce; Idolatry; Blame; Understanding Abraham; Life requires sacrifice; Waiting upon the Lord; How to follow Abraham and Christ; Righteousness of God; Abundance of life; "Pillow"?; Canaanites; Merchants of men; Smoking furnace?; Source of dominion; Caring through charity; Christ's institutions; Authors of confusion; Gen 15:17; Consequences of your choices; Isa 6:13; Being Doer's of the Word; Altars of charity; Iniquity of Rachel, Sarah, Leban; Manipulation; Deut 4:20; When to give?; Jer 11:4; Iron furnace = bondage; Rightly dividing charity; Satisfaction?; Coming to the well of Christ; God's timing; Being a stranger in Canaan; Jacob's leaving his comfort zone; Repentance; Freewill sacrifice; World of confusion and manipulation; Recognizing God's miracles; Rebekah vs Rachel; Dry bones?; Symptoms of being off the righteous way; Consuming fire; Jacob's dream; Messengers of God; Gen 29:1; Rachel's late arrival; Being Christ's Church; Symbolism of Jacob meeting Rachel; Are you submitting to God?; Laban's eye for gold; Laban's wife-swap; Seek Righteousness.

The thousand world light that only the Talmid Chochom can fathom and teach

Bible tied together by principle; Righteous kings; Separation of Church and State; Eleazor of Damascus; Freewill or bondage?; Abimelech; Milk and meat; Haran, Ham-ur-abi; Having eyes to see; Dry bones; Hebrew letters and words; Tzdek-aleph-nun = flock/multitude; "Stone"?; Government of God; Gen 28:1 Isaac blessing Jacob; Becoming Israel; Jacob removing a stone; "Multiplied" = "hey-yod-hey", but "vav-hey-yod-yod-tav"; Spiritual Isaac; Republics; Missing the bible story; Living in the city?; Degenerational dependence; "Israel"; Idolatry; "aleph-resh-mem"; Cause and effect; "Gerar"; Covetousness - not Okay; Charity; Blessings of faith; Canaanite; Rightly dividing charity; Leaven = oppression; Mixing church and state; Dumbing down society; The Way of Christ also seen in Abraham, Isaac and Jacob; Jacob's dream; Angels? = messenger/ambassador; Haran; Strangers; Belonging to government; v4 "stranger" = mem-gimel-resh-yod-kuf; Who is Israel?; Families of the Earth; Volunteering into bondage; Receiving Jacob's inheritance; Living by prayer; Setting the captive free; Leaving your comfort zone; Busy angels; Burning Bush Festival; Jacob's comforter?; "chet-resh-resh" = Haran; Strangling middle class; Abraham's burning lamp; Stone: Aleph-biet-nun; Abraham lived by faith, not force; Freedom of choice; Construction of aleph; Mem+aleph-biet-nun+yod; Isa 62:10 Stones; What is the ladder?; Sacrifice?; Moses' offerings; Christ's living stones; Welfare; Making Jacob stink?; How free are you?; Human resources; Bad decisions; "Christ"; Anointing; Repent and seek His kingdom and His righteousness.

Episode 2.27Father of Faith: The Life and Legacy of Abraham – Episode 1Before he was the father of nations, Abraham was just a man from an idol-worshiping city in Mesopotamia. In this episode, we trace his early life—from Ur to Haran to Canaan. We explore where he came from, why he was called, and how he responded. Was Abraham just a nomad with faith—or a bold witness to Yahweh in hostile territory?We dig into the historical and archaeological background of Ur, the journey through ancient Mesopotamia, and what it meant to build altars in Canaan. We also address the common question: was Abraham an Arab? And what does it mean that he “called on the name of the Lord”?This episode sets the foundation for understanding Abraham's legacy—and how his faith journey mirrors our own.Find our videocast here: https://youtu.be/2P0o4yuzPOEMerch here: https://take-2-podcast.printify.me/Music from #Uppbeat (free for Creators!):⁠https://uppbeat.io/t/reakt-music/deep-stone⁠License code: 2QZOZ2YHZ5UTE7C8Find more Take 2 Theology content at http://www.take2theology.com

Brother Laurel Smalling took us to the early life of Abraham in a reflection on the way believers are called to lives of separation from evil and from the systems of the world. Let us be encouraged to press on toward the promises of God. Don't stop in Haran!

“Halfway to Your Promise.” That's the prophetic word echoing from this powerful message by Pastor Rod Parsley. Haran wasn't the destination—Canaan was. But too many settle halfway, surrounded by comfort, instead of pushing forward into the promise. In “Halfway to Your Promise,” Pastor Parsley unveils the danger of spiritual stagnation and the urgency of moving forward in faith. Drawing from Genesis 11 and Psalm 25, he issues a bold call: don't die in Haran when destiny is still calling.

God hasn't changed; Weakened nature of mankind; Connecting the biblical message; Tree of Knowledge; Revelation; Answered prayers; Holy Spirit?; Emotion?; Hebrews; Bondage; Between Kadesh and Shur; "Abimelech" = father king; Son of God?; Exposing corruption; Temples; Relevance of the bible today; Honoring parents; Property tax; Gen 27:29 untranslated "" - worship; Covetous practices; Gen 27:29 Isaac's expected blessing; From who?; Melchizedek - righteous king of peace; "Citizen"; Rights and responsibilities; Bow down?; From "shen-chet-hey"?; Faith?; Believing with open eyes; "Barak"?; "Sheba" = seven = satisfaction; Haran - hey-resh-nun; Show up for others; One purse; Freewill offerings only; Are you doing the will of God?; Knowing Jesus; "chet-vav-hey" (make known); Abraham's learning; Job 15:17; Vain knowledge; Unprofitable talk; Repentance; Taking back responsibilities; Altars; What God likes; Casting off fear?; Restraining prayer; Coping?; Making emotion your god; Seeing yourself; Reason; Covetous practices; Duality of meaning; "parched"; Drinking iniquity; Unrighteous mammon; Do you want your neighbor to be as free as you?; Why you owe taxes; No coveting!; Beersheba - well of satisfaction; Righteousness; Respecting persons; Not to be that way with you; Serving the people; Mt 20:16; Mt 23:12; Being your brother's keeper?; "Faith"; Making the Old Testament a living message; Imaginary belief in Jesus; Heb 5:5; Order of Melchizedek; Understanding the basics of caring; Covetousness is anti-peace; Conviction in spirit and truth; Pure Religion; Voluntary love; "Logos" of Christ; Keys of the Kingdom; Addiction to benefits; Knowing the real Christ; Isa 42:16; Isa 30:20 hard times; Inheritance requirements; Pray God will set you free; Mt 13:13; OT allegory; Jacob's ladder; Abandoning God; The fault of the soul; Mt 15:14; Lambing story; John 9:39; Christ's system; Where is Christ's church?; Lk 6:39; Be like Christ!

“Halfway to Your Promise.” That's the prophetic word echoing from this powerful message by Pastor Rod Parsley. Haran wasn't the destination—Canaan was. But too many settle halfway, surrounded by comfort, instead of pushing forward into the promise. In “Halfway to Your Promise,” Pastor Parsley unveils the danger of spiritual stagnation and the urgency of moving forward in faith. Drawing from Genesis 11 and Psalm 25, he issues a bold call: don't die in Haran when destiny is still calling.

John Keller, now a partner at Walden, Macht, Haran, & Williams, channeled his experience as the former chief of the Public Integrity Section at the Department of Justice to talk about bribery with James Pearce, Lawfare Legal Fellow. After explaining the basics of bribery law and whether a current or former president could face a bribery prosecution, Keller analyzed whether three episodes from the first six months of the second Trump administration could plausibly be characterized as bribery: Paramount's $16 million settlement of Trump's lawsuit while Paramount awaits federal approval of a merger, law firms agreeing to provide pro bono legal services to causes favored by the administration to rescind or avoid targeted executive orders, and the dismissal of the criminal indictment against New York City Mayor Eric Adams in exchange for Adams's agreeing to further the administration's immigration agenda.For more on this topic, read John Keller's recent article on Lawfare.To receive ad-free podcasts, become a Lawfare Material Supporter at www.patreon.com/lawfare. You can also support Lawfare by making a one-time donation at https://givebutter.com/lawfare-institute.Support this show http://supporter.acast.com/lawfare. Hosted on Acast. See acast.com/privacy for more information.

Sermon #3 from Monday night of the 2025 International Prescott Summer Bible Conference⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠This powerful sermon by Pastor Greg Mitchell, dives deep into the divine call to surrender everything—our comfort, control, and plans—for God's greater purpose. Drawing from Genesis 12:1–4, he shows how Abram's entire destiny unfolded the moment he obeyed God's voice and left the crossroads of Haran.Are you willing to step into the unknown?Will you give what God is asking?Will you trust God's voice over your own control?This is a message for disciples, pastors, missionaries, givers—and anyone who wants their life to matter for eternity.0:00 – Offering: Your Story Begins with Generosity6:48 – Abel's Offering Still Speaks9:15 – When Giving Unlocks Destiny13:40 – The Danger of Holding Back (Ananias & Sapphira)18:27 – The Call to Radical Giving22:52 – Real Testimonies of Supernatural Provision27:21 – Healing Service & Words of Knowledge33:18 – Into the Unknown: Genesis 1236:04 – Hearing God's Voice: The Foundation of Faith42:31 – Contending for Fresh Revelation47:00 – Letting Go of Control52:16 – Surrender: Serving God Without Full Details56:40 – Will You Leave Haran?1:01:12 – Obedience Unlocks Destiny1:05:30 – Lives That Changed the World1:10:00 – Call to Preach and Go to the Nations1:14:35 – Healings, Deliverance, and the Voice of GodShow NotesALL PROCEEDS GO TO WORLD EVANGELISMLocate a CFM Church near you: https://cfmmap.orgWe need five-star reviews! Tell the world what you think about this podcast at: • Apple Podcasts: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://apple.co/3vy1s5b • Podchaser: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.podchaser.com/podcasts/taking-the-land-cfm-sermon-pod-43369

Genesis 29 continues with Jacob's story after leaving Abraham. Upon his entrance to Haran, Jacob meets Rachel, his future wife. The chapter consists of deception, 14 years of labor, and the discipline and faithfulness of God. We hope this sermon blesses you in the Lord. Originally July 6th, 2025. Hank Atchison. Covenant Church. Tuscaloosa, AL.

In Genesis 28, we see Jacob's departure from Canaan as he heads to Haran to find a wife. On his journey, he stops to rest and has a vision of the heavens. In this dream, there is a vision of angels ascending and descending on a ladder. When we read this with New Testament eyes, we know that Christ is the ladder. We hope this message blesses you in the Lord. Originally June 30th, 2025. Hank Atchison. Covenant Church. Tuscaloosa, AL.

On this journey of life, you will face obstacles and hard times, but God provides rest stops along the way to build you up and renew your spirit. On Sunday, June 1, 2025, Pastor Jay Heiss encourages us not to give up our destination for the rest stop. Because greater things are ahead!

John Keller, now a partner at Walden, Macht & Haran, channeled his experience as the former Chief of the Public Integrity Section at the Department of Justice to discuss three recent developments with James Pearce, Lawfare Legal Fellow. They discussed proposed changes to the Public Integrity Section that could hamper the Justice Department's ability to investigate and prosecute corruption matters in a fair and impartial matter. Keller weighed in on whether the Justice Department has a viable prosecution theory for criminal threats or incitement in the case of former FBI Director, Jim Comey. And they discussed criminal contempt: what it is, how it differs from civil contempt, the recent criminal contempt probable-cause finding by Judge Boasberg in an Alien Enemies Act case in the District of Columbia, and whether the federal rule permitting appointment of a special prosecutor outside the Justice Department may pose constitutional separation-of-powers concerns.To receive ad-free podcasts, become a Lawfare Material Supporter at www.patreon.com/lawfare. You can also support Lawfare by making a one-time donation at https://givebutter.com/lawfare-institute.Support this show http://supporter.acast.com/lawfare. Hosted on Acast. See acast.com/privacy for more information.

Friday Bible Study (5/16/25) // *2 Kings 19:1-13* // Visit our website: https://mbchicago.org *Follow us to remain connected:* Facebook: https://facebook.com/mbc.chicago Instagram: https://instagram.com/mbc.chicago TikTok: https://tiktok.com/@mbc.chicago Podcasts: Listen on Apple, Spotify & others *To support this ministry, you can donate via:* Zelle to: info@mbchicago.org Website: https://mbchicago.org/give Venmo: https://venmo.com/mbchurch DAF Donations: https://every.org/mbc.chicago PayPal: https://paypal.com/donate/?hosted_button_id=AA74AC7V5WYMJ *2 Kings 19:1-13* (ESV)*Isaiah Reassures Hezekiah*19 As soon as King Hezekiah heard it, he tore his clothes and covered himself with sackcloth and went into the house of the Lord. 2 And he sent Eliakim, who was over the household, and Shebna the secretary, and the senior priests, covered with sackcloth, to the prophet Isaiah the son of Amoz. 3 They said to him, “Thus says Hezekiah, This day is a day of distress, of rebuke, and of disgrace; children have come to the point of birth, and there is no strength to bring them forth. 4 It may be that the Lord your God heard all the words of the Rabshakeh, whom his master the king of Assyria has sent to mock the living God, and will rebuke the words that the Lord your God has heard; therefore lift up your prayer for the remnant that is left.” 5 When the servants of King Hezekiah came to Isaiah, 6 Isaiah said to them, “Say to your master, ‘Thus says the Lord: Do not be afraid because of the words that you have heard, with which the servants of the king of Assyria have reviled me. 7 Behold, I will put a spirit in him, so that he shall hear a rumor and return to his own land, and I will make him fall by the sword in his own land.'”*Sennacherib Defies the Lord*8 The Rabshakeh returned, and found the king of Assyria fighting against Libnah, for he heard that the king had left Lachish. 9 Now the king heard concerning Tirhakah king of Cush, “Behold, he has set out to fight against you.” So he sent messengers again to Hezekiah, saying, 10 “Thus shall you speak to Hezekiah king of Judah: ‘Do not let your God in whom you trust deceive you by promising that Jerusalem will not be given into the hand of the king of Assyria. 11 Behold, you have heard what the kings of Assyria have done to all lands, devoting them to destruction. And shall you be delivered? 12 Have the gods of the nations delivered them, the nations that my fathers destroyed, Gozan, Haran, Rezeph, and the people of Eden who were in Telassar? 13 Where is the king of Hamath, the king of Arpad, the king of the city of Sepharvaim, the king of Hena, or the king of Ivvah?'”#mbchicago #2kings | #BibleStudy | #DanielBatarseh | #mbchicago | #mbcchicago | #Bible | #livechurch | #churchlive | #chicagochurch | #chicagochurches | #versebyverse | #church | #chicago | #sermon | #bibleexplained | #bibleproject | #bibleverse #versebyverse #oldtestament #explained