Podcasts about hyssop

7 takeaways from this study Take your “wilderness” seasons seriously. Times of isolation, sickness, or loss can become holy ground where God has your undivided attention. Ask Him what He is teaching you, not only what He is removing. Treat both body and soul. When facing long-term illness or patterns like addiction, pursue wise medical help and also ask: “What is going on in my heart, habits, relationships, and walk with God?” Guard your tongue. Miriam and Gehazi show how slander, complaint, and deceit can become “spiritual toxins.” Make repentance for sinful speech as real and specific as you would for any outward act. Dedicate what you hear, do, and where you go. The ear, hand, and foot imagery invites a daily prayer: “Lord, cleanse and direct what I listen to, what I put my hands to, and the paths I choose today.” Let your healing deepen your calling. The cleansed leper is not only restored but symbolically “near-priestly.” When God brings you through a trial, ask how your story can now serve others in practical, humble ways. Do not waste your outsider experiences. Like the four lepers in 2 Kings 7, the places where you were most rejected or desperate may become the very places God uses you to bring good news and provision to others. Respond with obedience and gratitude, not just relief. The ten lepers in Luke 17 remind us: it is possible to receive God's mercy and then move on. Make a habit of returning in worship, obeying His instructions, and giving Him glory publicly. Biblical “leprosy” functions as more than a medical label. In Scripture, צָרַעַת ṣāraʿat/tzara’at exposes both physical affliction and spiritual condition. Leviticus 13–14 establishes the basic categories and rituals. Historical narratives in 2 Kings and the Gospels then illustrate how God uses lepers and leprosy to reveal sin, grant cleansing, and redirect lives. Leviticus 14 shows that the ritual for the “leper in the day of his cleansing” (Leviticus 14:2 NASB95) applies after physical restoration has already occurred. The ceremony therefore emphasizes spiritual realities. Later accounts in 2Kings 7, Luke 17, and Mark 1 further develop the connection between outward disease and inner life. Leprosy in Leviticus: Broad and ritual, not narrowly clinical Leviticus 13–14 describes tzāraʿat in terms of color, depth, spread, and duration. The text speaks of white hair, raw flesh, reddish or greenish marks, and deeper depressions in the skin (Leviticus 13:2–8, 18–25). The vocabulary allows many modern skin conditions — such as eczema, psoriasis, fungal infections, or other chronic dermatoses — to fall within its scope. Consequently, ṣāraʿat in Leviticus functions primarily as a ritual and covenantal classification rather than a precise clinical diagnosis like modern Hansen's disease. The passage focuses on whether the condition renders the individual טָמֵא ṭāmēʼ (unclean) or טָהוֹר ṭāhôr (clean), not on identifying a specific pathogen. In addition, priestly involvement centers on examination and declaration. The priest observes, isolates, re-examines, and then pronounces clean or unclean (Leviticus 13:3, 13:13, 13:17). The priest does not apply medical treatment. This division of roles underscores the ritual and spiritual focus of the legislation. Isolation outside the camp: Loss and direct encounter Once declared unclean, the person with ṣāraʿat must live “alone; his dwelling shall be outside the camp” (Leviticus 13:46 NASB95). Clothing is torn. The head is uncovered. The upper lip is covered. The leper must cry out “Unclean! Unclean!” (Leviticus 13:45). These actions publicly mark the condition and prevent casual contact. Practically, such isolation strips a person of home, normal relationships, and community worship. Family connections become distant, often literally. Daily survival may depend on food left at a distance by compassionate relatives or neighbors. The social cost mirrors the spiritual reality of being separated from the holy presence in the camp. At the same time, this separation places the leper in a kind of wilderness space, separated from community structures. Human mediators can only pronounce, not cure. In this setting, dependence on יי רֹפְאֵנוּ Adonai Rofeinu (the LORD our Healer) becomes central. If healing comes, it comes from God Himself. In this way, the “outside the camp” experience embodies both judgment and opportunity for direct encounter. Physical and spiritual dimensions of disease Biblical material often links physical conditions with inner states without denying natural causes. Emotions, patterns of sin, and spiritual dynamics interact with bodily health. For instance, prolonged anger and anxiety can aggravate stomach ulcers or gallbladder problems. Psalm 32:3–4 portrays unconfessed sin in terms of bodily wasting: “When I kept silent about my sin, my body wasted away… my vitality was drained away as with the fever heat of summer” (NASB95). Here inner guilt and physical experience intertwine. Modern examples follow the same pattern. Alcoholism, while classified as a disease, frequently arises from deep emotional wounds, trauma, or despair. In biblical categories, such factors involve the לֵב lēv (heart) and the רוּחַ rūakh (spirit). Chronic destructive habits grow out of damaged inner life as well as physical predisposition. Consequently, long-term conditions—such as addictions, some chronic illnesses, or persistent psychosomatic complaints—often display both physical and spiritual dimensions. Addressing only the physical symptoms may leave the root issues untouched. When this occurs, patterns can recur, intensify, or shift into alternate forms. Leviticus 14: Cleansing after healing Leviticus 14 opens with a clear temporal statement: “This shall be the law of the leper in the day of his cleansing” (Leviticus 14:2 NASB95). The ritual begins only after the visible disease has ceased. The priest “shall go out to the outside of the camp; thus the priest shall look, and if the infection of leprosy has been healed in the leper” (Leviticus 14:3). Only then does the ceremony proceed. The ritual includes: Two live clean birds Cedar wood (עֵץ אֶרֶז ʿēṣ ʼerez) Scarlet string or material (שָׁנִי תוֹלָעַת šānî tôlāʿat – scarlet) Hyssop (אֵזוֹב ʼēzov) An earthenware vessel over “living water” (fresh, running water) Later, sacrifices of a guilt offering, sin offering, burnt offering, and grain offering Application of blood and oil to the cleansed person One bird is slaughtered over the living water. The blood and water mix in the vessel. The living bird, cedar, scarlet, and hyssop are dipped in the mixture. The priest sprinkles the person seven times and then releases the live bird in the open field (Leviticus 14:4–7). The individual then washes, shaves, and enters a staged process of re-entry. These procedures do not function as medical therapies. They do not administer herbs, balms, or diet. Instead, they act as symbolic actions that declare cleansing, atonement, and new consecration. Physical healing has already occurred. The ceremony publicly acknowledges this healing and integrates the person back into the worshiping community with a heightened spiritual significance. Connections to Passover, Atonement, priesthood and nazarite vows The elements in Leviticus 14 echo several major biblical themes. First, the use of hyssop and blood recalls Passover. In Exodus 12:22, Israel takes a bunch of hyssop, dips it in the blood, and applies it to the lintel and doorposts. The LORD passes over the homes marked by blood (Exodus 12:23). In that event, deliverance does not depend on prior holiness. The people remain as they are, sheltered by the blood. Salvation comes as a gift. Second, the two-bird pattern parallels the two goats of the Day of Atonement. On Yom Kippur, one goat is sacrificed. The other, the scapegoat, bears the iniquities of Israel into the wilderness (Leviticus 16:7–10, 20–22). The live bird released in Leviticus 14:7 reflects similar symbolism. Guilt and impurity are carried away. The person stands cleared in God's sight. Third, the procedure copies the anointing of priests. At Aaron's ordination, Moses puts blood “on the lobe of Aaron's right ear and on the thumb of his right hand and on the big toe of his right foot” (Leviticus 8:23 NASB95). The same pattern applies to Aaron's sons (Leviticus 8:24). In Leviticus 14:14–17, the cleansed person receives blood and oil on these same points. This alignment indicates a movement toward priestly-like consecration. Fourth, the shaving of all hair resembles Nazarite transitions. A נָזִיר nāzîr (Nazarite) grows hair during a vow period (Numbers 6:5). At completion, the Nazarite shaves the head and presents offerings (Numbers 6:18). In Leviticus 14:8–9, the former leper shaves head, beard, eyebrows, and all body hair twice. This suggests a complete reset and renewed dedication. Taken together, these resonances bind leper-cleansing to: Passover (protective blood and undeserved rescue) Yom Kippur (removal of iniquity and cleansing of intentional sin) Priesthood (set-apart service between God and people) Nazarite vow (special consecration and surrendered life) The restored person thus moves from total exclusion to a status that symbolically approaches priestly consecration. Ear, hand, and foot: Hearing, doing, walking The specific locations of blood and oil carry clear symbolic meaning. In both priestly ordination and leper cleansing, the sequence appears: Right ear lobe Right thumb Right big toe The right ear represents hearing. With blood and oil applied, the hearing life is cleansed and consecrated. The individual is marked to listen to God's word, not merely to surrounding voices. The right thumb represents action and work. Hands grasp tools, perform tasks, give, and receive. Blood and oil on the thumb declare that deeds now belong to God's service. The right big toe represents movement and direction. Feet choose paths. They either walk in God's ways or stray. The consecrated toe indicates that future journeys should align with holiness. By repeating this pattern over a once-unclean person, the text assigns a new quality to daily life. Every sound taken in, every act performed, and every path chosen stands under the sign of cleansing and dedication. Thus, the ritual does not simply restore social status. It reorients the entire life. Speech, sin, and leprosy: Miriam and Gehazi Several narrative passages explicitly associate leprosy with moral failures, especially in speech and covetousness. Miriam and Aaron speak against Moses “because of the Cushite woman whom he had married” (Numbers 12:1 NASB95). God defends Moses and confronts them. After the cloud departs from over the tent, “Miriam was leprous, as white as snow” (Numbers 12:10). The judgment directly follows her misuse of the tongue. Moses intercedes, and Miriam endures seven days outside the camp before restoration (Numbers 12:13–15). Gehazi, servant of Elisha, covets and lies. After Naaman the Aramean receives healing from leprosy, Elisha refuses payment (2 Kings 5:15–16). Gehazi secretly pursues Naaman, invents a story to secure silver and garments, and hides them. Elisha exposes the deceit. Then he declares, “Therefore, the leprosy of Naaman shall cling to you and your descendants forever” (2Kings 5:27 NASB95). Gehazi “went out from his presence a leper as white as snow.” In both accounts, leprosy functions as visible confirmation of inner failure — slander and rebellion in Miriam's case, greed and deceit in Gehazi's. These histories do not cover every case of ṣāraʿat. They do, however, establish that Scripture sometimes presents leprosy as a direct, divinely appointed sign of moral and spiritual breakdown. The four lepers of 2Kings 7: Freedom and leadership from the margins 2Kings 6–7 presents another major leprosy-related narrative. Samaria faces siege from the king of Aram. Famine grows so intense that some resort to cannibalism (2Kings 6:28–29). The king of Israel blames Elisha and contemplates his death (2Kings 6:31). Outside the city gate sit four lepers (2Kings 7:3). They analyze their situation. Staying where they are means death. Entering the city also means death by famine. Approaching the Aramean camp may result in death by the sword but also carries a faint possibility of mercy and food. They decide, “Let us go over to the camp of the Arameans” (2 Kings 7:4 NASB95). When they arrive, the camp stands empty. The Lord has caused the Arameans to hear a great noise “like the sound of chariots… and of a great army,” so they flee, abandoning tents, horses, donkeys, and supplies (2Kings 7:6–7). The lepers eat and drink. They take silver, gold, and clothing and hide them (2Kings 7:8). After some time, conscience awakens. They say, “We are not doing right. This day is a day of good news, but we are keeping silent” (2Kings 7:9 NASB95). They return to the city gate and report their findings. Ultimately, the people stream out, plunder the camp, and food prices drop dramatically, in fulfillment of Elisha's earlier word (2Kings 7:16–18). Here, unhealed lepers become pivotal agents in God's deliverance. Their social exclusion places them outside the besieged city. That marginal position gives them freedom of movement no one inside the walls possesses. Their desperate choice to walk toward supposed death leads to life for an entire population. Thus, people marked as unclean and expendable end up as the first recipients and then heralds of “good news.” Their path out to the enemy camp becomes the route others must follow to find provision. Leprosy in the Gospels: Healing, obedience and gratitude The Gospels include several accounts of lepers approaching Yeshua (Ἰησοῦς Iēsous – Jesus). In Mark 1:40–45, a leper kneels and says, “If You are willing, You can make me clean” (Mark 1:40 NASB95). Moved with compassion, Jesus touches him and says, “I am willing; be cleansed” (Mark 1:41). The leprosy leaves immediately. Jesus then “sternly warned him” and says, “See that you say nothing to anyone; but go, show yourself to the priest and offer for your cleansing what Moses commanded, as a testimony to them” (Mark 1:43–44). Nevertheless, the man goes out and “began to proclaim it freely,” with the result that Jesus can no longer openly enter a city (Mark 1:45). In Luke 17:11–19, ten lepers stand at a distance and cry out, “Jesus, Master, have mercy on us!” (Luke 17:13 NASB95). He tells them, “Go and show yourselves to the priests.” As they go, they are cleansed (Luke 17:14). One, a Samaritan, returns, glorifies God, and falls at Jesus' feet in gratitude (Luke 17:15–16). Jesus observes that only this “foreigner” has returned to give glory to God and says, “Your faith has made you well” (Luke 17:18–19). These passages add several layers. First, they confirm that Jesus honors Torah by directing cleansed lepers to priests and prescribed offerings. The rituals of Leviticus 14 retain their place as public testimony. Second, they distinguish between simple physical cleansing and deeper responses of obedience and worship. The man in Mark receives healing but disregards Jesus' explicit command to keep silent. The nine lepers in Luke receive cleansing but do not return in thanksgiving. Only the Samaritan combines obedience (going to the priest) with heartfelt gratitude and God-centered praise. Integrated pattern: Outward disease and inner reality Across Torah, Prophets, and Gospels, leprosy appears in a consistent pattern. In Leviticus, ṣāraʿat marks severe impurity and requires exclusion from the camp, yet it also opens the way to a profound ritual of atonement and consecration once healing occurs. In historical books, leprosy sometimes functions as a direct judgment on sins such as slander, rebellion, greed, and deception. In 2Kings 7, lepers become instruments of salvation for others while still bearing their disease. In the Gospels, lepers receive both healing and instructions that test obedience, gratitude, and witness. The physical condition therefore serves as a visible signpost. It reveals inner realities, exposes the seriousness of sin and uncleanness, and highlights God's power to cleanse and reassign identities. Leviticus 14, with its echoes of Passover, Yom Kippur, priesthood, and Nazarite vows, presents a restored leper not merely as a re-included citizen but as a person with intensified calling. Ear, hand, and foot are marked for God. The one who once cried “Unclean” now carries a distinctive imprint of cleansing and dedication. At the same time, narratives warn that if spiritual lessons remain unlearned, patterns repeat. Samaria experiences temporary relief in 2 Kings 7 but later falls due to ongoing idolatry (2Kings 17:7–23). Individuals like Miriam and Gehazi receive stark reminders that words and motives matter. The New Testament further indicates that some afflictions may remain even in faithful servants (2 Corinthians 12:7–10), not as punishment but as means of deepening dependence on God. Bottom line Biblical leprosy functions as a multilayered sign. It encompasses a wide range of physical conditions yet consistently points beyond the skin to the lēv (heart), rūaḥ (spirit), and community relationship with Adonai. Legal texts, historical narratives, and Gospel accounts converge on a central theme: God reveals, judges, cleanses, and reassigns those marked by uncleanness. In this framework, healing appears as both physical restoration and spiritual reorientation. The law of the leper in Leviticus 14 concludes with a fully reintegrated person whose hearing, actions, and walk are symbolically dedicated to God. Stories of lepers in Kings and the Gospels show that those once outside the camp can become bearers of good news and examples of faith. Thoughts to ponder Wilderness seasons / holy groundWhen you feel most isolated or stripped down, what might God be trying to show you that you can only see in this “wilderness” season? Treat both body and soulIn an area where you're seeking physical relief, what deeper heart issue, fear, or habit might God also be inviting you to address? Guard your tongueIf your recent words were made visible on your skin, what would they reveal—and where is God nudging you toward repentance or restraint? Ear, hand, and foot dedicated to GodWhat you hear, what you do, and where you go today—where is one small, concrete way you can consciously dedicate each of these to God? Healing deepens callingLooking back on a past wound or illness, how might your story now equip you to comfort, guide, or serve someone walking a similar path? God uses outsider experiencesWhere have you felt like an outsider or rejected, and how could that very experience become a bridge to people others are not reaching? Obedience and gratitude, not just reliefIn an area where God has recently helped you, what would it look like to “return” with specific gratitude and fresh obedience, rather than just moving on? The post Healing more than the body: What biblical lepers show about God's kindness (Leviticus 14; 2Kings 7; Luke 17; Mark 1) appeared first on Hallel Fellowship.

The Ultimate Gemini Herbalism Masterclass: Astrology, Tarot, & The Doctrine of Signatures. ♊️ 3+ hours of Astro-Herbalism lessons on the Mercurial architecture of reality, covering "Swords as Words" in the Tarot, "All Is Mind" Hermeticism, and a decode of the complete Gemini archetype.Video Episode: https://youtu.be/alMOxsQ8ds8Join Chance Garton, Kyle Denton (Tippecanoe Herbs), Michelle Lundquist, and Mario Garza (Symbolic Studies) for a comprehensive investigation into the Doctrine of Signatures. Discover how the dualistic nature of the Twins governs the human lungs, the nervous system, and the bridge between the physical and spiritual worlds.Remote Biofield Tuning sessions with Chance are available via Zoom. Learn more and book at https://www.innerversepodcast.com/biofield-tuning Full archives, extended episodes, and member community at https://www.innerversepodcast.com/plusTop of Form SUPPORT INNERVERSE WITH AFFILIATESKyle Denton's Potent Plant Medicines – Tippecanoe Herbs (use coupon code 'innerverse'): https://www.tippecanoeherbs.comThe World's Best Tuning Fork: https://biofieldtuningstore.com/collections/the-sonic-slider-collection?ref=innerverseFlower Elixirs by LotusWei: https://www.lotuswei.com/innerverseIn this session:The Tarot of Mercury: Decoding the Lovers card and the "Swords as Words" principle of separation and connection.Esoteric Anatomy: Why the Gemini "Lung Signature" is the key to processing grief and clear communication.Astro-Herbalism: A complete breakdown of how to recognize the nature of the Gemini archetype in Herbs—from Holy Basil (the Fluoride Antidote) to the placental power of Sacred Cedar.The Mint Mystery: A Hermetic investigation into why "All Is Mentha" (Mind) and how Peppermint acts as a "spiritual condensate."The Biblical Esoteric: The hidden role of Hyssop in the Passover Seder and the crucifixion.PANELChance Garton: https://www.innerversepodcast.comKyle Denton: https://tippecanoeherbs.comMario Garza: https://www.symbolicstudies.com/Slick Dissident: https://www.youtube.com/channel/UCSSMh4fE7dAdhPcdtP0rW2AMichelle LundquistThis is a remastered episode originally aired on 6/7/2023 Hosted on Acast. See acast.com/privacy for more information.

In Exodus 12, we find one of the greatest Old Testament pictures of Calvary.

In Exodus 12, we find one of the greatest Old Testament pictures of Calvary.

Featuring the use and meaning of hyssop in the Bible from Exodus 12:22, Psalm 51:7, and John 19:29.Don't forget to check out our website! https://treasurehuntpodcast.wixsite.com/realtreasure

In this Daily Devotion with Pastor Balla for March 18, 2026, we reflect on Psalm 51:7–9 (ESV), “Purge Me with Hyssop and I Shall Be Clean.” This Christian devotion explores repentance, cleansing from sin, and the biblical meaning of atonement. King David cries out to God after his sin is exposed, recognizing that human effort cannot remove guilt. Only God can cleanse the sinner.The imagery of hyssop points back to Old Testament sacrifices and the Passover, where blood was sprinkled for purification. These ceremonies ultimately point forward to Jesus Christ, the true Lamb of God. Through His sacrifice on the cross, the stain of sin is washed away and believers are made “whiter than snow.”This Lutheran devotion emphasizes the comfort of forgiveness. God not only removes guilt but restores joy to the heart of the repentant sinner.If you are searching for a daily Bible devotion, Psalm 51 Bible study, teaching on repentance and atonement, LCMS theology, or Christ-centered encouragement, this message will strengthen your faith.Support this ministry here: https://buymeacoffee.com/whitegandalphBuy Me a Coffee page: buymeacoffee.com/whitegandalphGod's peace and blessings. Please like, share, and subscribe.Hashtags#DailyDevotion #Psalm51 #ForgivenInChrist #LutheranTheology #Atonement

7 takeaways from this study God turns the “toxic” into cleansing life. The red heifer (Numbers 19) is both incredibly holy and, paradoxically, ritually toxic to those who handle it. This mirrors how Yeshua (Jesus), bearing sin and death, becomes the very means by which God cleanses and restores. From pariah to beloved: God's heart for the outcast. The play on pariah (socially rejected) and parah adumah (red heifer) highlights how God works through what the world despises. Believers — often treated as pariahs — share in Messiah's pattern: rejected by many, yet precious and chosen by God. Messiah is the telos (goal) of the Torah's righteousness. Messiah is the telos of the Torah — not “abolishing” it, but putting its purpose into effect. The “righteousness of God” that Israel pursued imperfectly without the Messiah is fulfilled in and through the Messiah, for all who believe. Death is the ultimate impurity — but Heaven will swallow it up. Death is treated as a toxic separation from God; the red heifer addresses impurity from contact with death. Passages like 1Corinthians 15 and Isaiah 25 show the endgame: “Death is swallowed up in victory,” and tears are wiped away. Red heifer, פֶּסַח Pesach (Passover) and יוֹם הַכִּפֻּרִים Yom Kippur (Day of Atonement) converge in the Messiah. Passover: blood on the doorposts blocks the destroyer and delivers from slavery. Red Heifer: cleanses from death-related impurity. Yom Kippur’s goats “for the LORD” and “for removal” (Azazel) together deal with sins, transgressions and iniquities. Yeshua simultaneously fulfills all these roles — blocking wrath, cleansing from death and removing iniquity. God's goal is not just outward purity, but inward completion. The distinction between being outwardly “without blemish” and inwardly “complete, mature” shows God's deeper aim. Through exile, return and Messiah's work, God is forming a people who are clean both outside and inside, with a transformed heart. Heaven promises to forget the failings of those so seek freedom. So why should we drag them along on our journey? The New Covenant (Jeremiah 31) promises God will remember sins and iniquities no more. In Messiah, the way into God's presence is opened; we can approach with a clean conscience, unless we insist on dragging old chains that heaven has already released. Shabbat Parah (Sabbath of the Red Heifer), comes in the traditional readings cycle near to Passover. The study explores Numbers 19, Ezekiel 36, Jeremiah 31, Hebrews 9, and related passages, showing how the פָּרָה אֲדֻמָּה parah adumah (red heifer), Passover and Yom Kippur all point to the work of the מָשִׁיחַ Mashiach (Messiah). At the heart of this teaching lies a paradox. The red heifer ritual produces something incredibly holy and cleansing, yet it renders those who handle it ritually impure. Likewise, Messiah bears sin and death and becomes, in the eyes of many, a “pariah,” yet through Him God brings cleansing, life, and restoration. This exploration moves from language and sacrifice to exile and return, and finally to the hope of death's defeat. From pariah to parah: God's heart for the outcast Pariah in English (from Tamil via Hindi) can describe people who are pushed to the margins and treated as “untouchable.” Though the word origins are unrelated, the phonetic similarity to parah (heifer) actually points to a profundity. Life modern and ancient creates pariahs. Some are socially invisible, the people others walk past without seeing. Others become pariahs in their own families, workplaces, or communities. Believers in the Holy One of Israel can also be treated as pariahs, marking us as someone to be dismissed, mocked, avoided or persecuted. This social reality echoes the prophetic description of the Suffering Servant in Isaiah 53. He is “despised and forsaken of men, a man of sorrows and acquainted with grief” (Isaiah 53:3 NASB95). He carries the sins of many yet is rejected. The Gospel of John picks up this rejection theme: He came to His own, and those who were His own did not receive Him. John 1:11 NASB95 Messiah Himself thus shares in this pariah pattern. He is both rejected and yet chosen by God as the central means of redemption. Shabbat Parah us to reflect on how God chooses the “despised” and the “toxic” to bring healing and restoration. Way-markers toward freedom Shabbat Parah is the third of four special Sabbaths leading up to Passover. Shabbat Shekalim (Sabbath of Shekels): This focuses on the half-shekel contribution (Exodus 30:11–16). One takeaway is that every person is more than a number. Each life has weight and value in God's kingdom, like a shekel on the scales. Shabbat Zakhor (Sabbath of Remembrance): This recalls Amalek, who attacked Israel from the rear, targeting the weak and vulnerable (Deuteronomy 25:17–19). Amalek becomes a type of relentless, irrational hostility to God and His people. The study notes how this theme surfaces again in the story of Haman in the book of Esther, where God reverses the plot and turns the enemy's own gallows against him. Shabbat Parah (Sabbath of the Red Heifer): Here the theme shifts to death and impurity, and how God uses something paradoxically “toxic” and holy to bring cleansing. It prepares the heart for Passover by dealing with the deeper issue of death and defilement. Shabbat haChodesh (Sabbath of the New Month): Heaven points to the fresh start being given to Israel in leaving bondage in Mitzraim (Egypt) by resetting the nation’s calendar to start the cycle of annual memorial–festivals based on Passover. These Sabbaths together speak of value (shekels), danger and deliverance (Amalek), deep cleansing (red heifer) and new beginnings (new month), all moving toward the redemption story of Passover. Purity outside and inside In Numbers 19, the red heifer is described as פָּרָה אֲדֻמָּה תְּמִימָה Parah Adumah temimah — a red heifer that is תָּמִים tamim, usually translated “without blemish,” “flawless,” or “complete.” In the Septuagint (LXX), the ancient Greek translation of the Hebrew Scriptures, to see how Jewish translators in the first to third centuries B.C. rendered tamim. Two key Greek words appear: ἄμωμος amōmos: “without defect, spotless,” stressing outward, visible flawlessness. τέλειος teleios: “complete, mature, having reached its goal,” focusing on wholeness and completion, not only outward but inward. Theological Dictionary of the New Testament notes that these terms can overlap, yet each has a nuance. Amōmos is more common in sacrificial contexts where physical and ritual purity matter, such as Leviticus 1. Teleios appears in other contexts to convey completeness or maturity. In Numbers 19, the red heifer is evaluated so carefully that even tradition speaks of counting hairs and color variations. This reflects the amōmos side: no visible defect. Yet God's greater concern is teleios — not just outer perfection but inner completion. The journey from exile and return, especially in Bible books like Ezra and Nehemiah, emphasizes that God desires change not only on the outside but also in the heart. He looks at the inside, not just the appearance (1Samuel 16:7). Thus, the red heifer becomes a symbol not simply of a flawless animal but of God's goal: a people who are whole, outside and inside. Messiah, the goal of Torah righteousness A related noun to teleios is τέλος telos, used in Romans 10:4: For Christ is the end [telos] of the law for righteousness to everyone who believes. Romans 10:4 NASB95 Often this is quoted as “Christ is the end of the law,” stopping there. However, in context (locally, Romans 10:1–4 and thematically, Romans 9–11), Israel has a zeal for God but not in accordance with full knowledge of Heaven’s method of salvation communicated through the תּוֹרָה Torah and Prophets. The issue was seeking to establish one’s own righteousness instead of submitting to God's righteousness (Romans 10:2–3). In context, telos does not mean “abolition” but “goal,” “destination,” or “completion.” Messiah is the telos of the Torah for righteousness. He brings the righteousness of God into its full expression for all who believe, Jew and Gentile alike. This aligns with messianic expectations that the coming of the Mashiach ushers in the fullness of God's צְדָקָה tzedakah (righteousness) and the age to come. Just as the red heifer must be without blemish and whole, how much more does Messiah brings the Torah's intention — true righteousness — to its intended goal. Death as toxic impurity The core problem addressed in the Bible is death. In Torah, death brings tum'ah (ritual impurity). The מִשְׁכָּן Mishkan (“dwelling place,” i.e., the Tabernacle) must not be contaminated by death or things decomposing/fermenting because the Creator is the source of life. Leviticus repeatedly states that “the life of the flesh is in the blood” (Leviticus 17:11). Offerings (qorbanot, “things that approach”) involve the pouring out of blood, which then moves toward the sanctuary of the Mishkan where the Ark of the Covenant/Testimony is located, with the Presence of God above it. This can seem paradoxical: something associated with death — shed blood — moves into the place of life and holiness. Similarly, the red heifer ritual uses the ashes of a burned animal associated with death, yet those ashes mixed with “living water” become a cleansing agent for people defiled by contact with a corpse (Numbers 19:17–19). Thus the tension: What looks most toxic, most associated with death, becomes God's appointed means of cleansing. Spiritually, death pictures separation from God, the life-giver and life-sustainer (Genesis 3). Messiah's mission is to conquer death for all who trust (have faith in) Heaven’s method. 1Corinthians 15:54–57 quotes from Isaiah 25 and Hosea 13: But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written,“DEATH IS SWALLOWED UP” in victory.“O DEATH, WHERE IS YOUR VICTORY?O DEATH, WHERE IS YOUR STING?” 1Corinthians 15:54–55 NASB95 Isaiah 25:8 promises that God “will swallow up death for all time” and “will wipe tears away from all faces” (NASB95). Hosea 13:14 speaks of ransom from the power of Sheol (grave, death) and mocks death's sting. Paul applies these to the resurrection hope in Messiah. In short, death feels inevitable in this present age. Yet Scripture insists that death is not original to God's creation design. It is an intruder that God will ultimately remove. Exile, the grave and the God Who Restores For Israel, exile from the Promised Land can feel like national death — buried among the nations with no future. In Hosea, Israel is likened to an unfaithful wife, yet the husband goes after her, buys her back, and restores her (Hosea 1–3). Exile is not the final word. This pattern scales up. Humanity as a whole experiences exile from Eden. Being outside the Garden is a kind of global exile from God's immediate presence. Prophetic promises of tears wiped away, death swallowed up, and shame removed (Isaiah 25; Revelation 7, 21) picture the final reversal of that exile. Once again, the dwelling place of God will be with humanity. In this light, the red heifer's cleansing of corpse impurity foreshadows a larger restoration. Those who feel abandoned, forgotten, or “buried” are not beyond God's reach. The God who redeems Israel from Sheol and exile intends to reverse humanity's exile from His presence. Passover, the destroyer, and the blood that blocks Heaven’s wrath As the calendar moves toward Passover, let’s compare the red heifer and the Passover Lamb. In Exodus 12, the 10th plague — death of the firstborn — threatens Egypt and Goshen alike. God commands Israel to slaughter a lamb or goat and put its blood on the doorposts and lintel (Exodus 12:7, 12–13). This blood marks the house so that the “destroyer” (מַשְׁחִית mashchit) passes over that place. This is a paradox: God sends the destroyer. God also provides the blood that blocks the destroyer. So the same God both judges and provides a covering. The blood averts wrath and protects life. In this way, Passover (and apostles like Paul) points to Messiah, the Passover lamb whose blood shields from judgment and delivers from slavery. The firstborn of Egypt die so that Israel may go free. Later, prophets can say, “Out of Egypt I called My son” (Hosea 11:1), referring first to Israel and, by extension, to Messiah (as the Gospel of Matthew applies it). מִצְרַיִם Mitzrayim (Egypt) even becomes a temporary place of refuge for Yeshua as a child when Herod seeks to kill Him. The red heifer ritual: Ashes and ‘living water’ Returning to Numbers 19, the red heifer ritual focuses on a flawless animal (various traditions differ on what that means) that has never been yoked is sacrificed outside the camp (Numbers 19:2–3). Cedar wood and hyssop, tied together with scarlet yarn, are burned together with the heifer. Each of these elements carries symbolic weight: Cedar wood: known for resisting decay and corruption. Hyssop: associated with cleansing (used with Passover blood on the doorposts and in purification rites; Exodus 12:22; Psalm 51:7). Scarlet yarn: evokes blood and binding together. All these, once burned to ashes, are mixed with “living water,” that is, running or fresh water, not stagnant (Numbers 19:17). The mixture becomes a powerful cleansing agent from corpse impurity. Humanity has long used ashes in soaps and cleansers. Here, though, the Torah describes a cleansing that goes beyond outward dirt. So, if a person can wash the outside, who will deal with the “dirt” on the inside? He answer is in Hebrews 9. Hebrews 9 and Yom Kippur: Cleansing Dead Works Hebrews has a sustained discussion of the Tabernacle and especially Yom Kippur (Day of Atonement) across its first 10 chapters. Hebrews 7–10 centers on the high priest, sacrifices, and access to the Holy of Holies (where the Ark of the Covenant and the Presence are located). It is striking that Hebrews 9 weaves in the red heifer alongside Yom Kippur imagery. The author explains that if the ashes of a heifer and other ritual elements sanctify for the cleansing of the flesh, “how much more” will the blood of Messiah cleanse the conscience from dead works to serve the living God (Hebrews 9:13–14). Yom Kippur especially addresses not only sins and transgressions but also iniquity: Sin: missing the mark/target. Transgression: more deliberate crossing of known boundaries. Iniquity: deeper twistedness and guilt that no ordinary offering can resolve. On Yom Kippur, two goats are chosen by lot (Leviticus 16). One is “for the LORD,” its blood brought into the Holy of Holies. The other is “for עֲזָאזֵל Azazel,” commonly called the scapegoat, which bears the sins, transgressions, and iniquities of Israel and is sent into the wilderness. Together, the high priest and the goats form a team. One goat's blood covers; the other carries away. Yet in the earthly system, this must be repeated yearly. The uncleanness and iniquity keep returning, demanding ongoing sacrifices. Hebrews presents Messiah as the ultimate high priest and the perfect sacrifice who enters not an earthly copy but the heavenly reality. He deals with iniquity in a final way. The Temple’s red heifer problem and the need for Mashiach There’s a practical halachic (spiritual practice/tradition) puzzle: to offer a red heifer, the officiating priest must already be ritually clean. But to become clean from corpse impurity, one needs the ashes of a red heifer. So how does one start the cycle again if it has been broken for centuries? Some Jewish traditions propose that only the Mashiach, or someone with a unique face-to-face relationship with God like Moses, could initiate this anew. In this view, Mashiach alone is pure enough from the outset to offer that first red heifer again. This fits the larger pattern in Hebrews: human efforts can maintain ritual purity for a time, but only Messiah can finally break the loop of death and impurity. New Covenant, forgotten iniquities and a clean conscience In Jeremiah 31's New Covenant prophecy, Heaven promises not just a renewed Torah on the heart but also forgiveness on a new level: “For I will forgive their iniquity, and their sin I will remember no more.” Jeremiah 31:34 NASB95 In Messiah, sins, transgressions, and iniquities are not simply covered, but Heaven also removes and forgets them. Yom Kippur's pattern reaches its hinted telos (goal). If God does not hold these things over His people anymore, we need not drag them like chains. Hebrews 3–4 connects this with entering God's rest, presented in Scripture as both a sacred place (the Promised Land) and a sacred time (שַׁבָּת Shabbat, Sabbath). Shabbat becomes a picture of the “place where we belong,” the rest inaugurated by Messiah's work. Because of His blood and priesthood, the way through the veil, represented in the Tabernacle as separating the Presence of God from humanity, is open for access via Yeshua. Believers may enter God's presence boldly, with a clean conscience, knowing that Heaven does not keep a record of those forgiven iniquities. This does not deny that people can cling to guilt and shame. One can insist on dragging what Heaven has released. Yet from the heavenly perspective described in Hebrews and Jeremiah, those iniquities, once forgiven, are truly gone. Messiah as fulfillment of all the LORD’s appointments with humanity Messiah does not only bring to fullness the parah adumah (red heifer), Passover, and Yom Kippur, He also fulfills all of God's appointed times (מוֹעֲדִים mo'edim): Pesach: He is the Lamb whose blood blocks judgment and delivers from slavery. Matzot (Unleavened Bread) and Firstfruits: His sinlessness and resurrection life follow naturally from that. שָׁבוּעוֹת Shavuot (Weeks, Pentecost): He pours out the Spirit and writes Torah on hearts. יוֹם תְּרוּעָה Yom Teruah (Trumpets, Rosh Hashanah): End-time trumpet imagery in Matthew 24, Paul's letters and Revelation echoes this festival. Yom Kippur (Day of Atonement): He is the high priest and both goats, covering and removing iniquity. סֻכּוֹת Sukkot (Tabernacles, Booths): “The Word became flesh and dwelt (literally, tabernacled) among us” (John 1:14), echoing the Mishkan and the festival of dwelling with God. The spring festivals have already seen direct fulfillments in Messiah's first coming, while the fall festivals likely correspond to events of the day of the LORD and Messiah's return. Yet even now, Messiah embodies the meaning of them all. Thus, from shekel to scapegoat, from red heifer to resurrection, God uses what seems weak, rejected, or “toxic” to bring about cleansing, righteousness and life. Shabbat Parah becomes a powerful reminder that in Messiah, the telos of the Torah, Heaven will swallow up death, reverse exile, and cover and forget repentant iniquity. The post Ashes that heal: What the red heifer teaches about sin, death and hope (Numbers 19; Hebrews 9) appeared first on Hallel Fellowship.

A single, easily overlooked branch reveals the breathtaking unity of God's redemptive story from Exodus to the cross.Today, we continue our year-long Bible study in the book of Exodus, The Gospel: One Rescue at a Time. In this episode, Paul explains how the hyssop in the Passover points to Jesus as the true Lamb of God and why faithfully telling this rescue story is essential for shaping the faith and identity of the next generation.To hear more of these studies from Exodus, visit PaulTripp.com/Exodus.

A single, easily overlooked branch reveals the breathtaking unity of God's redemptive story from Exodus to the cross.Today, we continue our year-long Bible study in the book of Exodus, The Gospel: One Rescue at a Time. In this episode, Paul explains how the hyssop in the Passover points to Jesus as the true Lamb of God and why faithfully telling this rescue story is essential for shaping the faith and identity of the next generation.To hear more of these studies from Exodus, visit PaulTripp.com/Exodus.

If you are a Taurus, or have strong Taurean energy in your birth chart, this video explores how essential oils align with the Taurus zodiac sign through the lens of medical astrology, elemental balance, and spiritual aromatherapy.In this conversation, Adam Barralet and Elizabeth Ashley examine Taurus traits, qualities, and challenges, including sensuality, stability, stubbornness, metabolism, and throat health. Drawing on astrology, Ayurveda, and traditional aromatic knowledge, they discuss how specific essential oils resonate with Taurus' earthy, Venus-ruled nature.Topics covered include:Taurus zodiac traits and qualitiesTaurus as an Earth sign ruled by VenusSensuality, routine, and Taurean reliabilityMedical astrology considerations for TaurusTaurus and metabolism, digestion, and throat sensitivityBalancing stubbornness and resistance to changeGrounding, stability, and forest-based aromaticsSpiritual and energetic dimensions of essential oilsEssential oils discussed in relation to Taurus include Cedarwood, Oregano, Grapefruit, Hyssop, and other botanicals traditionally associated with grounding, circulation, clarity, and lightness of being. The video also explores how Taurean energy can show up beyond sun signs, including ascendants and planetary placements.Chapters00:00 Introduction to Taurus and Essential Oils 02:57 The Sensual Nature of Taurus 06:09 Grounding and Stability with Cedarwood 08:57 Balancing Stubbornness with Oregano 12:00 Health Considerations for Taurus 15:06 Lightening the Mood with Grapefruit 17:56 Exploring Rare Oils for Taurus 20:54 Practical Applications of Essential Oils 24:05 Conclusion and Community EngagementABOUT ADAM BARRALET Adam Barralet has been observing and living in tune with nature since childhood. Growing up amongst the bushland and wildlife of the hills in Western Australia and residing in various locations around the world has presented Adam with diverse opportunities to access extensive and eclectic teachings about the secrets of Mother Earth. He has used essential oils for over 30 years and teams his experiences with his background in human biology, chemistry, psychology, health sciences and massage.He has now established himself as an international author, presenter, educator and Wellness Advocate, adept at working with essential oils, along with crystals, animal guides, tarot, astrology and mythology. CONNECT WITH ADAM HERE: https://linktr.ee/adambarralet ABOUT ELIZABETH ASHLEYElizabeth Ashley has over 20 books on sale on Amazon under her pen name The Secret Healer. The UK Director of the National Association for Holistic Aromatherapy and an overseas speaker for The International Federation of Aromatherapists, Elizabeth's work focuses on understanding the very earliest energetic relationships between certain plants and the human world, right up the modern-day scientific evidence of healing botanicals.A practicing Melissa priestess, a plant and bee shamaness as well as a bee guardian, she has the unique perspective of having one foot in our three-dimensional scientific reality with the other dancing in the spiritual realms.CONNECT WITH LIZ HERE: https://linktr.ee/thesecrethealer

Snow has a way of covering everything—dirt, dead plants, the mess you’d rather not see. And in Psalm 51:7, David uses that exact picture to pray, “Wash me, and I shall be whiter than snow.” In this short devotional filmed during the “snowpocalypse” in Northwest Arkansas, Pastor Joel Hastings shows how God doesn’t just clean us up—He covers us with a deeper cleansing than we could ever achieve on our own.  David’s prayer includes a surprising word: hyssop—a plant used in Scripture to apply the blood of the lamb at Passover (Exodus) and later appearing again at the cross (John 19). It’s a powerful reminder that the only way we’re made clean is through the sacrifice of Jesus, our true Lamb—so that when the Father looks at us, He sees Christ’s righteousness covering our sin.  Here’s a couple key takeaways • Real cleansing isn’t self-improvement—it’s the mercy of God washing us through Christ.  • Hyssop connects the story: the blood of the lamb in Exodus points us to Jesus on the cross.  • Let the snow preach to you this week: you are covered—live in that reality.

Snow has a way of covering everything—dirt, dead plants, the mess you’d rather not see. And in Psalm 51:7, David uses that exact picture to pray, “Wash me, and I shall be whiter than snow.” In this short devotional filmed during the “snowpocalypse” in Northwest Arkansas, Pastor Joel Hastings shows how God doesn’t just clean us up—He covers us with a deeper cleansing than we could ever achieve on our own.  David’s prayer includes a surprising word: hyssop—a plant used in Scripture to apply the blood of the lamb at Passover (Exodus) and later appearing again at the cross (John 19). It’s a powerful reminder that the only way we’re made clean is through the sacrifice of Jesus, our true Lamb—so that when the Father looks at us, He sees Christ’s righteousness covering our sin.  Here’s a couple key takeaways • Real cleansing isn’t self-improvement—it’s the mercy of God washing us through Christ.  • Hyssop connects the story: the blood of the lamb in Exodus points us to Jesus on the cross.  • Let the snow preach to you this week: you are covered—live in that reality.

The Matriachs and many mothers knew the secrets now coming to light. Eve Harow in conversation with biblical plants expert Malka Abuloff (Mb@Abuloff.com) about the medicinal properties of the trees, herbs, spices, flowers and fruits of the Land of Israel. Malka guides people to forage in the ancient terraces around Jerusalem and then create potent old/new mixtures that connect us to the traditional 5 senses and the soul sense, too. Soaps and oils, creams and candles can bring the Temple times into our private sanctuaries. https://www.biblicalbotanical.com/

And Moses called all the elders of Israel, and said unto them, Draw ye forth, and take you an animal of the flock according to your families, and kill ye the passover. And ye shall take a bunch of hyssop, and dip it in, the blood that is in the basin, and ye shall touch the lintel and the two posts with the blood that is in the basin; and no one of you shall go out of the door of his house until the morning. And Jehovah will pass through to inflict a plague on Egypt; and He shall see the blood upon the lintel, and upon the two posts, and Jehovah will pass over the door, and will not allow the destroyer to come unto your houses to inflict a plague. And ye shall keep this word for a statute to thee and to thy sons forever. And it shall be that when ye shall come unto the land which Jehovah will give you, as He hath spoken, that ye shall keep this service. And it shall be, when your sons shall say unto you, What is this service to you? that ye shall say, This is the sacrifice of the passover to Jehovah, in that He passed over the houses of the sons of Israel in Egypt, when He inflicted a plague on Egypt, and liberated our houses. And the people bent itself, and bowed itself. And the sons of Israel went and they did as Jehovah commanded Moses and Aaron, so did they.  Exodus 12:21-28 The Heavenly Marriage Arcana Coelestia 7945… it is common in the Word for a thing to be seemingly repeated; but the first mention relates to the truth which is of the understanding, and the second to the good which is of the will. The reason is that in every detail of the Word there is the heavenly marriage, which is that of good and truth (see n. 683, 793, 801, 2173, 2516, 2712, 4138, 5138, 5502, 6343); and, in the supreme sense, the Divine marriage, which is that of the Divine good in the Lord and of the Divine truth proceeding from Him (n. 3004, 5502, 6179). From this also it can be seen that the Word is most holy. To remain in the house AC 7923 And no one of you shall go out of the door of his house. That this signifies that they shall abide steadfast in good, which must not be regarded from truth, is evident from the signification of “not going out,” as being to abide steadfast; and from the signification of “house,” as being good (n. 2233, 2234, 2559, 3652, 3720, 7833-7835, 7848). From this it is evident that by “no one of you shall go out of the door of his house” is signified that they shall abide steadfast in good. The reason why it signified that good must not be regarded from truth, is because to “abide in the house” denotes to abide in good; but to “go out of the door of the house” denotes to go from good to truth; for good is within, but truth without (n. 7910). (What it is to look from good to truths, see n. 5895, 5897, 7857.) From truth to look to good is to look from what is external to what is internal but from good to look to truth is to look from what is internal to what is external; for, as just said, good is interior, and truth exterior. From good to look to truth is according to order, for all Divine influx is through interiors to exteriors; whereas from truth to look to good is not according to order; and therefore when a man is being regenerated, the order is inverted, and good or charity is regarded in the first place, and truth or faith in the second. The need for self compulsion AC 7914 … the good of innocence, which is the good of love to the Lord, is not received by the man of the spiritual church unless he compels himself; because it can with difficulty be believed by him that the Lord is the only God, and also that His Human is Divine; and therefore as he is not in faith, neither can be in love to Him, consequently not in the good of innocence, unless he compels himself. (That man ought to compel himself, and that when he compels himself it is from freedom, but not when he is compelled, see n. 1937, 1947.) This is signified by “drawing forth,” namely the paschal animal. That to draw it forth involves some secret thing which does not appear in the sense of the letter, is manifest. Third Round posts are short audio clips taken from Round 3 comments in the online Logopraxis Life Group meetings. The aim is to maintain focus on understanding the Text's application to the inner life while reinforcing key LP principles highlighted in the exchanges.

Fr. John Whiteford's sermon for November 16, 2025.

Fr. John Whiteford's sermon for November 16, 2025.

Today, I tell you about the medicinal and edible use of Hyssop.  This herb was once considered a veritable cure-all and was also used culinarily.  It is a good one to re-discover.Also, I am back on Youtube Please subscribe to my channel: @judsoncarroll5902   Judson Carroll - YouTubeNew today in my Woodcraft shop:Toasted Holly Cooking Spoonhttps://judsoncarrollwoodcraft.substack.com/p/toasted-holly-cooking-spoonEmail: judson@judsoncarroll.comBecome a supporter of this podcast: https://www.spreaker.com/podcast/southern-appalachian-herbs--4697544/supportRead about The Spring Foraging Cookbook: https://southernappalachianherbs.blogspot.com/2024/01/the-spring-foraging-cookbook.htmlAvailable for purchase on Amazon: https://www.amazon.com/dp/B0CRP63R54Medicinal Weeds and Grasses of the American Southeast, an Herbalist's Guidehttps://southernappalachianherbs.blogspot.com/2023/05/medicinal-weeds-and-grasses-of-american.htmlAvailable in paperback on Amazon:https://www.amazon.com/dp/B0C47LHTTHandConfirmation, an Autobiography of Faithhttps://southernappalachianherbs.blogspot.com/2023/05/confirmation-autobiography-of-faith.htmlAvailable in paperback on Amazon:https://www.amazon.com/dp/B0C47Q1JNKVisit my Substack and sign up for my free newsletter:https://judsoncarroll.substack.com/Read about my new other books:Medicinal Ferns and Fern Allies, an Herbalist's Guide https://southernappalachianherbs.blogspot.com/2022/11/medicinal-ferns-and-fern-allies.htmlAvailable for purchase on Amazon: https://www.amazon.com/dp/B0BMSZSJPSThe Omnivore's Guide to Home Cooking for Preppers, Homesteaders, Permaculture People and Everyone Else: https://southernappalachianherbs.blogspot.com/2022/10/the-omnivores-guide-to-home-cooking-for.htmlAvailable for purchase on Amazon: https://www.amazon.com/dp/B0BGKX37Q2Medicinal Shrubs and Woody Vines of The American Southeast an Herbalist's Guidehttps://southernappalachianherbs.blogspot.com/2022/06/medicinal-shrubs-and-woody-vines-of.htmlAvailable for purchase on Amazon https://www.amazon.com/dp/B0B2T4Y5L6andGrowing Your Survival Herb Garden for Preppers, Homesteaders and Everyone Elsehttps://southernappalachianherbs.blogspot.com/2022/04/growing-your-survival-herb-garden-for.htmlhttps://www.amazon.com/dp/B09X4LYV9RThe Encyclopedia of Medicinal Bitter Herbs: https://southernappalachianherbs.blogspot.com/2022/03/the-encyclopedia-of-bitter-medicina.htmlAvailable for purchase on Amazon: https://www.amazon.com/dp/B0B5MYJ35RandChristian Medicine, History and Practice: https://southernappalachianherbs.blogspot.com/2022/01/christian-herbal-medicine-history-and.htmlAvailable for purchase on Amazon: www.amazon.com/dp/B09P7RNCTBHerbal Medicine for Preppers, Homesteaders and Permaculture People: https://southernappalachianherbs.blogspot.com/2021/10/herbal-medicine-for-preppers.htmlAlso available on Amazon: www.amazon.com/dp/B09HMWXL25Podcast:  https://www.spreaker.com/show/southern-appalachian-herbsBlog: https://southernappalachianherbs.blogspot.com/Free Video Lessons: Herbal Medicine 101 - YouTube https://www.youtube.com/playlist?list=PL7QS6b0lQqEclaO9AB-kOkkvlHr4tqAbsGet Prepared with Our Incredible Sponsors! Survival Bags, kits, gear www.limatangosurvival.comEMP Proof Shipping Containers www.fardaycontainers.comThe Prepper's Medical Handbook Build Your Medical Cache – Welcome PBN FamilyPack Fresh USA www.packfreshusa.comSupport PBN with a Donation https://bit.ly/3SICxEq

There is great symbolism in the Old Testament. In Leviticus 14.3-7 we see a cleansing ceremony to a person healed of leprosy (or a defiling skin disease). In that ceremony, there are two birds, a clay pot with fresh water as well as cedar wood, scarlet yarn and hyssop. One can quickly read over these elements and their potential symbolism, pointing to the gospel narrative. Dave breaks down each of these elements and their potential symbolism.Outline:03:37 - The Sacrificial Bird - symbolizing Jesus crucified04:12 - The Fresh Water - symbolizing living water, fulfilled in Jesus Christ and the Holy Spirit. John 4.1-26, and John 7.37-3906:21 - The Clay Pot - we are earthen vessels. 2 Cor 4.7, Jer 18.1-6, and Isa 64.807:59 - The Cedar Wood - symbolizing the Cross08:05 - The Scarlet Yarn - symbolizing the Gospel narrative woven throughout the entire Bible09:09 - The Hyssop - found also at Passover and Calvary09:42 - The Released Bird - symbolizing Jesus' resurrection and ascensionSupport Iron Sheep Ministries: https://Ironsheep.org/donateListen to the podcast: https://anchor.fm/ironsheepContact Dave & the ISM team: info@ironsheep.orgBe notified of each new teaching, join the email list: http://eepurl.com/g-2zAD

Is becoming טָמֵא a sin?https://thechesedfund.com/rabbikatz/support-rabbi-katzz-podcast

The final plague hits Egypt and Pharaoh finally relents. In this episode of Bible Backdrop, we look at the 10th and final plague...the death of the firstborn. We examine some of the details in the story along with a look into what the aftermath would be for Egypt and Israel. If you are enjoying Bible Backdrop, please leave a 5 star rating and review. If you want to get in touch with the show, the e-mail address is given in the episode. Bible Backdrop is available on Apple, Spotify, and wherever you find your favorite podcasts.

The name hyssop is derived from the ancient Hebrew name ezob, meaning holy herb. Hyssop is a shrub in the mint family native to Southern Europe, the Middle East and the region surrounding the Caspian Sea. It is mentioned several times in the Old Testament and is known as one of oldest herbs used by humanity. During the summer, hyssop produces pink, blue, or more rarely, white fragrant flowers. It is from the leaves and buds we are gifted an essential oil with magical potency. ABOUT ADAM BARRALET Adam Barralet has been observing and living in tune with nature since childhood. Growing up amongst the bushland and wildlife of the hills in Western Australia and residing in various locations around the world has presented Adam with diverse opportunities to access extensive and eclectic teachings about the secrets of Mother Earth. He has used essential oils for over 30 years and teams his experiences with his background in human biology, chemistry, psychology, health sciences and massage.He has now established himself as an international author, presenter, educator and Wellness Advocate, adept at working with essential oils, along with crystals, animal guides, tarot, astrology and mythology. CONNECT WITH ADAM HERE: https://linktr.ee/adambarralet ABOUT ELIZABETH ASHLEYElizabeth Ashley has over 20 books on sale on Amazon under her pen name The Secret Healer. The UK Director of the National Association for Holistic Aromatherapy and an overseas speaker for The International Federation of Aromatherapists, Elizabeth's work focuses on understanding the very earliest energetic relationships between certain plants and the human world, right up the modern-day scientific evidence of healing botanicals.A practicing Melissa priestess, a plant and bee shamaness as well as a bee guardian, she has the unique perspective of having one foot in our three-dimensional scientific reality with the other dancing in the spiritual realms.CONNECT WITH LIZ HERE: https://linktr.ee/thesecrethealer

  Explore the timeless wisdom of the Bible through the lens of essential oils! In this episode, we highlight the unique characteristics and historical applications of Hyssop, Cistus, Myrrh, and Spikenard. Discover how these ancient oils were valued and consider potential ways their properties might still be relevant for well-being today.   #AncientAromatics #BiblicalHistory #EssentialOilInsights #WellnessJourney #PodcastEpisode     Hyssop, Cistus, Myrrh and Spikenard Get this Book! Link for Essential Emotions book https://amzn.to/3Qd1PJv   Are you ready to release emotions that have been weighing you down? Book a session today! Book with Vicki: https://vickilebrilla.com/coaching Book with Sarah: https://sarahsepos.com/coaching     Vicki's Link- http://referral.doterra.me/1214454 Sarah's Link- https://referral.doterra.me/107766   Get your FREE Sample of VMG (US listeners Only) https://theessentialoilscoop.com/vmgsamples   Welcome into our little essential oil world where we talk about the physical and emotional support of our essential oils.   Hi friends, don't forget to leave us a review, your feedback is always welcome, and helps this podcast reach more ears.  Join us in our New Facebook Community! Connect on Instagram  We upload a brand new episode every Tuesday and Thursday!   Join our step challenge: https://theessentialoilscoop.com/stepchallenge   Want to learn more about us? theessentialoilscoop.com   Remember to like, share, and subscribe to our podcast so you will be notified every time we upload a brand new episode.  Leave us a review as well, your feedback is always welcome.  Also opt-in to our newsletter at theessentialoilscoop.com/news If you have any questions or have subject ideas you would like us to cover please email us at theessentialoilscoop@gmail.com   Tag us on socials using #theessentialoilscoop   Disclaimer:  Welcome to The Essential Oil Scoop Podcast. We want to remind our listeners that the information provided in this podcast is for educational purposes only and should not be considered as a substitute for professional medical advice, diagnosis, or treatment. The use of essential oils is a personal choice and should be done at your own risk. We are not medical professionals and cannot diagnose, treat, or prescribe any medical condition. Please consult with a qualified healthcare provider before using any essential oils or making changes to your healthcare routine. Any information or opinions expressed in this podcast are those of the hosts and guests and do not necessarily reflect the views of any particular organization. Thank you for listening.    

This week, Paul explores the significance of hyssop in Scripture and reflects on living between the "already" of Christ's redemptive work and the "not yet" of complete deliverance from sin.Join us for a weekly narration of Paul Tripp's popular devotional. You can subscribe to our email list to receive this devotional straight to your inbox each week, or read online at PaulTripp.com/Wednesday or on Facebook, Instagram, and the Paul Tripp App.If you've been enjoying the Wednesday's Word podcast, please leave us a review! Each review helps us reach more people with the transforming power of Jesus Christ.

This week, Paul wants to remind you that even the smallest details in Scripture, like the mention of a hyssop branch at Jesus' crucifixion, reveal God's sovereign plan—declaring Christ as the ultimate Passover Lamb who frees us from sin.Join us for a weekly narration of Paul Tripp's popular devotional. You can subscribe to our email list to receive this devotional straight to your inbox each week, or read online at PaulTripp.com/Wednesday or on Facebook, Instagram, and the Paul Tripp App.If you've been enjoying the Wednesday's Word podcast, please leave us a review! Each review helps us reach more people with the transforming power of Jesus Christ.

Let's Chat!!Welcome to Episode 160 of C3: Crystals, Cauldrons, & Cocktails! This week, we're diving into the magical properties of two extraordinary herbs cherished in witchcraft: Hyssop and Dittany of Crete. Grab your favorite enchanted drink and join us as we explore their history, uses, and the spells they empower.  In this episode, we'll uncover the purifying power of Hyssop, an herb steeped in tradition and revered for cleansing rituals, spiritual protection, and banishing negativity. Then, we'll journey into the mystical allure of Dittany of Crete, famed for its role in summoning spirits, enhancing psychic visions, and amplifying astral travel.  As we sip on cocktails inspired by these magical plants, we'll share tips for incorporating them into your witchy practices, from crafting potions and incense to enhancing spellwork. Whether you're cleansing your space, seeking spiritual insight, or connecting with otherworldly realms, these herbs offer potent energies to enhance your craft.  So light a candle, stir your cauldron, and join us for an herbal adventure. Cheers to the magic of the green world!Support the showUntil then, Stay Witchy!!River's Etsy Store: www.batsandbaublesinc.etsy.comWebsite: www.c3witchypodcast.comMerch: www.c3witchypodcastmerch.comOur wonderful logo is done by: www.nellamarinadraws.etsy.comIntro and Outro Audio:podcast intro & outro music:Góða Nótt by Alexander NakaradaLink: https://filmmusic.io/song/4754-g-a-n-ttLicense: https://filmmusic.io/standard-liceSound from Zapsplat.com – Witches Cauldrons bubbling

The Cedar and Hyssop: The cedar tree, a symbol of strength, has great importance in biblical symbolism, representing pride and human strength. In contrast, the hyssop, often found growing in cracks and walls, embodies humility and resilience, symbolizing purification in spiritual rituals. Together, they offer us lessons in balance—strength and humility must coexist. A Spiritual Journey: As we walk through the land, the symbols of the cedar and hyssop come to life. The cedar reminds us to stay grounded, and strong, while the hyssop teaches that true strength often comes from simplicity. Both reflect qualities that are as timeless as the land itself. Join Us on a Journey: At Twins Tours, we offer more than just a trip—we offer a chance to live the Bible. Our immersive experiences help you connect deeply with the spiritual and historical significance of the land. Let's walk the path of wisdom, just as King Solomon did. for more in depth online teachings go to: www.twinstours.com/academy  

Feel free to download this video to share.For more info, log on to highlandschurchtn.org.CCLI# 11042977CSPL# 146293

Watch out for Wayne's fastarm and bring your good questions so we can thank each other for our good questions. Beware of the amount of references to curtains though as we navigate some complicated moral waters.   Discussion Starters: Cosplay at Comic Con, Street Fighter reminiscing, favorite Hebrew word, scubalon, question about making water, mortal or venial, Thanks for Punderstanding, Gnosticism, tub of Jell-O, going to confession, intimacy with God.

Psalm 51

I. The blessings and beneficiaries of the new covenant mediator, v15. II. The death of the new covenant mediator, vv16-17. III. The blood of the new covenant mediator, vv18-22.

Daniel J. Mount and Chad Berry discuss the nine best songs from Psalm 3.Show NotesFree searchable database of expository songs: https://expositorysongs.com/ Audio version of podcast: https://expositorysongs.buzzsprout.com/ Featured SongsThou, Oh Lord (The Brooklyn Tabernacle Choir)https://www.youtube.com/watch?v=MybjSe_WWn4 Psalm 3 (10,000 Foes) (Brian Sauvé/Brian Sauvé)https://www.youtube.com/watch?v=8k4kHKVbj30 Lord, I Have So Many Foes (Pete Crockett)https://www.youtube.com/watch?v=Ii7zYwNP1bA Psalm 3:3-5 Lifter of My Head (Psalm 3) (James Block)https://www.youtube.com/watch?v=FCMStZwF3eA My Glory And The Lifter Of My Head (Mae McAlister/Scripture in Song)https://www.youtube.com/watch?v=IX_0lc4TbLQ Now the Light Has Gone Away (Frances Ridley Havergal)https://www.youtube.com/watch?v=ABeKkGkmyM0 Psalm 3 (Hyssop and Snow)https://www.youtube.com/watch?v=1eaPwfmMhNAO Lord, My Foes are Multiplied (Crown and Covenant)https://www.youtube.com/watch?v=J27-hGKu5moShield for Me (Jay Stocker/Scripture Lullabies)https://www.youtube.com/watch?v=0mZrrYDlwKEChad BerryEcclesiastes: An Answer Key for Life's Biggest Questionshttps://www.amazon.com/dp/B0D8K2SSVL/

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Join us as Pastor Parsley shares a Powerful message on the The Secret of Passover Hyssop. Let's all come together and magnify the Lord!

Psalm 51 Worksheet This is the classic psalm on repentance and __________________________! David asks for God to deal with his sin based on God's own faithful and loving nature, not his own ____________________ nature (v. 1) 1 John 1:9 Guilt is a great _________________ from God (v. 2) David calls his sin what it was - ___________________________ (v. 3) In what sense can he say that it is against God alone that he has sinned? (v. 4) Now even though this is an intensely personal prayer, there is a lot of excellent ______________ in it (v. 5-6) He is saying that people are more than sinners by choice, they are sinners by _______________ (v. 5-6) Hyssop was used by priests in the O.T. It was a leafy plant that they would use to sprinkle water or blood on a person being cleansed from ___________________ (v. 7) David is acknowledging the ___________________ by Nathan was a good thing (v. 8) This is the second time he refers to ___________________. It really can be like a megaphone in our lives (v. 9) The word for _____________________ is the same word used in Genesis 1 to speak of God creating ex nihilo (out of nothing) (v. 10) You can tell a lot about a person by what they are concerned about _________________ after they sin (v. 11) How do we reconcile Psalm 51:11 with Ephesians 1:13-14? Hint: John 7:37-39 God may not like ‘yes' men, but He loves “Yes, ____________” men! (v. 12) God says, “Now that you've confessed your sin and been restored, I've got future _________________ for you!” (v. 13) David looks forward to when he will enjoy ____________________ again! (v. 14) David looks forward to when he will ___________________ again! (v. 15) External worship means nothing without the _________________ reality! (v. 16-17) David prays that despite his sin, for God's glory, Zion will ________________ (v. 18-19)

Lesson 7 and 8 Notes Download Worship Yahweh Music Playlist Psalm 51:5 Romans 4:1-9 Another reason this incident was written is so that we know “all men” means “all”, including the great men Abraham and David. Our understanding of grace, mercy, and forgiveness is greatly enhanced with this record about David. Psalm 51:6-12 Did God answer David's prayer? Acts 13:21-23 7 Hyssop is a wild shrub the twigs of which were used for sprinkling in purification rites. Numbers 19:16-19 Apparently, hyssop had natural purification properties. 10 The reason acceptance of forgiveness is often difficult is we keep doing the same thing over and over. God must change our hearts and guide our steps, and we must fight to accept His workings. Create in me a clean heart, O God, and renew a steadfast spirit within me. David is not only asking forgiveness and a clean heart, but additionally a STEADFAST state of mind in which he would be willing and ready to obey the commands of God and to serve Him faithfully. Psalm 119:9-12 How can a young man keep his way pure? By keeping it according to Your word. With all my heart I have sought You; do not let me wander from Your commandments. Your word I have treasured in my heart, that I may not sin against You. Blessed are You, O Yahweh; teach me Your statutes. 16-17 Sacrifices, Hebrews 13:14-15 4:5 Sacrifice of righteousness 50:14 and 23; 54:6; 107:22; 116:17 Sacrifice of thanksgiving I06:28, 37, and 38 Sacrifice cost them a lot. How about us? Psalm 32:1 This psalm is believed to be written after the situation with Uriah in keeping with David's promise in Psalm 51:12-15. How blessed is he whose transgression is forgiven, whose sin is covered! How blessed is the man to whom Yahweh does not impute iniquity, and in whose spirit there is no deceit! “Transgression”, “sin”, and “iniquity” are used to convey the same idea. They highlight the act of straying from the path of righteousness by disobeying God's will and thereby breaking fellowship with Him. “Forgiven”, “covered”, and “impute” basically communicate the same thing. God's forgiveness is a blessing. Sin is the general act of missing the mark and falling short of God's standard. This is the opposite of what is right. Genesis 4:7 – Cain, sin is crouching at…. Transgression is the willful act of crossing boundaries and violating God's law, whether with or without evil intent. Genesis 50:17 – Joseph and his brothers Iniquity carries a deeper meaning, in that it is a premeditated choice in sin without repentance, with evil intent. It can also imply continuous commitment to sin. While these terms have distinct meanings, it's important to note that they are often used interchangeably and can overlap in certain contexts. They convey the idea of wrongdoing, rebellion against God, and need for repentance and forgiveness. 2 “in whose spirit there is not deceit” – a person who is sincere, honest, and transparent in his/her relationship with God. This person has a pure heart, no hidden motives or deception. 4 David metaphorically expresses the burden of unconfessed sin as a heavy weight and a drain on his strength, like the oppressive heat of summer. The depiction emphasizes the distress and discomfort experienced while trying to hide the sin. Psalm 38:4-10, 17-22 7 Now is the time to repent; do not wait; time may run out on your life or the day of God's judgment. It implies a sense of urgency and the recognition that there is a window of opportunity to seek God's forgiveness and mercy. “You are my hiding place.” David relished fellowship with God. He used these concepts in his writings – stronghold 14 times, refuge 41 times; shelter 4 times; shadow of the Almighty, shadow of your wings, my fortress, the secret place of Your tent, and the secret place of Your presence. 8 These verses seem to switch from David speaking to God, to God speaking to him. 9 This is caution against stubbornness and resistance to God's leading. These animals require external control mechanisms like bits and bridles. 11 Be glad in Yahweh and rejoice, you righteous ones; and shout for joy, all you who are upright in heart. Psalm 6:1-10 David, suffering physically, near death, at wits end, turns to Yahweh and cries out for help. Asking God to return implies a sense of distance from Him, so he prays, “Yahweh, rescue my soul; save me”. Spiritually minded people understand God's intervention is not because it is earned or deserved; rather, it is because of His lovingkindness, His steadfast, unchanging love. All of us experience times of suffering and have feelings of separation from God. David did what we should do – pray and focus on God's lovingkindness and not our problem or feelings. David ends the psalm confident God heard his prayer. Verse 9 states: Yahweh has heard my supplication, Yahweh receives my prayer. Psalm 19:11 In view of the preceding verses in this Psalm that magnify the significance of God's word, David acknowledges the Scriptures will help him by warning him to avoid sins. 12 We can be deceived and not acknowledge our own errors, so we pray and ask for help and forgiveness, similar to the Lord's prayer. 13 “Presumptuous” is failing to observe the limits of what is permitted or appropriate, to be arrogant, audacious. We need God's help to avoid deliberate or willful sins and hidden sins we are unaware of. 14 Let the words of my mouth and the meditation of my heart be acceptable in Your sight, O Yahweh, my rock and my Redeemer. Psalm 25:5-8 The prayer is uttered by a humble, fragile, contrite believer to his compassionate, loving, and kind God. The information recorded in Psalm 25 is needful to all those who want to walk in a loving relationship with Yahweh. Asking God to remember His own virtues (compassion and lovingkindnesses) and not remember our sins and transgressions is indeed unusual, but very necessary. 1 John 1:8-10 Our faith for forgiveness has much more substance since we live after Jesus' death and resurrection. God's plan of redemption and salvation are now complete in Christ. When we read the following, we should have the same (nay, more) faith to accept forgiveness – 1 John 1:9 If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. Psalm 25:9-11 “For Your name’s sake, O Yahweh”, not for my sake or my merits’ sake, but to glorify Your mercy and to show forth the glory of Your divine attributes. To pardon a great sinner will bring You great glory; therefore, for Your name’s sake pardon me. This verse illustrates the logic of faith; it looks not for merit in oneself but to the goodness and mercy of God. Instead of being flabbergasted by the demerits of sin, it looks to the steadfast love of our merciful God and Father. “Yahweh's loving kindnesses never cease; they are new every morning.” Psalm 40:11-13 David's confidence in Yahweh, even when his iniquities overtake him, is a great example of taking God at His word. Yahweh declared that He is compassionate, gracious, and forgiving. David believed Yahweh would forgive him because He said so. Psalm 103:1-22 He pardons all your iniquities…. Psalm 130:1-7 In the ancient world, walls surrounding the cities provided protection from those who would be enemies. Every night, citizens took turns as watchmen to oversee the city. Late into the night, staying alert became more and more difficult. The watchmen longed for the morning when they would be relieved from their duty. This is a brilliant comparison for our anticipation of Christ's return. We long for that glorious day! Until dawn breaks, we are on watch for the approaching of our spiritual adversary, the devil. 1 Peter 5:8 states, “Be of sober spirit, be on the alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour.” QUESTIONS TO CONSIDER: 1. David's sin is recorded, so can remain vigilant, understand God's forgiveness, and appreciate salvation by ________________. a) merit, b) love, c) grace, d) works 2. Psalm 32:1 How blessed is he whose transgression is _________, whose sin is covered! How blessed is the man to whom Yahweh does not impute iniquity, and in whose spirit there is no deceit! a) Remember, b) forgotten, c) counted, d) forgiven 3. Psalm 103 states that our transgressions are removed from us using what comparison? a) As high as the heavens are above the earth, b) as deep as the ocean, c) as far as the east is from the west, d) as high as the highest mountain If you have songs you would like to add to the Worship Yahweh playlist, send a YouTube link to vcf@lhim.org or digital@lhim.org.The post 8: Forgiveness (Part 2) first appeared on Living Hope.

TW: sexual violence; intimate partner violence; postpartum PTSDThis week's guest is Grace. Grace was fortunate not to grow up in the church, but when she became a Christian in high school, she—in her own words—“quickly became the quintessential insufferable Christian teenager.”Grace was a zealous believer for years, and it wasn't until she had her first child that the questions began coming. At first, she didn't think she was deconstructing her faith; she saw it as spiritual growth.But then—as with many other guests—“the Pandemic hit.” While in lockdown, more than theological questions came up for Grace. With her husband's support, online friends, and medication, Grace managed, but one thing was missing.What she needed but couldn't find, she created. hyssopandlaurel.com is a “grassroots arts and literary magazine for religious deconstructionists.” It is a thriving community of creative minds coming together to make art and poetry, sharing their stories because their stories matter. LinksWebsitehttps://hyssopandlaurel.com/Instagramhttps://www.instagram.com/hyssopandlaurel/Link Treehttps://linktr.ee/hyssopandlaurel InteractFor quotes, recommendations, transcripts and more see the full episode show noteshttps://gracefulatheist.com/2023/04/02/grace-hyssop-laurel/Join the Deconversion Anonymous Facebook grouphttps://www.facebook.com/groups/deconversionSupport the podcast on Patreonhttps://www.patreon.com/gracefulatheistSecular Gracehttps://gracefulatheist.com/2016/10/21/secular-grace/Deconversionhttps://gracefulatheist.com/2017/12/03/deconversion-how-to/Deconstructionhttps://gracefulatheist.com/2017/12/03/deconversion-how-to/#deconstruction/Attribution"Waves" track written and produced by Makaih Beatshttps://makaihbeats.net/

Hyssop is an ancient herb with biblical references and spiritual indications. This herb is also an important part of the Western Materia Medica. This combination of information from ancient sources and the modern scientific model lends a unique perspective on this plant and how you can use it in your herbalism practice.   In today's episode, you'll learn:   Hyssop's ancient and biblical roots The medicinal properties of Hyssop's aromatic bitter taste Hyssop's unique application as a cough medicine The psychological and emotional indications for Hyssop  Its relationship to Jupiter and Mercury  How to harvest and make medicine using Hyssop   ———————————— CONNECT WITH SAJAH AND WHITNEY ———————————— To get free in depth mini-courses and videos, visit our blog at:  http://www.evolutionaryherbalism.com   Get daily inspiration and plant wisdom on our Facebook and Instagram channels: http://www.facebook.com/EvolutionaryHerbalism https://www.instagram.com/evolutionary_herbalism/   Be sure to subscribe to our YouTube Channel: https://www.youtube.com/channel/UCyP63opAmcpIAQg1M9ShNSQ   Get a free 5-week course when you buy a copy of the book, Evolutionary Herbalism:https://www.evolutionaryherbalism.com/evolutionary-herbalism-book/   ———————————— ABOUT THE PLANT PATH ———————————— The Plant Path is a window into the world of herbal medicine. With perspectives gleaned from traditional Western herbalism, Ayurveda, Chinese Medicine, Alchemy, Medical Astrology, and traditional cultures from around the world, The Plant Path provides unique insights, skills and strategies for the practice of true holistic herbalism. From clinical to spiritual perspectives, we don't just focus on what herbs are "good for," but rather who they are as intelligent beings, and how we can work with them to heal us physically and consciously evolve.   ———————————— ABOUT SAJAH ———————————— Sajah Popham is the author of Evolutionary Herbalism and the founder of the School of Evolutionary Herbalism, where he trains herbalists in a holistic system of plant medicine that encompasses clinical Western herbalism, medical astrology, Ayurveda, and spagyric alchemy. His mission is to develop a comprehensive approach that balances the science and spirituality of plant medicine, focusing on using plants to heal and rejuvenate the body, clarify the mind, open the heart, and support the development of the soul. This is only achieved through understanding and working with the chemical, energetic, and spiritual properties of the plants. His teachings embody a heartfelt respect, honor and reverence for the vast intelligence of plants in a way that empowers us to look deeper into the nature of our medicines and ourselves. He lives on a homestead in the foothills of Mt. Baker Washington with his wife Whitney where he teaches, consults clients, and prepares spagyric herbal medicines.    ———————————— WANT TO FEATURE US ON YOUR PODCAST? ———————————— If you'd like to interview Sajah or Whitney to be on your podcast, click here to fill out an interview request form.