Podcasts about Impurity

There is something directing your life. You’re not doing this on your own. You’re either under the influence of the world and the flesh, or you’re under the influence of the Holy Spirit. One of these guides your thoughts, your attitude, your perspective and your actions – and your life looks radically different depending on your influencing factors. Look around my friend – if you aren’t pleased with what’s growing in your life, it may be a result of what you’re attached to – because whatever you’re attached to is drastically influencing every area of your life. Paul writes in Galatians and tells us of what is naturally produced in our lives when we’re attached to Jesus. Growing in Jesus means God’s Holy Spirit is influencing you. Under the influence of the Holy Spirit, you are different than you would be on your own. Different things grow in your life. You are given a different perspective with different priorities. And the beautiful thing is, it happens so naturally. This isn’t something you will or force, it just grows. We’re given a list of 9 fruits that grow in our lives as a result of the direction of the Holy Spirit and it’s inner influence: Love, Joy, Peace, Patience, Kindness, Goodness, Faithfulness, Gentleness, Self-Control. These are the fruits of the Holy Spirit, meaning what grows from connection. And really think about the real life circumstances and struggles you woke up to today – what you need to face this is right here within the list of things that grow from within you when you’re connected to Jesus. Your answer … CONNECT TO JESUS! You don’t have to force this. You don’t have to pretend to be someone you’re not. The Holy Spirit will work within you to produce precisely what is needed and it will come from inside you, naturally producing in your life. Now maybe you’ve heard of the Fruits of the Spirit before. Maybe you even have them memorized and can ramble them off. Maybe this is brand new to you. Awesome. This is for you. Exactly where you are, in this season of life, with what you’re facing. Love for you. Joy for you. Peace for you. Patience for you. Kindness for you. Goodness for you. Faithfulness for you. Gentleness for you. Self-Control for you. I bet you can identify someone in your life who needs this too, huh? Someone who is lacking joy. Someone lacking peace. Someone living without kindness or faithfulness or self-control. What is happening in their life? Maybe that was you at one time. Or maybe that is a current struggle. Why is that? Scripture is actually quite clear. We don’t have to guess and wonder. When you lack the things that grow in our lives under the direction of the Holy Spirit it’s because you’re NOT under the direction of the Holy Spirit. You’re not connected to Jesus. You’re connected to the world and you’re under the influence of your flesh. We don’t have to hate the person who is without kindness and goodness, we have to see it for what it is. This is a hurting soul who either has never connected to Jesus or has become disconnected. We must love them enough to point them back to Jesus and back to his life-giving connection. Back to the direction of the Holy Spirit. It’s not our responsibility to change them. That’s the job of God’s Holy Spirit. YOU ARE NOT THEIR HOLY SPIRIT. Before we jump into the Fruits of the Spirit and this list of beauty that naturally begins to grow in our lives through connection with Jesus, we have to know about the other side of the list. You see there are two very clear lists. A list of what your life looks like WITHOUT the direction of the Holy Spirit and WITH the direction of the Holy Spirit. If you were to take a piece of paper and draw a line down the center, you would have two columns. On the left you could label that column “Without the Holy Spirit”. On the right you could label that column “With the Holy Spirit”. The column on the left is described in Galatians 5: 19-21. The column on the right is described in Galatians 5: 22-23. Let’s begin with making the list in the left column. Galatians 5: 19-21, When you follow the desires of your sinful nature, the results are very clear: • Sexual immorality • Impurity • Lustful pleasures • Idolatry • Sorcery • Hostility • Quarreling • Jealousy • Outbursts of Anger • Selfish Ambition • Dissension • Division • Envy • Drunkenness • Wild Parties • Other Sins Like These Well that was yucky, wasn’t it? Yip, that’s what our lives become without the influence of God’s Holy Spirit. This is what we naturally get ourselves into. Our nature is sinful and leads us into some absolutely yucky things in our lives. Look around … there it is. We can see it in our own life or in the life of someone we love. Why has this happened, why do they act that way, why do they continue to do these things … because as verse 19 says, they have “followed the desires of their sinful nature and the results are very clear.” You’ve been asking why. That’s why, my friend. This is a matter of influence. The wrong influence creates the wrong results. The wrong direction grows the wrong fruit. For anyone with the wrong fruit growing in their lives, this is a matter of the wrong influence coming through the wrong connection. Maybe not a bad person, a bad connection. Have you ever traveled internationally and tried to plug your electrical device into a foreign outlet? It doesn’t fit. If you force it, you’ll blow something up. You could burn the whole building down! Some of us have lives burning down around us because we’ve plugged into the wrong thing. We’re connecting to things we simply weren’t created to be connected to. Over the next few weeks we’re going to do a deep dive on the divinely beautiful things that grow in our lives when we’re connected to Jesus and abiding in him. We’re going to grow in this process. It’s going to be so good for us to see the works of the Holy Spirit that happen so naturally in our connection. But first, we’re going to look at the column on the left. The yuck. The consequences. This is where you life will be without Jesus. Very clearly, this is what happens. Verse 19 in the NLT says “When you follow the desires of your sinful nature …” NIV says, “These are the acts of the flesh …” MSG puts it like this, “It’s obvious what type of life develops out of trying to get your own way all the time …” There it is – when we try to do this on our own, when we do what we want, follow our own feelings, focused on self, letting our flesh lead the way, these are the messes we create for ourselves and others. Maybe you’re in one of those messes right now, either self-created or created by someone else. You’re living in that left hand column all while the Holy Spirit is inviting you to jump to the other side of the page and get on the right side. Is that possible? Absolutely! That change can begin today. Looking at our column on the left listed in verses 19-21, there are a few words we may not fully understand. So, let’s not skim over them, let’s understand. The first 3 are all sexual sins: Sexual immorality, Impurity, Lustful pleasures. These are things we all fall into without the direction of God’s Holy Spirit within us. It’s natural. We get all twisted up. We seek love in the wrong places and boy do we find it in all the wrong ways. There, we get stuck in tangled webs and suck others into that web of destruction. The next word on the left side are may be a little more unclear: Idolatry. It’s easy to assume that’s not us, nor is it anyone we love … but often it is. Idolatry is putting anything or anyone above God. Anything that gets God’s place becomes our idol. Anything we value more, anything we trust more, anything we seek first. Our spouses can become our idol. Our jobs can become our idol. Our image, our money, our hobbies can become our idols. And guess what – that happens so naturally in this world. Without the direct influence of the Holy Spirit, we are making stars our guide, we’re allowing horoscopes make our decisions, and putting flawed humans on pedestals thinking they hold our answers. Jesus is calling us back. Back to connection with him. Our lives naturally change when we connect with him. Recognize what is growing in your life – if it’s on the left side realize you’re on the wrong side, connecting to the wrong thing that is threatening to burn your whole life down. Your answer, CONNECT WITH JESUS. Let the Holy Spirit become your guide and influence. Follow Pamela on Instagram – https://instagram.com/headmamapamela Or Facebook – https://www.facebook.com/pamela.crim Find out more about BIG Life – http://biglifehq.com

A dog follows a dying king up the mountain to heaven's gate. The god of righteousness refuses to enter unless the dog comes too. That story, from the Mahabharata, is where any honest look at dogs in Hinduism has to start.We cover the full dual role: dogs as divine messengers and guardians of the afterlife, companions to Yama, Bhairava and Dattatreya, protectors of the holy city of Kashi — and, at the same time, animals marked as ritually impure and kept out of temples. Plus the living practices that still venerate them, from Nepal's Kukur Tihar to specialised Bhairava shrines.One throughline: in these texts, how you treat a dog is a test of your dharma.Read the full guide to dogs in Hinduism on Dog With Blog.Topics: dogs in Hinduism, Yama, Kaal Bhairav, Dattatreya, Kukur Tihar, Mahabharata, four Vedas, dharma, Kashi.

If you enjoy this episode, we're sure you will enjoy more content like this on The Occult Rejects.  In fact, we have curated playlists on occult topics like grimoires, esoteric concepts and phenomena, occult history, analyzing true crime and cults with an occult lens, Para politics, and occultism in music. Whether you enjoy consuming your content visually or via audio, we've got you covered - and it will always be provided free of charge.  So, if you enjoy what we do and want to support our work of providing accessible, free content on various platforms, please consider making a donation to the links provided below.  Thank you and enjoy the episode!Links For The Occult Rejectshttps://linktr.ee/theoccultrejectsOccult Research Institutehttps://www.occultresearchinstitute.org/Substackhttps://substack.com/@theoccultrejects?r=7auau0&utm_campaign=profile&utm_medium=profile-pageCash Apphttps://cash.app/$theoccultrejectsVenmo@TheOccultRejectsBuy Me A Coffeebuymeacoffee.com/TheOccultRejectsPatreonhttps://www.patreon.com/TheOccultRejectsFull BibliographyAdler, Yonatan. The Archaeology of Purity: Archaeological Evidence for the Observance of Ritual Purity in Ereẓ-Israel from the Hasmonean Period until the End of the Talmudic Era. PhD diss., Bar-Ilan University, 2011.Adler, Yonatan. The Origins of Judaism: An Archaeological-Historical Reappraisal. New Haven: Yale University Press, 2022.Ambrose of Milan. On the Mysteries.Ambrose of Milan. On the Sacraments.Augustine of Hippo. On Baptism, Against the Donatists.Augustine of Hippo. On the Merits and Forgiveness of Sins, and on the Baptism of Infants.Bradshaw, Paul F. The Search for the Origins of Christian Worship: Sources and Methods for the Study of Early Liturgy. 2nd ed. Oxford: Oxford University Press, 2002.Bradshaw, Paul F., Maxwell E. Johnson, and L. Edward Phillips. The Apostolic Tradition: A Commentary. Minneapolis: Fortress Press, 2002.Cyril of Jerusalem. Catechetical Lectures.Davies, J. G. The Architectural Setting of Baptism. London: Barrie and Rockliff, 1962.Dölger, Franz Joseph. The Sun of Justice: The Christian Cult of the Sun and the Baptismal Orientation. Relevant for eastward prayer, solar symbolism, and baptismal orientation.Ferguson, Everett. Baptism in the Early Church: History, Theology, and Liturgy in the First Five Centuries. Grand Rapids: Eerdmans, 2009.Finn, Thomas M. Early Christian Baptism and the Catechumenate: Italy, North Africa, and Egypt. Collegeville: Liturgical Press, 1992.Finn, Thomas M. Early Christian Baptism and the Catechumenate: West and East Syria. Collegeville: Liturgical Press, 1992.Hippolytus. The Apostolic Tradition. Attribution debated, but still important for reconstructing early baptismal practice.Jensen, Robin M. Baptismal Imagery in Early Christianity: Ritual, Visual, and Theological Dimensions. Grand Rapids: Baker Academic, 2012.Johnson, Maxwell E. The Rites of Christian Initiation: Their Evolution and Interpretation. 2nd ed. Collegeville: Liturgical Press, 2007.Josephus. Jewish Antiquities, Book 18.Justin Martyr. First Apology.Kavanagh, Aidan. The Shape of Baptism: The Rite of Christian Initiation. Collegeville: Liturgical Press, 1978.Kazen, Thomas. Studies on John the Baptist, ritual immersion, and purity in early Judaism.Klawans, Jonathan. Impurity and Sin in Ancient Judaism. Oxford: Oxford University Press, 2000.Klawans, Jonathan. Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism. Oxford: Oxford University Press, 2006.Lawrence, Jonathan David. Washing in Water: Trajectories of Ritual Bathing in the Hebrew Bible and Second Temple Literature. Atlanta: Society of Biblical Literature, 2006.Lietzmann, Hans. Mass and Lord's Supper: A Study in the History of the Liturgy. Relevant for early worship, initiation, and Eucharistic entry.Meeks, Wayne A. The First Urban Christians: The Social World of the Apostle Paul. New Haven: Yale University Press, 1983.Regev, Eyal. Studies on Qumran, ritual purity, and Jewish sectarian practice.Riley, Hugh M. Christian Initiation: A Comparative Study of the Interpretation of the Baptismal Liturgy in the Mystagogical Writings of Cyril of Jerusalem, John Chrysostom, Theodore of Mopsuestia, and Ambrose of Milan. Catholic University of America Press, 1974.Schmemann, Alexander. Of Water and the Spirit: A Liturgical Study of Baptism. St. Vladimir's Seminary Press, 1974.Spinks, Bryan D. Early and Medieval Rituals and Theologies of Baptism: From the New Testament to the Council of Trent. Ashgate, 2006.Spinks, Bryan D. Reformation and Modern Rituals and Theologies of Baptism: From Luther to Contemporary Practices. Ashgate, 2006.Tertullian. On Baptism.The Didache.Turner, Victor. The Ritual Process: Structure and Anti-Structure. Useful for liminality and rites of passage, though not baptism-specific.Van Gennep, Arnold. The Rites of Passage. Useful for initiation structure, separation, liminality, and incorporation.Whitaker, E. C. Documents of the Baptismal Liturgy. SPCK, 1970.Yarnold, Edward. The Awe-Inspiring Rites of Initiation: Baptismal Homilies of the Fourth Century. Collegeville: Liturgical Press, 1994.Also want to remind people about the website, if you're into reading we have tons of information by multiple contributors, and we got t-shirts up on the site if you're interested. Fun fact, the art is all based on the eyeball. A

A case of a person who is eating non-sacred food at the level of purity of sacrificial food - which doesn't really give off that impurity to the next level. Plus, the hierarchy of impurity means that something that is pure in and of itself can be regarded as impure in comparison to something that is pure with a higher standard of purity. Also, on the susceptibility of impurity - will shechitah itself render the meat susceptible to impurity? Plus, the impact of how an animal dies, including whether at the hands of the Angel of Death. That is, the blood of the animal should establish susceptibility to impurity -- regardless of how the animal died.

If a neckbone of person were person - in parallel to the bird's neck the other day - the question arises as to whether or when the status of impurity kicks in. With the example of Eli the high priest of the Book of Samuel (I), who fell, whose neckbone broke, and who died, "because he was old." Also, a beraita on the melikah of a bird burnt-offering. And how it's different from a burnt-offering bird's melikah. With physical directions, in its intricacy.

This sicha explores the concept of tumah (impurity) and taharah (purity) in Jewish law, specifically in the context of the laws of the Parah Adumah (Red Heifer). It investigates the paradoxical nature where the same act that purifies an individual can also render another impure, emphasizing deeper spiritual insights. https://www.torahrecordings.com/likutei-sichos/018/008_002

What if almost everything you were taught about Old Testament purity laws was wrong?Most Christians hear "impurity" and immediately think sin. We've been taught that the purity system was about moral failure, that sacrifice was primitive and empty, and that Jesus came to sweep the whole oppressive thing away. Dr. Jonathan Klawans, Professor of Religion and Jewish Studies at Boston University, says we've collapsed two completely different categories into one confused mess, and it's been distorting how we read the Bible for centuries.In this conversation, Dr. Klawans walks us through the critical distinction between ritual impurity and moral impurity, two systems the Hebrew Bible treats as entirely separate. Ritual impurity comes from things like childbirth, menstruation, and touching a corpse. These aren't sins. They're natural, unavoidable, sometimes even commanded. Moral impurity is something else entirely: idolatry, sexual transgression, bloodshed. These defile the land, pollute the Temple, and if left unaddressed, drive out God's presence.We dig into why the prophets weren't rejecting sacrifice but calling out theft and injustice. We explore how sacrifice functioned as imitatio Dei, the imitation of God, from the careful shepherding of unblemished animals to the priest examining the kidneys and heart. We discuss how both Christian and Jewish traditions have imposed later theological frameworks onto ancient texts, and what it costs us when we do. And we ask the hard question: What was Jesus actually doing when he interacted with purity and the Temple?Dr. Klawans is the author of four books with Oxford University Press, including the award-winning Impurity and Sin in Ancient Judaism and Purity, Sacrifice, and the Temple. In this episode, you will learn:- The difference between ritual impurity and moral impurity and why conflating them causes so much confusion- Why becoming ritually impure was sometimes unavoidable and even commanded- How moral impurity defiles the land and the Temple, and what happens when it goes unaddressed- What the prophets were actually criticizing when they seemed to reject sacrifice- How sacrifice functioned as imitatio Dei, imitating God through the entire process- The role of sacrifice in attracting and maintaining God's presence- How supersessionist frameworks (both Christian and Jewish) distort our reading of ancient sources- What really happened to Judaism after the Temple's destruction in 70 AD- How to understand Jesus's interactions with purity and the TempleBOOKS:Purity, Sacrifice, and the Temple: https://a.co/d/0bXkmvkjImpurity and Sin in Ancient Judaism: https://www.amazon.com/Impurity-Ancient-Judaism-Jonathan-Klawans/dp/0195177657Boston University Faculty Page: https://www.bu.edu/religion/faculty/jonathan-klawans/STAY CONNECTED:Website: johnnyova.comSubscribe on Youtube: https://www.youtube.com/@thejohnnyovaThe Revelation Reset: https://www.amazon.com/Revelation-Reset-Reclaiming-Optimistic-Eschatology-ebook/dp/B0D2TXFX3J

Series: Galatians 5Sermon TItle: Sexual Immorality, Impurity, & Lustful PleasuresMain Scripture: Galatians 5:19-21 "When you follow the desires of your sinful nature, the results are very clear: sexual immorality, impurity, lustful pleasures, 20 idolatry, sorcery, hostility, quarreling, jealousy, outbursts of anger, selfish ambition, dissension, division, 21 envy, drunkenness, wild parties, and other sins like these."Synopsis: In a culture that normalizes sexual brokenness, this message calls us to holiness with our bodies and minds, urging us to run from sin, pursue purity, and rely on the transforming power of the Holy Spirit.April 26, 2026 • Kyle Smith• • • • • • • •.• • • • • • • • • • • • • • • • • • • • Join us for service in person and online every Sunday at 10am (MST) at the City Life Community Center in Missoula, MT. We believe that you matter. We would love to connect with you and hear your story! https://www.anchorchurchmissoula.com/contactIf you would like to engage financially with Anchor Church you can give by texting any amount to 84321 or by visiting https://www.anchorchurchmissoula.comNeed prayer or have a praise report? https://www.anchorchurchmissoula.com/prayerpraiseFor more information about Anchor Church or ways to get connected visit us at https://www.www.anchorchurchmissoula.com or follow us on our social media platforms below.Instagram - @anchorchurchmissoula - https://www.instagram.com/anchorchurchmissoulaFacebook - @anchorchurchmissoula - https://www.facebook.com/anchorchurchmissoula

We start with a little review of rasa vada, the theory of aesthetic "flavors of Consciousness" that are very much emphasized in our Tāntrik iconography & poetics before presenting Mātangī Devī as a a radical invitation to reclaim those rasas, or "flavors" which are commonly rejected as impure or unspiritual or unwholesome in the name of a deeper, more inclusive & capacious non-dual understanding. And to discuss the ucchistā approach (the spirituality of impurity/trangression), we need to say more about śānta-bhāva, Abhinavagupta's 9th meta-flavor that imbues all the other flavors (even the "unspiritual" or disturbing ones) with poetic and aesthetic (read also: spiritual) meaning. The discussions around śānta-bhāva which engage Bharata and Anandavardhana, two important aesthetic philosophers that influence Abhinava's Tāntrik exegesis, present a new understanding of "sattva" as that luminosity inherent in consciousness itself and not just a feature of the mind nourished by food purity, yogic disciplines & spiritual practices. The thesis then is as follows: contemplating Mātangī and the spirituality of impurity is contingent upon an understanding of the meta-flavor of Śānta-bhāva which itself present a sort of meta-sattva that does not negate rajas, agitation or tamas, inertia but rather includes them and exalts them! As such, I can say that all spirituality (and Vāmacāra is no exception) is about sattva maxing only in this lecture, I want to refine our understanding of just what it is we mean by "sattva", as per the interpretations of Kaula masters like Somananda, Abhinava & others. Also, we indulge in a long digression at the top of the lecture on the nature of bhoga, enjoyment, the Vedic orientation toward bhoga and the age old question of is bhoga mutually exclusive with yoga, spirituality? Here's a playlist of all our videos on the daśamahavidyās with a Śri Vidyā orientation. Support the showLectures happen live every Monday at 7pm PST and again at Friday 11am PST Use this link and I will see you there:https://www.zoom.us/j/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrM

This class explores the Torah's laws for kohanim regarding ritual impurity, focusing on exceptions for relatives and meis mitzvah. It draws a parallel to spiritual outreach, teaching that true love for fellow Jews means reaching out even to those most distant, just as a kohen cares for the neglected. https://www.torahrecordings.com/classes/by_parsha/003_vayikra/008_emor/004

On consecrated items and ritually impure items -- and how they are not treated the same in halakhah with regard to their prohibited use and their respective liabilities. Plus, the specific properties of food in its capacity to be rendered impure. Plus, the timing of the sprinkling of the blood of an animal sacrifice. Also, the wording of a vow to bring a grain-offering will have significant impact on what the obligation becomes. With examples of how a vow can go unfulfilled when the oath and the offering do not match.

In this episode of Weekend Debrief, Dave, Wes & special guest, David Beeghly, answer questions Jesus' healings of the man with a skin disease and the paralytic. They also talk about something they love or hate. Send questions/comments to ⁠(971) 301-2414⁠ or ⁠⁠podcast@graceindallas.org⁠⁠. Recommendations: Video: Holiness by The Bible Project Video: The Book of Leviticus Summary by The Bible Project Podcast: Purity and Impurity in Leviticus by The Bible Project Dave's Love It: VidAngel.com Recommended Links: Missions Partner Highlight for April (Harbor Network) https://www.harbornetwork.com/ Spotify Podcast Link - https://creators.spotify.com/pod/show/graceindallas Apple Podcast Link - https://podcasts.apple.com/us/podcast/grace-church-dallas-oregon/id414919476 Podcast Sponsor: Silver Falls Coffee - ⁠https://silverfallscoffee.com Christian Online Bookstore: 10 of Those - https://us.10ofthose.com/

Death's Defeat and Impurity's End (Acts 10:33-11:4) | 041926 by One Ancient Hope Presbyterian Church

Life, Loss, and Holiness_ The Torah's Laws of Purity and Impurity

Life, Loss, and Holiness_ The Torah's Laws of Purity and Impurity

In this message from the In Christ series, Scott Wiens opens Ephesians 5:3–10 to draw a clear line between darkness and light. He addresses the way darkness often disguises itself as “it's not that big a deal,” “everyone does it,” or “that verse doesn't apply anymore,” and he invites you to see how the gospel reshapes what we desire, how we speak, and how we live. Scott grounds the text in its original setting—Ephesus, a city saturated with pagan worship and sexual permissiveness—and shows why Paul's words were aimed at the church. The call isn't to outrage at the culture, but to personal holiness, integrity, and a community life that is above reproach.Scott defines the four sins Paul names—sexual immorality, impurity, covetousness, and corrupt speech—and explains why they're more than behavior problems. Sexual immorality is any sexual activity outside God's design of one man and one woman in a marriage covenant. Impurity points to a mind that celebrates what God forbids, proving you can't separate body and heart. Covetousness is greed turned into worship, which is why Paul calls it idolatry. Then Paul moves to our words—filthiness, foolish talk, crude joking—and gives a surprising replacement: thanksgiving. When we stay close to the gospel and remember the gift of redemption, gratitude becomes our new default, and over time it reorients our vocabulary and our choices.Scott also names the “empty words” that try to excuse sin—cultural permission, selective theology, the claim that biblical ethics are outdated—and contrasts them with the conviction of the Holy Spirit, who will not be silenced in a true believer. He makes a crucial distinction between stumbling and making sin your identity, and he offers the pastoral help we need for real change: do not participate, learn to discern what pleases the Lord, and expose the works of darkness—beginning with our own hearts—through confession and accountability. Along the way, he cautions against “living on the edge,” reminds us that what we focus on is what we reflect, and shows why a life of gratitude leads to freedom and joy.If you're ready to stop partnering with darkness and to walk as a child of light, this message will help you take honest, practical steps. Watch or listen, share it with a friend who needs encouragement, and ask yourself: where do you need clearer discernment this week?We are Trinity Community Church in Knoxville, Tennessee.Subscribe to our Podcast & YouTube channel to find past sermons, classes, interviews, and more!Find us on Facebook & Instagram

Conditions for Impurity

A Sermon for Passion Sunday Hebrews 9:11-15 by William Klock I'd like to put our study of Ephesians on pause.  We reached a good stopping point last Sunday.  Now Easter is fast approaching and we need to switch gears for a few weeks.  It's often the case that the lessons for the Sunday before a major feast day are meant to prepare us and to explain what's about to come and that's just what Passion Sunday does—not just for Easter, but for Palm Sunday and all of Holy Week.  That said, today's Epistle from the book of Hebrews dovetails remarkably well with what we've been reading in the letter to the Ephesians.  In Ephesians, Paul's been writing to a cluster of little churches in what today we call western Turkey.  The people in those churches were mostly gentiles—non-Jews.  They had been pagans who knew the world is not as it should be.  They longed for a way out.  Some of them, no doubt, had taken note of the Jewish diaspora communities in their cities and those communities had got their attention.  The Jews had a sense of holiness.  They kept themselves apart from the moral filth, from the sexual immorality, from the dog-eat-dog world of the Greeks and Romans.  The Jews had a sense of compassion, of love, of mercy that was foreign to the pagans.  Maybe most of all, they saw in these Jewish neighbours a sense of hope—that history wasn't just going forever round and round, never changing, that their God actually cared for the world and for his people, and that one day he would do something to set the world to rights.  The God of Israel was a God who cared, who was faithful, who would one day wipe away the tears and deal with evil.  There was nothing and no one like that in the pagan world.  But that wasn't their story.  The God of Israel wasn't their god.  They had no right to it.  The best they could do was hang out on the fringe and hope maybe something of it would rub off.  If nothing else, it gave them at least a little hope to know that it was possible to be different. And then Paul came along and he proclaimed the good news about Jesus, the Jewish Messiah, who was crucified, buried, and who rose to life.  Paul told them how the blood of Jesus—if they would only believe and submit themselves to him as creation's true Lord—how the blood of Jesus would purify them from the stain of sin and of idolatry and of death.  And they did believe.  And in response, the God of Israel adopted them as sons and daughters.  He filled them with his Spirit—drawing near to them, just as he'd promised to draw near to his people Israel.  And so Paul wrote his letter to them to say that in all of this, they've become the new temple of God—the place where he has drawn near, the place where he dwells, the place where a renewed humanity—Jews and gentiles, rich and poor, slave and free, men and women—are all being brought together, the vanguard of God's new creation in the midst of the old—a people to challenge the principalities and powers, the gods and kings of the old world with the Lordship of Jesus and the inauguration of new creation. And Paul's chief word for those gentile believers in Ephesus—so far as we've got in the letter to this point—is that this story that belonged to Israel is now fully their story.  Jesus and the Spirit have brought them into it.  The promises of the God of Israel are now their promises.  The hope of Israel is now their hope. And then the book of Hebrews.  It takes the same themes and flips them around.  We don't know who wrote it.  Possibly Paul.  Probably written in the mid-60s.  To Jewish believers, probably at Rome.  These were people who had been part of that story all along.  They were the natural sons and daughters.  They were the original branches of the olive tree—not gentile branches grafted in.  And, just like Paul, they were confronted with the risen Jesus and recognised that he was the long-promised and long-awaited Messiah who changed everything, who brought the old promises to fulfilment.  And they believed.  And they, too, became part of this community, this new Israel, purified by Jesus and filled with the Spirit.  They too became part of this new temple in which God had come to dwell.  But then persecution came, too.  And with the threat of persecution hanging over them, it was all too tempting to go back to their old ways.  The Jews had a long-standing arrangement with Caesar.  They would pray for him and he would let them worship and live in peace.  And so these Jewish Christians began to withdraw: back to their synagogues, back into their purity codes, away from their gentile brothers and sisters.  Hebrews was written to them—to remind them of the same things Paul wanted the Ephesians to be sure of.  That in Jesus and in the church, their hopes are being fulfilled, that God's new creation is being born, and that there's no going back. In fact, this is just what Hebrews does: it reminds these Jewish believers—in case they've forgotten—that their old way of life fell short.  The tabernacle was wonderful, it was the sign of God's presence with his people, but they couldn't actually enter it.  The priests and the sacrifices they offered were great.  They purified the people from their impurity and from the stain of sin and death so that God could dwell in their midst, but despite being offered continually, they were never able to perfect the conscience of the people who came to worship.  No, all these things were good, but the writer of Hebrews repeatedly makes the point: The tabernacle, the priests, the sacrifices the torah itself, they were part of the promise.  Jesus and the Spirit are the fulfilment.  Again, you can't go back.  This is where today's Epistle picks up: Hebrews 9:11-15.   But when the Messiah arrived as high priest of the good things that were coming, he entered the greater and more perfect tabernacle, not made with hands (that is, not of this present creation), and not with the blood of goats and calves but with his own blood.  He entered, once and for all, into the holy place, accomplishing a redemption that lasts forever.  For if the blood of bulls and goats and the sprinkled ashes of a heifer, make people holy (in the sense of purifying their bodies) when they had been unclean, how much more will the blood of the Messiah, who offered himself to God through the eternal Spirit as a spotless sacrifice, cleanse our consciences from dead works to serve the living God!   When the Israelites built the tabernacle in the wilderness, on their way from Egypt to the promised land, it was a house for God to dwell in.  But it always pointed to more than that.  It's very structure, layout, and design were meant to evoke the garden of Eden.  It reminded the Israelites what humanity had lost in our rebellion against God.  And it pointed forward to a future in which God would, someday and somehow, set the world to rights and once again dwell with his people.  Human beings were created to live in and to enjoy God's presence, to receive life from him, and in turn to steward that life back to his creation.  But when we tried to become gods ourselves, when we sinned, we drove a wedge between ourselves and God, between earth and heaven.  We began to die and we brought death and chaos into the very world into which God had meant us to carry his life and his divine order.  But in the tabernacle, Israel saw the beginnings of restoration: God once again, dwelling in the midst of a people purified—albeit imperfectly and temporarily—from the stain of sin and death. The tabernacle was a promise.  Its imperfection made this clear.  God was with his people, but not fully.  They camped around his presence and they could draw near, but there was a great veil that separated them from God.  Even the sacrifices that purified them couldn't make them pure enough to pass that veil.  God had made them a holy people, but even a holy people could never enter the most holy place where God's presence dwelled.  Sin and death still separated the people from God.  But that remaining separation—so close, but yet so far—drove home the promissory nature of the tabernacle and the priests and the sacrifices.  If God was going to all this trouble to draw his people this close now, then one day he would surely bring them fully into his presence.  One day he would fully heal the breach. But as the centuries passed, Israel took the tabernacle (and later the temple) for granted.  The people forgot the promise.  Like the dog in the meme, sitting in the midst of a burning room, but contentedly sipping his coffee and saying, “This is fine,” Israel eventually just came to see the tabernacle and the priesthood and the sacrifices as the solution, the fix for sin.  Yes, God still had to deal with those wicked gentiles and one day he would smite them and put Israel on top of the political heap.  One day God's presence would return to the temple.  But the priesthood and the sacrifices would go on and on.  That's what it would mean for the world to be set to rights.  They stopped seeing the imagery in the temple that pointed forward to a day when Eden would be restored.  They forgot about the vocation God had given to Adam and Eve in the beginning. I think we too often do the same sort of thing as Christians.  We come to the Lord's Table and somehow it becomes hum-drum for us.  We no longer think of the end goal, of the great feast that awaits on the day when this work of new creation is finally done and the knowledge of the glory of God covers the earth as the waters cover the sea.  We just try to be good and we wait for Jesus to take us to heaven so we can escape the evils of the world.  We lose sight of the big picture, of God's grand plan, of us and creation actually, somehow and someday, fully restored and set to rights. This is what the writer of Hebrews is getting at when he talks about Jesus as our great high priest of the good things to come.  The tabernacle was a good thing, but it pointed to better things, just as the Lord's Supper is a good thing, but points to something even better.  And Hebrews says, as our high priest, Jesus entered not in to the most holy place of the tabernacle.  Instead, at the cross Jesus entered into the immediate presence of his Father, laying down his life as the perfect sacrifice.  As he did that, the heavy veil in the temple, the one that closed off the most holy place, it was worn in two.  In Jesus, the way into God's presence has been fully opened. So, the first point here: the tabernacle pointed forward to a better day when God would be fully present with his people.  Then the second point: As the tabernacle points to the full presence of God with his people, so the priesthood of the old covenant points forward to the prefect priesthood and sacrifice of Jesus. The tabernacle and, later, the temple saw perpetual sacrifices.  Day in and day out, all day long, animals were brought, killed, butchered, and burned.  The cloud of smoke rising from the altar never stopped.  Hebrews speaks here of the blood of bulls and goats and the ashes of a heifer.  Those were sacrifices for atonement, to purify the tabernacle and the people of their uncleanness and their sin.  The ashes of a heifer were used to purify those who had come in contact with death.  And those sacrifices were offered over and over and over.  People sin.  Impurity—not sinful itself—but ritual impurity was inevitable.  Even the great purifying sacrifice offered on the day of Atonement—when the blood of a bull and a goat was sprinkled in the most holy place to purify the nation and the tabernacle, to keep it and them a fit place for God to dwell—even that had to be done every year—year in and year out.  And, in that, they pointed to something greater.  Over the time, the people forgot.  But all along, the necessity for repeated sacrifices pointed to a day when God would provide an atonement that would last forever. When Jesus made that once-for-all and perfect sacrifice with his own blood, it was hard for people to wrap their heads around.  Again, they'd forgotten that the whole system had been pointing to this.  But, too, no one ever expected the coming Messiah, the great high priest, to offer himself as that perfect sacrifice.  But the writer of Hebrews stresses: it was there, all along in Israel's scriptures. All those animal sacrifices reminded the people of the cost of sin and the impurity of death.  Because of their sin, Adam and Eve were cast out of the garden, cut off from the tree of life.  Brothers and Sisters, sin separates us from the presence of God. Sin separates us from the source of life.  Sinners die.  The only way back into the presence of our holy God is by the shedding of blood.  The sacrificial system taught Israel that redemption from sin requires the death of another in our place.  The animals sacrificed in the temple were costly sacrifices, but they were also imperfect sacrifices.  They were dumb and unwilling.  They served only until the next sin was committed.  And they brought the people only into the tabernacle or the temple.  For the people to be truly cleansed from sin, for the people to enter into the most holy place, into the presence of God, would require an even costlier sacrifice. Those sacrifices pointed to Jesus.  In Jesus, God himself took up our flesh—he became one of his own people.  He did that so that he could represent them.  He became like a second Adam.  In that role, Jesus willingly gave his life for them—and for us.  He was the costly sacrifice—the spotless lamb, the best of the flock.  As our representative, he took on himself the death that we deserve.  This is why we can say, as we do in the Lord's Supper, that by his one oblation of himself once offered, a full, perfect, and sufficient sacrifice for the sins of the whole world has been made.  This is why we can ask that our sinful bodies may be made clean by his body and our souls washed through his most precious blood.  The blood of animal sacrifices gave a superficial cleanness to people who had been defiled by their sin, the ashes of the heifer purified them temporarily from the stain of death, but Jesus' blood doesn't just make us superficially clean.  It purifies us from the inside out.  And so we can also pray that as his body and blood make us clean, we may evermore dwell in him and he in us.  By his blood we can finally enter the Holy of Holies, we can finally be restored to the presence of our holy Creator. And that gets at the third point made here—the third way in which Jesus' sacrifice is better than the old sacrifices and the new covenant is better than the old.  The sacrifices of the old covenant were singposts pointing to the real sacrifice.  The most holy place in the temple was a signpost to the real holy of holies, not just the heavenly presence of the Father, but it looked forward to the day when creation will finally be set to rights, when heaven and earth will finally be joined together and humanity can once again live in God's presence, just as Adam and Eve did before they sinned.  The cleanness and atonement offered by those old sacrifices was a shadow of the atonement and the cleanness offered by Jesus.  Jesus didn't just enter the central room of the temple in Jerusalem to offer the blood of an animal on our behalf.  Jesus, who is both God himself and our perfect human representative, entered into the actual presence of his Father with his own blood shed at the cross.  In doing that he offers a sacrifice that washes us clean from sin to the very core of our being.  And his purifying sacrifice prepares us for the gift of God's Spirit—the life of the age to come, a down payment on the resurrection of the dead, given to us today. Somehow the perfect sacrifice of Jesus, Hebrews says, purifies our conscience from dead works so that we can serve the living God.  Brothers and Sisters, through Jesus and the Spirit we are transformed.  No longer just going through the motions of holiness, but purified from the inside out to be a people who desire holiness.  Jesus and the Spirit have given us a taste of the age to come, of new creation, of the world set to rights, of our tears wiped away, of our sins forgiven.  Jesus and the Spirit have made us the new temple, the place where God dwells, the place where the hope of the world is known, stewards of his grace and of the good news that brings this same grace and hope to the world.  Through Jesus and the Spirit, not only has God come to dwell with us, but we've been restored to our vocation—to be the priests of God's temple and to steward his goodness, his faithfulness for the sake of the world—to make his glory known through all the earth. And then verse 15: For this reason, Jesus is the mediator of the new covenant.  The purpose was that those who are called should receive the promised inheritance of the age to come, since a death has occurred which provides redemption from transgressions committed under the first covenant.   Jesus is the mediator.  There's no other way.  As persecution came, these Jewish believers were tempted to go back the old ways, the ways before Jesus.  Hebrews was written to remind them: the old ways, the tabernacle, the priesthood, the sacrifices, their days have passed.  The promise they pointed to has come.  In Jesus, God has established a new covenant and he is the sole mediator. Every time I preach on this passage, I'm remined of the trip we made to Montréal in the winter.  On the bridge over the confluence of the St. Lawrence and Ottaway Rivers we saw a jeep speeding the opposite direction below us, on the frozen river.  Commonplace in Quebec and Ontario, but not for this California boy.  You can do that in the middle of a cold Québec winter, but when Spring comes the bridge is the only way across.  Try driving on the thawing ice and you'll die. Brothers and Sisters, in Jesus, Spring has come to the world.  In Jesus a bridge has been provided across the water.  The law was perfectly good in its time, just as the ice was safe to drive on if you wanted to cross the river in January, but the time has passed for that.  If you want to cross the river now the bridge Jesus provides is the only way.  Hebrews was written to people who feared persecution for following Jesus.  They were used to driving on the ice and despite the fact that it was now melting and thin, they were still tempted to keep driving on it.  Hebrews reminded them and it reminds us: The time for those old ways has passed.  Jesus offers something better and his way is now the only way. Brothers and Sisters, do our lives demonstrate faith in Jesus as our sole mediator?  While you and I may not be tempted to go back to the law or the temple or the old covenant sacrifices, we have our own pasts to which we often hold more tightly than we may realise.  We profess faith in Jesus, but we still haven't repented of all of our old loyalties, all of our old ways of doing things, all of our old sources of security.  We profess Jesus, but we still find satisfaction in sin and in self.  We say we trust Jesus, but we still look for security in work and in money.  We say we trust Jesus, but we often evaluate ourselves, not based on what he has done for us, but on what we think we've done for him.  Friends, it's like giving people directions to the bridge, while we ourselves are sitting in our cars with the engine running, nosing our wheels into the water and thinking we'll somehow get across the river.  Lent is a time for us to look around, to take stock, and to evaluate our situation.  Easter is only two weeks away.  It's a reminder that in Jesus Spring has arrived.  The river isn't frozen anymore.  We need to let go of the old ways of life and follow Jesus across the bridge.  Will there be challenges and sacrifices along the way?  Of course.  But Jesus and the Spirit have shown us the signs of God's spring.  The flowers are breaking through the snow, the buds are forming on the tree.  God has provided all the signs of his goodness and faithfulness and the inevitability of spring.  Let us commit ourselves to the one who has given his life to restore life to us and let us give our lives that the whole world might know his glorious spring. Let us pray: Almighty God, look with mercy on your people; that by your great goodness we may be always governed and preserved both in body and soul, through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever.  Amen.

It's more likely than you think! What if you take a Nazirite vow in a spot that is fundamentally incompatible with Naziriteship? Thank GOODNESS the Rabbis thought about this. Catch Liz Furman at Shel Maala: https://bit.ly/sm-sfas To ask us questions, email us at xaihowareyou@gmail.com. Support us on patreon at patreon.com/xaihowareyou. Music by Ben Schreiber.

When we read the epistles of St. Paul, we are mainly reading letters written by an Apostle to former pagans. These were people who had grown up in the world of the Roman Empire. It was a world of great military power and of amazing engineering feats, but also one of great decadence.These people were not just used to leading immoral lives; leading such lives was a way of life. In other words, it was considered normal behavior to be immoral. By this, I mean getting drunk, committing fornication, seeking after riches, and so on.Then, this Jewish man named Paul came into their lives, explaining to them that God Himself came down upon this earth and that He taught what we are made for, He redeemed us from our sins, and He showed us how we must live our lives in order to get to Heaven.Many of these pagans converted and, when they did, they completely changed their lives. They stopped living as pagans in the Roman Empire and started living as Catholics.At the same time, they still had to struggle greatly against their old habits, particularly the habit of impurity. It is striking that, in today's epistle and in last Sunday's epistle, the Church wants us to read St. Paul exhorting these former pagans to fight against impurity.We are Catholics living 2,000 years later, we are in the middle of the penitential season of Lent, and the Church wants us to hear these words of the Apostle Paul to help us make that same fight against sins of the flesh that the first Catholics were doing.Today, I would like us to hear some words of these two epistles about impurity, to understand what they mean, and also to understand why it is so important to fight impurity.

Series: 2026 Theme - Evidence of the Spirits GuidanceService: Sun AM WorshipType: SermonSpeaker: Andy Cantrell

Pastor Kurt takes a deep dive into 1 Thessalonians 4:1–12, where Paul calls believers to please God by walking in ongoing holiness. But holiness is not merely avoidance of sin; it is the soil in which we practice love—refusing to harm a brother, abounding in brotherly affection, and living responsibly before others.

If the fistful that the kohen takes from the grain-offering becomes ritually impure, then the tzitz (the frontpiece) of the kohen gadol's garments will function to bring about the acceptance of the offering. Though the very fact of that working is puzzling. But why wouldn't the tzitz accept blemishes in an animal sacrifice? (among other key questions). Also, the question of intent comes into play - and the question of how the tzitz will incorporate those factors is considered seriously, by means of examples - including between shogeg and intentional, as well as an individual's offering and a communal offering. Plus, the concerns that lead to emending a rabbinic text, and the concerns of emending the text.

Our chapter describes the nature of various bodily fluids, some natural, others involuntary, and speaks of the Tum'ah that they create and the rites of purification.Today we speak about various perspectives about the nature and effects of "Tum'ah" and whether sometimes God prefers Israel even in an impure state of being.

When the bulls and he-goats are taken out to get burned and they render the people who handle them impure, what happens if the carcasses need to be brought back through the courtyard? Plus, the question of multiple people carrying a carcass - but the carcass can leave the courtyard before the "back" carriers would be out of the courtyard. And then it boils down to a verse... Also, when a kosher bird imparts impurity - what is the measure needed for it to do so? Plus, a deep dive into Rabbi Meir's opinion, as established in the mishnah. And the question whether the degrees of impurity will kick in, but that kind of impurity starts out as pretty severe to begin with.

Read OnlineSuch was his intention when, behold, the angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary your wife into your home. For it is through the Holy Spirit that this child has been conceived in her.” Matthew 1:20Joseph knew that the penalty for adultery was death by stoning. His heart must have been deeply conflicted. On one hand, the virtues of his betrothed wife, Mary, were abundantly clear. Mary radiated holiness. Impurity was foreign to her Immaculate Heart. Yet she was pregnant, and Joseph was not the father. What should he do?To protect Mary from public shame, Joseph decided to do what he believed was the most merciful thing—he “decided to divorce her quietly. Such was his intention…” Though little is known about Joseph, this Gospel passage identifies him as “a righteous man.” Many saints, popes, and Church documents highlight his unquestionable sanctity. He was not immaculate and free from sin as was his wife, but God the Father would have chosen a righteous and holy man to be the foster father of the Son of God.Joseph's actions reveal his deep faith. As he slept, “the angel of the Lord appeared to him in a dream and said, ‘Joseph, son of David, do not be afraid to take Mary your wife into your home. For it is through the Holy Spirit that this child has been conceived in her.'” The angel explained to him that Isaiah prophesied that the Messiah would be born of a virgin (see Isaiah 7:14) and that Joseph was to take Mary and her unborn Son into his home and care for them. When he awoke, he did as the angel commanded.Joseph's dream was no ordinary dream. The Holy Spirit accompanied the angel and instilled the certitude of faith in Joseph's mind, empowering his will to obey God's will. Joseph became the father and guardian of the Savior of the World. On December 8, 1847, Pope Pius IX declared Saint Joseph to be the Universal Patron and Protector of the Catholic Church. Just as he protected the Son of God, so he intercedes for us who are members of Christ's body, the Church.As our Advent season enters its final week, we are reminded of the role that Jesus' foster father played not only in the life of the Holy Family, but also about the role Saint Joseph continues to play in the life of the Church and in each one of our lives. His intercessory power from Heaven is great, and we should not hesitate to call upon his prayers, especially when we need protection, struggle with fear, or face some grave challenge.Reflect today on your personal devotion to Saint Joseph. Ponder, especially, his deep faith and obedience to the will of God as was communicated to him in a dream. Strive to imitate that obedience in your own life, never hesitating to undertake the mission God has given you. Turn to Saint Joseph in prayer and know that his powerful intercession will help protect you and win God's grace in the areas you need it the most. Saint Joseph, you were a holy and righteous man, entrusted with the guardianship of the Mother of God and the Son of God. You fulfilled your role faithfully and continue that role from Heaven, protecting all of God's children through your intercession. Please pray for me, that I will imitate your obedience and will be protected from all sin so as to fulfill the unique role God has given me. Saint Joseph, pray for me. Jesus, I trust in You.Image: Gerard Seghers, Public domain, via Wikimedia CommonsSource of content: catholic-daily-reflections.comCopyright © 2025 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.

Starting with an investigation into the word "beged," or garment, that would become impure and perhaps need laundering. With a discussion of that which is susceptible to impurity, with 3 scenarios to distinguish between what is "fit" for impurity and what is in fact becoming impure. Size is relevant, and so is how plain the garment is - if it's supposed to be embroidered and is not as yet, then it is not finished and not fit for impurity (but if it is supposed to be a plain garment, it would be). Also, moving back to the laundering question - specifically with regard to leather. With a biblical teaching that leather is relevant, but also a key distinction is made between soft leather (garments) and hard leather - and also between laundering that involves water and rubbing to clean the item, as compared to water alone.

Even a mixture of liquid may depend on majority, though the appearance of the mixture may make the difference -- for example, if the color of the liquid is lighter than it would have been without being mixed with another liquid. With different treatment of spit as compared to urine. But the substance itself can't be nullified by the same kind of substance. Plus, an impure person's urine that is nullified by several mixings with (pure) water (how many times is a matter of dispute). Also, once the impure liquid comes in contact with flax, the impurity remains.

We have seen the threat to the early church from the religious leaders who from the outside tried to stop the apostles from speaking in the name of Jesus Christ of Nazareth. Today we see another threat that comes from within. When the impurity of deceit and hypocrisy surfaces in the church, it is a threat to her unity and the power of her witness. May the Lord use this example to lead us to greater purity of heart for Christ. Grace Community Church exists to build spiritually healthy people for ministry in the world. One of the ways that we pursue this mission is by gathering each Sunday for corporate worship, prayer, and biblical teaching. The corporate nature of this gathering is both edifying to the believer and a witness of God's grace to the world. Sermon speaker is Scott Patty unless otherwise noted.

The mishnah identified the person handling the offering with the status of a "tevul yom" -- one who is waiting until nightfall for the purity effected by immersing in the mikveh earlier in the day to kick in -- as one whose offering would not be valid. So the search for the source for this conclusion is undertaken by the Gemara - including a comparison to shaving the head and/or points of the face. Also, a sampling of the establishment of norms for those who might bring such a korban - in this case, a zav or one akin to a zav, with an unhealthy seminal emission (one who is a mehusar kippurim) - with a connection to the red heifer.

Sermon XLV, taken from "Sermons for Sunday", a compilation of homilies by St. Alphonsus Liguori (+1787) Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

Redemption Hyperlink Episode (E11) — There are so many themes in the Bible, from redemption to exile, to mountains and cities. In every series, we attempt to isolate and study one biblical theme. But it's important to remember that biblical themes are woven together throughout the Bible like instruments in a symphony. Today in this hyperlink episode, we'll listen to clips from previous podcast series where the theme of redemption also came up in Jon and Tim's conversations.View all of our resources for Redemption →CHAPTERS Redemption and the Day of Atonement (0:00-30:24)Redeeming the Time (30:24-38:20)Redemption From the Grave (38:20-50:24)OFFICIAL EPISODE TRANSCRIPTView this episode's official transcript.REFERENCED RESOURCESClip 1 is from “What Is the Day of Atonement?,” episode 6 in our 2022 series, Leviticus Scroll.The Mythic Mind by Nicolas WyattSin, Impurity, Sacrifice, Atonement: The Priestly Conceptions by Jay SklarCult and Character: Purification Offerings, Day of Atonement, and Theodicy by Roy GaneClip 2 is from “Poetry Q+R,” episode 22 in our 2018 series How To Read the Bible.Clip 3 is from “What Happens After We Die?,” episode 3 in our 2017 series, Nephesh / Soul.Surprised by Hope: Rethinking Heaven, Resurrection, and the Mission of the Church by N.T. WrightYou can view annotations for this episode—plus our entire library of videos, podcasts, articles, and classes—in the BibleProject app, available for Android and iOS.Check out Tim's extensive collection of recommended books here.SHOW MUSIC“Eucalyptus ft. Eluzai” by Lofi Sunday“Solace ft. ahmo” by Lofi SundayBibleProject theme song by TENTSSHOW CREDITSProduction of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey is our supervising engineer, who also edited today's episode and provided the sound design and mix. JB Witty does our show notes, and Hannah Woo provides the annotations for our app. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Powered and distributed by Simplecast.