Podcasts about in hebrew

Welcome back to Gnostic Insights and to the Gnostic Reformation on Substack. This week I was listening to one of the radio preachers I like to listen to and I caught a sermon on the Pentecost, and I realized I had at that point a Gnostic insight that Pentecost, the coming of the Holy Spirit, when it infused the disciples in the upper room—that is the coming of the Third Order of Powers released by the Christ after his resurrection—that the Third Order Powers are the “anointing of the Holy Spirit.” So quickly, let’s look at the Acts of the Apostles book out of the New Testament, Chapter 2, which is what we now call Pentecost. And when the day arrived that completed the fifty days after Passover, they were all gathered together in one place, and suddenly there came a noise, like a turbulent wind borne out of the sky, and it filled the whole house where they were sitting. And there appeared before them tongues as of fire, which parted and came to rest, one each upon each one of them. And they were all filled with the Holy Spirit, and they began to speak in other tongues as the Spirit gave them to utter. Now dwelling in Jerusalem, there were devout Judeans from every nation under the sky, and on the advent of this noise, the multitude gathered and were confused, because each one heard them speaking in his own language. And they were amazed and astounded, saying, look, are not all of those who speak Galileans? And how is it that each one of us hears his own language, the languages in which we were raised? And all were amazed and entirely at a loss, saying to one another, what does this portend? But others, ridiculing them, said, ah, they’re full of sweet new wine. But Peter, standing up along with the eleven, raised his voice and addressed them all. Judean men and all of you staying in Jerusalem, let this be known to you and lend your ears to my words, for these men are not drunk, as you suppose, as it is the third hour of the day. Rather, this is what was declared through the prophet Joel. And in the last days it shall happen, says God, that I will pour forth from my spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall dream dreams.” [Hart's New Testament] Pentecost by el Greco Now, it’s a much longer passage, and it’s very thrilling and exciting, but we don’t have time today to go into it. Perhaps we’ll speak about this in more depth very soon. But that is the first Pentecost, the coming of the Holy Spirit upon humanity. And I’m going to talk about that today to clear up that confusion, because I’ve always had a bit of a confusion over what we speak of as the Holy Spirit dwelling in us in a Christian manner, or the Holy Spirit coming like tongues of fire in the Pentecost story of the upper room in the book of Acts, yet we all have the Holy Spirit of the Fullness of God within every cell of our bodies and throughout our entire organism. All of the Second Order powers are infused with the power of God. So what is the Holy Spirit then? And now I understand the distinction between the infusion of the Third Order of Powers and the infusion of the Second Order of Powers. You see, we are Second Order Powers. The Aeons of the Fullness are First Order Powers. They have their place Above. We are their fruit. We are their spores. (And I actually ran across a radio preacher, of all things, again last week, saying that the original word for fruit as used in the New Testament is spore. And I’m like, yes, that is exactly what I’ve been saying. So that was another cool Gnostic insight that came by way of a Christian radio preacher. So you can never tell what you’re going to hear on Christian radio.) So, we are the spores of the First Order of Powers. We are their fruit. We are their children. We are the Second Order of Powers, and that is all living things in the cosmos. Everything that moves around, everything that’s soft and squishy, the meat, as I like to say, as opposed to the mud, which is the realm of the Demiurge—the rocks and minerals, the molecules and atoms. But the Third Order of Powers is the army of the Christ. We’ve spoken of that often. We’ve had three recent episodes about the indwelling of the Christ. For example, The Gnostic Redemption of the Nag Hammadi from May 29th, 2026, Army of the Christ, May 16th, 2026, and Understanding Gnosticism: The Path to Inner Knowledge from May 9th, 2026. These all have to do with the coming of the Third Order of Powers. And the coming of the Third Order of Powers didn’t come to Earth until Christ walked the Earth in the form of a human, and that is Jesus the Christ. He’s the only one who has ever claimed that “I and my Father are One.” Jesus is not the same as Buddha. Jesus is not the same as Muhammad or any other prophet. Jesus is not simply a good teacher or an exemplar of morality and ethics. If you think that, as many modern theologians do—the postmodern theologians, the deconstructionists—they have reduced the power of Jesus to that of a prophet or a teacher. And even people I hear, strangely enough, out there on YouTube, claiming that Jesus was a fraud—that there is no such thing as anything that happened in the Bible, Old Testament or New Testament. That’s an absurdity that is being promulgated by non-believers. If you are a believer in the Father, then you are a believer in the Christ, because Christ was the emissary of the Father to Earth to bring the correcting algorithm, I like to call it, to Earth to patch up our Second Order Power that has been forgotten. We’re born with it. We fully instantiate it within our bodies, but we’ve overlaid it with all kinds of junk, karma and memes from our environment that cloud our gnosis, cloud our ability to perceive the power of the Aeons within us. Christ came, the Third Order of Powers, the army of the Christ, to help us to remember, to remind us of our Second Order power, to remind us of where we come from, to remind us of the Father and the Aeons above. I took notes from the Pentecost sermon I listened to, and I’m going to represent these notes as a Gnostic teaching for you, because once you have the gnosis working in you, once you’ve come to terms with Christ and the Father and the Aeons and the gnosis that you were born with, once you begin to remember your inherent transcendence, then you can read the New Testament with eyes wide open. You can understand the mysteries of the New Testament much better than typical Christians do, because they’re trapped in a formula that is derivative of the early Catholics that had stripped the gnosis out of the Bible in the first place. So we must free ourselves from the doctrine, but not free ourselves of the gnosis. Tricky. The occasion known as Pentecost was when Jesus had been crucified, entombed, resurrected, and then ascended back up above into the Fullness—above the Fullness, because he’s the king of all. And he had promised that he would send a helper—to not worry. He had told his disciples, don’t worry, I’m sending you a helper to help you bring the gnosis to the world, essentially is what he said. This was also promised in the Old Testament. And here I’m going to read you a very important verse out of the Old Testament and translate it for you into Gnostic terms. The verse is Ezekiel 36:24—28, where God promises to cleanse and put a new heart and a new spirit into believers. Now it’s tricky when going all the way back to the Old Testament, because the God of the Old Testament is not the God Above All Gods. The God of the Old Testament, Jehovah, well, it’s pretty much equivalent to the Demiurge. And that’s very dicey, very tricky. The ego of the God of the Old Testament, the ego of Jehovah, is when Jehovah speaks in very egoistic terms about itself and about obedience and the law because, remember, Jehovah is law-bound. The Demiurge doesn’t remember; the Demiurge has forgotten its origins above. When this radio preacher referenced Ezekiel 36, I went to what’s called the online Bible Gateway. That’s a resource you can use. And you type in any phrase or any citation, such as Ezekiel 36:24—28, and it will give you all of the various translations. And you can choose which translation you read or you read them all. Well, since this was a Hebrew exhortation, I decided to use the Orthodox Jewish Bible, which does have a lot of Hebrew in it. So then we have to go into Hebrew translations, but that was a good exercise as well. Oh, to go back and clear up confusion about how to read the Old Testament—if the Old Testament is largely demiurgic, it’s basically when Jehovah is speaking that’s demiurgic. But the prophets were in touch with their gnosis. The prophets were talking to the God Above All Gods. They weren’t talking to Jehovah. They were talking to the God Above All Gods. So their prophecies are coming from above. That seems a pretty simple way to understand it. So the histories are one thing. That’s the histories of the of the Hebrews who were the people of Jehovah. Jehovah was their tribal god. And then there are the prophets who were speaking to the God Above All Gods and giving the Hebrews instructions from the God Above All Gods. These are higher instructions than Jehovah. You see, Jehovah doesn’t remember that it’s a fallen part of an Aeon. Here at Gnostic Insights, we talk about that Aeon as Logos. Many other Gnostics call it Sophia. I prefer Logos. That’s out of the Tripartite Tractate. Logos split apart when he fell and abandoned the chaos down below. And the Demiurge is part of that chaos. So the Demiurge put this world in order, formed the heavens and the Earth in a godlike manner, because he had all the blueprints. He had the remembrance of how things went together, but he didn’t have the remembrance of the Father or the remembrance of his better ascended Self, that being Logos, or the Aeons out of which he fell, the Fullness out of which he came. The Demiurge woke up down here in chaos and remembered that things should not be chaos, wanted them to go back into an orderly manner, had the blueprints of Paradise, essentially, that’s how you can put it, and formed this Earth. But this is an imitation. This is a deficiency of Paradise, and it’s especially deficient because there’s no love here. The minerals do not know love. The mud does not know love. Love doesn’t come from the bottom up, from the Demiurge up, from Jehovah up. Love, consciousness, comes from the God Above All Gods down to us in the form of a Second Order Powers. But we have forgotten, and the Demiurge forgot. So here is a word from one of the prophets who was in touch with the God Above All Gods, giving assurance that salvation would come, that remembrance would come. The Demiurge doesn’t block the prophets because it egotistically thinks that the prophets are speaking of it. You know, the Demiurge takes personally being God, but he’s mistaken in that. He’s a lesser god, the god of this cosmos, but the God Above All Gods is the one who speaks through the prophets. Here’s Ezekiel 36:24—26, from the New King James Version. For I will take you from among the nations, gather you out of all countries, and bring you into your own land. Then I will sprinkle clean water on you, and you shall be clean. I will cleanse you from all your filthiness and from all your idols. I will give you a new heart and put a new spirit within you. I will take the heart of stone out of your flesh and give you a heart of flesh. Or as The Orthodox Jewish Bible puts it, A lev chadásh also will I give you, and a ruach chadasháh will I put within you; and I will take away the lev ha-éven (stony heart) out of your basár, and I will give you a lev basár. Now, when it speaks of I will give you a new heart, in Hebrew that is lev chadásh. Lev means inner self, the seat of will and moral character. Chadásh means anew, fresh, renewed, restored. So lev chadásh refers to a renewed inner disposition. A transformed moral center. A recreated will aligned with the Father rather than with stubbornness or idolatry. And when it speaks of and put a new spirit within you, in Hebrew that word, the new spirit, is ruach chadasháh. And it means a new spirit, an awakened pneuma. And pneuma is a Gnostic term. That is the spiritual part of us. Our One Self. So the ruach chadasháh is the spirit. Ruach is spirit, breath, animating force, inner vitality. That’s what it means. Chadasháh means fresh, new, renewed. So in Ezekiel, ruach chadasháh means a new animating principle. A renewed inner drive or spiritual vitality placed within the person. You see where I’m going with this? This is the Third Order of Powers. A new motivating force that empowers obedience and life. This cleansing of a new heart and putting a new spirit within you, ruach chadasháh. It means stripping away the meme shroud is how I generally refer to it in the Simple Explanation. Peeling off all those layers of confusion that obscure our originating Fullness. That’s the filthiness. It’s not the original sin. We aren’t born with original sin. We are born as Second Order Powers, much loved out of the first order powers of the Fullness of God. We forget when we come down here into this material world created by the Demiurge. And then we plug into this culture around us. Think of the media and the social media and all of the lies and confusions that are spread, both purposefully meant to mislead you and confuse you, and just accidentally because people make mistakes and people say the wrong things, even when they think they’re saying the right things. So that’s the filthiness. And the idols— these are the things that you cling to. Generally this narcissistic age we live in is an age of idols, but the idols that we worship aren’t little statues of gods. They are our exercise equipment and our bags of makeup and our, well, of course they can be influencers and they can be movie stars and television actors and musicians and sports figures and politicians. Those can be your idols if you treat them as idols, if you idolize them, if you go all weak in the knees and do anything they say. But we also have our own idols in the form of the things that we cling to and pile up around us that we buy, got to have this, got to have that, got to have this, got to have that. These are idols. So this is a promise to cleanse us from that. In other words, to strip away your meme shroud and let the Fullness shine forth from within you. But it goes beyond that, because it says, I will give you a new heart and put a new spirit in you. And that new heart is the lev chadásh, which is new spirit. And the new heart is lev basár, which literally means in Hebrew, a heart of flesh, a soft, receptive psyche. Oh, see, our psyche, that is not our pneuma—that's a Gnostic term as well. We have our pneuma, which is our spiritual Fullness. We have our psyche, which is our psychological aspect—our ego lives there. And we have our hylic, which is the material to which we are bonded in this material world. So this passage promises to put a new heart within us, a lev basár, a soft, receptive psyche; that is to soften our hearts, because they’re hardened by the world and by the memes we cling to. It says, furthermore, I will take the heart of stone out of your flesh. And the heart of stone in Hebrew is lev ha-éven, meaning heart of stone, or a hardened psyche. Going to remove that heart of stone, which is very interesting, because of course, I say that the hard rocky places, the stones are demiurgic. That’s the material level, that’s the elemental level. So the heart of stone is the demiurgic heart that we have put inside of us, that we’re bonded to. But this passage wants to turn it into a new heart, a heart of flesh, a soft, receptive psyche, as we were originally born with—lev basár. So it says, I will give you that new heart and put a new spirit within you, and take the heart of stone out of your flesh and give you a heart of flesh. The heart of stone, lev ha-éven. And the purifying waters are what do it. I will sprinkle clean water on you. In Hebrew, that was literally mayim tehorím, meaning clean, purifying waters. Jesus spoke of the purifying waters. In the New Testament, in the Gospel according to John, Chapter 3, a Pharisee named Nicodemus had sneaked out one night to speak privately with Jesus. He didn’t want anyone to know. And Nicodemus said to Jesus, Rabbi, we know that you have come as a teacher from God, for no one can produce these signs you perform unless God is within him. And in reply, Jesus said to him, Amen, amen, I tell you, unless someone is born from Above, he cannot see the kingdom of God. And Nicodemus says to him, how can a man be born when he is old? Jesus replied, Amen, amen, I tell you, unless a man is born of water and spirit, he cannot enter the kingdom of God. That which is born of flesh is flesh, and that which is born of spirit is spirit. Do not be amazed, because I’ve told you it is necessary for you to be born from Above. [Hart's New Testament] Jesus is speaking of the same water, the water of the spirit, that cleanses us and allows us to be born again from Above. Later on in the book of John, Chapter 7, verse 37, Jesus stood up and said loudly, If anyone is thirsty, let him come to me and let him drink. Whoever has faith in me, just as scripture has said, out of his parts living streams of waters will flow. Now he said this in regard to the spirit, whom those who had faith in him were about to receive, for as yet there was no spirit, because Jesus had not yet been glorified. [Hart's New Testament] And this is speaking of the Holy Spirit—what we call the Holy Spirit—because of course we have spirit, we’re born with spirit, because we have the Fullness of God within us, the First Order of Powers. But he’s talking of the Third Order of Powers, the army of Christ that comes after Jesus is “glorified.” And glorified means risen from the dead, ascended into the sky in front of hundreds of witnesses. And glorified means that Jesus is living Above, just as we will all be living Above, in a glorified body, in the presence of the Father. Now, the promise that Jesus referred to—he was quoting out of the Old Testament—something that all of the listeners in his audience already knew. And it’s from Isaiah 12:3 that says, Therefore with joy will you draw water from the wells of salvation. The water that is being drawn is this water that’s being referred to, that we’ve been discussing, out of Ezekiel 36:24—28. That is the living water, the mayim tehorím—the Holy Spirit that bathes us now within and without. We draw the living water of the Third Order Powers into us. This is why accepting the mission of the Christ into your innermost being is essential, because there’s no other way to wash away the memes, the obscurations of the world around us that confuses us and causes us to forget. We’re born with a noble nature. We’re born as Second Order Powers, directly from the Fullness above, but we get lost in the confusion of this world that is created and run by the Demiurge. We forget our ethereal origins. We forget about the Father. We forget about the Aeons and the Fullness of God. The spirit that we’re born with becomes smothered, smothered by the worldly memes we cling to and that cling to us. The living water that comes into our new softened heart can only come when you relinquish the ego that is causing you to hold on tightly to those memes, all those false promises that the world gives. They will not save you. They will not make you happy. They might give you a momentary piece of pleasure when something arrives in the box from Amazon on the front porch, but as soon as you’ve used it, it’s just another thing. But the living water never dies. It’s living waters from the Father flowing all the way downstream through the Son, through the Fullnesses, and only through Christ inside of us can we be washed, baptized from within to loosen the hold. So, the lev chadásh, renew your psychic heart, captures the same teaching that the Tripartite Tractate teaches—that the psyche must be reoriented and made stable. The ruach chadashá, awakening within you the spirit that is from Above, is the same as activating the pneumatic seed, as we say in Gnosticism, not a moral reform. The lev basár, a living heart, soft, able to receive the light, receptive, this is the Tripartite Tractate’s softened, harmonized psyche, that can receive the pneumatic imprint of Christ. And the divine seed will rise within you and rule in peace is what the Tripartite Tractate says of the pneuma ruling through the psyche once integration occurs. So, this is the Gnostic paraphrase then of Ezekiel 36:26—28: I will renew your ego's psychic heart, and I will awaken within you the pneumatic spirit—the One Self that flows from above. I will remove the heart hardened by the archons and the never-ending war, and I will restore your Second Order heart, soft, receptive, and able to receive the light. Through this new heart and new spirit, the divine seed of the Christ within you will rise and rule in peace. That’s just another way we could say the phrase in Ezekiel, in a more Gnostic way. It’s a bath, loosens the hold, washes away those memes, those sins, as the church likes to call it. But it’s more than just your mistakes and your problems. It’s all the stuff that we have around us. That is the job of the Christ, to open our eyes to our original Second Order power, to live within us, to correct our mistakes, to correct our faulty algorithms, to protect us from this demiurgic immersion that we find ourselves in, in this material world. We Second Order Powers are the children of the Aeons of the Fullness, who are themselves the Totality of the Son. The Third Order Powers are the army of the Christ, who represents all of the Powers of the ethereal plane, individually and collectively working for our redemption. Step aside. Take your ego off the throne. Take the Demiurge off the throne, if you’ve enthroned it. Put down your idols. Push away your possessions, at least long enough to allow the Third Order Powers to come in. Ask the Christ to come in and wash you with the Holy Spirit. Invite the Holy Spirit, the army of the Third Order of Powers, into your organism, literally, and it will cleanse you. It will wash you. Walk in the Spirit of God. Let your eyes be opened to the truth. We’ll talk more about this again. Until then, God bless us all, and onward and upward. Please enable JavaScript in your browser to complete this form.Name *FirstLastEmail *Stripe Credit Card *Choose your item *Item A - $10.00Item B - $25.00Item C - $50.00Total$0.00Submit

Welcome back to Gnostic Insights and to the Gnostic Reformation on Substack. This week I was listening to one of the radio preachers I like to listen to and I caught a sermon on the Pentecost, and I realized I had at that point a Gnostic insight that Pentecost, the coming of the Holy Spirit, when it infused the disciples in the upper room—that is the coming of the Third Order of Powers released by the Christ after his resurrection—that the Third Order Powers are the “anointing of the Holy Spirit.” So quickly, let’s look at the Acts of the Apostles book out of the New Testament, Chapter 2, which is what we now call Pentecost. And when the day arrived that completed the fifty days after Passover, they were all gathered together in one place, and suddenly there came a noise, like a turbulent wind borne out of the sky, and it filled the whole house where they were sitting. And there appeared before them tongues as of fire, which parted and came to rest, one each upon each one of them. And they were all filled with the Holy Spirit, and they began to speak in other tongues as the Spirit gave them to utter. Now dwelling in Jerusalem, there were devout Judeans from every nation under the sky, and on the advent of this noise, the multitude gathered and were confused, because each one heard them speaking in his own language. And they were amazed and astounded, saying, look, are not all of those who speak Galileans? And how is it that each one of us hears his own language, the languages in which we were raised? And all were amazed and entirely at a loss, saying to one another, what does this portend? But others, ridiculing them, said, ah, they’re full of sweet new wine. But Peter, standing up along with the eleven, raised his voice and addressed them all. Judean men and all of you staying in Jerusalem, let this be known to you and lend your ears to my words, for these men are not drunk, as you suppose, as it is the third hour of the day. Rather, this is what was declared through the prophet Joel. And in the last days it shall happen, says God, that I will pour forth from my spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall dream dreams.” [Hart's New Testament] Pentecost by el Greco Now, it’s a much longer passage, and it’s very thrilling and exciting, but we don’t have time today to go into it. Perhaps we’ll speak about this in more depth very soon. But that is the first Pentecost, the coming of the Holy Spirit upon humanity. And I’m going to talk about that today to clear up that confusion, because I’ve always had a bit of a confusion over what we speak of as the Holy Spirit dwelling in us in a Christian manner, or the Holy Spirit coming like tongues of fire in the Pentecost story of the upper room in the book of Acts, yet we all have the Holy Spirit of the Fullness of God within every cell of our bodies and throughout our entire organism. All of the Second Order powers are infused with the power of God. So what is the Holy Spirit then? And now I understand the distinction between the infusion of the Third Order of Powers and the infusion of the Second Order of Powers. You see, we are Second Order Powers. The Aeons of the Fullness are First Order Powers. They have their place Above. We are their fruit. We are their spores. (And I actually ran across a radio preacher, of all things, again last week, saying that the original word for fruit as used in the New Testament is spore. And I’m like, yes, that is exactly what I’ve been saying. So that was another cool Gnostic insight that came by way of a Christian radio preacher. So you can never tell what you’re going to hear on Christian radio.) So, we are the spores of the First Order of Powers. We are their fruit. We are their children. We are the Second Order of Powers, and that is all living things in the cosmos. Everything that moves around, everything that’s soft and squishy, the meat, as I like to say, as opposed to the mud, which is the realm of the Demiurge—the rocks and minerals, the molecules and atoms. But the Third Order of Powers is the army of the Christ. We’ve spoken of that often. We’ve had three recent episodes about the indwelling of the Christ. For example, The Gnostic Redemption of the Nag Hammadi from May 29th, 2026, Army of the Christ, May 16th, 2026, and Understanding Gnosticism: The Path to Inner Knowledge from May 9th, 2026. These all have to do with the coming of the Third Order of Powers. And the coming of the Third Order of Powers didn’t come to Earth until Christ walked the Earth in the form of a human, and that is Jesus the Christ. He’s the only one who has ever claimed that “I and my Father are One.” Jesus is not the same as Buddha. Jesus is not the same as Muhammad or any other prophet. Jesus is not simply a good teacher or an exemplar of morality and ethics. If you think that, as many modern theologians do—the postmodern theologians, the deconstructionists—they have reduced the power of Jesus to that of a prophet or a teacher. And even people I hear, strangely enough, out there on YouTube, claiming that Jesus was a fraud—that there is no such thing as anything that happened in the Bible, Old Testament or New Testament. That’s an absurdity that is being promulgated by non-believers. If you are a believer in the Father, then you are a believer in the Christ, because Christ was the emissary of the Father to Earth to bring the correcting algorithm, I like to call it, to Earth to patch up our Second Order Power that has been forgotten. We’re born with it. We fully instantiate it within our bodies, but we’ve overlaid it with all kinds of junk, karma and memes from our environment that cloud our gnosis, cloud our ability to perceive the power of the Aeons within us. Christ came, the Third Order of Powers, the army of the Christ, to help us to remember, to remind us of our Second Order power, to remind us of where we come from, to remind us of the Father and the Aeons above. I took notes from the Pentecost sermon I listened to, and I’m going to represent these notes as a Gnostic teaching for you, because once you have the gnosis working in you, once you’ve come to terms with Christ and the Father and the Aeons and the gnosis that you were born with, once you begin to remember your inherent transcendence, then you can read the New Testament with eyes wide open. You can understand the mysteries of the New Testament much better than typical Christians do, because they’re trapped in a formula that is derivative of the early Catholics that had stripped the gnosis out of the Bible in the first place. So we must free ourselves from the doctrine, but not free ourselves of the gnosis. Tricky. The occasion known as Pentecost was when Jesus had been crucified, entombed, resurrected, and then ascended back up above into the Fullness—above the Fullness, because he’s the king of all. And he had promised that he would send a helper—to not worry. He had told his disciples, don’t worry, I’m sending you a helper to help you bring the gnosis to the world, essentially is what he said. This was also promised in the Old Testament. And here I’m going to read you a very important verse out of the Old Testament and translate it for you into Gnostic terms. The verse is Ezekiel 36:24—28, where God promises to cleanse and put a new heart and a new spirit into believers. Now it’s tricky when going all the way back to the Old Testament, because the God of the Old Testament is not the God Above All Gods. The God of the Old Testament, Jehovah, well, it’s pretty much equivalent to the Demiurge. And that’s very dicey, very tricky. The ego of the God of the Old Testament, the ego of Jehovah, is when Jehovah speaks in very egoistic terms about itself and about obedience and the law because, remember, Jehovah is law-bound. The Demiurge doesn’t remember; the Demiurge has forgotten its origins above. When this radio preacher referenced Ezekiel 36, I went to what’s called the online Bible Gateway. That’s a resource you can use. And you type in any phrase or any citation, such as Ezekiel 36:24—28, and it will give you all of the various translations. And you can choose which translation you read or you read them all. Well, since this was a Hebrew exhortation, I decided to use the Orthodox Jewish Bible, which does have a lot of Hebrew in it. So then we have to go into Hebrew translations, but that was a good exercise as well. Oh, to go back and clear up confusion about how to read the Old Testament—if the Old Testament is largely demiurgic, it’s basically when Jehovah is speaking that’s demiurgic. But the prophets were in touch with their gnosis. The prophets were talking to the God Above All Gods. They weren’t talking to Jehovah. They were talking to the God Above All Gods. So their prophecies are coming from above. That seems a pretty simple way to understand it. So the histories are one thing. That’s the histories of the of the Hebrews who were the people of Jehovah. Jehovah was their tribal god. And then there are the prophets who were speaking to the God Above All Gods and giving the Hebrews instructions from the God Above All Gods. These are higher instructions than Jehovah. You see, Jehovah doesn’t remember that it’s a fallen part of an Aeon. Here at Gnostic Insights, we talk about that Aeon as Logos. Many other Gnostics call it Sophia. I prefer Logos. That’s out of the Tripartite Tractate. Logos split apart when he fell and abandoned the chaos down below. And the Demiurge is part of that chaos. So the Demiurge put this world in order, formed the heavens and the Earth in a godlike manner, because he had all the blueprints. He had the remembrance of how things went together, but he didn’t have the remembrance of the Father or the remembrance of his better ascended Self, that being Logos, or the Aeons out of which he fell, the Fullness out of which he came. The Demiurge woke up down here in chaos and remembered that things should not be chaos, wanted them to go back into an orderly manner, had the blueprints of Paradise, essentially, that’s how you can put it, and formed this Earth. But this is an imitation. This is a deficiency of Paradise, and it’s especially deficient because there’s no love here. The minerals do not know love. The mud does not know love. Love doesn’t come from the bottom up, from the Demiurge up, from Jehovah up. Love, consciousness, comes from the God Above All Gods down to us in the form of a Second Order Powers. But we have forgotten, and the Demiurge forgot. So here is a word from one of the prophets who was in touch with the God Above All Gods, giving assurance that salvation would come, that remembrance would come. The Demiurge doesn’t block the prophets because it egotistically thinks that the prophets are speaking of it. You know, the Demiurge takes personally being God, but he’s mistaken in that. He’s a lesser god, the god of this cosmos, but the God Above All Gods is the one who speaks through the prophets. Here’s Ezekiel 36:24—26, from the New King James Version. For I will take you from among the nations, gather you out of all countries, and bring you into your own land. Then I will sprinkle clean water on you, and you shall be clean. I will cleanse you from all your filthiness and from all your idols. I will give you a new heart and put a new spirit within you. I will take the heart of stone out of your flesh and give you a heart of flesh. Or as The Orthodox Jewish Bible puts it, A lev chadásh also will I give you, and a ruach chadasháh will I put within you; and I will take away the lev ha-éven (stony heart) out of your basár, and I will give you a lev basár. Now, when it speaks of I will give you a new heart, in Hebrew that is lev chadásh. Lev means inner self, the seat of will and moral character. Chadásh means anew, fresh, renewed, restored. So lev chadásh refers to a renewed inner disposition. A transformed moral center. A recreated will aligned with the Father rather than with stubbornness or idolatry. And when it speaks of and put a new spirit within you, in Hebrew that word, the new spirit, is ruach chadasháh. And it means a new spirit, an awakened pneuma. And pneuma is a Gnostic term. That is the spiritual part of us. Our One Self. So the ruach chadasháh is the spirit. Ruach is spirit, breath, animating force, inner vitality. That’s what it means. Chadasháh means fresh, new, renewed. So in Ezekiel, ruach chadasháh means a new animating principle. A renewed inner drive or spiritual vitality placed within the person. You see where I’m going with this? This is the Third Order of Powers. A new motivating force that empowers obedience and life. This cleansing of a new heart and putting a new spirit within you, ruach chadasháh. It means stripping away the meme shroud is how I generally refer to it in the Simple Explanation. Peeling off all those layers of confusion that obscure our originating Fullness. That’s the filthiness. It’s not the original sin. We aren’t born with original sin. We are born as Second Order Powers, much loved out of the first order powers of the Fullness of God. We forget when we come down here into this material world created by the Demiurge. And then we plug into this culture around us. Think of the media and the social media and all of the lies and confusions that are spread, both purposefully meant to mislead you and confuse you, and just accidentally because people make mistakes and people say the wrong things, even when they think they’re saying the right things. So that’s the filthiness. And the idols— these are the things that you cling to. Generally this narcissistic age we live in is an age of idols, but the idols that we worship aren’t little statues of gods. They are our exercise equipment and our bags of makeup and our, well, of course they can be influencers and they can be movie stars and television actors and musicians and sports figures and politicians. Those can be your idols if you treat them as idols, if you idolize them, if you go all weak in the knees and do anything they say. But we also have our own idols in the form of the things that we cling to and pile up around us that we buy, got to have this, got to have that, got to have this, got to have that. These are idols. So this is a promise to cleanse us from that. In other words, to strip away your meme shroud and let the Fullness shine forth from within you. But it goes beyond that, because it says, I will give you a new heart and put a new spirit in you. And that new heart is the lev chadásh, which is new spirit. And the new heart is lev basár, which literally means in Hebrew, a heart of flesh, a soft, receptive psyche. Oh, see, our psyche, that is not our pneuma—that's a Gnostic term as well. We have our pneuma, which is our spiritual Fullness. We have our psyche, which is our psychological aspect—our ego lives there. And we have our hylic, which is the material to which we are bonded in this material world. So this passage promises to put a new heart within us, a lev basár, a soft, receptive psyche; that is to soften our hearts, because they’re hardened by the world and by the memes we cling to. It says, furthermore, I will take the heart of stone out of your flesh. And the heart of stone in Hebrew is lev ha-éven, meaning heart of stone, or a hardened psyche. Going to remove that heart of stone, which is very interesting, because of course, I say that the hard rocky places, the stones are demiurgic. That’s the material level, that’s the elemental level. So the heart of stone is the demiurgic heart that we have put inside of us, that we’re bonded to. But this passage wants to turn it into a new heart, a heart of flesh, a soft, receptive psyche, as we were originally born with—lev basár. So it says, I will give you that new heart and put a new spirit within you, and take the heart of stone out of your flesh and give you a heart of flesh. The heart of stone, lev ha-éven. And the purifying waters are what do it. I will sprinkle clean water on you. In Hebrew, that was literally mayim tehorím, meaning clean, purifying waters. Jesus spoke of the purifying waters. In the New Testament, in the Gospel according to John, Chapter 3, a Pharisee named Nicodemus had sneaked out one night to speak privately with Jesus. He didn’t want anyone to know. And Nicodemus said to Jesus, Rabbi, we know that you have come as a teacher from God, for no one can produce these signs you perform unless God is within him. And in reply, Jesus said to him, Amen, amen, I tell you, unless someone is born from Above, he cannot see the kingdom of God. And Nicodemus says to him, how can a man be born when he is old? Jesus replied, Amen, amen, I tell you, unless a man is born of water and spirit, he cannot enter the kingdom of God. That which is born of flesh is flesh, and that which is born of spirit is spirit. Do not be amazed, because I’ve told you it is necessary for you to be born from Above. [Hart's New Testament] Jesus is speaking of the same water, the water of the spirit, that cleanses us and allows us to be born again from Above. Later on in the book of John, Chapter 7, verse 37, Jesus stood up and said loudly, If anyone is thirsty, let him come to me and let him drink. Whoever has faith in me, just as scripture has said, out of his parts living streams of waters will flow. Now he said this in regard to the spirit, whom those who had faith in him were about to receive, for as yet there was no spirit, because Jesus had not yet been glorified. [Hart's New Testament] And this is speaking of the Holy Spirit—what we call the Holy Spirit—because of course we have spirit, we’re born with spirit, because we have the Fullness of God within us, the First Order of Powers. But he’s talking of the Third Order of Powers, the army of Christ that comes after Jesus is “glorified.” And glorified means risen from the dead, ascended into the sky in front of hundreds of witnesses. And glorified means that Jesus is living Above, just as we will all be living Above, in a glorified body, in the presence of the Father. Now, the promise that Jesus referred to—he was quoting out of the Old Testament—something that all of the listeners in his audience already knew. And it’s from Isaiah 12:3 that says, Therefore with joy will you draw water from the wells of salvation. The water that is being drawn is this water that’s being referred to, that we’ve been discussing, out of Ezekiel 36:24—28. That is the living water, the mayim tehorím—the Holy Spirit that bathes us now within and without. We draw the living water of the Third Order Powers into us. This is why accepting the mission of the Christ into your innermost being is essential, because there’s no other way to wash away the memes, the obscurations of the world around us that confuses us and causes us to forget. We’re born with a noble nature. We’re born as Second Order Powers, directly from the Fullness above, but we get lost in the confusion of this world that is created and run by the Demiurge. We forget our ethereal origins. We forget about the Father. We forget about the Aeons and the Fullness of God. The spirit that we’re born with becomes smothered, smothered by the worldly memes we cling to and that cling to us. The living water that comes into our new softened heart can only come when you relinquish the ego that is causing you to hold on tightly to those memes, all those false promises that the world gives. They will not save you. They will not make you happy. They might give you a momentary piece of pleasure when something arrives in the box from Amazon on the front porch, but as soon as you’ve used it, it’s just another thing. But the living water never dies. It’s living waters from the Father flowing all the way downstream through the Son, through the Fullnesses, and only through Christ inside of us can we be washed, baptized from within to loosen the hold. So, the lev chadásh, renew your psychic heart, captures the same teaching that the Tripartite Tractate teaches—that the psyche must be reoriented and made stable. The ruach chadashá, awakening within you the spirit that is from Above, is the same as activating the pneumatic seed, as we say in Gnosticism, not a moral reform. The lev basár, a living heart, soft, able to receive the light, receptive, this is the Tripartite Tractate’s softened, harmonized psyche, that can receive the pneumatic imprint of Christ. And the divine seed will rise within you and rule in peace is what the Tripartite Tractate says of the pneuma ruling through the psyche once integration occurs. So, this is the Gnostic paraphrase then of Ezekiel 36:26—28: I will renew your ego's psychic heart, and I will awaken within you the pneumatic spirit—the One Self that flows from above. I will remove the heart hardened by the archons and the never-ending war, and I will restore your Second Order heart, soft, receptive, and able to receive the light. Through this new heart and new spirit, the divine seed of the Christ within you will rise and rule in peace. That’s just another way we could say the phrase in Ezekiel, in a more Gnostic way. It’s a bath, loosens the hold, washes away those memes, those sins, as the church likes to call it. But it’s more than just your mistakes and your problems. It’s all the stuff that we have around us. That is the job of the Christ, to open our eyes to our original Second Order power, to live within us, to correct our mistakes, to correct our faulty algorithms, to protect us from this demiurgic immersion that we find ourselves in, in this material world. We Second Order Powers are the children of the Aeons of the Fullness, who are themselves the Totality of the Son. The Third Order Powers are the army of the Christ, who represents all of the Powers of the ethereal plane, individually and collectively working for our redemption. Step aside. Take your ego off the throne. Take the Demiurge off the throne, if you’ve enthroned it. Put down your idols. Push away your possessions, at least long enough to allow the Third Order Powers to come in. Ask the Christ to come in and wash you with the Holy Spirit. Invite the Holy Spirit, the army of the Third Order of Powers, into your organism, literally, and it will cleanse you. It will wash you. Walk in the Spirit of God. Let your eyes be opened to the truth. We’ll talk more about this again. Until then, God bless us all, and onward and upward. Please enable JavaScript in your browser to complete this form.Name *FirstLastEmail *Stripe Credit Card *Choose your item *Item A - $10.00Item B - $25.00Item C - $50.00Total$0.00Submit

You probably didn't wake up this morning planning to wound anybody with your words. But somehow, by the end of the day, tone crept in. Sarcasm landed wrong. Silence spoke louder than you meant it to. And the atmosphere in your home shifted — not because of some big blowup, but through the daily cuts that nobody tracks.The atmosphere of your home is carried in your voice.Proverbs 18:21 says death and life are in the power of the tongue. Solomon doesn't say words are important — he says they're powerful. In Hebrew thought, words created realities. And Paul tells us in Ephesians 4:29 that every conversation is either construction or decay — you're either building your home or slowly damaging it.This message is not about communication tips. It's about a spiritual reality: your mouth leaks your heart. And if Jesus has transformed your heart, He should be transforming the tone of your table too.Because the people you love most deserve to hear grace — not just feel it.

**Every Breath Is a Gift**Your soul is always with you. Your breath is always with you.In Hebrew, the word for soul — *neshama* — and the word for breath — *neshima* — share the same letters. That's not a coincidence. That's Torah.When you come back to your breath, you're not just doing mindfulness. You're touching your soul. You're feeling the presence of God, who breathed life into you at the very beginning — and is breathing into you right now.Slow breath or fast breath. Conscious or subconscious. Doesn't matter. Every single one is a gift.כָּל הַנְּשָׁמָה תְּהַלֵּל יָהּ הַלְלוּיָהּ*With every breath, with every part of my soul — I will praise God.* (Tehillim 150:6)That's the meditation. Come to your breath. Come to your *neshama*. And feel it as love — God breathing into you in this very moment.#Judaism #Mindfulness #JewishMeditation #Neshama #Soul

Think the Book of Numbers is just a dry spreadsheet of ancient statistics? Think again! Today, we launch our brand-new series into one of the most action-packed, dramatic books of the Bible. In Hebrew, this book is simply called "In the Wilderness." Join us for this introductory episode as we map out Israel's 40-year desert road trip. Learn why a journey that should have taken 11 days took four decades, and discover how to survive and thrive when you find yourself in a spiritual wilderness.#BookOfNumbers #Bamidbar #WayToLife #WildernessJourney #BibleStudyIntro #OldTestamentStudy #ChristianPodcast #TamilBibleStudy #BibleTeaching #FaithInTheDesert #ScriptureExplored #NewSeries #WildernessSeason #GodIsFaithful #TorahStudy

7 takeaways from this study God's presence is not limited by place. Ezekiel's chariot vision reminds you that God sees and reaches you even in “exile” seasons—geographical, emotional, or spiritual. You are not forgotten. Outsiders can become family. Ruth shows that anyone, regardless of background, can genuinely say, “Your people shall be my people, and your God, my God” (Ruth 1:16). Treat sincere “Ruths” as true family in God. Holiness means real-life distinctions. Leviticus 11 and Sinai teach you to distinguish between holy and common. Practically, this means asking in everyday choices: “Does this belong in a life set apart for God, or not?” The Spirit empowers obedience, not lawlessness. Jeremiah 31 and Ezekiel 36 show that the רוּחַ ruach (Spirit) writes Torah on the heart and “causes” you to walk in God's ways. Depend on the Spirit to obey; do not use grace as permission to ignore God's commands. Look for the Spirit's work where you do not expect it. On Shavuot in Acts 2 and at Cornelius's house in Acts 10, many misread what God was doing. Ask: “Could this be the Spirit at work?” before you dismiss something that does not fit your expectations. Your story can be a seed, not a waste. Like exile, like the cross, and like a seed buried in the ground, seasons that look like loss may be God's way of planting something for a future harvest— often in others, not just in you. You carry a watchman's responsibility. Ezekiel's call and Peter's Shavuot sermon together imply this: you are not only saved; you are sent. Warn, invite, and testify — especially to those “far off” — so their blood is not on your hands and so they can join God's covenant family. A theme of the biblical festival of Shavuot (Pentecost) God's harvest from all nations. God joins those who are “far off” to His people and writes His instructions on their hearts by His Spirit. We’ll consider how believers live in covenant faithfulness and the relationship between Torah and Spirit, obedience and grace, and Israel and the nations. Ruth: From foreign outsider to covenant insider “But Ruth said, ‘Do not urge me to leave you or turn back from following you; for where you go, I will go, and where you lodge, I will lodge. Your people shall be my people, and your God, my God. Where you die, I will die, and there I will be buried. Thus may the LORD do to me, and worse, if anything but death parts you and me.'” Ruth 1:16–17 NASB 1995 Ruth comes from Moab. That nation has a difficult origin (Genesis 19:30–38). Moab also opposes Israel in the wilderness journey from Egypt to the Promised Land (Numbers 22–25). Therefore Ruth does not come from a neutral background. She comes from a historically hostile nation. Yet Ruth chooses Israel's people and Israel's God. She crosses a covenant boundary by faith and loyalty. She moves from being a foreigner to being part of Israel's story. Boaz recognizes this. The nearer kinsman refuses to redeem Ruth. He says it may “jeopardize” his own inheritance (Ruth 4:6). The subtext is clear. He does not want to bring a Moabite into his family line. Boaz responds differently. He sees Ruth's faith and covenant loyalty. He acts in line with the heart of the God of Israel, who welcomes the one who truly turns. The book ends by placing Ruth in the line of King David (Ruth 4:17–22). This shows that God can place a former outsider at the very center of His redemptive plan. In Hebrew, the word “holy” is קָדוֹשׁ qadosh (set apart). Ruth moves from being outside the set-apart people to being included among them. Her story anticipates a larger harvest from the nations. Shavuot: From Passover to Sinai The traditional reading of Ruth on Shavuot (Pentecost) fits the holy day’s lessons. Shavuot links Passover to the giving of the Torah at Sinai: “You shall also count for yourselves from the day after the sabbath, from the day when you brought in the sheaf of the wave offering; there shall be seven complete sabbaths. You shall count fifty days to the day after the seventh sabbath; then you shall present a new grain offering to the LORD.” Leviticus 23:15–16 NASB 1995 The counting of the fifty days (the Omer) ties together three elements: Passover (Pesach): deliverance from bondage in Egypt. Unleavened Bread (Matzot): removal of old leaven. Shavuot: firstfruits of the harvest and, traditionally, the giving of the Torah at Sinai (Exodus 19–20). This recalls God's purpose: “You yourselves have seen what I did to the Egyptians, and how I bore you on eagles' wings, and brought you to Myself. Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; and you shall be to Me a kingdom of priests and a holy nation.” Exodus 19:4–6 NASB 1995 The goal is not only freedom from slavery. It’s a covenant identity as a “kingdom of priests” and “holy nation.” The Hebrew for “holy” here is again קָדוֹשׁ qadosh (set apart). God marks out Israel as distinct because of His presence and His word. The first of the Ten Commandments begins with identity and history. “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. You shall have no other gods before Me.” Exodus 20:2–3 NASB 1995 Only this God redeemed Israel from bondage. Therefore Israel must not turn to other gods or make images (Exodus 20:4–6). The covenant is rooted in what God has already done. Israel receives the commandments after redemption. God does not redeem them because they obey. He redeems them, then calls them to obedience. The pattern is grace first, then covenant response. Holiness, distinction and Leviticus 11 Shavuot also connects to Leviticus 11, the list of “clean” and “unclean” animals. The passage ends with a key principle. “For I am the LORD your God. Consecrate yourselves therefore, and be holy, for I am holy. And you shall not make yourselves unclean with any of the swarming things that swarm on the earth. For I am the LORD who brought you up from the land of Egypt to be your God; thus you shall be holy, for I am holy.” Leviticus 11:44–45 NASB 1995 The Hebrew verb “to consecrate” is קִדֵּשׁ qiddesh (set apart, make holy). God teaches Israel to distinguish. Some things belong in the category of God's people. Others do not. In one sense, God simply says about the “clean” list, “Because I said so.” However, the deeper purpose lies in training Israel to see categories: clean and unclean, holy and common. This forms a pattern. Later God will also draw lines between righteous and wicked, sheep and goats, good fish and bad fish (cf. Matthew 13:47–50; 25:31–33). God present in exile The vision of Ezekiel 1 appears during ancient Israel’s second exile. The people of Judah have gone into Babylon. It might seem that Israel's story has ended. Yet God shows Ezekiel a vision of His glory by the river Chebar (Ezekiel 1:1–3). Ezekiel sees living beings with four faces and many eyes. They move straight in every direction and do not turn (Ezekiel 1:5–14). Wheels within wheels move with them (Ezekiel 1:15–21). The imagery resembles a heavenly chariot. This vision as a message about God's presence. In ancient warfare, a chariot moves only in one direction. The “business end” faces forward. Its power and weapons point one way. God's chariot differs. It goes straight in every direction. It sees everywhere. It reaches even into exile. Therefore, even in Babylon, God remains with His people. He is not bound to a geographical border. This message continues in Ezekiel 2–3. God gives Ezekiel a scroll to eat: “Then He said to me, ‘Son of man, eat what you find; eat this scroll, and go, speak to the house of Israel.' So I opened my mouth, and He fed me this scroll. He said to me, ‘Son of man, feed your stomach and fill your body with this scroll which I am giving you.' Then I ate it, and it was sweet as honey in my mouth.” Ezekiel 3:1–3 NASB 1995 The scroll contains words of lamentation and woe, yet it tastes sweet. The message includes judgment, but also hope. God has not forgotten His people. The exile itself lies within His plan of correction. The 70 years prophesied by Jeremiah (Jeremiah 25:11–12; 29:10) have begun, but they will end. There’s a parallel to Ruth. She once stood outside Israel, yet God brought her into His purpose because of her faith and rejection of the ways of her past. Hundreds of years later, Israel now stands in exile, yet Ezekiel’s vision of God's chariot shows that He has not abandoned them. The same God who reached into Egypt when Israel was enslaved there now reaches into Babylon. The New Covenant: Torah written on the heart The key to adoption into God’s family is the new covenant. Here’s where it’s foretold, then repeatedly quoted in the New Testament: “‘Behold, days are coming,' declares the LORD, ‘when I will make a new covenant with the house of Israel and with the house of Judah, not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them,' declares the LORD. ‘But this is the covenant which I will make with the house of Israel after those days,' declares the LORD, ‘I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people.'” Jeremiah 31:31–33 NASB 1995 The Hebrew word for “law” is תּוֹרָה Torah (instruction). God promises to place the Torah “within them” and write it “on their heart.” The Hebrew for “heart” is לֵב lev (inner being, mind and emotions). In a parallel new covenant prophecy, a key verb for obeying appears in the causative stem (הִפְעִיל hif'il). God does not only command His people to walk in His ways. He causes them to do so by His Spirit. “Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances.” Ezekiel 36:26–27 NASB 1995 The Hebrew word for “Spirit” is רוּחַ ruach (spirit, wind, breath). God's ruach empowers obedience from the inside. Thus the new covenant does not remove Torah. Instead, it internalizes Torah. It removes the heart of stone and gives a heart of flesh. Acts 10: Holy, common, and the nations The study then connects Leviticus 11 to Acts 10. Peter sees a sheet with all kinds of animals. A voice says, “Get up, Peter, kill and eat!” (Acts 10:13 NASB 1995). Peter objects, since he has never eaten anything unholy or unclean (literally, “common”; Acts 10:14). The voice answers, “What God has cleansed, no longer consider unholy” (Acts 10:15 NASB 1995). Peter later interprets this. When he meets Cornelius and his household, he says: And yet God has shown me that I should not call any man unholy or unclean. Acts 10:28, NASB 1995 Peter’s sheet vision centers on people. God has moved some from the “do not eat” category, so to speak, into the “eat” category. He has lifted them up and included them among His own. This does not erase all distinctions. Scripture still speaks of sheep and goats, righteous and unrighteous. However, the boundary now runs through Yeshua the Messiah and the work of the Spirit, not through ethnicity. Those who were “far off” can now draw near (cf. Ephesians 2:11–13). The Greek word for “unclean” is κοινός koinos (common, impure). God commands Peter not to label those whom He has cleansed as koinos. This echoes the principle from Ruth. A Moabite woman becomes part of the royal line. A Roman centurion and his household receive the Holy Spirit. Acts 1: Shavuot and the promise of the Spirit Fifty days after Yeshua’s resurrection came for Shavuot, with massive pilgrimages to Jerusalem. “To these He also presented Himself alive after His suffering, by many convincing proofs, appearing to them over a period of forty days and speaking of the things concerning the kingdom of God. Gathering them together, He commanded them not to leave Jerusalem, but to wait for what the Father had promised, ‘Which,' He said, ‘you heard of from Me; for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.'” Acts 1:3–5 NASB 1995 The forty days recall other periods of testing and preparation in Scripture (e.g., years of wandering in the wilderness). Yeshua remains with His disciples, teaching about the kingdom. Then He ascends. A 10-day gap leads to the 50th day, Shavuot. The disciples ask about the restoration of the kingdom to Israel (Acts 1:6). Yeshua answers that the Father has fixed the times and seasons. He then redirects them. “But you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.” Acts 1:8 NASB 1995 The Greek word for “power” is δύναμις dynamis (power, might). The Greek word for “witnesses” is μάρτυρες martyres (witnesses, from which “martyr” comes). The Spirit empowers witness from Jerusalem outward. This echoes God's original purpose at Sinai. Israel was to be a “kingdom of priests” (Exodus 19:6). Now the disciples carry the testimony of Messiah and the Torah written on the heart, through the Spirit, to the ends of the earth. Acts 2: Joel's prophecy and the last days On Shavuot, the Spirit comes with wind and fire (Acts 2:1–4). Those gathered speak in other tongues. Some bystanders mock and say they are drunk. Peter stands up with the eleven and explains: “But this is what was spoken of through the prophet Joel:‘And it shall be in the last days,' God says,‘That I will pour forth of My Spirit on all mankind;And your sons and your daughters shall prophesy,And your young men shall see visions,And your old men shall dream dreams;Even on My bondslaves, both men and women,I will in those days pour forth of My SpiritAnd they shall prophesy.'” Acts 2:16–18 NASB 1995, quoting Joel 2:28–32 The outpouring of the Spirit fulfills the promises of Jeremiah 31 and Ezekiel 36. God pours out His רוּחַ ruach (Spirit) on “all flesh,” crossing age, gender, and social status boundaries. Peter continues with the signs in heaven and earth and the coming “great and glorious day of the LORD” (Acts 2:19–20 NASB 1995). He then declares the key outcome: “And it shall be that everyone who calls on the name of the LORD will be saved.” Acts 2:21 NASB 1995 The Greek word for “saved” is σωθήσεται sōthēsetai (will be saved, from σῴζω sōzō). This includes Jews gathered for the feast and later Gentiles like Cornelius. Ruth's personal confession (“Your God, my God”) now becomes a worldwide invitation. Torah and Spirit: Not opposed but united Some readers claim that the new covenant and the Spirit “do away” with the Torah. They cite passages that call the former commandment “weak and useless” (Hebrews 7:18 NASB 1995). Yet this reading needs to take Hebrews in context. The writer compares the earthly priesthood and sanctuary with the heavenly reality. Earthly priests die. Earthly sacrifices repeat year after year. The pattern remains imperfect. It points beyond itself. “who serve a copy and shadow of the heavenly things, just as Moses was warned by God when he was about to erect the tabernacle; for, ‘See,' He says, ‘that you make all things according to the pattern which was shown you on the mountain.'” Hebrews 8:5 NASB 1995 The weakness lies in the human and temporal side, not in God's righteous standard. Priests fail. The people break the covenant. The temple can be defiled or destroyed. Yet the heavenly sanctuary remains open. The Messiah serves as eternal high priest. In the Prophets, God rejects sacrifices offered with corrupt hearts (Isaiah 1:11–17). The problem lies in the worshipers, not in Torah as God's instruction. The new covenant therefore does not nullify Torah. Instead, it moves the focus to Messiah's once-for-all sacrifice and to the internal work of the Spirit. “For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, so that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit.” Romans 8:3–4 NASB 1995 The Greek word for “flesh” is σάρξ sarx (flesh, human weakness). The problem is sarx, not Torah. The Spirit enables the “requirement of the Law” to be fulfilled in those who walk by the Spirit. Choice, covenant and watchfulness What about human responsibility for Heaven’s instructions? At Sinai, the people respond, “All that the LORD has spoken we will do!” (Exodus 19:8; 24:3 NASB 1995). Joshua later declares, “But as for me and my house, we will serve the LORD” (Joshua 24:15 NASB 1995). Believers still must choose daily to walk in God's ways. The Spirit writes the Torah on the heart, but the person responds with trust and obedience. This includes resisting sin “crouching at the door” (Genesis 4:7 NASB 1995) and taking thoughts captive (2Corinthians 10:5). This parallel’s Ezekiel's call to the watchmen (Ezekiel 3:17–19). If the watchman does not warn the wicked, the blood lies on his hands. This shapes the call to share truth with family and community. The message of Shavuot, of Ruth, and of Acts 2 must not remain private. Bottom line Shavuot is a hinge in the biblical story. At Sinai, God gives Torah and calls Israel to be a holy nation. In the exile, He shows that His presence reaches even into foreign lands. Through Ruth, He reveals that a foreigner can become central to His redemptive line. In Jeremiah and Ezekiel, He promises a new covenant and the Spirit who writes Torah on the heart. In Acts 1–2 and Acts 10, He pours out the Spirit and gathers a harvest from Israel and the nations. Throughout, Torah and Spirit remain unified. The Spirit does not erase God's instruction. Instead, the Spirit empowers obedience from within. The God who once wrote on stone tablets now writes on living hearts. Those who were “far off” now say, with Ruth, “Your people shall be my people, and your God, my God” (Ruth 1:16, NASB 1995). And everyone who calls on the name of the Lord will be saved. The post Can outsiders belong to God's people? The Bible's bold answer at Pentecost (Ruth 1–4; Ezekiel 1–3; Acts 1–2, 10) appeared first on Hallel Fellowship.

Retirement is often described as the finish line—the long-awaited season when work finally ends, and leisure begins. But what if that picture is incomplete? For believers, retirement does not mean purpose expires. It may simply mean that purpose takes on a new expression. We were created by God not merely to earn a paycheck, but to serve, contribute, create, encourage, and reflect His character in the world. That calling does not end when a career does. Mitch Anthony, bestselling author of The New Retirementality: Planning Your Life and Living Your Dreams…at Any Age You Want, has spent decades helping people rethink retirement. He joins the show today to share a simple but deeply important message: retirement should not be the end of meaningful work. It should be a new season of purposeful living. Work as Worship One of the most powerful ways to rethink retirement begins with a biblical understanding of work itself. In Hebrew, the word avodah conveys both work and worship. That connection reminds us that work was never meant to be separate from our calling before God. Work, at its best, is not merely labor. It is an opportunity to bring value to others and meaning to our own lives. That may happen through a career, but also through volunteering, mentoring, serving in the church, caring for family, teaching, consulting, creating, or encouraging others. Mitch defines work as “an engagement that brings value to others and meaning to you.” That broader definition helps us see that meaningful work is not limited to employment. It includes any faithful contribution that blesses others and reflects the gifts God has given us. Retirement Is Not a “Use By” Date Our culture often treats retirement as though people reach a certain age and are no longer needed. But that idea does not reflect biblical wisdom. Human beings are not products with expiration dates. We are image-bearers of God, created with gifts, experience, wisdom, and calling. While the pace or form of our work may change with age, our purpose does not disappear. That does not mean everyone should work a traditional job until the end of life. Rest matters. Enjoyment matters. Slowing down may be wise and necessary. But the question is not simply, “When can I stop working?” A better question is, “How can I continue bringing value to others in this season of life?” The Problem With Leisure Alone Many people imagine retirement as a permanent vacation. After decades of work, they look forward to golf, travel, hobbies, and relaxation. Those can all be good gifts from God. But leisure alone cannot carry the weight of a meaningful life. Mitch points out that there are diminishing returns to leisure. When recreation becomes the whole purpose of life, it often loses its joy. What once felt refreshing can begin to feel repetitive. The goal is not to choose between vacation and vocation. The goal is a healthy rhythm of both. Rest gives energy to our calling, and meaningful contribution makes rest more enjoyable. The Non-Financial Challenges of Retirement Most retirement planning focuses on money: savings, income, investments, Social Security, taxes, and health care costs. Those are important. But they are not the whole story. Retirement also brings significant non-financial challenges. People may struggle with identity, routine, mental engagement, relationships, and a sense of usefulness. For someone who has spent decades in a profession, stepping away can raise painful questions: Who am I now? What do I do with my time? Where am I needed? Mitch also notes that intellectual challenge matters. When people stop engaging their minds, solving problems, learning, and contributing, they may begin to feel themselves slowing down. Staying mentally and relationally engaged is an important part of a healthy retirement. Created for Good Works For Christians, the conversation about retirement must include Ephesians 2:10, which says, “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.” There is no retirement clause in that verse. God created His people for good works—not as a way to earn salvation, but as the fruit of His grace in our lives. Those good works may look different in each season, but they remain part of our calling. Retirement may change your schedule, income, title, or responsibilities. But it does not change the truth that you belong to Christ and have been gifted to serve others. Finding Purpose in a New Season For those entering retirement or already in it, the key is to ask better questions. What gifts has God given me? What knowledge and experience have I gained? Who could benefit from what I know? Where can I bring value to others? What kind of work still gives meaning rather than simply draining me? Those questions can open the door to mentoring younger professionals, serving in ministry, helping nonprofits, teaching a class, encouraging families, offering practical wisdom, or simply being more present to people who need care. Purpose in retirement does not have to be grand or public. Faithfulness often looks ordinary. But ordinary service, offered to God, can be deeply meaningful. A Better Vision for Retirement Retirement is not the end of usefulness. It is not a retreat from calling. And it is not merely a reward for decades of labor. For the follower of Christ, retirement can be a season of renewed purpose—a time to live with wisdom, generosity, rest, and meaningful contribution. The goal is not simply to have enough money to stop working. The goal is to steward the life God has given you for His glory and the good of others. Your career may end. Your title may change. Your pace may slow. But your purpose in Christ remains. On Today's Program, Rob Answers Listener Questions: My husband died eight months ago without a will in New York. The state says his assets should be divided between his children and me from a previous relationship, even though they never contributed to our finances or home. My name wasn't on his bank accounts or the house. Is there any legal way to petition the court and argue that the inheritance should go entirely to me? I'm 53 and started contributing to my employer's 401(k) a little over two years ago. It's my only retirement savings, and I've been contributing pre-tax based on the idea that I may be in a lower tax bracket in retirement. Now I have about $22,000 saved. Given my age and limited time to contribute, should I keep contributing pre-tax or switch some or all of my contributions to Roth? Resources Mentioned: Faithful Steward: FaithFi's Quarterly Magazine (Become a FaithFi Partner) The New Retirementality: Planning Your Life and Living Your Dreams...at Any Age You Want by Mitch Anthony Retirement Planning That Works by Mitch Anthony (Article in Faithful Steward, Issue 5) Our Ultimate Treasure: A 21-Day Journey to Faithful Stewardship by Rob West Wisdom Over Wealth: 12 Lessons from Ecclesiastes on Money Look At The Sparrows: A 21-Day Devotional on Financial Fear and Anxiety Rich Toward God: A Study on the Parable of the Rich Fool Find a Certified Kingdom Advisor® (CKA) FaithFi App Remember, you can call in to ask your questions every workday at (800) 525-7000. Faith & Finance is also available on Moody Radio Network and American Family Radio. You can also visit FaithFi.com to connect with our online community and partner with us as we help more people live as faithful stewards of God's resources. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Daily Dose of Hope May 15, 2026   Name of God:  Jehovah Jireh – The Lord Will Provide Scripture:  Genesis 22:8, Romans 8:32, Philippians 4:19, Matthew 6:25-34   Prayer:  Lord, You are Jehovah Jireh, my Provider. I come to You in Jesus' name, acknowledging that You know every need I have today, even before I ask.  Jehovah Jireh, I confess that I sometimes fear when I cannot see the way, but I choose to trust in Your faithfulness. I ask that You provide for me—not just for my wants, but for all my needs, according to Your glorious riches. Amen.   Welcome back to the Daily Dose of Hope, the devotional and podcast that complements the New Hope Church daily Bible reading plan.  We are currently walking through the names of God in the Old Testament.  Remember, names in the ancient world held much significance, indicating both character traits and purpose.  The same was true for God's names.  Each divine name gives us a glimpse at an aspect of God's character. Today's divine name is Jehovah Jireh.  In Hebrew, the word Jireh means to see or to provide.  Jehovah means YHWH in English.  Thus, Jehovah Jireh is the God who provides.  But this isn't a passive providing.  Jehovah Jireh is active, He sees and acts, all in the right timing. We see this in our first Scripture for today, Genesis 22:8.  Abraham was about to sacrifice his son in obedience to God, but God steps in and provides a ram caught in a thicket.  Thus, Abraham names that place YHWH Jireh (Jehovah Jireh), saying "On the mountain of the Lord it will be provided."    In Matthew 6 (the Sermon of the Mount), Jesus tells us not to worry.  He mentions how Jehovah Jireh provides for the birds of the air.  "Are you not much more valuable than they?" God is a God who provides for his creation, including us.  Sometimes, God doesn't give us what we think we need.  But He provides us with His presence, His love, and His strength.  Please know that whatever challenge and hardship you are facing, Jehovah Jireh sees you and is actively working to provide for you in ways you might not be able to see.  He will provide, in His way, in His time.  The question is – can we trust Him to do it? Blessings, Pastor Vicki        

Welcome to The Daily, where we study the Bible verse by verse, chapter by chapter, every day. Get your Hosea Scripture Journal now. Our shout-out today goes to Raymond Smith from Charlotte, NC. Thanks for your partnership in Project23. Our text today is Hosea 1:6. She conceived again and bore a daughter. And the Lord said to him, "Call her name No Mercy, for I will no more have mercy on the house of Israel, to forgive them at all." — Hosea 1:6 How patient is God? The story of Israel shows us something remarkable—God's patience is long, but it is not endless. Hosea's wife, Gomer, gives birth again. This time, the child is a daughter. And once again, God gives the child a name that carries a message. Lo-ruhamah. In Hebrew, the name means "No Mercy" or "Not Pitied." The meaning would have stunned anyone who heard it. For generations, Israel had relied on the mercy of God. Even when they sinned and wandered, God repeatedly showed compassion and forgave them. But now the warning changes. "I will no more have mercy on the house of Israel." This does not mean God had suddenly become cruel or indifferent. It means the nation had reached a point where they repeatedly rejected the mercy that had already been offered. Over and over, God had sent prophets. Over and over, he called the people back to faithfulness. Over and over, he showed patience. But the nation continued to pursue idols, ignore God's word, and trust in their own strength. Eventually, mercy that is continually rejected turns into discipline. This is one of the most sobering truths in Scripture. God is incredibly patient with his people, but persistent rebellion eventually brings consequences. The warning in Hosea's day was meant to wake the nation up. And the same principle applies to us today. God's mercy is one of the greatest gifts we receive—but mercy is not meant to be ignored or abused. It is meant to lead us back to him. Paul later writes in Romans: "God's kindness is meant to lead you to repentance." — Romans 2:4 So today, don't treat God's patience casually. If there is an area of your life where God has been calling you to change, respond while his mercy is still inviting you back. His warnings are not meant to push you away—they are meant to draw you closer. Take a moment today to thank God for his patience in your life, and respond to the places where he is calling you to return. DO THIS: Thank God today for his patience in your life, and respond to one area where he has been calling you to change. ASK THIS: Why do people sometimes mistake God's patience for approval? Where in your life have you experienced God's mercy even when you didn't deserve it? Is there an area where God has been patiently calling you back to him? PRAY THIS: Father, thank you for your mercy and patience in my life. Help me respond to your kindness with repentance and renewed faithfulness. Amen. PLAY THIS: "Lord Have Mercy (For What We Have Done)"

7 takeaways from this study See worship as drawing near, not “paying dues.” The offerings are about approaching the Presence of God. Prayer, study, and obedience/service are ways of coming close to God, not checking religious boxes. Offer God your best, not your leftovers. Unblemished animals and “most holy” portions challenge modern habits of giving God the spare time, spare energy, or spare money. Malachi 3 shows that careless, cheap offerings reveal the heart. Let God deal with your inner life, not just your behavior. Leviticus' focus on kidneys and heart, and Luke 6's focus on tree and fruit, call you to ask: “What is going on inside me — desires, motives, patterns — not just what people see?” Practice real repentance, not just ritual or words. Sin and guilt offerings require confession, turning, and (when needed) restitution. Luke 6's “Why do you call Me ‘Lord, Lord' and do not do what I say?” presses this home. Stay alert to “spiritual gravity” and small compromises. Malachi's priests did not collapse in one day. Little allowances, tiredness, and apathy piled up. Guard the “altar fire” of your heart through regular self‑examination and renewal. Choose teachers carefully and expect to become like them. Yeshua's warnings about blind guides and the pupil becoming like the teacher mean your podcasts, books, and leaders shape your character. Seek voices that love holiness, humility, and truth. Build your life on doing, not just hearing. The wise builder in Luke 6 hears and acts. Tie every insight you gain — from Leviticus, Malachi, or the Gospels — to at least one concrete step of obedience in relationships, work, or worship. The offerings in Leviticus form a pattern of drawing near to God. The central word for “offering” in Leviticus is קָרְבָּן korban. It comes from the root קָרַב karav (to approach, to draw near). The offerings are not about feeding God. They are about approach. The Tabernacle and later the Temple functioned as visible reminders of God's holiness dwelling among His people. Since God is perfectly holy, sin and impurity could not simply be ignored. The sacrificial system provided God-appointed means for cleansing, atonement, restoration, and worship. These offerings were not random religious inventions but gracious instructions from God Himself. They pointed both backward and forward: backward toward humanity's need for reconciliation after the fall in Eden, and forward toward the future work of Messiah. The goal is that all of those who are far away from God to be brought near to Him.  Leviticus 1–7 therefore describes how people who are “far off” come near to the presence of the LORD (Ephesians 2:13). The movement is from outside the camp toward the Tabernacle. The Tabernacle represents God's dwelling in the midst of Israel (Exodus 25:8). The offerings are the God-given means for that approach. The New Testament later reflects this same movement. Hebrews speaks of drawing near with confidence to the throne of grace (Hebrews 4:16). The vocabulary and imagery echo the earlier pattern of korban — approach. In Hebrew thought, sacrifices were not merely primitive rituals or attempts to manipulate God. The entire system was designed to teach Israel how sinful human beings could approach a holy God while remaining in covenant relationship with Him. The sacrifices taught lessons about repentance, thanksgiving, fellowship, substitution, holiness, and obedience. These passages are not disconnected religious texts from different eras, but part of one continuous revelation from the God of Israel. Together they demonstrate God's desire for holiness, covenant faithfulness, sincere worship, repentance, and transformed hearts. The Torah, the Prophets, and the teachings of Yeshua all work together harmoniously and reveal the same divine character and purposes. The five main offerings in Leviticus Leviticus 1–7 presents five primary offerings: עֹלָה olah (burnt offering, whole ascending offering) מִנְחָה minchah (grain or tribute offering) שְׁלָמִים shelamim (peace or fellowship offering) חַטָּאת khatat (sin or purification offering) אָשָׁם asham (guilt or reparation offering) Leviticus 1–5 describe these from the worshiper's perspective. They answer the questions, “When do I bring this?” and “Why?” Leviticus 6–7 return to the same offerings. They speak from the priest's vantage point of leading the worshipper on the approach Each section starts with, “This is the law (תּוֹרַת torat) of the…” (Leviticus 6:9; 6:14; 6:25; 7:1; 7:11). The order also shifts. In Leviticus 1–5, the sequence is burnt, grain, peace, sin, guilt. In Leviticus 6–7, the order becomes burnt, grain, sin, guilt, peace. For the priests, the path ends with peace. This shift hints at an intended trajectory for the worshipper: consecration, gratitude, cleansing, restitution/restoration, and finally shared fellowship. ‘Soothing aroma’ and ‘most holy’ Leviticus repeats the phrase רֵיחַ נִיחוֹחַ reach nichoach (soothing or pleasing aroma). For example, in the burnt offering: “an offering by fire of a soothing aroma to the LORD” (Leviticus 1:9 NASB95). The phrase does not imply that God enjoys smoke as such, particularly when unpleasant things are burning. It points to His pleasure in obedient, wholehearted devotion. Another key term is קֹדֶשׁ קֳדָשִׁים kodesh kodashim (holy of holies, most holy). Some offerings, or their remainders, belong to this category (Leviticus 6:17; 7:1; 7:6). The inner sanctuary, the Holy of Holies, also bears this designation (Exodus 26:33–34). The phrase marks degrees of holiness. It divides between ordinary use and what belongs uniquely to God. In several offerings, contact with a most holy portion communicates holiness. “Anyone who touches them will become consecrated” (Leviticus 6:18 NASB95). This direction, holiness moving outward, anticipates the sanctifying effect of Messiah's work. The burnt offering The burnt offering, עֹלָה olah, appears first. The word comes from עָלָה alah (to go up, ascend). The entire animal (except the hide, which goes to the priest) ascends in smoke (Leviticus 1:9; 7:8 NASB95). The worshiper leans his hand on the animal's head. The Hebrew verb is סָמַךְ samach (to lean, to lay hand upon). This gesture conveys identification and transfer. The offering is voluntary. It expresses total dedication. All of the animal goes up. The act teaches that the whole self belongs to God. The text states, “It will be accepted for him to make atonement on his behalf” (Leviticus 1:4 NASB1995). The root for atonement is כפר kaphar (to cover, to purge). The daily burnt offering, the תָּמִיד tamid (continual) offering, keeps this pattern always before Israel (Numbers 28:3–8). The fire on the altar must never go out (Leviticus 6:12–13). The Hebrew uses the verb כבה kabah (to quench, to extinguish). Priests must not quench the fire. This fire later connects with prophetic images of unquenchable judgment and refining. The grain offering The grain offering, מִנְחָה minchah, often accompanies the burnt offering. The term can mean tribute or present. It comes from the produce of the land. The worshiper brings fine flour with oil and frankincense (Leviticus 2:1). The offering excludes leaven (חָמֵץ chametz) and honey (דְּבַשׁ devash) when burned on the altar (Leviticus 2:11). This absence signifies purity and the avoidance of corruption or sweetness. A memorial portion (אַזְכָּרָה azkarah) goes up in smoke. The priests eat the remainder in a holy place (Leviticus 2:2–3; 6:16). This remainder is kodesh kodashim. It sustains those who minister. The grain offering expresses thanksgiving and dedication of labor. It acknowledges that what grows, and what human hands produce from it, comes from God. It also functions as an accessible offering for the poor who may not afford larger animals. The grain offerings, when offered in the right spirit, are an attitude of gratitude to God for what He has done and when we express gratitude to God for what He has done for us, it can become infectious and others will feel emboldened and an encourage to also express gratitude to God for His blessings.  The peace offering The peace offering, שְׁלָמִים shelamim, is related to שָׁלוֹם shalom (peace, completeness, well-being). It can be brought for thanksgiving, fulfillment of a vow, or a freewill expression of joy (Leviticus 7:11–16). The animal may be male or female but must be without defect (Leviticus 3:1). The fat and certain inner parts, including kidneys and liver, go on the altar (Leviticus 3:3–5). The breast is waved. The right thigh belongs to the priest (Leviticus 7:30–34). The offerer and family eat the remaining meat in a communal meal. This offering pictures fellowship. God receives His portion. The priest receives his. The worshiper and household share the rest. It displays restored relationship and shared joy. The phrase reach nichoach again describes God's pleasure in restoration (Leviticus 3:5). It was a peace offering in the sense that it was offered and eaten communally within the household, but it was also a sin offering, because it was offered to cover over sin and protect those offering it from taking on the consequences of their sin. So if someone asks, “Is the Pesach offering a sin offering or a peace offering?” The answer is “Yes!”  The sin offering The sin offering, חַטָּאת khatat, addresses unintentional sins and impurities (Leviticus 4:1–2). The root חָטָא khata means to miss the mark or go astray. The type of animal varies by the status of the offender. A priest or the whole congregation brings a bull. A leader brings a male goat. An ordinary person brings a female goat or lamb. Very poor worshipers may bring birds or even flour (Leviticus 4:3–32; 5:11). The blood's placement depends on the case. In some instances, the priest brings it into the holy place and sprinkles it before the veil and on the horns of the incense altar (Leviticus 4:5–7). In other cases, he applies it to the horns of the altar of burnt offering (Leviticus 4:25). Fat still goes on the altar. For high-level offerings, the remainder of the animal goes outside the camp and burns there (Leviticus 4:11–12). For others, the priests eat the meat in a holy place (Leviticus 6:26). The pattern highlights both expiation and contamination. Sin defiles the sanctuary, even when unintentional. The blood purifies sacred space. The carrying of the carcass outside the camp anticipates later reflections on Messiah’s suffering “outside the gate” of Jerusalem (Hebrews 13:11–13 NASB95). The guilt offering The guilt or reparation offering, אָשָׁם asham, deals with offenses that include a debt or breach of trust (Leviticus 5:14–26 and 7:1–10). The offenses include misusing holy things, false dealing with a neighbor in matters of deposit, robbery, oppression, or failure to return lost property (Leviticus 6:2–3). The offender must first restore what he took. He then adds one fifth (20%) and gives it to the injured party (Leviticus 6:5). After restitution, he brings a ram without defect as the אָשָׁם asham (Leviticus 6:6). The priest makes atonement. “It will be forgiven him” (Leviticus 6:7 NASB95). This offering shows that reconciliation with God runs through reconciliation with neighbor. It rejects the idea that one can “be right with God” while ignoring unresolved wrongs against others. It also distinguishes between healthy guilt that leads to restoration and destructive shame that traps a person in despair. Repentance is not merely emotional regret but involves concrete acts of restoration and accountability.  Substitution and pattern Across these offerings, substitution appears. Innocent animals die. The text never portrays them as morally guilty. They bear consequences in the place of the sinner. The visual and sensory impact teaches gravity. It shows that sin brings death and that mercy has a cost. Blood played a central role in the sacrificial system because Scripture teaches that the life is in the blood. Blood represented life given in place of another life. This principle of substitution formed an important theological foundation for understanding Messiah's atoning work. From a Messianic Jewish perspective, Yeshua did not abolish the sacrificial themes of Leviticus but fulfilled and embodied them. He became the perfect sacrifice who fully accomplished what the Temple sacrifices symbolized and anticipated.  Hebrews later calls the Levitical system “a shadow of the good things to come” (Hebrews 10:1 NASB95). A shadow is not unreal. It has shape and direction. It points beyond itself. The pattern of approach, cleansing, substitution, and fellowship prepares readers to understand later fulfillment. In Matthew 5:23–24 during the Sermon on the Mount, Yeshua taught His disciples that a person cannot genuinely draw near to God while knowingly remaining in unresolved sin, bitterness, or injustice toward another person. Yeshua was intensifying the Torah's ethical demands by teaching that reconciliation and repentance are part of true worship. A person cannot genuinely draw near to God while knowingly remaining in unresolved sin, bitterness, or injustice toward another person. The sacrificial system was never intended to function mechanically or magically. God always cared about the condition of the heart behind the offering. A sacrifice without repentance, obedience, or covenant faithfulness was unacceptable. This theme became especially important in the transition to the Book of Malachi. Malachi 3: Fire, priests, and weary worship Malachi prophesied after the return of the remnant of Israel from exile in Babylon and Persia. The Temple was standing again. Sacrifices resumed. Yet spiritual apathy spread. The priests were offering defective animals. They treated their calling lightly (Malachi 1:6–8, 13). People tired of serving God. Malachi 3 speaks into this situation. “Behold, I am going to send My messenger, and he will clear the way before Me.” Malachi 3:1 NASB95 The passage then describes Adonai coming to His temple as a refiner's fire and launderer's soap (Malachi 3:2). He “will purify the sons of Levi and refine them like gold and silver, so that they may present to the LORD offerings in righteousness” (Malachi 3:3 NASB95). The fire language recalls the altar fire in Leviticus that must not go out (Leviticus 6:12–13). In Malachi, the problem is not lack of ritual. It is poor quality and wrong heart. Priests “despise” the table of the LORD by their offerings and attitudes (Malachi 1:7). God announces that He will refine them. He will restore offerings that truly please Him. God's goal was not merely punishment but restoration. The priests and people had drifted from covenant faithfulness, yet God still called them to return. This reflects the covenant loyalty and mercy of God toward Israel. The famous declaration, “I the Lord do not change,” is evidence of God's faithfulness to His promises. Israel survived not because of its own righteousness but because of God's unchanging covenant commitment. Malachi also addresses tithes and support of the priesthood (Malachi 3:8–10). People withhold what sustains those who minister. This connects back to Leviticus, where parts of offerings and tithes feed the priests and their families. Neglect of this support undermines faithful service and signals distrust of God's provision. Spiritual gravity and backsliding Rabbi Daniel Lapin likened the struggle against sin in the world to “spiritual gravity.” If gravity acts and no one resists it, objects fall. Similarly, if spiritual decline goes unopposed, people slide downward. Scripture often warns of “backsliding.” Hosea speaks of “a stubborn heifer” and of God's people “bent on turning from Me” (Hosea 4:16; 11:7 NASB95). Jeremiah describes a people who “went backward and not forward” (Jeremiah 7:24 NASB95). Small compromises accumulate. Priests in Malachi's day likely did not plan to profane worship. They accepted slightly blemished animals. They became careless. Over time, standards eroded. Slowly, they let the fire on the altar of their hearts die down and go out. The Torah and Prophets together urge watchfulness. They call leaders and people to “tend the fire.” They stress the need for continual renewal and honest self-examination. The scriptures do not promote manipulative prosperity theology, rather, they emphasize that generosity, faithfulness, and trust in God remain important covenant principles. God desires wholehearted devotion rather than empty religious performance. Luke 6: Exercise discernment and judgement on oneself first Luke 6 contains a section sometimes called the Sermon on the Plain. In verses 39–49 Yeshua tells a series of short parables that connect to themes from Leviticus and Malachi. First, He warns, “A blind man cannot guide a blind man, can he? Will they not both fall into a pit?” (Luke 6:39 NASB95). This speaks to discernment in choosing teachers. In Malachi's time, priests functioned as blind guides when they treated holy things lightly. In any age, leaders who ignore God's word risk leading others into moral and spiritual collapse. Leaders who lack spiritual clarity cannot produce healthy communities. Second, He says, “The pupil is not above his teacher; but everyone, after he has been fully trained, will be like his teacher” (Luke 6:40 NASB1995). Training aims at likeness. Priests in Leviticus model holiness. They eat most holy portions in a holy place. They teach people to distinguish between holy and common (Leviticus 10:10–11). Disciples in Luke learn to resemble their Master in character and obedience. Followers of Messiah Yeshua are called to reflect His character, values, mercy, humility, and obedience. This reflects a deeply Jewish understanding of discipleship in which students sought not only to learn teachings but also to imitate the life of the rabbi. Third, He uses the image of the speck and the log (Luke 6:41–42 NASB1995). A person who tries to remove a speck from a brother's eye while a log remains in his own behaves as a hypocrite. Yeshua was not prohibiting all moral discernment or accountability. Instead, He condemned self-righteous judgment and hypocritical condemnation. This aligns with the sacrificial system's insistence on purity in those who minister. It also responds to Malachi's charge that priests and people blame others while ignoring their own compromises. Fourth, He speaks of trees and fruit. “For there is no good tree which produces bad fruit, nor, on the other hand, a bad tree which produces good fruit” (Luke 6:43 NASB1995). He concludes, “For his mouth speaks from that which fills his heart” (Luke 6:45 NASB1995). Here καρδία (kardia) (heart) functions like Hebrew לֵב (lev) (heart). The inner life shows itself outwardly. Offerings and rituals without love and justice reveal a diseased tree, however impressive the leaves. This idea also related to the role of spiritual leadership. Just as bad trees cannot produce good fruit, corrupt leaders cannot produce healthy spiritual communities. Yeshua's warnings echoed prophetic concerns found throughout the Hebrew Scriptures regarding false shepherds, corrupt priests, and hypocritical leaders. Finally, He tells the parable of the two builders (Luke 6:46–49 NASB1995). One hears His words and acts on them. That person builds on rock. Floods cannot shake the house. The other hears but does not act. That person builds on soil without foundation. The same flood destroys that house. Hearing good teachings alone is insufficient. True discipleship requires obedience and action. Leviticus taught Israel how to approach God faithfully. Malachi rebuked the people for abandoning covenant obedience while maintaining outward religion. Yeshua likewise warned that merely calling Him “Lord” without obedience is spiritually empty. Inner life: kidneys, heart, and fire The Bible also frequently uses imagery of kidneys and heart. The Hebrew term for kidneys is כְּלָיוֹת kelayot (kidneys). The heart is לֵב lev. Together they describe the deep inner life. Psalm 26:2 says, “Examine me, O LORD, and try me; Test my mind and my heart” (Psalm 26:2 NASB95). Literally, God tests “kidneys and heart.” These terms appear in sacrificial contexts, where kidneys and certain fats go on the altar. The visual burning of these inner parts symbolizes the offering up of deep impulses and desires. It anticipates later teaching on inner transformation. Ezekiel 36:26–27 promises a new heart and a new spirit (Ezekiel 36:26–27). Hebrews 4:12 speaks of the word of God judging “the thoughts and intentions of the heart” (Hebrews 4:12 NASB95). Fire, too, functions as an image for inner reality. The unquenched altar fire points to continual devotion and God's active presence. Malachi's refining fire points to God's work in purifying His people. Acts 2 later uses divided tongues as of fire to mark the Spirit's coming upon the gathered disciples (Acts 2:3). The same God who commanded priests to keep literal fire burning now lights an inner fire in His people. The post How Old Testament sacrifices and Messiah's teachings fit together in one big story (Leviticus 1–7; Malachi 3; Luke 6) appeared first on Hallel Fellowship.

Faith is one of the primary foundations of our relationship with God. In Hebrew, the word for faith is Emunah. In this episode, Rabbi Schneider introduces the principles of Biblical Emunah and how you can put them into action in your life. **** BECOME A MONTHLY PARTNER - https://djj.show/YTAPartner **** DONATE - https://djj.show/YTADonate  **** TEACHING NOTES -   https://djj.show/suq 

If I told you I'm a nurse, you know you could come to me for health advice.  If I told you I'm a dentist, you know you could come to me for your teeth.  If I told you I'm an accountant, you know you could come to me for your taxes.  If I told you I'm a banker, you know you could come to me for a loan.  If I told you I'm a travel agent, you know you could come to me for your vacation plans.  Who I tell you that I am directly tells you what could expect of me. So, when God tells us he is something specific, we know specifically what we can come to him for.  This is what we're learning in the names of God. How sweet for God to tell us he is our HEALER.  What do you come to a healer for?  HEALING, my friend.  Yes, healing of your body – but more – healing of your entire being. Restoration of what has been broken. A healed mind that is damaged. Renewed peace where anxiety has taken root. Mending of strained relationships. Softening of a hardened heart. Comfort for a hurting heart. This is what God can heal – Your body, your heart, your mind, your family, your relationships, your circumstances.  God is the great healer, you can call him Yahweh Rapha. Exodus 15:26, God announces to his people, “For I am the LORD who heals you.”  LORD is in all caps so we know the original spoken word of God was his name YHWH, and heals is Rapha.  In Hebrew, I am Yahweh Rapha. Rapha means to heal, restore, make whole and repair.  If our God is Yahweh Rapha, we know we can come to him for healing, restoration, wholeness and repair in every way. Notice precisely where God speaks these words, because it's only spoken one time in scripture, then displayed hundreds of times in action. Exodus 15 comes at a critical time for God's people, the Israelites.  They have been rescued from captivity in Egypt and set free.  They have been supernaturally protected and guided right through the parting of the Red Sea, then turned around and watched their enemies be swallowed by the sea.  And now they're walking through an unknown wilderness and dying of thirst.  They have gone 3 days without water.  This is the limit of a human body in these harsh, hot conditions. They finally find a small body of water, in this desert, but can you believe the water is bitter and undrinkable.  Moses seeks God for help and God gives Moses a solution that turns the bitter water sweet, and the people are saved by having water to drink in their wilderness.  And THIS is exactly where God introduces himself as Yahweh Rapha, the Lord who heals you.  Here where God turned what was unbearably bitter into sweetness to not only satisfy but to save.  God restored what had been corrupted.  The water was corrupted with bitterness, but he restored it to sweetness with his healing touch. This is where Yahweh Rapha meets us – in the bitterness we find unbearable, and he turns it sweet. Oh what a threat bitterness was to God's people there in the wilderness – and what a threat bitterness continues to be for us, his girls on our own journeys.  Life has a way of being bitter sometimes.  It stings.  It stinks.  It disappoints.  And through it all, our hearts grow hardened, we become guarded, and bitterness creeps in.  Yahweh Rapha wants to heal that! Now, God reveals specifically how this healing is going to take place.  Back up and read the beginning of Exodus 15:26, “IF YOU will listen carefully to the voice of the LORD your God and do what is right in his sight, obeying his commands and keeping all his decrees, THEN I WILL not make you suffer any of the diseases I sent on the Egyptians; for I am the LORD who heals you.”  God is saying your healing will not come through a transaction, but through a relationship with me.  A relationship where we have a role and he has a role.  Our role is trust and obey him – his role is to bring healing. Walk with God and you will live different.  Live different and you will be healed.  Healed of what?  The very things that threaten your being with bitterness.  We're talking your entire body, but also those emotional wounds, your past trauma, your anxiety, your broken identity, your shame, your regret …. Anything that has become bitter in you, Yahweh Rapha restores. God could have given his people new water there in the wilderness.  He could have rained down water from heaven at that very moment.  He could have supernaturally quenched their thirst in some other unfathomable manner.  But that's not what God did.  God addressed what was bitter and he healed it.  He changed the nature of the water and transformed it from bitter to sweet.  And if God can do that with a pond of nasty water in a wilderness, don't you know he can do that with your heart, with your mind, with your family and with every other threat of bitterness in your life? Yes, God could bring something totally new, but Yahweh Rapha heals what already is and transforms the existing to health again. My friend, where has life turned bitter for you?  Where have you swallowed a hard pill and don't understand why it has to be this way?  Where have you settled into dysfunction or disappointment, all while a little piece of you is dying?  Yahweh Rapha wants to heal that bitterness for you.  He wants to bring a sweetness back to your life.  That's what he does, so now you know that's what you can call on him for. God, heal your girls.  Heal our wounds.  Heal our brokenness.  Heal our bodies.  Heal our minds.  Heal our families.  Bring a sweetness back to what has grown bitter. Let me show you 3 specific places the word rapha is used in scripture so we can see the work of our Yahweh Rapha. • Psalm 147:3, “He heals the brokenhearted and bandages their wounds.”  The Hebrew word for heal here is rapha.  This is literally the work of Yahweh Rapha, healing those broken hearts and bandaging up the wounds of life hitting hard.  He wants to do that for you. • Hosea 14:4, The LORD says, “Then I will heal you of your faithlessness; my love will know no bounds, for my anger will be gone forever.”  Again, this word translated heal here is rapha.  The work of Yahweh Rapha is to heal us of every way we have struggled to be faithful.  Of every wayward wandering, God heals us.  His love meets us right where we are and changes that bitter root within us to be sweet.  And guess what, God isn't angry about the work he does in you either.  Yahweh Rapha loves to heal you and restore you and make you right again. • In 2 Kings 20, we read about King Hezekiah becoming deathly ill.  God has told him to get ready because he is for sure dying and will not recover.  But Hezekiah prays and says, “Remember, O LORD, how I have always been faithful to you and have served you single-mindedly, always doing what pleases you.”  Hezekiah breaks down and cries, begging God.  And this is wild, but check it out – Verse 5, God then says, “I have heard your prayer and seen your tears.  I will heal (rapha) you, and 3 days from now you will get out of bed and go to the Temple of the Lord.  I will add 15 years to your life!”  Verse 7, “Hezekiah recovered!”  This is the miraculous healing work of Yahweh Rapha, the Lord who heals you. Let's be clear, if Yahweh Rapha can do that for King Hezekiah, a man most definitely dying, then Yahweh Rapha can do that for you too.  If you are sick, what should you do?  ASK HIM!  Just as Hezekiah did.  Bring your real emotion, your honest plea and ask for the healing touch of Yahweh Rapha. He is the LORD who restores every part of you – spirit, soul, body, family, and everything surrounding you.  Nothing stays broken in his hands.  He uses it for good.  He restores bitterness to sweetness.  He adds life. While we only see God speak of being Yahweh Rapha one time in scripture, we see proof of his healing power throughout the Bible, in the testimonies of real lives all around us, and I bet even in your own life.  Has Yahweh Rapha done his healing work in your body – in your mind – in your family – in your circumstances?  Has he turned something bitter to absolute sweetness for you?  Look closely, you will see the fingerprints of Yahweh Rapha – he is still working. And no doubt, he's not done working.  He still brings healing. If you need healing in your life in any way, call on him by name.  Yahweh Rapha, I now know what you do, so I know what call on you for and what to trust you with.  Here's my brokenness, here's my sickness, here's my disappointment, here's every bitter thing in my life – will you touch me with your sweet healing? 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

Sunday, 19 April 2026   Now it came to pass, when Jesus had finished these sayings, that He departed from Galilee and came to the region of Judea beyond the Jordan. Matthew 19:1   “And it was, when Jesus completed these words, He after-lifted from the Galilee, and He came unto the borders of Judea beyond the Jordan.” (CG).   In the previous verse, Jesus ended Chapter 18 with a note about the forgiveness of a brother for his trespasses. Chapter 19 begins with the words, “And it was, when Jesus completed these words, He after-lifted from the Galilee.”   Here is an exciting word that is seen for the second and last time, metairó, to after-lift. It is derived from meta, after or with, and airó, to lift. There is no exact English word, but the idea of a plane taking off is somewhat analogous.   There is a purposeful intent of getting up and removing oneself from one place to another. The word was minutely explained at its introduction into Scripture in Matthew 13:53. It would be good to return there to reacquaint yourself with its intent.   In both instances of its use, there is a transition in the narrative. In Chapter 13, the transition was from instruction in parables to Jesus' rejection in Nazareth. Now, there is a transition from parables concerning community ethics to a southward journey which will culminate in Jesus' passion. It is a rejection that goes beyond that of Nazareth. In this rejection, it will be by His nation.   As has been seen, the Galilee is a circular area. The name comes from the Hebrew Galil. It is identical to galil, to pivot or turn. That, in turn, comes from galal, to roll away. Thus, the meaning is Liberty. In the Hebrew, the name is normally preceded by the definite article, ha'galil, the Galilee. Of Jesus' after-lifting from this area, it next says, “and He came unto the borders of Judea.”   Ioudaia, Judea, is the feminine form of Ioudaios, Jews. As such, it is the land of the Jews. The word is derived from the fourth son of Israel, Judah. His name is derived from odeh, a verb signifying I will praise (or thank). Thus, the name means Praise. One can think of Judea as the land of praise. The narrative continues, saying, “beyond the Jordan.”   The meaning here is not obvious without consideration. Judah does not lie beyond the Jordan. As such, the intent must be derived from what it says as Mark 10 begins –   “Then He arose from there and came to the region of Judea by the other side of the Jordan.” Mark 10:1   Therefore, Matthew's words are elliptical. The thought should be, “And it was, when Jesus completed these words, He after-lifted from the Galilee and He came unto the borders of Judea [having traveled that way] beyond the Jordan.”   In Hebrew, the Jordan is ha'yarden, the Descender. The Jordan is a picture of Jesus in His incarnation, descending from heaven (symbolized by Mount Hermon where the Jordan's water comes from), traversing through Israel, and ending at the Dead (Salt) Sea. A picture of Christ's incorruptible death, symbolized by salt.      No water flows out of the Dead Sea, instead it “after-lifts” through the process of evaporation an unseen process by which the water ascends.  A wonderful picture of Christ's resurrection.  What a wonderful picture. And just as evaporation is not directly seen while it happens, but must be understood and accepted by faith, so too the resurrection is something we receive by faith: unseen to the natural eye, yet real, powerful, and life-giving.   As has been seen, to travel “beyond the Jordan” thus forms a picture of time before Jesus' incarnation.   Life application: Based on Jesus' movement from Galilee to Judea through the region of Perea instead of Samaria, a picture is being developed. Paying heed to such movements by the Lord will help open the narrative to see what is on God's mind. Thus, Chapter 19 will require careful attention to hopefully understand what He is telling us.   As we progress through the chapter, pay attention to the details. Jesus is heading to His passion. This culminates in His crucifixion and resurrection. However, as He goes, we will be given information about other things through His movements and interactions. God is using typology to convey spiritual truths as He has done throughout Scripture.   Let us journey together through the chapter, attempting to discern what is being conveyed.   Lord God, what a treasure Your word is. It directs us to new insights and understandings if we will just pay heed and follow the details carefully. Open our eyes, O God, to see wonderful things in Your word. Amen.  

Read Online“These are my words that I spoke to you while I was still with you, that everything written about me in the law of Moses and in the prophets and psalms must be fulfilled.” Then he opened their minds to understand the Scriptures. Luke 24:44–45Have you allowed God to open your mind? When you read through the Scriptures, are you able to comprehend the hidden yet glorious mysteries contained within them? The Scriptures are not only a historical book we interpret through the use of our intelligence alone. There is a layer of meaning within them that no human mind can penetrate without the assistance of grace.Today's resurrection appearance in Luke's Gospel took place later in the day on Easter Sunday. That morning, our resurrected Lord appeared in physical form to some of the holy women and then to Simon Peter. In the afternoon, Jesus appeared to two of the disciples as they journeyed to the town of Emmaus, several miles from Jerusalem. Those disciples did not recognize Jesus until He opened their minds and revealed Himself in the “breaking of the bread,” foreshadowing the Eucharist. After that appearance, those two disciples returned to Jerusalem to tell the eleven and the other disciples about their encounter. It was during that conversation, behind closed doors, that Jesus appeared to all of them Easter evening, except for Thomas who was absent.Jesus first said to them, “Peace be with you.” This was no ordinary greeting. In Hebrew, Jesus said, “Shalom.” The shalom Jesus spoke of was an imparting of His grace that brought about the tranquility that those who are united to God experience. The peace Jesus spoke of and imparted flowed from the power of His victory over sin and death, by His Passion and Resurrection. That same shalom is given to us when we worthily and fruitfully participate in the sacraments. Through these gifts, especially the Eucharist and Reconciliation, we receive the transforming power of the Paschal Mystery: His life, death, and Resurrection, bestowed through the Holy Spirit.Once the grace of peace was bestowed, Jesus instructed them to receive it without fear. As this peace rested upon them, Jesus was able to give them another gift: “Then he opened their minds to understand the Scriptures.”Throughout Jesus' public ministry, He spoke about the necessity of His Passion, Death, and Resurrection. He pointed to the prophecies and promises about Him that were contained within the Law of Moses, the Prophets, and the Psalms. Until that moment, Jesus' teaching had not fully penetrated their minds. They heard His perfect sermons, but the full meaning of what He said eluded them. During this resurrection appearance, however, they understood, as Jesus granted them the supernatural gift of Understanding—a gift of the Holy Spirit, who illuminates divine truths and helps us to perceive God's mysteries in a way we could never achieve on our own.Our Lord wants to open your mind, just as He did for His disciples that Easter day. Too often, we go through life in a state of confusion. We easily misinterpret our joys and struggles, leaving us on our own to make sense of our lives. Jesus wants to remedy that. He wants us to understand everything as He sees it. He invites us to receive His peace, His shalom, that brings order and tranquility to our lives and unites us in communion with God and others. From there, the Holy Spirit opens our minds to see everything through the lens of divine truth. Reflect today on how God might be calling you to live in this peace and understanding, particularly by fostering a deeper relationship with Him in the sacraments, in prayer, and in daily reflection on the Scriptures. By receiving the grace of shalom and an understanding of divine truths, we are strengthened for our mission to witness to the Resurrection and to share Christ's love with a world in need of His peace. Lord of all Understanding, there are many things in life that leave me confused. I often judge my hopes, joys, sorrows, and challenges by a worldly perspective that is devoid of Your Truth. Please grant me Your perfect peace so that I can rest in You. As Your peace, Your shalom, brings tranquility to my life, open my mind to know You and to understand everything from Your perspective, so that through me, You can bring Your peace and truth to the world. Jesus, I trust in You.Image: The Appearance of Christ at the Cenacle by James TissotSource: Free RSS feed from catholic-daily-reflections.com — Copyright © 2026 My Catholic Life! Inc. All rights reserved. This content is provided solely for personal, non-commercial use. Redistribution, republication, or commercial use — including use within apps with advertising — is strictly prohibited without written permission.

Elohim, Anunnaki, and You ….. The Family Tree Nobody DrewToday We Uncover Your Cosmic LineageYou were created in the image - intentionally so. This may challenge what you've been taught, but consider it an expansion of your understanding and how information is hidden…..for a reason of control.The familiar creation story is just the first chapter. It's not a lie - it's simply incomplete.The CRITICAL UNDERSTANDING of the original Hebrew use of the reference to “Elohim” - is PLURAL……..Meaning “the gods,” not a singular deity. It says, “Let us make man in our image” - suggesting a collective of divine creators.POWER OVER and POWER UNDER SHADOW STRUCTURES Theologians have glossed over these plural references, leaving you with an incomplete picture.But there is more to the story.What if your ancestors were not alone, but rather advanced galactic divine race called - the Anunnaki?This alternate origin tale may sound radical. Evidence leads to the inescapable conclusion that all of humanity, are built differently and it's time to reveal the true nature of your cosmic lineage. Thousands are remembering and discovering this greater ancestral narrative based on evidential artifacts, history's hidden scriptures and intuitives. Once you walk through it, you cannot unsee what's on the other side.What's on the other side is you — your body, your organs, your breath, your blood — and the staggering truth that you were not made as an afterthought. You were made as a masterpiece. A living library and an internal holy temple with more rooms than you've ever been allowed to explore.Adam Isn't a Name. It's a Blueprint.We've been lead to believe that Adam is simply the name of the first man. A guy in a garden. Simple origin story?Wrong. Adam is not just a name — it's a code.In Hebrew, Adam breaks down like this:* Aleph — the spirit, the breath, the power, the source* Dam — the bloodPut them together: Adam means the blood of God. The breath of the divine made manifest in biological form.But blood in this context isn't just the red stuff pumping through your veins.Blood is records.Blood is information. Blood is genetic memory — the recordings, the essence, the full archive of whatever that plural divine family, the Elohim, carried within themselves.Adam — you, your ancestors, your lineage — is a living library encoded with the complete genetic and spiritual blueprint of an entire divine family.And here's the part that should shake you: the name Adam was given to both the male and the female.The original human — before the distinction of gender — was called Adam. Because Adam wasn't describing a person. It was describing a design.Now let's go deeper into that design. Because across multiple ancient civilizations — the Sumerians, the Egyptians, the Hindus — they're all telling the same story with different words.The Sumerians called that divine family the Anunnaki. Anunnaki simply means: the family of Anu and Ki * Early civilizations possibly lived in deeper alignment with universal laws.* Father god and mother god and all their descendants.* Human ability today could be a fraction of what once existed.* Collapse came when power outpaced wisdom.* History might be repeating patterns of rise and fall.* Signs point to a global reawakening of awareness.* Next evolution isn't external—it's internal.It's the Sumerian equivalent of Elohim. The Egyptians called them Neru. Different language. Same family.And within that family, there's a figure named Enki — the firstborn of Anu. The scientist. The craftsman. The one described across Sumerian texts as the architect of the human form.In the Sumerian account — which predates the Hebrew Genesis by thousands of years — Enki is commissioned to create a being capable of doing everything the divine family could do. His brother wants a worker. A servant. Something powerful but controlled.But Enki? Enki has a different idea entirely.Enki decides to make family.So instead of building a limited creature, he takes the blood — the genetic records, the spiritual codes — of the entire Anunnaki family and pours it all into the Adamic design. Every organ. Every system. Every breath. Encoded with the full frequency of the divine collective.You are not a servant species. You were designed as a full-spectrum being.Your Body Is a Temple — And the Temple Has AltarsNow here's where ancient wisdom and your physical body collide in a way that should permanently change how you look in the mirror.The body is a temple. Most people have heard that phrase. Most people treat it like a wellness slogan — eat clean, don't drink too much. But that's not what it means. Not even close.A temple is not just a building. A temple is a structure built to make contact. Within every temple, there are altars. And an altar is not a decoration — an altar is a point of contact between two realms.Think about it this way. Your Wi-Fi router is an altar.It takes signal from somewhere beyond your walls and funnels it directly into your house, making something invisible suddenly accessible. Your kitchen sink is an altar. It connects you to a water source miles away and gives you direct access in your own home.Now apply that to your body.Every organ system within you is an altar — a point of contact — connected to a specific frequency, a specific divine energy, a specific member of that Elohim family.The Sumerians were explicit about this. Enlil, the god of wind and air — that's why you have lungs. Your respiratory system is an altar built to engage the frequency of air, of breath, of that specific divine energy.This is why the scripture says “Let everything that has breath praise the Lord.” It's not poetry. It's a technical statement about how the system works.Ancient Chinese medicine — whether in Taoism or Tibetan Buddhism — mapped this even further. They didn't just work with chakras as abstract energy centers. They assigned specific deities to specific organs. The kidneys — a seat of fire and power. The liver — engaged with a particular spirit. The lungs — another point of divine contact.When every altar within the temple is functioning, when every organ system is engaged with the energy it was designed to contact, the ancient texts describe this as a state of immortality. Complete, full-body synergy — every part of you operating at its highest possible frequency.And here's the staggering implication: Because Enki encoded the full Anunnaki blueprint into the Adamic design, there is no frequency in creation that you are not built to access.You were built as the all-in-one. Ignorance Is the Weapon Used Against YouPause here. Read this slowly.“My people perish for lack of knowledge.”And the disease isn't weakness. It isn't unworthiness. It isn't spiritual inadequacy.The disease is not knowing what you are.You have access to everything. You are genetically related — not metaphorically, literally — to every kingdom of creation. The mineral kingdom. The plant kingdom. The animal kingdom. Every organism, every creature, every structure of life carries a thread of the same Adamic code. This is why humans talk to animals instinctively. This is why people like George Washington Carver could commune with plants and receive knowledge from them. This is why there's a reason that certain non-human intelligences are intensely interested in the human body — because the human body is the most sophisticated, most comprehensive biological library ever assembled.And the vast majority of human beings walk around every single day not knowing any of this.Ignorance deployed as a weapon is one of the oldest strategies in the book.But here's the other side of this — and this is the part that should ignite something in you:The system still works whether you know about it or not. Yeshua walked through crowds of ordinary people and said, “Don't you know that ye are gods?” That word — gods — is Elohim. Watch the Lion King again with new eyes. Simba's journey isn't about transformation. It's about recognition. “Remember who you are.”That's the whole message. That's always been the whole message.The question is not whether you have access. You do. The question is whether you'll stop living like you don't.Start there. Start with the breath. Start with asking what your body actually is before you spend another moment trying to fix, suppress, or transcend it.What you love is within you. Everything you've been searching for outside yourself — the connection, the power, the belonging — it's been coded into your structure since the beginning.It's time to remember.To stop giving away your power. Your soul was determined to experience the collapse of the old and rebirth of an evolution of a society that is the literal CENTER OF THE UNIVERSE. THAT'S A WRAP on your true lineage, beloved. What Next? I believe we each have an innate ability to connect with Spirit—we are Spirit, experiencing life through a human lens.To support you on this journey, I've created The Light Between Ritual Experience, plus a bonus Self-Hypnosis Empowerment Journey. This high-touch experience is designed to help you deepen your connection to your soul's contract and your spirit guides, all for just $80 for a full year of unlimited readings and upgrades. Healing is the pathway to awakening and aligning with your Highest Self, guiding you toward your deepest truth and point of origin - where all of life is a flow of co-creation. . This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit thelightbetween.substack.com/subscribe

March 28, 2026 Daily Devotional: “The Symmetry of Promise” ​ Jeremiah 32:42 "For this is what the Lord says: 'As I have brought all this great calamity on this people, so I will give them all the prosperity I have promised them.'"  ​The weight of the word "As" in this verse, God uses a powerful comparison. He points to the "great calamity"; the very real, very painful exile and destruction the Israelites were facing and uses it as a measuring stick. The word "As" acts as a fulcrum. God is saying that His capacity to restore is equal to, and will eventually surpass, the season of suffering. If He was "faithful" to uphold the consequences of the covenant when the people turned away, He is infinitely more committed toupholding the blessings of the covenant now that He is drawing them back. ​From siege to security! ​When Jeremiah received this word, he was actually in prison, and the Babylonian army was at the gates. It was the least "prosperous" moment imaginable. Yet, God commanded Jeremiah to buy a field in the middle of a war zone from the previous verses in this chapter. Buying that land was an act of "prophetic math." It was a statement that the current math of the world translated as "Addition of sorrow + Subtraction of land = Hopelessness"; definitely does not apply to the Kingdom of God. ​We often find it easy to believe in the reality of our "calamity." We feel the weight of the debt, the sting of the breakup, or the fog of the depression. We see those things as "solid." Jeremiah 32:42 challenges us to view God's promised prosperity with the same level of concrete reality. If you can see the struggle, you must also train your eyes to see the coming restoration. For today's application, let's continue in finding balance with our ever changing circumstances What is a "calamity" from your past that God eventually turned into a source of growth or restoration? What "field" is God asking you to "buy" and invest in with hope even while the circumstances look difficult? Which specific promise of God do you need to hold onto as "just as real" as your current problem? The verse establishes a symmetry in mathematical balance. In Hebrew thought, God's justice and His mercy are two sides of the same coin. God is using ourcurrent misery as evidence of His reliability. He is saying: "If I was consistent enough to follow through on the warnings and discipline I promised from ancient centuries ago, you can be 100% certain I am consistent enough to follow through on the restoration I am promising now!"  Trust Him Today!

B"H Israel is winning. But the deeper victory is something else entirely. In Hebrew, nitzachon (victory) comes from the root נצח Netzach means eternity. Foreverness. We are Am HaNetzach. The eternal people. Yes, we pray for victory in war. For protection. For real and lasting shalom. But our true victory is deeper. It is that we are still here. Still building. Still connected to Hashem. Still living with purpose. That is the victory that lasts forever. #AmYisraelChai #Netzach #Israel #Faith #Judaism To watch Torah Thoughts in video format, click HERE Subscribe to the Torah Thoughts BLOG for exclusive written content! Please like, share and subscribe wherever you find this!

The Poskim address the question as to the proper pronunciation of the word "Shemeh" in the "Yeheh Shemeh Rabba" response to Kaddish – whether or not the Heh at the end of the word has a Dagesh (dot), which would turn it into a "Mapik Heh." Whereas a regular Heh at the end of the word is silent, a "Mapik Heh" is pronounced as an "H" sound. Does one pronounce the Heh at the end of "Shemeh" as a "Mapik Heh," or as a silent Heh? Some Poskim assert that this question hinges on the interpretation of the phrase "Yeheh Shemeh Rabba Mebarach." As discussed in an earlier installment in this series, the simple interpretation of this phrase is "May the great Name be blessed." The Mahzor Vitri, however, explained that in this response, we pray that the Name of G-d, which, in our current state of exile, has only two letters – Yod and Heh – should become "Rabba" – great. According to this reading, the word "Shemeh" actually means "Shem Yod-Heh" (the Name of Yod-Heh), in which case the Heh at the end of the word must be pronounced as a "Mapik Heh." According to the first understanding, however, the Heh is silent. If so, then since we accept the first reading, it would seem that we should say "Shemeh" with a silent Heh at the end. However, other Poskim disagree, and claim that according to both interpretations of "Yeheh Shemeh Rabba," the rules of Hebrew grammar dictate that the Heh at the end "Shemeh" receives a Dagesh. This is the view accepted by Hacham Ovadia Yosef. In practice, therefore, one should pronounce "Shemeh" with a "Mapik Heh" at the end, with an "H" sound. When responding "Yeheh Shemeh Rabba Mebarach," one must ensure to say "Mebarach" and not "Meborach." In Hebrew, the word for "blessed" is "Meborach," but in Aramaic – the language of the Kaddish text – the word is "Mebarach." Summary: When responding "Yeheh Shemeh Rabba Mebarach" to Kaddish, the word "Shemeh" should be pronounced with a "Mapik Heh" at the end – meaning, the Heh at the end of the word should be expressed with an "H" sound. One must ensure to say "Mebarach" and not "Meborach."

When Luke records Jesus commanding the Twelve to take nothing for the journey, neither staff, nor bag, nor bread, nor money, he activates a deliberate stripping that recalls the scriptural logic of exile as exposure. The Hebrew root ג-ל-ה (gimel-lamed-heh) can function as “to uncover” or, by extension, “to go into exile,” linking displacement with nakedness in the prophetic texts themselves. There, exile is repeatedly portrayed as being uncovered, stripped naked, and shamed before the nations. Nakedness is not merely physical but signals dispossession and removal from the land. In Luke 8, the Gerasene demoniac embodies this condition, naked, outside the city among the tombs, cut off from communal and tribal life, a living figure of exposure in exile. When Jesus restores him, he is clothed and seated in his right mind, and he is commanded to return home to bear fruit as a witness, with nothing in hand but the knowledge of his sins and the command of God. Immediately afterward, in Luke 9, Jesus sends the Twelve out divested of staff and supplies, stripped of institutional and tribal supports, and of any authority derived from them. Though not naked in body, they are stripped of the signs of power, protection, affiliation, and provision. Both the demoniac and the Twelve thus reflect the same scriptural function: exile as nakedness, and exposure out in the open as the precondition of restoration for mission.ῥάβδος (rhabdos) / מ-ט-ה (mem-ṭet-heh)Staff; tribe, delegated power. From the triliteral root נ-ט-ה (nun-ṭet-heh), to stretch out, to extend, to incline.“And you shall take in your hand this staff [מַטֶּה (maṭṭeh)] with which you shall do the signs.” (Exodus 4:17)The staff represents what is stretched out. In Exodus, it symbolizes the instrument through which delegated authority operates, acting as an extended hand. In Numbers 17, each leader brings his staff, which denotes his tribe. Extension here signifies lineage: what is stretched out becomes a branch, and that branch becomes a tribe. Thus, the rod is not just wood but a visible symbol of authority and continuity, indicating the ordered descent and delegated power.ῥάβδος (rhabdos) / ש-ב-ט (šin-bet-ṭet)Rod, scepter, tribe. From the triliteral root ש-ב-ט (šin-bet-ṭet), associated with striking and ruling.“You shall break them with a rod [בְּשֵׁבֶט (be-šebeṭ)] of iron.” (Psalm 2:9)The rod is the instrument of rule. It disciplines, enforces, and governs. In Proverbs, it corrects; in Isaiah, it becomes the rod of divine anger; in royal psalms, it signifies sovereign authority. The same word names a tribe, linking governance with structure. The rod is therefore not merely a stick but embodied jurisdiction, the visible sign of judicial and royal power.ῥάβδος (rhabdos) / ק-ל-ל (qof-lamed-lamed)Rod; stick; branch, to be light, slight.“And the Philistine said to David, ‘Am I a dog, that you come to me with sticks [בַּמַּקְלוֹת (ba-maqqelot)]?'” (1 Samuel 17:43)This rod belongs to the field, not the throne. It is the shepherd's implement, the ordinary support of the traveler. In Genesis 30 Jacob uses rods in the tending of flocks; in Samuel David carries them into battle as a shepherd confronting a warrior. The stick here signifies pastoral presence rather than institutional authority. It is wood in the hand of the lowly, not the emblem of a court.ῥάβδος (rhabdos) / ש-ע-ן (šin-ʿayin-nun)Staff of support. From the verbal root ש-ע-ן (šin-ʿayin-nun), to lean upon, to rely.“Behold, you are trusting in Egypt, that broken staff [מִשְׁעֶנֶת (mišʿenet)] of reed.” (Isaiah 36:6)The staff here is what one leans upon. It represents reliance, alliance, and structural backing. When it breaks, dependence collapses, and the individual who is leaning on it falls. The rod becomes a metaphor for political trust and misplaced confidence. It is not an instrument of striking but of support, the symbol of that upon which stability rests.ῥάβδος (rhabdos) / שַׁרְבִיט (šarbiṭ)Scepter; royal staff. Likely a Persian (modern-day Iran) loanword associated with imperial authority.“If the king holds out the golden scepter [שַׁרְבִיט (šarbiṭ)] that is in his hand, he shall live.” (Esther 4:11)In Esther, the rod is sovereignty compressed into a single gesture. Life and death depend on whether it is extended. It is not the shepherd's staff, not the tribal symbol, not the rod of discipline. It is ceremonial kingship embodied in gold. The scepter draws the line between execution and mercy, exclusion and acceptance. Authority is visible, concentrated in the king's hand.But does the king's own life ultimately matter? A wise leader knows that his life is of little value because it does not belong to him. As Jesus commands, the sign of God is neither the owner, the support, nor the strength of God's many peoples. There is no god but God. Scripture repeatedly shows, through Persian rulers like Cyrus and Xerxes, that real control belongs neither to Israel, nor to the king, nor to the empire. Sovereignty belongs to God alone, who governs history itself, directing kings as easily as he directs the sun and the moon, according to his plan.πήρα (pera)Shepherd's bag.“And he took his staff [τὴν ῥάβδον (ten rabdon)] in his hand and chose for himself five smooth stones from the brook and put them in the shepherd's bag [εἰς τὴν πήραν τὴν ποιμενικήν (eis ten peran ten poimeniken)]…” (1 Samuel 17:40 LXX)David advances toward Goliath carrying two things: the rabdos (ῥάβδος) and the pera (πήρα). The rabdos is the shepherd's staff, the maqel (מַקֵל), a rod in the hand of one who tends flocks. The pera is the shepherd's satchel, the container of stones and the place of stored provision. One extends the arm; the other holds what sustains the strike. This is the only occurrence of pera (πήρα) in the Septuagint.The five stones evoke Torah, the Five Books. Their smoothness carries the root ח-ל-ק (ḥet-lamed-qof) / ح-ل-ق (ḥāʾ-lām-qāf). In Hebrew, ḥalaq is to divide, to apportion, to allot. In Arabic, ḥalaqa is to shave, to make smooth, to strip bare. These are not separate functions. To smooth a stone is to shape it by removal. To allot land is to cut it from the whole. The triliteral holds division and preparation together.The brook itself sharpens the resonance. Naḥal (נַחַל), from the root נ־ח־ל (nun-ḥet-lamed) / ن-ح-ل (nūn-ḥāʾ-lām), in Hebrew is a wadi, a seasonal stream. But the same consonants in both languages yield naḥalah (נַחֲלָה), naḥala (نَحَلَ) / niḥla (نِحْلَة) inheritance, endowment, gift, or allotted possession. Water and land converge in the root. David reaches into the stream and draws out inheritance. Surat al-Naḥl سورة النحل refers to “The Bee,” an animal associated with provision, honey, and divinely guided producti...

The war with Iran has been scripted for decades. So true is this statement that it was explicitly predictable the second Trump administration would initiate it even before the election in 2024. How was this known and how did shows like The Secret Teachings broadcast this back then? Americans are now relegated to a same series of labels used during the Bush administration: you are either with us or against us; just as WMDs and Terrorism have been used to justify breaking fundamental promises. The bottom line is we were lied to by the Trump administration repeatedly. Americans been duped and threatened by a foreign government and have done their bidding once again. This is not a sovereign country. It's a joke. Run by pedophiles and mass murdering religious whackos:CNN reported the following: "Ahead of the upcoming Jewish holiday of Purim, worshippers read the specific portion from the Old Testament, known as Zachor. The passage from the book of Deuteronomy commands the ancient Israelites to remember an unprovoked attack by the nation of Amalek and to eradicate the memory of Amalek once the Israelites are settled in their land. The passage is read publicly before Purim to fulfil the mitzvah of remembering Amalek as Israel's archetypical enemy.”Deuteronomy 25:17 instructs: “Remember what Amalek did to you on the way as you came out of Egypt." The story of Purim can be found in the later story told in the Scroll (Book) of Esther. In Hebrew, the word Megillah (scroll) shares a root with Galuí, meaning “to reveal,” while Esther stems from Hester, meaning “hidden.” Purim is thus literally about “revealing the hidden.” In fact, the primary commandment of Purim is to hear the Megillah read out loud from a physical parchment scroll. Zachor simply means “remember.” Specifically, it refers to the commandment in Deuteronomy. The Greek word apokalupsis, from apokaluptein, is where we obtain the word apocalypse. Although the word means to “uncover” or “reveal” the spiritual reality behind worldly events—particularly as they relate to the changing of the four seasons (four horses), or the lifting of the veil of nature—it has become associated with cataclysmic events and a final earthly war called Armageddon. What is interesting, and perhaps frightening to some, is that the Purim ritual is derived from the revelation of the hidden found in the name of the Scroll of Esther. Starting a war with these specific optics is akin to literally creating the optics of the apocalypse and eschaton!  *The is the FREE archive, which includes advertisements. If you want an ad-free experience, you can subscribe below underneath the show description.

#top .av-special-heading.av-gs9o3p-d2ee1f7d062c3b3e85d15dbe7467f5e5{ padding-bottom:10px; } body .av-special-heading.av-gs9o3p-d2ee1f7d062c3b3e85d15dbe7467f5e5 .av-special-heading-tag .heading-char{ font-size:25px; } .av-special-heading.av-gs9o3p-d2ee1f7d062c3b3e85d15dbe7467f5e5 .av-subheading{ font-size:15px; } Through My Bible Yr 03 – February 26Genesis 1 – 2 LISTEN HERE Through My Bible – February 26 Genesis 1 – 2 (EHV) https://wels2.blob.core.windows.net/tmb-ehv/03-0226db.mp3 See series: Through My Bible The Creation of the World Genesis 1 1 In the beginning, God created the heavens and the earth. 2 The earth was undeveloped [1] and empty. Darkness covered the surface of the deep, and the Spirit of God was hovering over the surface of the waters. 3 God said, “Let there be light,” and there was light. 4 God saw that the light was good. He separated the light from the darkness. 5 God called the light “day,” and the darkness he called “night.” There was evening and there was morning—the first day. 6 God said, “Let there be an expanse [2] between the waters, and let it separate the water from the water.” 7 God made the expanse, and he separated the water that was below the expanse from the water that was above the expanse, and it was so. 8 God called the expanse “sky.” [3]There was evening and there was morning—the second day. 9 God said, “Let the waters under the sky be gathered together to one place, and let the dry land appear,” and it was so. ⎣The waters under the sky gathered to their own places, and the dry land appeared.⎦ [4] 10 God called the dry ground “land,” and the gathering places of the waters he called “seas.” God saw that it was good. 11 God said, “Let the earth produce plants—vegetation that produces seed, and trees that bear fruit with its seed in it—each according to its own kind on the earth,” and it was so. 12 The earth brought forth plants, vegetation that produces seed according to its own kind, and trees that bear fruit with its seed in it, each according to its own kind, and God saw that it was good. 13 There was evening and there was morning—the third day. 14 God said, “Let there be lights in the expanse of the sky to divide the day from the night, and let them serve as markers to indicate seasons, days, and years. 15 Let them serve as lights in the expanse of the sky to give light to the earth,” and it was so. 16 God made the two great lights: the greater light to rule the day, and the lesser light to rule the night. He also made the stars. 17 God set these lights in place in the expanse of the sky to provide light for the earth, 18 to rule over the day and over the night, and to divide the light from the darkness. God saw that it was good. 19 There was evening and there was morning—the fourth day. 20 God said, “Let the waters swarm with living creatures, and let birds and other winged creatures [5] fly above the earth in the open expanse of the sky.” 21 God created the large sea creatures and every living creature that moves, with which the waters swarm, according to their own kind, and every winged bird according to its own kind. God saw that it was good. 22 God blessed them when he said, “Be fruitful and multiply. Fill the waters of the seas, and let birds multiply on the earth.” 23 There was evening and there was morning—the fifth day. 24 God said, “Let the earth produce living creatures according to their own kind, livestock, [6] creeping things, and wild animals according to their own kind,” and it was so. 25 God made the wild animals according to their own kind, and the livestock according to their own kind, and everything that creeps on the ground according to its own kind. God saw that it was good. 26 God said, “Let us make man [7] in our image, according to our likeness, and let them have dominion over the fish of the sea, and over the birds of the sky, and over the livestock, and over all the earth, and over every creeping thing that crawls on the earth.” 27 God created the man in his own image. In the image of God he created him. Male and female he created them. 28 God blessed them and said to them, “Be fruitful, multiply, fill the earth, and subdue it. Have dominion over the fish of the sea, over the birds of the sky, and over every living thing that moves on the earth.” 29 God said, “Look, I have given you every plant that produces seed on the face of the whole earth, and every tree that bears fruit that produces seed. It will be your food. 30 To every animal of the earth, and to every bird of the sky, and to everything that creeps on the earth, in which there is the breath of life, I have given every green plant for food.” And it was so. 31 God saw everything that he had made, and indeed, it was very good. There was evening and there was morning—the sixth day. Genesis 2 1 The heavens and the earth were finished, along with everything in them. [8] 2 On the seventh day God had finished his work that he had done, and he rested on the seventh day from all his work that he had been doing. 3 God blessed the seventh day and set it apart as holy, because on it he rested from all his work of creation that he had done. The Creation of Man and Woman 4 This is the account about the development [9] of the heavens and the earth when they were created, in the day that the Lord God made the earth and the heavens: 5 No bushes that grow in the field were yet on the earth, [10] and no plants of the field had yet sprung up, since the Lord God had not yet caused it to rain on the earth. There was not yet a man to till the soil, 6 but water [11] came up from the earth and watered the entire surface of the ground. 7 The Lord God formed the man from the dust of the ground [12] and breathed into his nostrils the breath of life, and the man became a living being. 8 The Lord God planted a garden [13] in Eden in the east, and there he put the man whom he had formed. 9 Out of the ground the Lord God made every kind of tree grow—trees that are pleasant to look at and good for food, including the Tree of Life in the middle of the garden and the Tree of the Knowledge of Good and Evil. 10 A river went out from Eden to water the garden, and from there it divided and became the headwaters of four rivers. 11 The name of the first river is Pishon. It flows through the whole land of Havilah, where there is gold, 12 and the gold of that land is good. Incense [14] and onyx stone are also found there. 13 The name of the second river is Gihon. It is the same river that winds through the whole land of Cush. [15] 14 The name of the third river is Tigris. This is the one which flows along the east side of Assyria. The fourth river is the Euphrates. 15 The Lord God took the man and settled him in the Garden of Eden to work it and to take care of it. 16 The Lord God gave a command to the man. He said, “You may freely eat from every tree in the garden, 17 but you shall not eat from the Tree of the Knowledge of Good and Evil, for on the day that you eat from it, you will certainly die.” 18 The Lord God said, “It is not good for the man to be alone. I will make a helper who is a suitable partner for him.” 19 Out of the soil the Lord God had formed every wild animal and every bird of the sky, and he brought them to the man to see what he would call them. Whatever the man called every living creature, that became its name. 20 The man gave names to all the livestock, and to the birds of the sky, and to every wild animal, but for Adam [16] no helper was found who was a suitable partner for him. 21 The Lord God caused the man to fall into a deep sleep. As the man slept, the Lord God took a rib [17] and closed up the flesh where it had been. 22 The Lord God built a woman from the rib that he had taken from the man and brought her to the man. 23 The man said, Now this one is bone of my bones and flesh of my flesh. She will be called “woman,” because she was taken out of man. [18] 24 For this reason a man will leave his father and his mother and will remain united with his wife, and they will become one flesh. [19] 25 They were both naked, the man and his wife, and they were not ashamed. Footnotes Genesis 1:2 Or without form Genesis 1:6 Traditionally a firmament Genesis 1:8 Or the heavens Genesis 1:9 The Greek Old Testament includes the sentence in half-brackets. It is not in the Hebrew text. Genesis 1:20 The Hebrew word oph usually refers to birds, but it means “flyers” and can include other flying creatures such as insects and bats. Genesis 1:24 Or domestic animals Genesis 1:26 The rendering of the Hebrew word adam is a key issue in this section. Adam may refer to man, mankind, or Adam. This translation retains the article where it occurs with adam (the man) and retains singular or plural forms of verbs and pronouns according to the Hebrew text. Genesis 2:1 Literally all their armies Genesis 2:4 The Hebrew word toledoth, which is used in the headings of the ten sections of Genesis, is related to the Hebrew root for give birth, but as used in the section headings of Genesis (such as 2:4; 5:1; 6:9, etc.), toledoth seems to refer to the development more than to the origin of the group being discussed. For this reason, in the section headings of Genesis, toledoth is regularly translated account about the development. Genesis 2:5 Literally every bush of the field was not yet on the earth. This wording seems to refer to the time before the creation of plants on day 3, but the context of chapter 2 seems to be the preparation of the Garden of Eden as a special home for man and woman. Some commentators suggest that this verse refers only to the area of the Garden of Eden, which had been left unfinished, but the wide term on the earth does not seem to be a natural way to say this, so this may be a reference back to day 3. Genesis 2:6 A rare word (ed) is used. It may refer to springs or, less likely, to mist. Genesis 2:10 refers to the presence of rivers. Genesis 2:7 Literally as dust from the ground. This means man is still dust and will return to dust. Genesis 2:8 In Hebrew, the term garden includes groves of trees. Genesis 2:12 The meaning of the Hebrew word is uncertain. It probably refers to a fragrant resin or a precious stone. Genesis 2:13 In the Old Testament, Cush often refers to the land south of Egypt. Here the names of the third and fourth rivers suggest an area in Mesopotamia, today's Iraq. Genesis 2:20 Here the Hebrew word adam without the article becomes a personal name. Genesis 2:21 Part of his side is a more literal translation than the traditional translation rib. Genesis 2:23 Here the Hebrew word for man is ish not adam. Like the English word pair man/woman, the Hebrew words ish/ishah correspond to one another. Genesis 2:24 Verse 24 may be a continuation of the words of Adam or a comment of the inspired writer. In either case, Jesus recognizes them as part of the divine institution of marriage (Matthew 19:4-5). #top .hr.hr-invisible.av-aocsdx-89cb4ca21532423cf697fc393b6fcee0{ height:10px; } The Holy Bible, Evangelical Heritage Version®, EHV®, © 2019 Wartburg Project, Inc. All rights reserved. #top .hr.hr-invisible.av-4vzadh-3f04b370105df1fd314a2a9d83e55b26{ height:50px; } Share this entryShare on FacebookShare on LinkedInShare by MailLink to FlickrLink to InstagramLink to Vimeo

Homily: The Prodigal Son, The Lost Sheep, and the RavenFr. Marc BoulosSunday, February 8, 2026In the name of the Father and of the Son and of the Holy Spirit. Amen.Today's Gospel (Luke 15:11-32) forms a diptych with the parable of the Lost Sheep (Luke 15:3-7), which unfortunately is used systematically by the followers of Epstein, or, more accurately, by those captivated by the mentality of Epstein ecclesiology: the business model of church growth that treats the neighbor as a commodity.Which is everyone.Because if you are an American, or a European, or anyone who subscribes to the ideology of the elite class, the success ideology, the growth ideology, the manifestation ideology, you ultimately view your neighbor as property, as lesser, as acquisition. Or, as Satan has taught the Church in the West to say, you refer to your neighbor as a “giving unit.” It is a disgusting phrase.No less ugly than what they used to say when I was a child. They claimed to count souls, but they were counting giving units.Now, the key to hearing the parable of the Lost Sheep is to hear the accusation of the Pharisees and the scribes that prompted the parable, and to hear it in the context of Noah, which governs Luke. Jesus gives the parable of the Lost Sheep because he is accused of receiving:“This man receives sinners and eats with them.” (Luke 15:2)That is the key. He is accused of receiving sinners. What is returned to him from the wilderness is what is received.The prodigal, as you should know by now, is not praised for coming back. He simply returns. The parable of the Lost Sheep is about instruction, about remaining under command whether inside the fold or outside it. This is what is at stake when the follower says “No.”It is also what is at stake with the two birds in the account of the flood. You have a raven (Genesis 8:7) and you have a dove (Genesis 8:8-12).For those of you who study what I teach, you know the significance of the raven. For those who do not, the work is here. The rest is between you and God.In Hebrew, the word often associated with the raven is derived from three consonants, ʿayin, resh, bet. It refers to a migratory, nomadic bird, associated with the locality of the ʿArabah, the Syro-Arabian wilderness known to you as Mesopotamia, encompassing Lebanon, Syria, Palestine, and Iraq. The raven is nomadic in a very specific biblical sense. It pertains to peoples who mix among tribes and who come out at night. These are the tribes that fed Elijah. That is the raven Noah sends out.The word used is “release.” It corresponds to the same verb Jesus uses when he sends out the Twelve to proclaim the judgment of the Kingdom in Luke chapter 9, verse 2. He releases them under instruction.What is interesting is that this corresponds to the usage of the word “Bedouin” in the Qur'an. You have heard me speak about Bedouins, and many of you assume I am speaking about Arab culture. I could not care less about culture. I am speaking about Scripture.The Bedouins appear in the Bible and in the Qur'an, and they have a function. In Genesis 8:6-12, Noah sends out the raven before the Lord breaks his silence. The Lord had not spoken since the flood began, when he shut the ark with his own hand behind Noah (Genesis 7:16). He does not speak again until Genesis 8:15. There is release from Noah, but there is no command from God. The raven goes out into a world not yet ordered by divine speech. Noah releases the raven into disorder in anticipation of God's instruction, which alone can establish order. The same is true of the dove. Both are sent out, released in hope that they might return. It is not demanded. It is a free gesture. That is how it works.In this absence, the dove's return unfolds within divine silence, not compelled by a new command but moving in anticipation of the word by which God alone restores order. The decisive reality is the command of God, not human initiative.The prodigal, sitting on the dung heap, cannot boast, “I came back.” He came back because he was hungry. In the house of the Father, every voice is silenced before the obedience of Jesus (Philippians 2:6-11).In the Qur'an, the striking thing about the Bedouins is their obstinacy. (Rise, Andalus, p. 53; Sūrat al-Tawbah, “The Repentance, The Return” 9:97) They exist on the edge. That is why this question of sinners among the peoples on the boundaries, in the night watches, matters. Those are the ones Jesus receives. That is what angers the Pharisees and the scribes in Luke. Those whom they despise, the ravens, exist on the edge, beyond the proclamation of what is read aloud. And now they are stepping within range of that proclamation.The word Qur'an means “what is read aloud,” the proclamation of the word of God. It is rooted in Arabic, a Semitic tongue like Hebrew. Those on the margins live beyond the reach of that proclamation. The lost are released, sometimes under instruction, sometimes in hope of the instruction that alone can call them back.So for Jesus, the concern is whether the sinners and the tax collectors are within reach of the proclamation. What is truly problematic is that the scribes and Pharisees complain when the prodigals return from the edges to hear what Jesus is announcing.That is the issue.But the problem with the Epstein business model of church growth is that it does not care what Jesus is saying. In that model, the neighbor is a giving unit. So it cannot let the prodigal go.In the parable of The Prodigal (Luke 15:11-32), the father never compels the son to return. In Paul's teaching, you are never permitted to force someone to remain married to you (1 Corinthians 7:15). It is forbidden. This teaching carries over into the Qur'an as well: you are not allowed to compel anyone (Sūrat al-Baqarah 2:256; see also 4:19; 2:231).But in the Epstein model of church growth, it does not work that way. In that model, it is the opposite of what we heard today, namely, that your body does not belong to you:“You are not your own.” (1 Corinthians 6:19)The body to which Paul refers is the body politic of Jesus Christ. You are not permitted to sin against it for profit. You may not exploit any living soul for gain, least of all your own. Not according to the parable of the Lost Sheep.According to that same instruction, a sheep may be sent away and allowed to go until it heeds the call and returns, and is then received with joy according to the command, but never chased or coerced. Some sheep may even be handed over to Satan for a time, unto destruction, if they jeopardize the fold (1 Corinthians 5:5;1 Timothy 1:20). But not in the Epstein model of church growth, which cares only about security, growth, and success.God does not care about buildings, institutions, or church growth. He does not care about constitutions, or borders, or nations, or tribes. He cares about your living, breathing, precious soul.“For what does it profit a man to gain the whole world and lose his soul? For what can a man give in return for his soul?” (Mark 8:36-37)I am not God. But I am responsible to teach what God has commanded us to teach.May we submit to God's instruction like the dove, returning in hope of the word by which God alone establishes order.To him alone be the glory, the dominion, and the majesty, now and ever and unto ages of ages. Amen....

B"H On Tu Bishvat, we're reminded that people are meant to be like trees. In Hebrew, eitzah (guidance) shares its root with eitz (tree). Real guidance comes from being rooted, from listening deeply, and from speaking with care and timing. May we grow strong roots and bear fruit that helps others connect to the depths of their souls. Tu Bishvat Sameach

Welcome to Day 2786 of Wisdom-Trek, and thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom – Theology Thursday – The Unintended Consequences of Replacing Yahweh with “God” Wisdom-Trek Podcast Script - Day 2786 Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day 2786 of our Trek.   The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Our current series of Theology Thursday lessons is written by theologian and teacher John Daniels. I have found that his lessons are short, easy to understand, doctrinally sound, and applicable to all who desire to learn more of God's Word. John's lessons can be found on his website   theologyinfive.com.   Today's lesson is titled The Unintended Consequences of Replacing Yahweh with “God”. In the pages of Scripture, the God of Israel reveals Himself by name, Yahweh, a name that marks His identity, His covenant, and His absolute uniqueness among all other spiritual beings. Yet somewhere in the history of Jewish and Christian tradition, this name was quietly replaced. Where once God was named, now He is merely titled. Yahweh became “the LORD.” Eventually, even “the LORD” gave way to “God,” a generic and universal term that can apply to almost any religious conception of the divine. What began as an effort to show reverence or accommodate translation has produced serious theological consequences. The loss of God's name has led to a distorted view of monotheism, erased key distinctions between Yahweh and other spiritual beings, and enabled poor apologetic compromises, such as the claim that “Allah is just the Arabic word for God.” It has also obscured the meaning of the First Commandment and weakened the Church's understanding of its own covenant relationship. This article traces how we got here and why recovering the name Yahweh is essential to restoring biblical clarity. The First Segment is: From Name to Title: How Yahweh Was Replaced. The divine name Yahweh (יהוה), also called the Tetragrammaton, appears over 6,800 times in the Hebrew Bible. In Exodus 3:15, God declares, “This is my name forever, and this is how I am to be remembered in every generation.” Yet despite this, a tradition developed during the Second Temple Period in which Jews refrained from pronouncing the divine name aloud. Instead, they substituted it with Adonai (“Lord”) during public readings. This practice, rooted in caution and reverence, carried over into Greek and Latin translations of the Bible. The Septuagint rendered Yahweh as Kyrios (“Lord”), and the Latin Vulgate followed suit with Dominus. English Bibles later preserved this substitution, using the stylized “LORD” in small caps, often without explaining to readers that a name was being replaced. As Christianity spread into the Gentile world, the name Yahweh virtually disappeared from common use. The God of the Bible came to be referred to simply as “God,” a word that is not a name at all, but a title. And not a unique title either, “God” can refer to any number of deities across religious systems or even to philosophical abstractions. In trying to show reverence or universality, the Church began to erase the very name by which the true God had distinguished Himself. The second segment is: The Problem with “God”: A Category, Not a Character This shift might seem minor, but it represents a profound theological error. In Hebrew, the word elohim is used to...

Presented by Julie Busteed When you hear the word work or think about your work, what comes to mind first? Do you think about work primarily as something that you have to do to pay the bills? Is it a source of boredom, frustration, and drudgery? Or maybe you enjoy your work, and it is a space where you can be creative and challenged and satisfied. Probably for most, it's some combination of both. So, let's look at how God created work and how you and I can undervalue or overvalue it. The word “work” first appears in the Bible in Genesis 2 after the creation story in Genesis 1 and before the fall in Genesis 3. Work is not a result of sin entering the world. Work is affected by it, but God's original purpose for work was for our good. In Hebrew there are two different words which are translated into “work.” The first one is in Genesis 2:2-3. By the seventh day God had finished the work he had been doing; so on the seventh day he rested from all his work. Then God blessed the seventh day and made it holy, because on it he rested from all the work of creating that he had done (Genesis 2:2-3). This indicates work is something God does. So work is good. To see how God works, we go back to Genesis one and look for all the action verbs and the work characteristic that it goes with: God created the heavens and the earth (Genesis 1:1). This displays his authority. God saw that the light was good, and he separated the light from the darkness (Genesis 1:4). God separated, which shows organization expertise. God called the light “day,” and the darkness he called “night” (Genesis 1:5). God names things, which provides order and administration. Throughout much of the creation account God speaks things into existence indicating his creativity, authority, and communication. At the end of his work God saw that it was good. God saw all he had made, and it was very good (Genesis 1:31). He reviewed and evaluated all that he had done. Another important skill used in work. So God created mankind in his own image, in the image of God he created them; male and female he created them (Genesis 1:27). Since you and I are made in his image, we are made to do good work, to do amazing and wonderful things. It is God's gift allowing you to express your identity through your creativity.[1] — [1] Some content used with permission by Tim Vickers and IFES Graduate Impact.

THE GOD WHO IS…Slow To AngerINTRODUCTION — WHEN GOD DIDN'T REACT LIKE YOU EXPECTEDHave you ever looked back on a moment in your life—a season, a decision, a rebellion—and thought: “I'm shocked God didn't give up on me.”Maybe it was a failure you repeated more times than you want to admit.Maybe it was a habit you just couldn't break. Maybe it was a time you knew better… but didn't do better. Maybe it was a moment where you assumed God must be frustrated, disappointed, even angry.But instead of God reacting in hot anger… He responded with patience.Instead of the “strike you down” version of God that some of us grew up hearing about… You found a God who slowed His steps, softened His tone, and continued to walk with you.That is not weakness.That is not God overlooking sin.That is not God compromising His holiness.That is the character of God as revealed by God Himself.Today we come to the third phrase in the most repeated self-description God gives in the entire Bible:FOUNDATIONAL SCRIPTUREExodus 34:6–7 (NIV) The Lord, the Lord, the compassionate and gracious God,slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet He does not leave the guilty unpunished; He punishes the children and their children for the sin of the parents to the third and fourth generation.[FOR SO MANY PEOPLE…] this is the phrase that surprises them most: “Slow to anger.” Let's dive in to what God really means when He says this.I. THE HEBREW PHRASE — 'EREK 'APPAYIM (“LONG OF NOSE”)The Hebrew phrase translated “slow to anger” is: 'erekh 'appayim (אֶרֶךְ אַפַּיִם)Literally: “long of nostrils” or “long-nosed.”Now, before you picture God with an exaggerated cartoon nose… This is a Hebrew idiom built on the physical experience of anger.In Hebrew:“angry” = “nose burns hot”“deep anger” = “hot nostrils”When Potiphar believed Joseph tried to sleep with his wife, Scripture says:“his nose burned hot.”When someone's anger flares, their face gets hot.[SO IN THE HEBREW IMAGINATION…] A patient person is “long-nosed.” It takes a very long time for their anger to heat up.This is why Proverbs 19:11 says: Proverbs 19:11 (NIV) A person's wisdom yields patience; it is to one's glory to overlook an offense.”Hebrew: “A person's wisdom makes them long of nose.”Wisdom lengthens your fuse.And God—according to God—is THE MOST “LONG-NOSED,” PATIENT, SLOW-TO-ANGER BEING IN THE UNIVERSE.II. GOD DOES GET ANGRY — BUT NOT LIKE WE DOLet's hit this misconception about God head-on: God is not an angry deity waiting for people to mess up. But the Bible does talk about God getting angry.[SO HOW DO WE…] hold these two truthful statements together?1. GOD'S ANGER IS A METAPHOR, not a mood swing.God doesn't literally have a nose. He doesn't flare His nostrils or turn red. Hebrew uses human body language to communicate divine emotion.2. God's anger is HIS RESPONSE TO HUMAN EVIL, not human inconvenience.God is not irritated. He is not moody. He does not lash out because He lost His temper.God's anger is HIS JUSTICE AND HIS COMPASSION WORKING TOGETHER against anything that destroys His creation.[THINK ABOUT IT…]If you saw a child being bullied and didn't feel anger— something would be wrong with your heart.God feels anger when His world is vandalized by human evil.BUT— God is slow to anger. God gives people an enormous amount of time to change.III. GOD'S PATIENCE IN THE EXODUS STORYLet's look at Exodus 3 and the Ten PlaguesPharaoh enslaves Israel. Pharaoh orders Hebrew baby boys to be thrown into the Nile. Pharaoh crushes God's people under violence and oppression.God sees it; God hears it; God feels it; And God sends Moses. But notice what God does: God gives Pharaoh ten opportunities to repent. TEN.God could have judged him instantly… Instead—God delays judgment.But when Pharaoh continues to harden his heart and finally rides out with his chariots to destroy Israel… God allows Pharaoh's own evil to rebound onto him.The waters that drowned Hebrew children now drown Pharaoh's army.The Bible calls this an act of God's “hot anger.”[BUT DON'T MISS THIS VERY IMPORTANT KEY POINT…] God's anger ARRIVES ONLY AFTER ABUNDANT PATIENCE.And God's judgment is not arbitrary— It is God handing Pharaoh over to the consequences of his own choices.IV. “HANDING OVER” IS THE PRIMARY EXPRESSION OF GOD'S ANGERThis is one of the most important insights in Scripture: **God's anger is not God exploding. God's anger is God withdrawing.**God steps back. God removes Himself as the buffer. God allows people to experience the full weight of their own decisions.You see this pattern everywhere throughout scripture…[IN THE BOOK OF JUDGES…] For hundreds of years Israel repeatedly turns from God, worships idols, oppresses the vulnerable, and abandons the covenant.Scripture repeatedly says things like: Judges 2:14 (ESV) The anger of the Lord was kindled against Israel, and He gave them over to plunderers…”Not because God abandoned His people— but because God allowed them to taste where their choices were leading.[IN ROMANS 1…] Paul says the same thing three times: “God gave them over…” “God handed them over…” “God turned them over…”This is DIVINE JUDGMENT— not lightning bolts, BUT consequences.God lets people walk the path they insist on walking, even when that path leads to their ruin.BUT… and this is crucial that we understand… Even in judgment, GOD IS PATIENT, LONGING FOR REPENTANCE.[SO LET'S LOOK AT SOME…] KEY TRUTHS ABOUT GOD'S ANGER1. God's anger is ALWAYS A RESPONSE TO HUMAN EVIL.Never to inconvenience. Never to annoyance. Never because He's just “had enough.”2. God's anger FLOWS FROM HIS COMPASSION AND LOYAL LOVE.If God didn't care, He wouldn't get angry.INDIFFERENCE IS THE OPPOSITE OF LOVE, not anger.3. God's anger is HIS REFUSAL TO LET HUMANS SIT FOREVER IN SELF-DESTRUCTION.He will not allow sin to reign unchallenged. He will confront evil because He is good.4. God's anger SERVES HIS MISSION TO RESCUE.Anger is not the end… Restoration is.God's justice CLEARS THE WAY FOR GOD'S MERCY.[AND THIS IS WHERE WE FIND JESUS…]JESUS IS WHERE GOD'S ANGER AND GOD'S LOVE MEET PERFECTLYJesus reveals the heart of God more clearly than anyone.In John 3:16, Jesus says He is going to Jerusalem to die as the expression of God's love for His enemies.That means Jesus does not simply teach about God's patience—JESUS EMBODIES PATIENCE.Jesus stands in the place of people choosing self-destruction and absorbs the consequences of their choices into Himself.On the cross:We see God's anger against sin.On the cross, We see God's love for sinners.On the cross, We see justice and mercy come together.On the cross, We see wrath swallowed by grace.On the cross, We see sinners rescued instead of ruined.THE CROSS is THE ULTIMATE ACT OF THE GOD WHO IS SLOW TO ANGER.[SO THE QUESTION IS…] WHAT DOES “SLOW TO ANGER” MEAN FOR US?1. SLOW TO ANGER MEANS, GOD'S PATIENCE IS FAR GREATER THAN OUR FAILURES.If He wasn't done with Pharaoh after nine chances, He isn't done with you after your mistakes.2. SLOW TO ANGER MEANS, GOD GIVES TIME FOR REPENTANCE.Every delay in judgment is an invitation to return.3. SLOW TO ANGER MEANS, GOD CONFRONTS EVIL, but NEVER IN A WAY THAT CONTRADICTS HIS COMPASSION.Divine anger is always aimed at restoration.4. SLOW TO ANGER MEANS, GOD WILL NOT FORCE YOU TO CHOOSE LIFE, but HE WILL LET YOU FEEL WHERE DEATH LEADS.Not because He doesn't love you— but because He loves you too much to lie to you.5. SLOW TO ANGER MEANS, YOU CAN ALWAYS COME HOME, ALWAYS!If you are still breathing, God is still inviting.[SO…] WHAT SHOULD WE DO WITH THIS (How do we apply it to our lives)?Allow God to CONFRONT YOUR DESTRUCTIVE PATTERNS.He is slow to anger… not absent of anger.DON'T MISTAKE GOD'S PATIENCE FOR PERMISSION.Delayed consequences are not divine approval. They are divine mercy.SURRENDER WHAT KEEPS LEADING YOU TO RUIN.Sin always promises life but delivers death. God always promises truth and delivers freedom.Trust the GOD WHOSE ANGER AND LOVE WORK TOGETHER TO SAVE.He is not trying to destroy you. He is trying to rescue you.CONCLUSIONGOD'S PATIENCE IS PART OF GOD'S LOVEWhen God describes Himself as “slow to anger,” He is not saying He never gets angry. He is not saying He doesn't take sin seriously. He is not saying He ignores evil.He is saying: “My anger is PATIENT, PURPOSEFUL, and AIMED AT REDEMPTION.”God delays judgment so He can extend mercy.God holds back wrath so He can offer grace.God gives space for repentance because He loves His creation.This is the heart of THE GOD WHO IS SLOW TO ANGER.And this is THE GOD JESUS REVEALS… the God who takes our self-destructive choices upon Himself so we can receive forgiveness, life, and restoration.

Send us a textIn English, we use exclamation points to emphasize a point or convey urgency. In Hebrew they use repetition. Several times in Scripture a word or phrase is repeated to indicate it's importance; but only once is a word used three times - and that's to tell us God is Holy, Holy, Holy. God's holiness is not just one of His attributes, it's Who He is! His holiness effects every single characteristic of Him. What does understanding God's holiness mean for us and why is it so crucial to shore up a rock-solid foundation for our faith?Thanks for tuning in! Be sure to check out everything Proverbs 9:10 on our website, www.proverbs910ministries.com! You can also follow us on Facebook, Instagram, Rumble, YouTube, Twitter, Truth Social, and Gettr!

Taking the Promised Land (1) (audio) David Eells – 1/4/26   Tsunami Coming to Flood the Land Anonymous - 07/29/2007 (David's notes in red) This is like an open vision within a dream. This was probably one of the most emotional dreams I have ever experienced so far, which is normally not the case for me. I knew God would keep me safe from the flood, but I felt the fear of God's coming wrath, which made me to tremble. I saw myself in what looked like a viewing gallery made of glass. I could see miles into the ocean. I saw huge, extremely high waves approaching the land. It approached like a tsunami and entered inland. I then heard the voice of God saying, “Go and tell David Eells these words which must be highlighted in red, Warning: Judgment is Coming”. I then saw myself in a huge hall-like sanctuary, and you were preaching. There were people from different parts of the world. I saw Christians that I knew from my nation. These people started approaching me and asking me whether I was the one who saw the “Judgment dream” as they had read about it on the Internet. They could not believe that God could speak through a nobody like me! Praise God for that! The carnal church doesn't understand why God chooses to use nobodies like us. They only respect the great and notable important ones of the worldly church. But God's power is made perfect in weakness. I saw a group of careless Christians in this sanctuary who did not believe that God would send judgment to the wicked nations. They started to walk away in different directions out of this sanctuary to go about their daily affairs, such as work. But what was so amazing was that you were running before these people, with me running alongside, and you would stand in front of their paths and block their way and speak to them the Word about God's impending judgment. You really tired me with all that running in different directions away from the sanctuary! This is our ministry, reaching out to those who have not learned to abide in the safety of Christ. But I admired your persistence. I told God I had never met a persistent preacher like you! Because of the nature of our ministry: Internet, radio and access TV, we can preach day and night, non-stop, even beyond the confines of abiding in Christ, even as we ourselves abide in Christ. I saw that you would not let anyone pass you until you warned them! I was different. I only spoke about God when people approached me about God. Some repented; however, it is sad to say there were many who refused to believe, and they wanted to go back to work instead of staying in that sanctuary. It's time for people to think more about abiding in Christ than their livelihood. If we lose our life before the time we wont need a job. We had strayed way from this sanctuary due to warning the people. We were anticipating the floods at any time. This place was full of rocks/boulders. We had to climb down a boulder, then up again to make our way to safety. Suddenly, there appeared a fair woman (she looked western) dressed in white flowing garments. (The true church of Revelation 12:1.) She was holding a fair baby swaddled in white cloth. I quickly climbed down, and she told me to take her baby because she would not make it. (The church, as it is, will be brought to spiritual death to self through the coming judgments so that it may manifest resurrection life.) That baby was sleeping in her arms peacefully. However, as she handed me that baby, she spoke to it that she would not make it, but someone else would take care of it, and then it started to cry violently. (The man-child's warning to the church of coming crucifixion.) I took that baby, which was extremely tiny. I'm single, but I'm sure babies don't come in that size! (A small body of people in comparison to the mother.) It was so tiny yet very powerful that when its head and body started to wriggle, I had difficulty holding it, and it nearly dropped out of my hands. Fortunately, the lady made it down just in time to catch hold of that baby! (In humbling themselves to the Lord, they will receive the ministry of the man-child they have previously given up.) I can't remember seeing that woman and baby at this point. Because the floods were expected to come, I entered into a huge, tall hotel built upon a rock. It could be as tall as 100 floors. (The 100-fold fruit of those who abide fully on the rock of Christ.) I have never seen such a superstructure like this before in my life. I entered that hotel, and I saw many Christians there who believed in the impending judgment of God. We wanted to change our rooms from the lower floors to the highest floors. (More heavenly, less earthly, 100 fold fruit.) The desk clerk checked and acceded to our request because the highest floors were all vacant. He said that it would cost $89 per person. (The Lord sent me to Matthew 13 when I read this, and immediately showed me the 8th and 9th verse. Mat.13:8 and others fell upon the good ground, and yielded fruit, some a hundredfold, some sixty, some thirty. 9 He that hath ears, let him hear. Also Psa.89 brings us to the Man-child.) My sister prepaid for all of these Christian families with her credit card. The Christian families told my sister that they would settle the bill for their share of the hotel fees. (We have heavenly credit because of the sacrifice of Jesus but also we have to count the cost of losing our life in this world to have our heavenly life.) The dream ended here. I have been having visits of fallen angels recently. I can sometimes see them with my naked eyes! I just had a visit last Tuesday. I would just rebuke them in Jesus name and they would dissipate immediately from view. I wonder why? (To show we have authority over them in Jesus' name.) Spoken to me: Floods/tsunamis spiritually speak of judgments. I believe you are reaching many nations through your ministry. Your ministry is primarily preparing people to escape the coming tribulation. God is no respecter of persons, and He can speak through whom He chooses. I believe that the coming judgment is around the corner, maybe sooner than some may conceive. As usual, there will be those who are just careless in their Christian life, and like in Noah's time, they want to eat, drink, marry, and go about their daily routine until it is too late for them to repent of their folly. I believe the lady speaks about the church, and the baby speaks of the man-child.   Promised Land or Beast Land? Father sent me five words given to the saints at the same time, which He showed me are related.   A Detention Camp D.L. - 06/18/2013 (David's notes in red) On January 12, 1994, I had a dream in which the Lord told me to go and anoint a detention camp. (His name means “world ruler”, which probably represents the Man-child who anoints the camp. The camp represents that Beast bondage is coming to God's people, apparently for their good.) It was to be a place where many Christians would suffer in their bodies, putting an end to sin 1Pe.4:1 Forasmuch then as Christ suffered in the flesh, arm ye yourselves also with the same mind; for he that hath suffered in the flesh hath ceased from sin; 2 that ye no longer should live the rest of your time in flesh to the lusts of men, but to the will of God. After anointing the camp, I was to run away as fast as I could. The only part I saw in the dream was me looking down upon myself running down a path or road as fast as I could. So I have no idea what the camp looked like or where in the camp I did the anointing. (This is a worldwide camp of beast bondage anointed and ordained to bring repentance and purity to God's people.) Note: There is a warning here for Christians to get their lives in order before the Lord, so they can enjoy the Lord's protection for whatever dangers there are in the future and avoid, if possible, places like this. (You can escape through holiness.)   Deb Horton - 06/16/2013 For the past few days, I kept getting repeated in my mind this phrase: “for I watch over my word to perform it”. But I didn't know it was for UBM. Sorry! (I told Care about it on Friday, so I have a witness.) This phrase is from Jer.1:12 Then said the Lord unto me, Thou hast well seen: for I watch over my word to perform it. (What Word will the Father watch over to perform? How and why will He do this?) (Below is the text and some interpretation.) Jer.1:1 The words of Jeremiah the son of Hilkiah, of the priests that were in Anathoth in the land of Benjamin: 2 to whom the word of Jehovah came in the days of Josiah the son of Amon, king of Judah, in the thirteenth year of his reign. 3 It came also in the days of Jehoiakim the son of Josiah, king of Judah, unto the end of the eleventh year of Zedekiah, the son of Josiah, king of Judah, unto the carrying away of Jerusalem captive in the fifth month. (As we see, this will be the carrying away unto the Beast captivity of God's apostate people.) 4 Now the word of Jehovah came unto me, saying, 5 Before I formed thee in the belly I knew thee, and before thou camest forth out of the womb I sanctified thee; I have appointed thee a prophet unto the nations. 6 Then said I, Ah, Lord Jehovah! behold, I know not how to speak; for I am a child. 7 But Jehovah said unto me, Say not, I am a child; for to whomsoever I shall send thee thou shalt go, and whatsoever I shall command thee thou shalt speak. (This is the same conversation God had with Moses the Man-child. Jeremiah represents the Man-child who basically said he didn't know how to speak, and God said, “Fear not. I will speak through you”.) 8 Be not afraid because of them; for I am with thee to deliver thee, saith Jehovah. 9 Then Jehovah put forth his hand, and touched my mouth; and Jehovah said unto me, Behold, I have put my words in thy mouth: (To release a sword against God's people to bring them to repentance.) 10 see, I have this day set thee over the nations and over the kingdoms, to pluck up and to break down and to destroy and to overthrow, to build and to plant. 1011 (the gematria for the Man-child) Moreover the word of Jehovah came unto me, saying, Jeremiah, what seest thou? And I said, I see a rod (the “rod of my son” - Ezekiel 21:10 below) of an almond-tree (almonds are first-fruits). Here is Ezekiel 21:10 in context: Eze.21:8 And the word of Jehovah came unto me, saying, 9 Son of man (Jesus manifested in His Man-child body), prophesy, and say, Thus saith Jehovah: Say, A sword, a sword, it is sharpened, and also furbished; 10 it is sharpened that it may make a slaughter; it is furbished that it may be as lightning: shall we then make mirth? the rod of my son, it contemneth every tree (The rod of God's Son will speak judgment on God's people through the Man-child who speaks not for “Churchianity” but God.). 11(again) And it is given to be furbished, that it may be handled: the sword, it is sharpened, yea, it is furbished, to give it into the hand of the slayer. (Authority given to the Beast to slay the flesh of God's rebellious people.) 12 Cry and wail, son of man; for it is upon my people, it is upon all the princes of Israel: they are delivered over to the sword with my people; smite therefore upon thy thigh. 13 For there is a trial (or tribulation); and what if even the rod that contemneth shall be no more? saith the Lord Jehovah. (If the rod of the Lord's son was not there to chasten them, they would be lost. We must lose our life to gain our higher life.) 14 Thou therefore, son of man, prophesy, and smite thy hands together; and let the sword be doubled the third time (Third world kingdom to conquer God's people; there was Egypt, Assyria, and third was Babylon. Likewise, World Wars I and II brought New World Orders, the League of Nations and the United Nations, and WW III will bring the tribulation Dragon of Revelation 12. This third time, a sword will come against God's rebellious leadership and people.), the sword of the deadly wounded: it is the sword of the great one that is deadly wounded, which entereth into their chambers. 15 I have set the threatening sword against all their gates, that their heart may melt, and their stumblings be multiplied: ah! it is made as lightning, it is pointed for slaughter (God chastens every son that He receives; a humbling is coming.). Back to our Jeremiah text. Jer.1:12 Then said Jehovah unto me, Thou hast well seen: for I watch over my word to perform it. (According to God's will, the Beast will once again make war on the saints to bring them to their cross.) 13 And the word of Jehovah came unto me the second time, saying, What seest thou? And I said, I see a boiling caldron; and the face thereof is from the north (the Beast from the north makes war against God's people). 14 Then Jehovah said unto me, Out of the north evil shall break forth upon all the inhabitants of the land. 15 For, lo, I will call all the families of the kingdoms of the north (the seven-headed Beast kingdom), saith Jehovah; and they shall come, and they shall set every one his throne at the entrance of the gates of Jerusalem (the apostate leadership of God's people today), and against all the walls thereof round about, and against all the cities of Judah. 16 And I will utter my judgments against them touching all their wickedness, in that they have forsaken me, and have burned incense unto other gods (Elohim), and worshipped the works of their own hands (religions, doctrines, church buildings, of men). 17 Thou therefore gird up thy loins, and arise, and speak unto them all that I command thee: be not dismayed at them, lest I dismay thee before them. (i.e. The Lord was saying, “Man-child, be strengthened to do battle against the apostates. Pay no attention to their disapproval; just speak what I say”.) 18 For, behold, I have made thee this day a fortified city, and an iron pillar, and brazen walls, against the whole land, against the kings of Judah, against the princes thereof, against the priests thereof, and against the people of the land. (As it was when Jesus was strengthened to come against the entrenched Pharisees who warred against Him. And I received this same treatment for myself and got these same verses.) 19 And they shall fight against thee; but they shall not prevail against thee: for I am with thee, saith Jehovah, to deliver thee. (I received this same text when called on the carpet by an old order religion I was asked to speak at.) So what do we do? M. L. received this word this morning: Neh.9:2 And the seed of Israel separated themselves (sanctified themselves) from all foreigners (This separation is happening. Those who act foreign to God's Kingdom are.), and stood and confessed their sins, and the iniquities of their fathers (Confession of sins always brings the grace of God in deliverance and healing.). 3 And they stood up in their place, and read in the book of the law of Jehovah their God a fourth part of the day (humility to the Word brings mercy); and [another] fourth part they confessed, and worshipped Jehovah their God. So they confessed their sins of their fathers which they had inherited through the blood for “the life of the flesh is in the blood”: 13 Thou camest down also upon mount Sinai, and spakest with them from heaven, and gavest them right ordinances and true laws, good statutes and Commandments (He gave us His Word), 14 and madest known unto them thy holy sabbath (His rest through faith), and commandedst them commandments, and statutes, and a law, by Moses thy servant (a Man-child type), 15 and gavest them bread from heaven for their hunger, and broughtest forth water for them out of the rock for their thirst, and commandedst them that they should go in to possess the land (or take dominion over the flesh) which thou hadst sworn to give them. (They rebelled and left the old man ruling the land.) 16 But they and our fathers dealt proudly and hardened their neck, and hearkened not to thy commandments, 17 and refused to obey, neither were mindful of thy wonders that thou didst among them, but hardened their neck, and in their rebellion appointed a captain to return to their bondage (A factious leader, for they loved the fleshpots of Egypt where they were ruled over and fed by the carnal man). But thou art a God ready to pardon, gracious and merciful, slow to anger, and abundant in lovingkindness, and forsookest them not. 18 Yea, when they had made them a molten calf, and said, This is thy God that brought thee up out of Egypt, and had wrought great provocations (So they made their own Jesus after their own likeness who smiled upon their sinful lives.); 19 yet thou in thy manifold mercies forsookest them not in the wilderness: the pillar of cloud departed not from over them by day, to lead them in the way; neither the pillar of fire by night, to show them light, and the way wherein they should go. And they confessed their sins: 26 Nevertheless they were disobedient, and rebelled against thee, and cast thy law behind their back (they ignored the Word, as today), and slew thy prophets that testified against them to turn them again unto thee, and they wrought great provocations. (They weren't satisfied to just walk away when they rebelled against the Word of God; they had to silence the Word at all costs; they had to kill the men who sacrificed their lives to bring them the Word. At the same time as receiving this word, M. L. received Psalm 55:12-19 about this, and closed her Bible because she was tired of hearing this. She asked for another word and opened her Bible and put her finger down on the same verse. Psa.55:12 For it was not an enemy that reproached me; Then I could have borne it: Neither was it he that hated me that did magnify himself against me; Then I would have hid myself from him: 13 But it was thou, a man mine equal, My companion, and my familiar friend. 14 We took sweet counsel together; We walked in the house of God with the throng. 15 Let death come suddenly upon them, Let them go down alive into Sheol; For wickedness is in their dwelling, in the midst of them. 16 As for me, I will call upon God; And Jehovah will save me. 17 Evening, and morning, and at noonday, will I complain, and moan; And he will hear my voice. 18 He hath redeemed my soul in peace from the battle that was against me; For they were many [that strove] with me. 19 God will hear, and answer them, Even he that abideth of old, Selah [The men] who have no changes, And who fear not God. 20 He hath put forth his hands against such as were at peace with him: He hath profaned his covenant. 21 His mouth was smooth as butter, But his heart was war: His words were softer than oil, Yet were they drawn swords. 22 Cast thy burden upon Jehovah, and he will sustain thee: He will never suffer the righteous to be moved. 23 But thou, O God, wilt bring them down into the pit of destruction: Bloodthirsty and deceitful men shall not live out half their days; But I will trust in thee.) Because of this great provocation: 27 Therefore thou deliveredst them into the hand of their adversaries, who distressed them: and in the time of their trouble, when they cried unto thee, thou heardest from heaven; and according to thy manifold mercies thou gavest them saviours who saved them out of the hand of their adversaries. 28 But after they had rest, they did evil again before thee; therefore leftest thou them in the hand of their enemies, so that they had the dominion over them: yet when they returned, and cried unto thee, thou heardest from heaven; and many times didst thou deliver them according to thy mercies, 29 and testifiedst against them, that thou mightest bring them again unto thy law. Yet they dealt proudly, and hearkened not unto thy commandments, but sinned against thine ordinances, (which if a man do, he shall live in them,) and withdrew the shoulder, and hardened their neck, and would not hear. 30 Yet many years didst thou bear with them, and testifiedst against them by thy Spirit through thy prophets: yet would they not give ear: therefore gavest thou them into the hand of the peoples of the lands (to be ruled over and oppressed by the Beast). So what do we do to have God's blessing and come out from under the curse? We walk in the light of God's Word. On 6/16/13 a sister received Eze.47:21 So shall ye divide this land unto you according to the tribes of Israel. But she sent this whole text, which shows us how to possess the Promised Land of rest, milk, and honey: Eze.47:1 And he brought me back unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward (for the forefront of the house was toward the east); and the waters came down from under, from the right side of the house, on the south of the altar. (The Word is the waters from the House of God to bring salvation and healing to the peoples.) 2 Then he brought me out by the way of the gate northward, and led me round by the way without unto the outer gate, by the way of the gate that looketh toward the east; and, behold, there ran out waters on the right side. 3 When the man went forth eastward with the line in his hand, he measured a thousand cubits, and he caused me to pass through the waters, waters that were to the ankles. (What is the depth of the Word you walk in?) 4 Again he measured a thousand, and caused me to pass through the waters, waters that were to the knees. (30-fold fruit of the waters walked in) Again he measured a thousand, and caused me to pass through the waters, waters that were to the loins. (60-fold fruit of the waters walked in) 5 Afterward he measured a thousand; and it was a river that I could not pass through; for the waters were risen, waters to swim in, a river that could not be passed through. (Waters of baptism go over the head to put to death the mind of flesh. 100-fold fruit of the waters walked in.) 6 And he said unto me, Son of man (the Man-child walking in 100-fold fruit), hast thou seen this? Then he brought me, and caused me to return to the bank of the river. 7 Now when I had returned, behold, upon the bank of the river were very many trees on the one side and on the other. (Those witnesses who bring the healing waters of the tongue to the peoples, as below. And as Jesus the Man-child witnesses did.) 8 Then said he unto me, These waters issue forth toward the eastern region, and shall go down into the Arabah; and they shall go toward the sea (the Dead Sea, representing the dead peoples of the world); into the sea shall the waters go which were made to issue forth; and the waters shall be healed. 9 And it shall come to pass, that every living creature which swarmeth, in every place whither the rivers come, shall live (a great revival of the Word coming when many church people reject it.); and there shall be a very great multitude of fish; for these waters are come thither, and the waters of the sea shall be healed (The word and understanding of lost people shall be cleansed), and everything shall live whithersoever the river cometh. (Out of your innermost being shall flow rivers of living waters -- John 7:38.) 10 And it shall come to pass, that fishers shall stand by it: from En-gedi even unto En-eglaim shall be a place for the spreading of nets; their fish shall be after their kinds, as the fish of the great sea, exceeding many. (many evangelists will fish for them) 11 But the miry places thereof, and the marshes thereof, shall not be healed; they shall be given up to salt. (Living waters are moving waters; dead waters are stagnant waters, as the Pharisees walk in. They will be reprobated, like Lot's wife, who turned to salt when she looked back.) 12 And by the river upon the bank thereof, on this side and on that side, shall grow every tree for food, whose leaf shall not whither, neither shall the fruit thereof fail: it shall bring forth new fruit every month, because the waters thereof issue out of the sanctuary; and the fruit thereof shall be for food, and the leaf thereof for healing. (As Revelation 22 shows, the waters give life to the trees whose leaves are for the healing of the nations.) Rev.22:1 And he showed me a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb, (Only the living Word can do this) 2 in the midst of the street thereof. And on this side of the river and on that was the tree of life (Pro.15:4 The healing of the tongue is a tree of life... In Hebrew), bearing twelve [manner of] fruits, yielding its fruit every month: and the leaves of the tree were for the healing of the nations. 3 And there shall be no curse any more (the waters of the Word are to deliver us from the curse): and the throne of God and of the Lamb shall be therein: and his servants shall serve him; 4 and they shall see his face; and his name [shall be] on their foreheads. 5 And there shall be night no more; and they need no light of lamp, neither light of sun; for the Lord God shall give them light (if we walk in the light as He is in the light): and they shall reign for ever and ever. 6 And he said unto me, These words are faithful and true: and the Lord, the God of the spirits of the prophets, sent his angels to show unto his servants the things which must shortly come to pass. If we walk in the light of the water of the Word, we will be blessed to take the land of rest, God's promised land of milk and honey. If we continue to rebel against the Word, we shall see a terrible beast bondage. Now back to Ezekiel text: 13 Thus saith the Lord Jehovah: This shall be the border, whereby ye shall divide the land for inheritance according to the twelve tribes of Israel: Joseph shall have two portions. (The land is divided among the 12 tribes [verse 21] by lot [in verse 22]. We are the spiritual 12 tribes. (1Co 10:11) Now these things happened unto them by way of example [Greek: figure or type]; and they were written for our admonition, upon whom the ends of the ages are come.) 14 And ye shall inherit it, one as well as another; for I sware to give it unto your fathers: and this land shall fall unto you for inheritance. (The promises are our Promised Land of rest from our enemies.) 15 And this shall be the border of the land: On the north side, from the great sea, by the way of Hethlon, unto the entrance of Zedad; 16 Hamath, Berothah, Sibraim, which is between the border of Damascus and the border of Hamath; Hazer-hatticon, which is by the border of Hauran. 17 And the border from the sea, shall be Hazar-enon at the border of Damascus; and on the north northward is the border of Hamath. This is the north side. 18 And the east side, between Hauran and Damascus and Gilead, and the land of Israel, shall be the Jordan; from the north border unto the east sea shall ye measure. This is the east side. 19 And the south side southward shall be from Tamar as far as the waters of Meriboth-kadesh, to the brook of Egypt, unto the great sea. This is the south side southward. 20 And the west side shall be the great sea, from the south border as far as over against the entrance of Hamath. This is the west side. 21 So shall ye divide this land unto you according to the tribes of Israel. 22 And it shall come to pass, that ye shall divide it by lot for an inheritance unto you and to the strangers that sojourn among you, who shall beget children among you; and they shall be unto you as the home-born among the children of Israel; they shall have inheritance with you among the tribes of Israel. (These strangers could well be your lost loved ones who you are believing for and will inherit the land with you.) 23 And it shall come to pass, that in what tribe the stranger sojourneth, there shall ye give him his inheritance, saith the Lord Jehovah. When I finished the above, I received this note:   Anonymous - 06/19/2013 The broader church is about to go into the captivity of the Beast system to separate the wheat from the tares: Psa.53:6 Oh that the salvation of Israel were come out of Zion! When God bringeth back the captivity of his people, Then shall Jacob rejoice, and Israel shall be glad. The Man-child among us will lead the way out of spiritual captivity: 54:1 For the Chief Musician; on stringed instruments. Maschil of David; when the Ziphites came and said to Saul Doth not David hide himself with us? Save me, O God, by thy name, And judge me in thy might. Pray fervently! 2 Hear my prayer, O God; Give ear to the words of my mouth. The factious will again rise up through the tribulation: 3 For strangers are risen up against me, And violent men have sought after my soul: They have not set God before them. The Word sanctifies the soul: 4 Behold, God is my helper: The Lord is of them that uphold my soul. The Word will overcome for us and through us: 5 He will requite the evil unto mine enemies: Destroy thou them in thy truth. The “name” (nature, character and authority) of the Lord brings the “living sacrifice!” 6 With a freewill-offering will I sacrifice unto thee: I will give thanks unto thy name, O Jehovah, for it is good. Which brings the deliverance from the spiritual hosts of wickedness in the heavenly places: 7 For he hath delivered me out of all trouble; And mine eye hath seen my desire upon mine enemies.   The Promised Land is not for Enemies These dreams are similar to those we have received in the past, which speak of fear moving people out of the area, in this case by train, which would only be necessary if the fault lines to the east and west opened up and main highways were cut off as we have dreamed. And then repositioning us in the area in preparation for many more Christians to come.   Moving and Trains Sandy Shaw - 08/22/2015 (David's notes in red) In a dream, a sister was talking to me, saying, “Everyone in the circle is moving”. (This means the local UBM circle. I asked the Lord if we were all moving and got three heads for YES.) I asked, “How does everyone feel about that?” She said, “We are ready to go; we are at peace with the idea”. (A word received for this dream: Isa.26:3 Thou wilt keep him in perfect peace, whose mind is stayed on thee; because he trusteth in thee.) (M. L. had a dream called “Getting Ready” on 6/16/15, which is about them being in a large house, rather than the mobile home they are now in and getting it ready because all their children and grandchildren were coming. The coming children could have a spiritual meaning, as well as a physical meaning. Many children are coming. Michael L. dreamed that UBM people were moving into housing close together, which is outside the city. Bill had a dream we were there, too. M. L. had a dream that I was moving into an office there, too. We have always known that our housing is temporary at first and we are all renting. Housing has been provided.) Then, from the Walmart parking lot, I saw the following: A train, a document on special paper, and chaos and fear here in the local area, but we were at peace. (Walmart stores are reported to be staging areas to separate the Christians and, according to Eve's dream, a place where some may never be seen again. The fear represents the hornet of fear that drives the inhabitants from the Promised Land ahead of God's chosen. Pray for God's people among them! We do not make God's plans; we merely obey them.) I could not see the message on the document. Then I saw a man's hand as he pointed at it. He shouted, “Can't you see it?” He asked three times and continued to point, “It's right there!” (Could it be that the earthquakes have happened, and as seen before, the faults cut off the interstate and main road, leaving the area. The hornet of fear will drive people from our Promised Land. A false warning from geologists that the peninsula could sink into the waters that have filled in the faults?) I asked in frustration, “Lord, why can't I see it?” (Because Sandy doesn't hear the message of fear, she is not going with them. In one of her recent dreams, she was hidden in Christ, in the underground, when the people were leaving.) Then T. C. popped up with outstretched arms. She said, “Sandy, you know God is sovereign. He will reveal it to you when He is ready”. (In other words, He will reveal what you need to know on a need-to-know basis.) Sandy said, “I see a train that is not moving (I asked Sandy if this could be the train we are used to seeing. The only one that goes north and south through the valley. She thought so.), but I hear a train that is moving (the people out). Then the feeling of dread, like oh, no, came over me”. (I asked her if the moving train could be a passenger train and she said she felt it was. It is a possibility that this train could represent a train of cars leaving town. You can't get many people on a normal passenger train, but of course, the Nazis moved the Jews in boxcars. Then again, if they are going to a FEMA camp, they may not take their cars, and if the interstate and main highway are taken out, possibly the train is the only way out of the area. That way, they couldn't take much with them, which is what was already revealed to us. Sandy's dream of all the people walking or riding bikes to this central city [trains] while she ducked into the woods with others to a hiding place underground could be a clue. They wouldn't need their cars if they were boarding a train. But they may not know they are not coming back.) Amazing words by faith at random this same morning: This morning, Michael L. got Ezr.2:70 So the priests, and the Levites, and some of the people, and the singers, and the porters, and the Nethinim, dwelt in their cities, and all Israel in their cities. 3:1 And when the seventh month (on the Hebrew Biblical calendar, this is September) was come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem. We used to talk about our Jerusalem in this area. The Man-child David and his men took Jerusalem after he was anointed. Notice the same amazing words in the next verse. Also, this morning B. A. got Ezr.10:9 Then all the men of Judah and Benjamin gathered themselves together unto Jerusalem within the three days; it was the ninth month, on the twentieth day of the month: and all the people sat in the broad place before the house of God, trembling because of this matter, and for the great rain. (The outpouring of God's Spirit?) P. O. asked the Father for a verse to share. She said, “I felt led to ask Him for a verse that we needed to hear. He put my finger down on Isa.54:1 Sing, O sing ye barren... The whole chapter seemed appropriate. Then I felt like singing. The song that came out of the blue was Christ Arose”. Low in the grave He lay; Jesus my Savior; Waiting the coming day, Jesus Our Lord. Up from the grave He arose, with a mighty triumph over His foes. He arose a victor from the dark domain, And He lives forever with His saints to reign!   Many People Coming to UBM M. L.- 08/21/2015 It was a sunny day with blue sky and an atmosphere of rejoicing. People, people everywhere. Where did they all come from? How did they get here? How did they find us? What is their story? My dream opened up at seeing hundreds and hundreds of people coming to us. And I saw some more in the distance coming toward us, too. (This could be the call to go into the wilderness after the earthquakes and Man-child anointing. Those in the distance are those coming later.) I saw quick glances of people like snapshots seated at makeshift tables. More in the foreground were small, white, round tables; it seemed four could sit at each. At a section of white table, close to my observation point, there was a woman who caught my attention. She had finished eating and had kept looking to the right. She had blond hair that was long and was brought from her face to the sides in a becoming way. Her face was radiant as she watched the people about her. She looked familiar but she was different, taller, lighter hair. She will return and she will show radiance, too. (We knew this woman as a righteous woman but she was deceived into the faction by her husband. We had dreams this would happen to her but we also have had dreams she would return very humbled but without her husband who would die. So we think she is a type of many who will repent and return as the Lord has said to us.) This was all outside and people were eating. Everyone had a plate and something to drink. Believe it or not, the food just appeared as people were waiting in line. (Jesus, as a type of the end time Man-child in whom He lives by His Word and Spirit, multiplied the food in the wilderness.) Rectangular bountiful tables were end upon end and row upon row, just to hold the food. The people were patient and kind and loving to one another. (The only kind of people who will escape the Beast.) I saw close-up shots of lasagna being put on a plate. Crispy chicken, salad, greens, biscuits and on and on. The food dishes were replaced as the last piece or spoonful was taken. Where did it come from? I saw no one carrying food to the table. (Manna comes out of heaven.) Since we were outside, where were the ovens that baked everything? I knew our local body was serving but never really saw anyone. It was a busy time and we were servants to all. (A Marriage Feast in the wilderness.) I didn't see any buildings nor could I see if we were in a field or a grassy area because I saw everything from a table-height up. The edges were also blurred slightly, as I took in the scene before me. In the area, I saw no debris from damaged buildings (which will be needed). When people had finished eating, they talked excitedly and were patiently waiting for the meeting to start. This had to be on a raised area so people could see who was speaking. Then again, I didn't see this but just knew that the area on the right was where things were set up. People were looking in that direction. It was then that I noticed the people sitting at the white tables who were close to me had a special glow on their faces. Their faces had a sheen like oil on them that went into their hair. There were dozens of these tables. Then I saw more and more with the glow. (Those who manifested the glory of God by seeing Jesus in the mirror, the Gospel. 2Co.3:18 But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit.) They had come here. They had been revived by rest and food. Now they were anticipating the spiritual food for their souls, they had hungered and thirsted for so long. (Jesus, as a type of the end-time Man-child in whom He lives by His Word and Spirit, fed that food for the soul in the wilderness, too. Oh, come, Lord Jesus; we need You.) Some applicable verses: Mat.11:28 Come unto me, all ye that labor and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. 30 For my yoke is easy, and my burden is light. Php.4:19 And my God shall supply every need of yours according to his riches in glory in Christ Jesus. Luk.9:12 And the day began to wear away; and the twelve came, and said unto him, Send the multitude away, that they may go into the villages and country round about, and lodge, and get provisions: for we are here in a desert place. 13 But he said unto them, Give ye them to eat. And they said, We have no more than five loaves and two fishes; except we should go and buy food for all this people. 14 For they were about five thousand men. (Not including the women and children.) And he said unto his disciples, Make them sit down in companies, about fifty each. 15 And they did so, and made them all sit down. 16 And he took the five loaves and the two fishes, and looking up to heaven, he blessed them, and brake; and gave to the disciples to set before the multitude. 17 And they ate, and were all filled: and there was taken up that which remained over to them of broken pieces, twelve baskets. (We have seen food multiplied.) Gal.5:22 But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness.... Mar.9:35 And he sat down, and called the twelve; and he saith unto them, If any man would be first, he shall be last of all, and servant of all. Exo.34:35 And the children of Israel saw the face of Moses, that the skin of Moses face shone: and Moses put the veil upon his face again, until he went in to speak with him. Psa.34:5 They looked unto him, and were radiant; and their faces shall never be confounded. 42:1 As the Deer Pants for the Water, So panteth my soul after thee, O God....   Are You Ready? Here They Come!  Sandy Shaw - 08/26/2015 (David's notes in red) In a dream, I saw huge wooden double doors that were several inches thick. They had hinges and handles like those of an old castle. On the inside, there was a large, thick wooden arm that was down to bar the doors. Local UBM was inside, hurrying to get final preparations done. Everyone knew what they were to do, and they did it. There was a man at the doors. Then the wooden arm was raised up, and he shouted, “Get ready, get ready, get ready!” Then he opened the doors and shouted, “R-E-A-D-Y!” And there were hundreds and hundreds of people coming inside!   A Nation of Refugees Moving Toward God Michael L. - 09/07/2015 (David's notes is red) I was on top of a mountain. It was mostly grassy, but the elevation looked to be 4,000 to 5,000 feet. I could see for many miles. It appeared as though this mountain was higher, as it allowed me to look over to the other mountains that were lower. I also saw thousands of people walking across the lands. They were traveling from left to right. (Jesus put the goats on the left and the sheep on the right, so this means to go from rebellion to submission, from goats to sheep.) None of them was saying anything. They seemed very sober or maybe tired. (The U.S. will be a nation full of refugees seeking help from God, Who will answer miraculously.) They were carrying things that they could easily handle. (It will be a wilderness experience for God's people. Many will come to know Him. When they do, He will give them a place of rest. Abraham was a sojourner: “he looked for the city which hath the foundations, whose builder and maker is God”. He searched out his Promised Land.) After seeing this, I thought that I should take my car, as it might make it easier (it was possibly a green 1960s Chevy Impala). I looked everywhere for some kind of road to travel down the mountain, but I couldn't find one. (No road down means you should stay on top of the mountain, close to God. Don't take the Chevy; it's a goat that only goes to the left.) Chevy is from French, German (Swiss) origins from chèvre meaning “goat” and, if you use the full name Chevrolet, we get lait meaning “milk”, possibly meaning for the immature. An impala is a reddish-brown African antelope with long, curved horns in the male, and is known for its ability to leap. They are food for the lion or beast.   God's Promise of Protection and Provision B. A. - 01/01/2012 (David's notes is red) I dreamed I was sitting in my den with my Bible in my lap and my laptop computer open to my concordance; I often study this way. Suddenly, from the view of the west window in the den, I saw a big black Hummer vehicle pull up right outside the window. I saw five men dressed in military clothing get out of the vehicle; I could see that one of them was a high-ranking officer. My husband was standing in the kitchen between the refrigerator and the island. I stood up out of my chair and told him not to move or speak, no matter what happened. I then began to pray this prayer: “Heavenly Father, please make everything in this house invisible except me, these two chairs in the den and the table, the mattress, blankets and pillows on the floor, and the four slices of bread and two small potatoes in the cupboard. Father, please make our enemies be at peace with us, and please make our enemies bless us. Thank you, Lord. Amen.” As I finished my prayer, the officer approached the sliding glass door to the den and entered the room. He looked straight at me, then, without saying a word, he began to search the house. What happened next was amazing. The officer began to walk into the kitchen between the refrigerator and the island where my husband was standing; the officer passed right through my husband and proceeded into the dining room and all of the other rooms on that side of the house. Then, the officer came back into the kitchen and opened the cupboard, and saw the four slices of bread and two potatoes. He gently closed the cupboard doors and walked over to the sliding glass door and opened the door. In a strange language I had never heard before, he commanded one of the young men to retrieve a large sack from the front seat of the Hummer. I was actually able to understand what the officer said to this man. The young man got the sack and brought it to the officer. The officer then came back into the house and placed the sack on the counter in the kitchen, and then went back outside. Then the officer reached inside the Hummer and had something in his hand as he walked over to the west window; he placed something that looked like a seal across the window, then got back into the Hummer and left. All of this transpired without one word being spoken. I then looked back at my husband, and I was amazed at what I saw. His hair, which was sandy blond before, was now snow white. I asked him, “Do you understand what just happened?” He looked at me and fell to his knees in sobbing tears, and he cried out to the Lord to forgive him for his sins. After a while, he got up, and we discussed what all had taken place. I then asked my husband to pour out the contents of the sack onto the counter. The sack contained two bottles of water, two apples and a large bag of peanuts still in the shell. My husband then said to me, “Everything you prayed for in your prayer was granted by the Lord”. We then sang and praised the Lord together. We then went outside to see more clearly what was on this seal that was placed on the window. There was writing in a foreign language, but I was able to read and understand it as it read, “This house is clean”. I looked up the driveway and could see that there was another one of these seals on the gate at the front of the driveway, so we went up to the gate to take a closer look at that seal; this seal read, “This property has been inspected and is clean. No further inspections required”. Then I awoke from the dream. I got up from bed and just sat for hours thinking about this dream. Tears of joy ran down my face, as I believe the Lord was reassuring me that all would be well with my family and me; just believe. Mar.11:23 Verily I say unto you, Whosoever shall say unto this mountain, Be thou taken up and cast into the sea; and shall not doubt in his heart, but shall believe that what he saith cometh to pass; he shall have it. 24 Therefore I say unto you, All things whatsoever ye pray and ask for, believe that ye receive them, and ye shall have them.   The Righteous Remain in the Land M. Y. - 12/05/2012 (David's notes in red) Background note: We know there is a spiritual Promised Land of our lives, which is taken possession of as the old man is conquered by the sword or Word of the spiritual man who then rules this life. However, this dream has a special and more physical meaning to the brethren involved with it because we are in a LAND that was promised to us and others by the Lord, and He has told us that only the righteous will remain. The testings of the Lord and the temptations of self, have proven some people unworthy to remain in the Refuge Land, and they are being removed, just like in this dream. We have heard this warning many times and received some of the verses below from the Lord before. In my dream, a group of people were lying down in an open area and I was lying on my side. I saw (what I thought was in the spirit) an image of me with my right arm ripped almost entirely off my shoulder and barely hanging on by a piece of flesh or muscle. I was told that if I lay that way (on my side), I would not be protected from the strong wind and the result would be damage to my arm. (The strong wind is the tribulations to come and the arm represents the works of the Christian that will not survive the trial unless they overcome. In other words, their works will fail to be works of faith. Mat.7:24 Every one therefore that heareth these words of mine, and doeth them, shall be likened unto a wise man, who built his house upon the rock: 25 and the rain descended, and the floods came, and the winds blew, and beat upon that house; and if fell not: for it was founded upon the rock [of rest in the promises]. 26 And every one that heareth these words of mine, and doeth them not, shall be likened unto a foolish man, who built his house upon the sand: 27 and the rain descended, and the floods came, and the winds blew, and smote upon that house; and it fell: and great was the fall thereof. Another way of saying this is their works were burned up in the fiery trial. 1Co.3:11 For other foundation can no man lay than that which is laid, which is Jesus Christ. 12 But if any man buildeth on the foundation gold, silver, costly stones, wood, hay, stubble [the dark man]; 13 each man's work shall be made manifest: for the day shall declare it, because it is revealed in fire; and the fire itself shall prove each man's work of what sort it is. 14 If any man's work shall abide which he built thereon, he shall receive a reward. 15 If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as through fire. (He will continue in the fire for the flesh to be burned up.) I was then instructed (in the spirit or in my mind) on how to lie properly and in what direction to lie my head to avoid any damage. I practiced this a few times and knew that I had to remember it. I had to lie flat with all my members against the ground. (In other words, we have to have all of our works [arms], walk [legs], head [mind] and torso [heart] resting from our own works through faith in the promises.) I had to keep my eyes away from the wind. (In other words, get your eyes off the problem and on the Lord.) There was a black or dark man lying to my left when I held up my hand toward him in the shape of or forming the letter C. (The Christian is trying to teach the dark man who walks in darkness how to survive the coming curse. This dark man represents either the flesh or others who walk in it.) I thought that the C was a type of sign language, or I was telling myself to “see”. (Or it could also mean that we must keep our eyes away from the problem or curse and put them on C for Christ.) As I lay there in the shape I was shown, with one hand I began to pat each part of my body, as if to verify its position or to draw attention to it for instruction (to the dark man). At some point, there were no other people around, and I started wondering what would cause the strong wind. (Notice that the dark man was taken away. This is what the wind and fire do.) I considered a nuclear blast or other disasters that would cause a strong wind. I awoke and had the strong feeling that the C-shape made with my hand was telling me to see or pay attention. (The strong wind is any trial that tempts us to get into our own works and so fail to stay in the rest of faith that saves us.) When we heard this dream, there were three other people in the room with me, and I asked them to get a Word from the Lord by faith concerning this wind and what it would do by opening their Bible randomly and putting their fingers down. I was first to find a verse. Pro.2:21 For the upright shall dwell in the land, And the perfect shall remain in it. 22 But the wicked shall be cut off from the land, And the treacherous shall be rooted out of it. Notice those who are in the rest of faith will remain in the Promised Land. But, just as in the dream, the dark man is gone. This land that all four of us are in and has been promised to us is the Boat/Ark/Refuge, etc. M. Y.'s wife, got Psalm 73, which is all about the end of the wicked and survival of the righteous. Psa.73:18 Surely thou settest them in slippery places: Thou castest them down to destruction. 19 How are they become a desolation in a moment! They are utterly consumed with terrors ... 27 For, lo, they that are far from thee shall perish: Thou hast destroyed all them that play the harlot, [departing] from thee. 28 But it is good for me to draw near unto God: I have made the Lord Jehovah my refuge, That I may tell of all thy works. Then M. Y. got astounding verses about what would happen to the wicked who opposed our building of the spiritual temple. In this text, those who persecuted the Jews as a faction stopped them from building the temple of God (as is happening now) were made to help them or be destroyed as is happening. Ezr.6:10 that they may offer sacrifices of sweet savor unto the God of heaven [the sacrifice of the flesh or dark man burning up in the fiery trial], and pray for the life of the king, and of his sons. 11 Also I have made a decree, that whosoever shall alter this word, let a beam be pulled out from his house, and let him be lifted up and fastened thereon [in other words, let him be crucified]; and let his house be made a dunghill for this. Then M.Y. got a text that speaks of the backsliding people of God from the Spirit-filled and non-Spirit-filled groups that were taken captive out of their land by the Beast because of their spiritual idols and spiritual fornication: Jer.3:8 And I saw, when, for this very cause that backsliding Israel (non-Spirit filled) had committed adultery, I had put her away and given her a bill of divorcement, yet treacherous Judah (Spirit-filled who had the House of God in their midst.) her sister feared not; but she also went and played the harlot. 9 And it came to pass through the lightness of her whoredom, that the land was polluted, and she committed adultery with stones and with stocks. 10 And yet for all this her treacherous sister Judah hath not returned unto me with her whole heart, but feignedly, saith Jehovah. In the rest of the text, the overcomers who came out of bondage were brought to the Bride, Jerusalem. 14 Return, O backsliding children, saith Jehovah; for I am a husband unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion: 15 and I will give you shepherds according to my heart, who shall feed you with knowledge and understanding ... 17 At that time they shall call Jerusalem the throne of Jehovah; and all the nations [gentiles] shall be gathered unto it, to the name of Jehovah, to Jerusalem: neither shall they walk any more after the stubbornness of their evil heart. Notice the overcomers shall escape and be given the LAND. 19 But I said, How I will put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of the nations! and I said, Ye shall call me My Father, and shall not turn away from following me. Notice, once again, that the wicked will not stay in the Land; the righteous who walk by faith will. S. Y. asked for one more verse and it was about the wicked breaking their arms, just like the dream. Psa.37:17 For the arms of the wicked shall be broken; But Jehovah upholdeth the righteous. The rest of the text fits, too. 18 Jehovah knoweth the days of the perfect; And their inheritance shall be for ever. 19 They shall not be put to shame in the time of evil; And in the days of famine they shall be satisfied. 20 But the wicked shall perish, And the enemies of Jehovah shall be as the fat of lambs: They shall consume; In smoke shall they consume away. A dear friend, Bolivar, asked God what would happen to the carnal Christians in the coming days and got: Isa.65:9 And I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains; and my chosen shall inherit it, and my servants shall dwell there. 10 And Sharon shall be a fold of flocks, and the valley of Achor (troubling) a place for herds to lie down in, for my people that have sought me. 11 But ye that forsake Jehovah, that forget my holy mountain, that prepare a table for Fortune [to profit the flesh], and that fill up mingled wine unto Destiny; 12 I will destine you to the sword, and ye shall all bow down to the slaughter; because when I called, ye did not answer; when I spake, ye did not hear; but ye did that which was evil in mine eyes, and chose that wherein I delighted not. 13 Therefore thus saith the Lord Jehovah, Behold, my servants shall eat, but ye shall be hungry; behold, my servants shall drink, but ye shall be thirsty; behold, my servants shall rejoice, but ye shall be put to shame; 14 behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall wail for vexation of spirit. Psa.125:3 For the sceptre of wickedness shall not rest upon the lot of the righteous; That the righteous put not forth their hands unto iniquity. 4 Do good, O Jehovah, unto those that are good, And to them that are upright in their hearts. 5 But as for such as turn aside unto their crooked ways, Jehovah will lead them forth with the workers of iniquity. Peace be upon Israel. Zep.3:11 In that day shalt thou not be put to shame for all thy doings, wherein thou hast transgressed against me; for then I will take away out of the midst of thee thy proudly exulting ones, and thou shalt no more be haughty in my holy mountain. 12 But I will leave in the midst of thee an afflicted and poor people, and they shall take refuge in the name of Jehovah. 13 The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth; for they shall feed and lie down, and none shall make them afraid. Amo.9:10 All the sinners of my people shall die by the sword, who say, The evil shall not overtake nor meet us. 11 In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up its ruins, and I will build it as in the days of old; 12 that they may possess the remnant of Edom [the Davids will conquer those who sold their birthright to be sons of Abraham], and all the nations that are called by my name, saith Jehovah that doeth this.

A Sermon for the Second Sunday after Christmas Isaiah 61:1-3 & St. Matthew 2:19-23 by William Klock Today's Gospel lesson picks up where last Sunday's left us with Joseph, Mary, and Jesus in Egypt.  St. Matthew tells us: After the death of Herod, an angel of the Lord appeared in a dream to Joseph in Egypt.  “Get up,” he said, “and take the child and his mother and go to the land of Israel.  Those who wanted to kill the child are dead.”  So he got up, took the child and his mother, and went to the land of Israel.  But when he heard that Archelaus was ruling Judea instead of his father Herod, he was afraid to go back there.  After being advised in a dream, he went off to the region of Galilee.  When he got there, he settle in a town called Nazareth.  This was to fulfil what the prophet had spoken, “He shall be called a Nazarene.”  (Matthew 2:19-23) The Gospels of Christmastide tell us the Nativity story from St. Matthew's perspective.  They jump around a bit, so we don't quite get the story in order—the part about the wise men, of course, is saved for this coming week—for Epiphany.  But our Gospel today picks up towards the end of Matthew's second chapter. Matthew 2 begins with the wise men arriving in Jerusalem, following an unusual star—some think it was the conjunction of Jupiter and Saturn.  In those days the planet Jupiter was associated with kings and many people associated Saturn with the Jews.  Seeing their conjunction, the wise men—astrologers from the East—concluded that a great king had been born in Israel.  They naturally went to Herod, and were probably surprised to find he knew nothing about any of this.  Herod sent them on their way, but he was troubled.  Like I said last week, I doubt Herod saw a serious threat here, but he was evil enough to think to himself, “Hey, if this kid exists, I might as well kill him…just in case.”  So he asked the wise men to stop on their way home to tell him what they had found.  When they returned by a different route, Herod just decided to murder all the baby boys in Bethlehem, two years old and younger. And so Herod's soldiers marched to nearby Bethlehem and did just that.  For Matthew's Jewish readers, this sure called to mind their own story—how long ago Pharaoh had tried to stamp them out by having all their baby boys drowned in the Nile.  Now it's happening again, and that's Matthew's subtle way of telling us that God is getting ready, once again, to visit and to deliver his people.  It shows us the depth of the darkness of a fallen world full of sin and death, but it also says that the light is about to break through.  Or as Mr. Beaver puts it in the popular children's book as he sees the snows of winter melting and flowers beginning to blossom: “Aslan is on the move.” When St. John opens his Gospel by talking about light coming into the darkness, this is what he has in mind.  This is why Jesus had to be born right in the middle of it.  Jesus didn't come to deliver his people from the outside.  He came in such a way that he identified with them, he became one of them—one of us—and he knew their suffering, he knew their pain, he knew their tears.  He knew the deep, deep darkness.  He was touched by the demands of Caesar, demanding and pushing his people around: Go here!  Go there!  So that I can count you, so that I know what's mine.  He was touched by the wickedness of Herod.  A true King of the Jews would have known that his people belonged to God, but Herod saw them as his.  He could kill them at will.  Jesus experienced the darkness. Why? Consider the names that the angel revealed to Joseph before Jesus was born.  Joseph was understandably upset when he found out Mary was pregnant.  He was prepared to quietly divorce her.  But then the Lord spoke. “Joseph, son of David,” the angel said, “do not fear to take Mary as your wife, for the child conceived in her is from the Holy Spirit.  She will bear a son, and you shall call his name Jesus, because he will save his people from their sins.”  (Matthew 1:20-21) And Matthew comments on this, saying:   All this took place to fulfill what the Lord had spoken by the prophet:          “Look, the virgin shall conceive and bear a son,                   and they shall call his name Emmanuel” (which means, God with us). (Matthew 1:22-23) You shall call his name Jesus.  Jesus was a common name.  It's a variant of “Joshua” and it means “Yahweh Saves”, “The God of Israel Saves”.  And it was a common name precisely because of the darkness in which the people lived.  They were desperate for the Lord to save them and we know that especially in the time in which Jesus was born the people were particularly expectant—the worse things got, the stronger their hopes became—and things were horrible.  And so, as Joshua led God's people into the promised land, Jesus was sent to lead his people in a new and bigger and better exodus into a new and bigger and better promised land.  In the first exodus the Israelites were delivered from Egypt, declared to be God's son, and entered into a covenant with him.  “I will be your God and you will be my people,” he had promised.  He took up his dwelling in their midst.  Matthew wants us to understand here that in Jesus, a new exodus is about to take place.  Not from Egypt, this time, but from sin and death.  He will, in Jesus, establish a new covenant and through that new covenant he will make a new people—a people in whom he will dwell, not just in their midst, but actually in them. And yet it's in Matthew's commentary that we see the “how” of it all.  This he says is to fulfil what Isaiah spoke: “The virgin shall conceive and bear a son and he shall be called Emmanuel, which means ‘God with us'.”  Matthew quotes from Isaiah 7:14.  Now, no one before Matthew ever seems to have understood this passage as pointing to the future Messiah.  Isaiah had spoken these words over seven centuries earlier and he spoke them to King Ahaz of Judah during another very dark time for the Lord's people.  The king of the northern tribes of Israel had made an alliance with the king of Syria and they laid siege to Jerusalem.  King Ahaz and his people were scared, but through the prophet the Lord exhorted them to stand firm in faith.  They were to trust him and he would vanquish their enemies and this promised child was a sign.  A young woman, perhaps Ahaz's wife or daughter or Isaiah's own wife, would bear a son and before he's old enough to know the difference between good and evil the Lord would make good on his promise to deliver his people.  The child was to be prophetically called “Emmanuel—God with us”, giving assurance to the people that the Lord had heard their cries from the darkness, that he would visit them, and that he would deliver them. Just as the exodus in the days of Moses became an image of the ministry of Jesus leading his people out of sin's bondage, the baby—Emmanuel—born in the reign of Ahaz became another image of Jesus' ministry.  In him God once again had heard the cries of his people from the darkness—the darkness of Herod, the darkness of Caesar—in Jesus he visited his people, and in Jesus he delivered them.  Even more so, Jesus is literally “God with us”.  In him God took on our human flesh, becoming one with us.  He was born not in some privileged palace to wealthy or noble parents, but to a humble couple just as they were being submitted to the indignity of Roman rule.  Almost immediately he was made a refugee by the wicked and murderous King Herod.  In Jesus, God is truly with us in every way imaginable, sharing our nature, sharing our life, sharing our pain, sharing our griefs, sharing our humanity—sharing our everything.  Jesus has come into the darkness and into the pain and into the grief.  This is how the Lord saves. Joseph and Mary's flight to Egypt underscores just how Jesus came into the midst of the darkness and not just that he's come and joined us in it, but that he's found us in the darkness, so that he can lead us out.  After telling us about the angel warning Joseph to flee to Egypt, Matthew tells us that this took place to fulfil what the prophet Hosea wrote: “Out of Egypt I called my son.”  But Hosea wasn't looking forward to the Messiah—to Jesus—when he wrote those words.  He was talking about Israel.  She was the Lord's son and the Lord called that son and rescued that son out of Egypt.  And now Jesus is constituting a new Israel where the old Israel had failed.  He is the Lord's Son and the Lord will call him from Egypt as he once did Israel.  Matthew points to Jesus as the fulfilment and the culmination of Israel's story. And then as Matthew writes about the slaughter of the children of Bethlehem, he quotes from Jeremiah's prophecy: “A voice was heard in Ramah,          weeping and loud lamentation, Rachel weeping for her children;          she refused to be comforted, because they are no more.” (Matthew 2:18) It might seem like an odd passage to quote.  When Jeremiah wrote those words he was writing to the people of Judah during their exile in Babylon.  It's a passage, first, of mourning.  The children of Rachel had lost everything.  Think of the darkness of the world.  Israel had lost it all: her land, her prosperity, her temple.  Everything that the Lord had promised and everything that reminded them of their status as the Lord's people had been taken away.  Had the Lord forgotten them?  That was what they asked as they wept by the river of Babylon.  But Jeremiah then wrote about the Lord renewing his covenant with Israel.  When she had repented he would restore her to the land he had promised and he would make her prosperous again.  Eventually the Lord did restore Israel.  She returned from exile.  She rebuilt Jerusalem and rebuilt the temple.  But the darkness remained.  And so Matthew recalls the time of the exile, of Israel in mourning, and he does so to say that in Jesus, the Lord is acting once again to rescue his people from the darkness, from their exile, and to restore and renew his covenant with them. And, finally, at the end of today's Gospel we're told that when the family returned from Egypt and heard that Archelaus was in power, Joseph decided to settle the family in Nazareth—about as far from Archelaus as he could get.  And Matthew says in verse, 23, that this was “so that what was spoken by the prophets might be fulfilled, that he would be called a Nazarene.” Again, Matthew doesn't use or quote the prophets the way we might expect him to, as if there's a one-to-one equation between Isaiah or Jeremiah and the events surrounding Jesus' birth.  Verse 23 continues to raise questions after two thousand years, because there is no mention of Nazareth anywhere in the Old Testament.  None of the prophets says anything about Jesus being a Nazarene.  The most likely explanation is that Matthew was making a word play.  In Isaiah 11:1 the prophet wrote about the Messiah: There shall come forth a shoot from the stump of Jesse,          and a branch from his roots shall bear fruit.   They key word is the word “branch”.  In Hebrew the word is nazir, which sounds like Nazareth or Nazarene.  It's not the sort of thing we would do with an Old Testament text, but it's just the sort of sounds-like word game that was common then.  The point is that Jesus has a royal lineage.  The Lord had established a covenant with David that his house would be established forever.  In the course of history, David's house eventually fell.  No descendant of David ever returned to the throne after the exile, but the covenant was still there.  A shoot from the cut-off and seemingly dead stump of Jesse—David's father—would one day come forth and that branch—that nazir—would bear fruit. Do you see what Matthew is doing here?  Think of the big picture—the sweep of Israel's story as it's told in the Bible.  That's what Matthew is getting at with these quotes from and references to the prophets.  Matthew's putting the great themes of the story of God and Israel in front of us and showing how, in Jesus, the story is reaching its climax.  Quoting Hosea he reminds us of the Exodus.  Quoting Isaiah 11—the passage about the branch or nazir from Jesse—he reminds us of the covenant the Lord established with David.  And quoting Jeremiah 31 he gives a vivid picture of Israel's need for rescue and of the darkness in which the world was lost.  Again, Jesus didn't parachute into history at random.  Matthew stresses that Jesus came when the time was exactly right and that he came as the culmination of Israel's story.  In him all the covenants and promises the Lord had made to Israel are brought together and fulfilled.  Jesus is Israel, which is why St. Paul can talk about gentiles like us being grafted into Israel.  John the Baptists warned, as he preached the need for repentance in preparation for Jesus' coming, that the Lord would lay his axe to the dead wood of Israel while raising children for Abraham from the stones. Brothers and Sisters, this means that by faith in Jesus, you and I are now part of this story—the story that goes back to God's covenant with Abraham, to the Exodus from Egypt, and to the covenant with David.  All those who are in Jesus the Messiah—all those who have turned aside from everything that is not Jesus and instead have laid hold of him in hoping faith with both hands,who have given him their faith, their loyalty, their allegiance—share in the great story of Israel and of Israel's God and in his promise to deliver the world from the darkness and to deliver us from our bondage to sin and death.  As Jesus came to bring light into the darkness—into the darkness of Caesar's empire and of Herod's brutal and murderous cruelty, Jesus has come to bring light into our darkness. Listen to the words of our lesson from Isaiah 61:1-3.  These were the words Jesus preached from in the synagogue in Nazareth at the beginning of his ministry and they were words he claimed for himself.  This is what he came to do.  This is how he came to be light in the darkness. The Spirit of the Lord God is upon me,          because the Lord has anointed me  to bring good news to the poor;          he has sent me to bind up the brokenhearted, to proclaim liberty to the captives,          and the opening of the prison to those who are bound; to proclaim the year of the Lord's favor,          and the day of vengeance of our God;          to comfort all who mourn; to grant to those who mourn in Zion—          to give them a beautiful headdress instead of ashes,  the oil of gladness instead of mourning,          the garment of praise instead of a faint spirit;  that they may be called oaks of righteousness,          the planting of the Lord, that he may be glorified.   This is Jesus—the Lord's salvation.  This is what it looks like for God to be with us.  He has delivered us from bondage to sin and from the fear of death, its wages.  There's darkness all around.  Again, all we have to do is turn on the evening news, read the paper, or look on the Internet.  And we each have our own struggles with the darkness.  We struggle with our own sins.  We struggle with our own strained and broken relationships.  We struggle to make ends meet.  We struggle through pain and sickness and death.  Brothers and Sisters, Jesus has come into the darkness.  He has shared it with us.  He knows and he understands.  And so Jesus speaks good news to us, he binds up our broken hearts.  He takes away the ashes that have been poured on our heads and the sackcloth we've been wearing in mourning and gives us beautiful headdresses and garments of praise.  He is light in our darkness.  He is God with us.  Isaiah says that this is so that we will be called “oaks of righteousness” planted by the Lord so that he will be glorified. Having God with us brings amazing transformation.  Imagine the chaos of the world all around, lost in sin, everyone struggling to get on top.  Think of our own suffering and pain and grief.  And then picture what we become when God is with us.  Isaiah says we are oaks of righteousness.  Look at those huge oak trees outside the windows.  They've been here forever.  As our building deteriorated in the 50s, 60s, and 70s those trees only got stronger and bigger.  The storms come and go.  Every once in a while one of those big storms damages the church building, but the trees are there as strong as ever.  They're an illustration of what Jesus has called us to be: light in the darkness, oaks in the storm, standing firm, making him known, providing a place of shelter to any who will come, living as pockets of his new creation, and inspiring everyone around us to give glory to God.  He has not abandoned us.  In Jesus he saves.  In Jesus he has come to be with us—to find us in the darkness and to make us light. Let us pray: Almighty God, you have poured upon us the new light of your incarnate Word:  Grant that this light, enkindled in our hearts, may shine forth in our lives; through Jesus Christ our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever.  Amen.

INTRODUCTION — “THE FIRST FELT NEED IS TO KNOW ME.”Every year—like many pastors—I usually start January with a “felt needs” message series. Something to help us get our feet under us for a new year: stress, relationships, habits, purpose, prayer, identity… the things we're feeling right now.But as I was preparing for the first series of 2026, I heard the Holy Spirit speak something that immediately captured my attention. “The first felt need is to know Me.”I really believe The Lord is communicating to us, “The greatest need of My people is not a change in circumstances, but the greatest need of My people is clarity about who I AM.”If you don't know who He is… You won't trust Him.If you don't trust Him… You won't obey Him.If you don't obey Him…You won't experience the life He promised.[SO THIS YEAR…] before we talk about our needs, we are going to talk about His nature. We're going to start right where God Himself starts when He describes His own character.Not what culture says about God… Not what our trauma says about God… Not even what our feelings say about God… BUT WHAT GOD SAYS ABOUT GOD.And there is one place in Scripture where God gives the most repeated, most quoted self-description of Himself in the entire Bible:FOUNDATIONAL SCRIPTUREExodus 34:6–7 (NIV) The Lord, the Lord, the compassionate and gracious God,slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet He does not leave the guilty unpunished; He punishes the children and their children for the sin of the parents to the third and fourth generation.This passage appears more than twenty times throughout the rest of Scripture. It is the Bible's anchor text for understanding the heart of God.[BUT IT DOES CREATE TENSION…] One moment God is compassionate, gracious, loving, forgiving… Then suddenly we read He “punishes the children”…SO… Is God merciful or is He vengeful? To answer that question, we need to look at the story behind these words.I. THE STORY BEHIND THE DESCRIPTIONBefore Exodus 34, God makes a covenant with Israel—He saves them out of slavery, brings them to Mount Sinai, gives them the Ten Commandments, and calls them to be SHAPED BY HIS CHARACTER so they can REPRESENT HIM TO THE WORLD.But as Moses is on the mountain receiving the covenant… Israel is at the bottom breaking the covenant… They build a golden calf. They worship an idol.God is hurt. God is angry. God tells Moses, “They will keep doing this. This rebellion will never stop.” AND God is ready to call off the covenant—And He would have been absolutely just in doing so!But Moses intercedes and reminds God of His promise to rescue the world through Abraham's family.[SO NOW THE QUESTION IS…] Will God give Israel what they deserve,or will He give them who He is?In response to that question— In response to human rebellion, human weakness, and human failure— GOD REVEALS HIS CHARACTER.II. THE FIVE ATTRIBUTES OF GOD (THE CENTERPIECE OF THE OLD TESTAMENT)The description in Exodus 34:6–7 has five core traits:Compassionate; Gracious; Slow to Anger; Abounding in Loyal Love; Faithful / TruthfulCompassion is listed first—not by accident. And today we're going to begin with the first thing God wants us to know about Him:III. THE GOD WHO IS COMPASSIONATE“The Lord, the Lord, the compassionate God…” —Exodus 34:6The Hebrew word is raḥûm {ra-khum} (רַחוּם).Its noun form is raḥamîm (compassion).Both come from the Hebrew root rechem — womb.To the ancient Hebrew mind, compassion is not a soft, vague feeling.It is love ROOTED IN THE DEEPEST PLACE OF HUMAN EMOTION—a mother's fierce, protective, tender love for her vulnerable child.Compassion is not distant pity. It is GUT-LEVEL MOVEMENT TOWARD SOMEONE IN PAIN.A. Compassion HAS DEEP EMOTION — 1 Kings 3In Solomon's famous judgment between two mothers, the real mother is described as being “deeply moved”—the Hebrew is raḥamîm—compassion rising from her core, from her womb.She would rather lose her child to another woman than see him harmed.Compassion MOVES YOU TOWARD ANOTHER'S GOOD AT YOUR OWN COST.{BIG KEY} THIS IS THE FIRST WORD God chooses to DESCRIBE HIMSELF!B. Compassion MOVES GOD TO ACTIONCompassion isn't just God's feeling—it is God's movement. When Israel cries out in Egypt, Scripture says God “heard their groaning” and was moved with raḥamîm to rescue them.In the wilderness, though they complained and doubted, God sustained them like a mother with Food, Water, Protection, Clothing that did not wear out, Leadership, guidance, and mercy!{BIG KEY} When God reveals His character, the very first trait He mentions is COMPASSION.C. Israel Rejects God's Compassion… but GOD REMAINS COMPASSIONATEDespite His tenderness, Israel continually rejects Him. They worship idols. They oppress each other. They abandon Him and heir rebellion leads to exile.In the darkest moment, God speaks through Isaiah: Isaiah 49:15 Can a mother forget her nursing child, or have no compassion (raḥamîm) on the child of her womb? Though she may forget, I will not forget you.Even when Israel forgets God— God promises that He will not forget them!He is more faithful than the most faithful mother. More tender than the most tender heart. More committed than the most committed parent.[AND ISAIAH ANNOUNCES SOMETHING RADICAL…] God will rescue His people by ENTERING INTO THEIR SUFFERING HIMSELF.IV. JESUS IS THE COMPASSION OF GOD IN HUMAN FORMWhen Jesus steps onto the scene, He is the fulfillment of Exodus 34:6.The Greek word for compassion in the New Testament is oiktirmos {oeek-teir-mose} (οἰκτιρμός).It means deep pity; heart-moved mercy; compassion that expresses itself in action.There is also another word often used of Jesus' compassion:splagchnizomai {splank-knee-ZOE-my}— compassion from the inner parts, the guts, the womb-like center of a person.Jesus is the raḥûm of God walking among us.JESUS HEALS Because He Is CompassionateHe touches the leper; He lifts the broken; He feeds the hungry; He embraces the outcast.JESUS WEEPS Because He Is CompassionateAt Lazarus's tomb, He is deeply moved; He enters our grief.JESUS PROTECTS Because He Is CompassionateIn Luke 13:34, He compares Himself to: “a mother hen gathering her chicks under her wings.” Again we see the mother-heart of God.JESUS SAVES Because He Is CompassionateThe ultimate oiktirmos {oeek-teir-mose} is the cross. Jesus enters humanity's suffering, sin, sorrow, death— Not because we deserved it, but because He COULDN'T LEAVE US WHERE WE WERE.V. THE TENSION OF COMPASSION AND JUSTICE[NOW LET'S TURN BACK TO…] Exodus 34.God is compassionate… But He is also just. He forgives wickedness, rebellion, and sin… But He “does not leave the guilty unpunished.”Is this contradiction? No—it is the balancing of God's character.A. The Third and Fourth GenerationsThe phrase “punishes to the third and fourth generation” does not mean God is punishing innocent grandchildren.It means God limits the consequences of generational rebellion only to those who continue it.In Hebrew thought:“Thousands” = countless generations“Three or four” = a very limited number{BIG KEY} God's LOYAL LOVE IS THOUSANDS OF TIMES GREATER than His judgment.God LEANS OVERWHELMINGLY TOWARD MERCY.He only gives judgment WHEN PEOPLE CONTINUOUSLY REJECT HIS COMPASSION.VI. WHAT COMPASSION REQUIRES FROM USBecause God is compassionate, Scripture calls us to embody His compassion:Luke 6:36 Be compassionate, just as your Father is compassionate.”2 Corinthians 1:3–4 God comforts us so we can comfort others.Ephesians 4:32 Be kind and compassionate to one another…When we see suffering— Be moved.When we see brokenness— Move toward it.When we see pain— Don't look away; Don't harden your heart; Don't grow numb.Compassion is the character of God developed within His people.Agape, if we want to represent the God who is, we must become a people who reflect what He is.VII. APPLYING GOD'S COMPASSION TODAY1. When you are hurting, GOD MOVES TOWARD YOU, NOT AWAY FROM YOU.Some of you think God is disappointed or distant.No—He is moved by your pain.2. When you fail, GOD'S COMPASSION DOES NOT RUN OUT.Israel failed repeatedly—but God remained compassionate.3. When you see suffering, GOD WANTS TO MOVE THROUGH YOU.Compassion is not a feeling—it is participation.4. GOD'S COMPASSION IS STRONGER THAN YOUR GENERATIONAL PATTERNS.Three or four generations of sin cannot outweigh thousands of generations of God's loyal love.5. THE CROSS PROVES COMPASSION WINS.Jesus does not abandon His children—He gathers them.CONCLUSION — THE GOD WHO IS COMPASSIONATESO WHEN GOD REVEALS HIMSELF—not when Moses describes Him, not when people guess about Him, not when circumstances try to interpret Him— God tells Moses the very first word: COMPASSIONATE.THE God with a mother's heart…THE God who moves toward the hurting…THE God who feels deeply and acts timely…THE God who enters suffering, not avoids it…THE God who forgives before He judges…THE God whose love lasts to a thousand generations…THIS IS THE GOD WHO IS COMPASSIONATE.And this is where we begin 2026. Not with what we feel… BUT WITH WHO GOD IS.Today— Let's respond to the God who moves toward us.

Noisy Doors, Leaky Roofs, and the Mark of the Beast Last week's newsletter was written to be very simple. This week...not simple. We're tying together our lessons on the Salt Covenant, The Scarlet Harlot, and the basic menorah pattern of Workbook One. So no, it's not simple, but it's not too difficult, either! Try printing it off and studying it over two Shabbats, referencing the suggested videos or workbooks as you go.   ***   So what do noisy doors, leaky roofs, and the mark of the beast have in common?    Excellent question! I'm glad you asked.   In order to see the connection, we have to know a little something about each of them. If you want a refresher on the Beast, consider signing up for the Creation Gospel Workbook Four class coming up with Kisha Gallagher (scroll down for info) or watching the Scarlet Harlot series on YouTube. You can also refresh your memory on the meaning of the mezuzah with our "More Than" YouTube videos. We'll cover a few basics here to tie it together.   “Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me…”   Yeshua standing at the door knocking is a huge hint, especially on the heels of John's sobering prophecies of the mark of the beast in Revelation. If we can't see the link to the world commercial system as “Babylon” in Revelation, we're not trying very hard. Revelation begins with memos to the seven assemblies emphasizing their need to “overcome” the tribulations John is about to describe,   • “Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me. He who overcomes, I will grant to him to sit down with Me on My throne, as I also overcame and sat down with My Father on His throne. He who has an ear, let him hear what the Spirit says to the churches.” (Re 3:14-21)   We can conclude that how to overcome is described in Revelation, but we can also conclude that an ignorance of the Torah will make our understanding only partial. Revelation is written as an incredibly intricate re-telling of the Torah portions. Without an understanding of those Torah portions, it will be difficult to be identified as one of those who overcome when they “keep the testimony of Yeshua and the commandments of God.”   If Yeshua knocks on the door of one of these potential overcomers, he knocks on a door that is marked by a mezuzah, which contains summaries of the commandments. To pull in the themes of our Salt Covenant study over the last several weeks, a mezuzah is a sign that those inside the house know to be salty within, tenderly and joyfully salting their commandment-keeping. Because they are pliable to the work of the Ruach HaKodesh within the house, they are ready to meet the challenges of the Beast outside the house.   The mezuzah is their reminder that they've committed their coming and going, especially their work and business dealings, to preserving their covenant with the Father with salt, for savory salt is our faith, the tenderness we have toward His Word. It is our desire to draw close to Him through our sacrifices, not begrudgingly or to be admired by others, but to give glory to the Father. Yeshua reminds us that he also wants to draw near to our salty selves, so he stands at the door and knocks.   Just imagine that the mezuzah on your door was Yeshua standing there each day inquiring if he may accompany you in your coming and going.   Because he is. The custom is to touch one's fingers to the mezuzah and kiss the fingers. It demonstrates affection and tenderness toward the Shma and other scriptures in the mezuzah, which remind us in our coming and going Who the only Source of wealth is. The name Shaddai is inscribed on mezuzot, which is the name describing His attribute of nourishment and supply.   By touching the mezuzah, we also are reminded like the Israelites in Deuteronomy Eight: “Otherwise, you may say in your heart, ‘My power and the strength of my hand made me this wealth.' But you shall remember the LORD your God, for it is He who is giving you power to make wealth, that He may confirm His covenant which He swore to your fathers...”   The mezuzah on the door marks the boundary between what happens when we go into the world and how we are inside our homes. If we are at war inside our homes, then how will we war against the principalities and powers outside our homes? The shin on the tefillin reminds the person Who opens the Heavenly windows to drip down zuzim, or coins, transactions, in our lives. Zuz is found in the word mezuzah, but the letter shin is found on both the mezuzah and the prayer tefillin.   Because they are worn in prayer, it helps one to adjust those trade prayers according to Yeshua's model…daily bread…forgiveness…holiness…His will and glory on earth…protection from temptation to sin. Ever notice how many famous actors, musicians, and sports stars end up unhappy, addicted, disconnected from the real world, and just plain weird? We are not spiritually wired to receive the glory of Heaven, only to reflect the glory of Heaven outward with salt. Of course they get weird and depressed!   Our labor and business dealings outside the home must be salted and lit from within first. We must extend ourselves from within, or it will eventually be evident to the world that we did not exert ourselves according to our wealth of salvation and light.nIt is thought that the marks of tzaraat (leprosy) that appeared in a home were a result of greed and stinginess. When the priests removed everything inside to the outside to quarantine and scrape the stones, everyone would see the wealth concealed inside, especially if they'd pretended not to have enough to help the needy brother. The “best third” is where the mezuzah is placed on a door, the upper third, like an upper room. The mezuzah marks the right hand frame of the door about 2/3 of the way up: “Mezuzah guards the Covenant, and so observing the mitzvah of mezuzah leads a person to truth and faith, the faith which is absolutely necessary when conducting business.”    “And I will bring the third part through the fire, Refine them as silver is refined, And test them as gold is tested. They will call on My name, And I will answer them; I will say, ‘They are My people,' And they will say, ‘The LORD is my God.'” (Zec 13:9)   Yeshua invokes this prophecy in Zechariah when he warns the Laodiceans in Revelation Three that he is standing at the door knocking: “Because you say, “I am rich, and have become wealthy, and have need of nothing,” and you do not know that you are wretched and miserable and poor and blind and naked, I advise you to buy from Me gold refined by fire so that you may become rich…”   This is where we see another connection to the mezuzah. Zechariah prophesies of the “third part.” This is thought to be the remnant that will come through the tribulation refined by fire instead of destroyed by it. They have not succumbed to the Beast's commercial activity, buying and selling excessively or on Shabbat (see CG Workbook Four or Workbook Two). Traditionally, the mezuzah is affixed at a pointing on the right side of the door 2/3 of the way up the door. To relate the thirds, the mezuzah is like the principle of the “upper room” we've studied over the last several weeks.    Ancient Israelite houses typically had two levels, a ground level where beasts were stabled and practical household work such as cooking and weaving took place, but the family quarters were on the second floor. An extra upper room had to be built either on the second floor or atop the family quarters, making it an upper third. More simply, an upper room was where the family made space for visitors, a space that wasn't there, yet they created the space through hospitality.   Those upper rooms in Scripture were places associated with hospitality toward the righteous visitor as well as resurrection from the dead, like the stories of Elijah, Elisha, Dorcas, and Eutychus. A mezuzah reminds us not to neglect making those spaces of hospitality for the righteous visitor, who represents hospitality toward Yeshua and the Living Word. Yeshua's noisy knocking on the door is a daily reminder that when we make an “upper room” of hospitality, then we are actually tapping into the Garden of Eden. The resurrections in the upper rooms of Scripture show us this.    On the mezuzah is either the Name Shaddai, or it is in the shorthand of the first Hebrew letter shin. Not so coincidentally, the tefillin that are placed on an Israelite male's forehead and arm are also marked with a shin (see above). The mezuzah and tefillin remind each day:   • Hear, O Israel! The LORD our God, the LORD is one! And you shall love the LORD your God with all your heart and with all your soul and with all your might. And these words, which I am commanding you today, shall be on your heart; and you shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up. And you shall bind them as a sign on your hand and they shall be as frontals on your forehead. And you shall write them on the doorposts of your house and on your gates. (Dt 6:4-9)    Deuteronomy 8:11-19 reminds Israel not to be deceived when they become comfortable and prosperous in the Land, for their wealth will deceive them into thinking they earned it with their own hand. Remember the gumballs?   The tefillin on the hand and arm are a reminder that it is YHVH alone who gives the power to acquire wealth. Likewise, the mezuzah is marked with a shin for Shaddai, the One who provides sustenance, nourishment to Israel. Strangely, the shin is made of three Hebrew letters vav joined at the bottom. The gematria value of vav is six. 666.    Whaaaaat? Yes, it's the mark of the beast. But that's not the whole story. The mezuzah and tefillin are NOT the mark of the beast. The mark of the beast is when you get very close to being a salt covenant household or person, yet you have something lacking. Salt. Your daily work is not to acquire the wealth of the Kingdom to the glory of the Father, which can only be done through the power of the Ruach HaKodesh moving through the Word in you. The mark of the beast is when our daily work is to acquire the object of desire for our own sake. We can hear the disingenuous, unsalty believer when he says, “If God will just let me win the lottery, I'll build orphanages and feed the poor all over the world.”   And he probably will. But he will do it only in order to feed his own desires first. He's not really seeking first the Kingdom of God and His righteousness. He's pursuing his own kingdom, offering God a deal that the Kingdom of Heaven will benefit from the scraps. Such a person will not give commensurately with his newfound wealth, for he is stingy at heart. Unsavory salt. Tepid. Lukewarm. Blechhhh!   The secret of the 666 is that it is only the letter of the Torah without the Ruach. The shin is like a menorah when the backlight of the Ruach shines through it (again, see Workbooks 2 & 4). Remember last week's lesson on the gumball machine? It was what you couldn't see that had to occur before what you could see. The Ruach precedes the letter of the Torah. Together, with the spiritual backlight through the literal three vavs, it yields seven, the seven- branched menorah. One tefillin has three vavs, but its mate has four! 3 + 4 = 7. Compare to the above: To be unsalty is 666. To be salty is to shine the seven spirits of Adonai described in Isaiah and Revelation:     •  wisdom   •  understanding   •  counsel   •  Spirit of Adonai   •  power   •  knowledge   •  reverence    Yeshua, the Living Word, is the doorkeeper of the overcoming household. We never want to reduce him to someone there to reward us with wealth. The word mezuzah comes from a Hebrew word meaning movement, going back and forth. The historical zuz was a coin, about a day's sustenance for one adult:   • Weight: About 4.26 grams (0.137 troy ounces) of silver. • Value: Historically equivalent to a day's wage or a portion of food/clothing, (e.g., 200 zuz was a year's support).  • Modern value would be about $20.   "Give us today our daily bread." Not the lottery.   Not so coincidentally, a mezuzah means more than movement. It is rooted as well in the movement of a beast: What starts out as a beautiful creation of spirit (upper room), soul and body (lower rooms), can degenerate into the mark of the beast. Instead of letting the Ruach drip into our lower rooms of work and family, the upper room is sealed off because of our stinginess and greed. Esau and Jacob had very different motives in asking for blessings. We can become unsavory, relentless hunters like Esau, the Red One, nicknamed Edom because he was red and hairy all over like a beast, a man of the field who loved hunting. We don't want to become marked by the Red One, never satisfied, even on Shabbat.   “…and he provides that no one will be able to buy or to sell except the one who has the mark, either the name of the beast or the number of his name.” (Re 13:17)   Nehemiah's struggles with those returning to rebuild Jerusalem and the Temple, especially in their continued buying and selling on Shabbat, are the reference point. He eventually had to order the gates of Jerusalem shut and locked to prevent the vendors from coming in with their goods. How glorious will it be when the gates no longer need to be shut, for no one will even entertain the idea of disobeying the King of King's command to rest and be with Him in Jerusalem on Shabbat.   Knock, knock.   In short, the mark of the beast is on one who buys and sells on Shabbat. Because there is no trust in Adonai to provide the many things we crave, we continue to work on His holy day. Someone who believes in God may have salt, but it is not savory. One who believes in God enough to do what He says is savory salt. Salt allows us to draw near the upper room of the Garden. I'm sure Yeshua is having wonderful conversations with the righteous souls of those who just didn't understand Shabbat, but they were faithful in what they knew. They are learning while they wait, not rebelling.   Ezekiel describes what went wrong in the “upper room” of the Garden of Eden, a hospitable place for those who want to draw near to the voice of Elohim, but a place from which rebels are purged. The “trader” was cast out of the heavenly fiery stones and tossed into the lower realms of strange, profane fire, that is, fire used by those estranged from the upper room fires of the Ruach above:   You were in Eden, the garden of God; Every precious stone was your covering: The sardius, topaz, and diamond, beryl, onyx, and jasper, Sapphire, turquoise, and emerald with gold. The workmanship of your timbrels and pipes Was prepared for you on the day you were created. You were the anointed cherub who covers; I established you; You were on the holy mountain of God; You walked back and forth in the midst of fiery stones. You were perfect in your ways from the day you were created, Till iniquity was found in you. By the abundance of your trading You became filled with violence within, and you sinned; Therefore I cast you as a profane thing out of the mountain of God; And I destroyed you, O covering cherub, from the midst of the fiery stones. (Eze 28:13-16; 18)   Ezekiel 28 drops a hint to where we should be vigilant: “By the abundance of your trading [H7404 rekula] you became filled with violence within, and you sinned...”   ????? rawkal' [H7402] to travel for trading   Our trade is part of work for our living, yet, the abundance is the danger zone. If our inner fire craves more wealth than we are willing to give back to Heaven commensurately, our going back and forth, zuzing about, to trade our time and effort for goods, power, and esteem becomes idolatry. In Hebrew, moving back and forth is zuz [zuz is also a coin], the root of mezuzah. The mezuzah marks the door where we travel back and forth each day to obtain our portion of wealth.   When our pursuit of wages and wealth pushes the testimony of Yeshua and the commandments of God beneath our feet instead of allowing them to drip daily from the upper room of the resurrection Ruach that raised Messiah from the dead, we sin. Our house's upper room should be designed to drip to lower floors of daily living, or we become unsavory salt.   We trade our precious lives, our time, our effort, to accumulate an abundance of things, not necessarily money, but what money will purchase: entertainment, security, comfort, esteem, power, knowledge, appeasement, etc. These things deceive us into believing they will bring joy and peace, but we know it's a lie because they never do. They are simply offered to the strange, consuming fire of the soul, but are not refinement of the spirit, which is everlasting peace and joy. It brings savory salt, light, and contentment from within.    The ancient investment advice is:   • Invest 1/3 of your income in tangible property such as real estate, durable goods, secure long-term investments  • Invest 1/3 in your daily labor, your paycheck, investments that provide a faster return, a little riskier, easily liquidated • Invest 1/3 above the mezuzah in the Kingdom of Heaven by lending to the poor, giving to needy, investing time in spiritual causes along with Torah study, prayer, service, discussing Scripture with others, etc. Even kindness is an investment!   We should not become “stingy” with Heavenly principles in the world of work, which would reflect a home's lower rooms sealed off from the upper room. The upper room should drip the testimony of Yeshua and the noisy commandments of God through the power of the resurrection Ruach. It leaks into the lower rooms of family and work!   The leaky roof is what we need to carry into the world of work and business as well as our relationships. An outwardly successful business producing wealth that can only be spent before the resurrection of the dead is not successful at all.    Preparation in the home under the disciplines of the Ruach HaKodesh will be evident in the place of business, not as a pile of 666 cash, but as peace in drawing near the Father, salt. The physical work is simply a means of building the Kingdom instead of demanding that the Father bless our work to build our own kingdoms of security, esteem, attention, comfort, intellectual stimulation, etc. Whether we have little or many zuzim, all we need to remember is that we must give commensurately with the wealth the Father drips down upon us.    If we can be responsible even with earthly money, which has no righteousness within itself, then we can be responsible with Heavenly riches.   If we can't be trusted to give commensurately with our wealth when there is no Temple service, and much freedom is granted in when and how much we give, then how can the Father trust us with His riches when the Temple on “the mountain of God” descends? The Temple services and the Land of Israel are places of extreme exactness in managing work and wealth.   Manage earthly zuzim faithfully, and we will inherit the Heavenly riches to manage.    One of my favorite movies is about a Quaker family, from the book Friendly Persuasion. One of the funniest lines is, “Friend, thee's got a squeaky door upstairs.”    Friend, thee's got a squeaky door downstairs, too. Yeshua is knocking, reminding, inquiring, requesting if we will open to his voice. It is the same voice of Elohim that walked and talked in the Garden, an upper room.   When we open our doors to him, we release the water of the Word from our upper rooms and let it fill our homes, workplaces, and relationships. If we move about, may we zuz for the glory of the Father.    Please SUBSCRIBE to our newsletter to get new teachings.

In this series, we've been talking about four names given to Jesus before He was born. In this message, Lead Pastor Jamie Nunnally shares the significance of the name: Prince of Peace. Isaiah 9:6 tells us that Messiah's name will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.Today we focus on Prince of Peace. In Hebrew, Sar Shalom.Sar means Captain, Chief, General, Ruler. Jesus doesn't give sentimental peace—He establishes peace by enforcing the rule of the King.So what is peace? In Hebrew, Shalom.Shalom is an all-encompassing word that describes when everything is as it should be.Calling the Messiah the Prince of Peace isn't a promise of fewer battles; it's God promising His presence through them. When your world is falling apart, God sent the One who holds all things together. He doesn't just have peace—He is peace.Peace does not come from inactivity.1 Peter 3:11 says to seek peace and pursue it. Peace won't come by doing nothing. If the world has to stop for you to have peace, you'll never have peace. Peace isn't the absence of problems; it's remaining resolute despite them.Peace does not come from control.Some people think peace comes when they get their own way. That's not peace—that's immaturity. Proverbs 3:5 reminds us to trust in the Lord and not lean on our own understanding. You cannot control your way into peace.Three Things Jesus Does as the Prince of PeaceJesus demonstrates how to live a life of peace. In Mark 4, Jesus sleeps during a storm while the disciples panic. A storm outside doesn't have to mean a storm inside. Fear responds to facts; faith responds to truth. Sometimes peace isn't God calming the storm as much as God calming His child.Jesus secured the peace treaty between God and mankind. Colossians 1 tells us that through the cross, Jesus made peace between God and humanity. You can't experience the peace of God until you've made peace with God. Peace with God isn't earned—it's received.Jesus offers us His peace. John 14:27 says Jesus gives us His peace, not the world's version. You can't have the peace of God while fighting the rule of God. Peace is a person you must yield to. Where Jesus is Lord, peace will rule; where He is not, chaos will rule.ClosingIsaiah 26:3 says God keeps in perfect peace those whose minds are fixed on Him. Peace doesn't come from changing everything around you—it comes from fixing your focus. When your thoughts are fixed on fear, peace gets blurry. When they're fixed on the Prince of Peace, clarity comes.A new year is right around the corner. What if we don't need a new year—we just need a new ruler? Where the Prince rules, His peace reigns.Are you letting Jesus be your Prince of Peace?

B"H You can learn Torah in translation, and it matters. But Torah comes alive in Hebrew. Hashem gave the Torah in לשון הקודש. In Hebrew, the Torah shifts from flat to dimensional. Stories link to stories. Words echo across the text. Meanings stack. It's not just reading. It's entering a living system. That's why the 8th of Tevet mattered. When the Torah was translated into Greek, wisdom spread, but something dimmed. Not because translation is bad, but because the light of Torah lives most fully in its original language. And the truth is, Hebrew isn't out of reach. A small number of words unlock most of the Torah. Twenty-two letters. Deep meaning. Real access. This is an invitation. Learn Torah the way Hashem gave it. Learn Hebrew. And let the Torah open from the inside. #Torah #Hebrew #LashonHakodesh #JewishLearning #TorahWisdom To watch Torah Thoughts in video format, click HERE Subscribe to the Torah Thoughts BLOG for exclusive written content! Please like, share and subscribe wherever you find this!

Welcome to Day 2760 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2760 – Wisdom Nuggets – Psalm 103:7-18 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2760 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2760 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The Title for today's Wisdom-Trek is: The Geometry of Grace – As High as the Heavens, As Far as the East. Today, we continue our ascent up the magnificent peak of Psalm One Hundred Three. We are exploring the heart of the psalm, verses seven through eighteen, in the New Living Translation. In our previous trek, we heard King David preaching a sermon to his own soul. He commanded himself to "Bless the Lord" and not to forget His benefits. We listed those benefits: He forgives all sins, heals all diseases, redeems us from the Pit, and crowns us with love and tender mercies. It was a celebration of what God does. But today, David goes deeper. He moves from God's acts to God's nature. He asks the question: Why does God do these things? What is it about His character that makes Him forgive a sinner like me? In this section, David gives us the definitive theology of the heart of God. He takes us back to the mountain of Sinai to hear God's own description of Himself. He uses the vastness of the cosmos to measure God's love. And then, he looks at us—frail, dusty, fleeting humanity—and explains why God's response to our weakness is not judgment, but fatherly compassion. So, let us stand in awe as we measure the dimensions of grace. The First Segment is: The Magna Carta of Mercy: God's Self-Revelation. Psalm One Hundred Three: verses seven through eight. He revealed his character to Moses and his deeds to the people of Israel.  The Lord is compassionate and merciful, slow to get angry and filled with unfailing love. David begins by grounding his praise in history. He isn't guessing what God is like; he is remembering what God said. "He revealed his character to Moses and his deeds to the people of Israel." Specifically, David is quoting Exodus Thirty-four, verse six. This moment occurred right after the Golden Calf incident—Israel's great act of spiritual adultery. Moses asked to see God's glory, and God passed by and proclaimed His name. This declaration in verse eight—"The Lord is compassionate and merciful, slow to get angry and filled with unfailing love"—is the most quoted verse in the entire Old Testament. It is the Jewish Creed of Grace. Let's break down these four pillars of God's heart: Compassionate (Rachum): Related to the word for "womb." It describes a mother's visceral feeling for her helpless infant. Merciful (Chanun): Meaning gracious, generous, giving favor that is undeserved. Slow to Get Angry (Erek Apayim): Literally, "Long of Nose." In Hebrew idiom, anger was associated with a hot nose or snorting. To be "long of nose" means it takes a long time for God's nose to get hot. He has a very long...

How can a baby be an "Everlasting Father?" In this message, Lead Pastor Jamie Nunnally shares about this name given to our Savior before His birth. The name Jesus in Hebrew is Yeshua (Joshua). Yeshua in Greek is Iēsoûs. Translated from Greek to English, it becomes Jesus.Joshua, Yeshua, Iēsoûs, and Jesus are the same name in different languages, all meaning "Yahweh is salvation.""Christ" comes from the Greek word Christos, meaning "anointed one." Christ is the Greek equivalent of the Hebrew Mashiach or "Messiah." It's not Jesus' last name—it's His title. In the end, it doesn't matter which language you use to call on the Savior; what matters is that you call on Him.Isaiah 9:6 tells us that His name will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.In Hebrew culture, names don't just identify a person; they declare purpose, describe ability, and reveal character. So why is a baby—who grows into a man with no natural-born children—called Everlasting Father?Everlasting means "from here on out." From this point forward, Jesus is the perfect and final representation of God the Father.Jesus made this clear in John 14: "Anyone who has seen me has seen the Father." He wasn't just a prophet bringing God's message—He was bringing God Himself to us.He said, "The Father and I are one" (John 10).Scripture declares that Christ is "the visible image of the invisible God" (Colossians 1:15) and "the exact imprint of his nature" (Hebrews 1:3).Five ways Jesus displayed the Father to us:A father protects. When danger came, Jesus stepped forward so His disciples could go free (John 18). Protection is love in action.A father provides. God meets your needs through your relationship with the Son (Philippians 4:19). Jesus didn't just preach to the 5,000—He fed them.A father is approachable. We come boldly to God's throne to receive mercy and grace (Hebrews 4:16). In Christ, the throne room isn't a courtroom—it's a living room.A father disciplines. God's correction is proof that we belong to Him (Hebrews 12). Discipline is formative, not punitive—it's about who you are becoming.A father loves unconditionally. God loved us first and sent His Son because He is love (1 John 4).You may not have had a father in the home, but you have a Father in heaven who wants to be the Father of your heart.Humanity misunderstood God's heart, so God didn't shout louder from heaven—He translated Himself into flesh.Jesus is God, translated into our language.At Christmas, God didn't just send a message—He sent us one of us.Some of us believe in Jesus but still relate to God through fear or distance. Let God translate Himself through the Son. Receive Jesus as your Everlasting Father.Are you letting Jesus be your Everlasting Father? 

Do you need a champion? Someone who fights for you? In this message, Lead Pastor Jamie Nunnally shares about Jesus, the Might God: Heaven's champion who stepped onto the battlefield and won our victory. Isaiah 9:6 ESV: For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.Names in Hebrew culture were not just identifiers; they had meaning. NamesDeclared purpose (Abram to Abraham – "Father of many nations")Described ability (Simon to Peter – "unstable" to "stable")Revealed characteristics (Esau – "hairy").So these aren't names Jesus would simply be called; they describe who He would be and what He would do. Even the name Jesus means "Yahweh is salvation" or "The Lord saves."So what does the name "Mighty God" mean?In Hebrew it is El Gibbor. El means God, and Gibbor means a champion warrior. El Gibbor literally means "The Warrior God."Psalm 24:7–8 NLT says, Who is the King of glory? The Lord, strong and mighty; the Lord, invincible in battle. Both words translated mighty and invincible are gibbor.This name points to the idea of a champion fighter. In ancient times there was "champion warfare," where each army sent out one champion and the outcome of the fight determined the victory. This is what we see with David and Goliath. When the champion won, the people won.But Jesus is not just a gibbor—He is El Gibbor, the Warrior God. When Jesus was born, God entered the battlefield as our ultimate champion and won the battle for all of us. Christmas is not just sentimental; it celebrates a rescue mission where a battle was won. God sent His greatest warrior, His Son, to become our champion and fight for our freedom.Romans 8:35,37 NLT Overwhelming victory is ours through Christ. We are more than conquerors.What victories did Jesus, the Mighty God, win for us?Victory over Satan. Colossians 2:15 AMP Satan didn't walk away wounded; he was defeated and disarmed.Victory over sin. 1 John 3:8 NLT  Jesus didn't just forgive what we did—He destroyed what controlled us.Victory over the world. John 16:33 NIV: In this world you will have trouble. But take heart! I have overcome the world.Victory over death. 1 Corinthians 15:21–22 NLT says resurrection and new life come through Christ. Death became a doorway, not an ending.ClosingPsalm 91:1 NLT: Those who live in the shelter of the Most High will find rest in the shadow of the Almighty.Our Mighty God fought the battle for us. He is our champion. Are you letting Him fight for you?

Beloved,Power is energy. Our words are the infrastructure that contains it.Consider a river: a small stream nourishes a tiny area; a big river with deep banks irrigates a valley and transforms a region.Capacity is determined by the container. Our conscious, integrated language forms our foundation and container. The deeper you are aware, the more power you can hold, enabling you to sustain a a richer life, in full agency of your personal inner and out relationships. The NEW SOVEREIGN SOUNDS PRIVATE PODCAST supports rebuilding the energetics in words we use. Enjoy each interview with the essence of a word within the lexicon we speak. The awareness brings us to choose words that build banks, not draining energy. One of the most painful things we experience is witnessing those we love—and humanity—suffer. It's in our DNA; people naturally seek out those who hold space with compassion for advice or help. In a world longing for non-judgmental compassion, free from personal motives, this is more important than ever. Historically, compassion was never a soft, fluffy word.In ancient Buddhist texts, it was “karuna”—the heartbeat of awakening.In Hebrew, “rachamim”—from the same root as “womb.” Literal life-bearing care.By the Enlightenment, though, compassion got a makeover. It went from sacred embodiment to corporate talking point.Even Florence Nightingale knew better.Each week, we trace a word's origin through the vertical prism—its pure, spiritual essence in the Akashic field—and its horizontal path through history, where power structures warp meaning.The four power dynamics:* Power Over: Domination via distorted definitions* Power Under: Submission to inherited cultural narratives* Power With: Co-creating meaning through shared truth* Power Within: Sovereign reclamation of a word's original lightLearn to spot hidden agendas in language.What's the point?As we speak, the words we use cast energetic spells unconsciously, not to mention having them projected onto us. To bring knowledge into integration, enjoy a COMPANION BOOK to pin point how you can transform the way you identify with the words you speak within your consciousness. Discover the Blueprint of Power and How it Effects You

Pastor opens today's class with the words from Psalm 135:15-18 "The idols of the nations are silver and gold, made by human hands. They have mouths, but cannot speak, eyes, but cannot see. They have ears, but cannot hear, nor is there breath in their mouths. Those who make them will be like them, and so will all who trust in them." We will see the truth of these words in today's study. Elijah' Days: Most of this prophet's ministry was during the height of King Ahab in the north in Israel and King Jehoshaphat in the south in Judah. His name, Elijah, is even prophetic. In Hebrew it literally means, my God is Jehovah. ⁃ A time of great apostasy - under Ahab and Jezebel there was an attempt to get rid of any semblance of worship of the Living God and to supplant God with the worship of Baal. ⁃ A prophet of great faith (Elijah) ⁃ A man of insignificance (very little is know about him, was he even an Israelite?) ⁃ A time of great danger for believers. Ahab and Jezebel sought to destroy God's prophets. ⁃ A ministry of great impact Elijah's ministry is recorded in 1 Kings 17-19, 21 2 Kings 1-2 2 Chronicles 21 Elijah's Ministry: ⁃ Prediction and Provision (1 Kings 17) Elijah speaks that there will not be rain or dew for the next few years. This is a direct attack on King Ahab's gods. And the drought begins. Elijah goes into hiding. There are some great stories of God's miraculous provision for Elijah during the famine. ⁃ Contest at Mount Carmel (1 Kings 18-19) God tells Elijah 3 years after the drought started that he was to go to Ahab and tell him that God would send rain. Elijah confronts Ahab about abandoning God and says for Ahab and his people and 850 prophets of Baal to meet him, a prophet of God, at Mt. Carmel and offers them the choice to follow God or Baal. Elijah is severely outnumbered against 850 false prophets, but the contest begins. ⁃ The Contest - those prophets worshiping Baal were told to pray to Baal for Baal to bring fire onto their altar, but it never comes. Elijah then builds his altar of 12 stones (1 for each tribe of Israel), slaughters the bull and then covers the altar in water and at 3pm he prays to God and the fire of the Lord falls on Elijah's altar. When the people see this they fall and cry out, "The Lord, He is God, the Lord, He is God!" They destroy the false prophets, and the rains start falling. ⁃ The Aftermath - Elijah runs to Jezreel (the summer palace) where Jezebel threatens him saying she is going to ensure he is killed. Elijah becomes fearful and runs for his life. He hides in the wilderness and becomes very discouraged and depressed. He tells God that he's had enough, and to take his life. Then an angel of the Lord comes and tells him to head to Mt. Sinai where the Lord will appear to him. Join us next week as we continue our study of Elijah! Now What? Learn about God at https://www.awakeusnow.com EVERYTHING we offer is FREE. View live or on demand: https://www.awakeusnow.com/tuesday-bible-class Join us Sundays https://www.awakeusnow.com/sunday-service Watch via our app. Text HELLO to 888-364-4483 to download our app.

Have you ever prayed for God to give you something back, only to find He gave you something completely different instead?In Psalm 23:3a, David writes, “He restores my soul.” That little word “restores” is rich with meaning. In Hebrew, it's shoob, to turn back, to renew, to repent, to be brought to life again. Restoration doesn't mean business as usual. It means being welcomed into something greater than before. Here's what you'll hear in this week's episode:How synonyms and translations of “restore” reveal wholeness, renewal, and even catching our breathBiblical pictures of restoration: the prodigal son, Peter's restoration, and Judah's return from exileInsights from commentaries that remind us God restores both when we've strayed and when we're simply spentHow the enemy twists restoration into striving, and how God's Word in 1 Corinthians 12:9 frees us with graceAngie's story of recovery from a head-on car crash and how God used it to bring restoration deeper than she ever imaginedGrab your FREE Step By Step Starter KitThis week's study guide, plus everything you need to follow along through December, is inside! You'll get:A two-video masterclass teaching you how to study one verse, one word at a timeA quick-reference sheet for the Step By Step methodA printable blank study sheet to use over and overCompanion study guides for every fall episodeGet your free Starter Kit here: https://lp.constantcontactpages.com/sl/LpSQB9mListener SurveyHelp shape what's ahead on the podcast! Take the short survey here: https://forms.gle/ke4VJ1qJTRLkZzzF7Verse of the Week:He restores my soul; (Psalm 23:3a, NASB1995)Connect with Angie and Steady On: http://www.livesteadyon.com/Theme Music: Glimmer by Andy Ellison

Questions about the Trinity are often asked this way:     •    Is the word “Trinity” in the Bible?     •    Do Christians worship three Gods?     •    Was “Trinity” invented by the Church?     •    Isn't the notion of “Trinity” irrational?     •    Don't you think this is a minor issue? Pastor digs into the question of the Trinity by starting at the beginning, in Genesis 1:1 “In the beginning God created the heavens and the earth.” In Hebrew the word for God that is used in this verse is Elohim. Elohim is a plural noun. God is being described in plural terms! Genesis 1:2 “Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.” In Hebrew the Spirit of God is “Ruah Elohim”. This is describing God as the Holy Spirit.  Genesis 1:3 “And God said, “Let there be light, and there was light.” The word that stands out here is “said”.  Observation: Genesis 1     1.    Plural noun for God the Creator     2.    Spirit of God involved in Creation     3.    God's Word brings forth the Creation This three-fold pattern continues throughout the Hebrew Scriptures:     1.    Father - Deuteronomy 32:6 “Is He not your Father, your Creator, who made you and formed you?”     2.    Spirit - Job 33:4 “The Spirit of God has made me, the breath of the Almighty gives me life.”     3.    Word - Psalm 33:6 “By the Word of the Lord the heavens were made and all the host of them by the breath of His mouth.”     But the Old Testament also says there is but ONE God. Deuteronomy 6:4 “Hear, O Israel; The LORD our God, the LORD is one.”   And yet one God is describe in a multiplicity of terms. One God and three very distinct Persons. This pattern continues in the New Testament:     1.    Father - 1 Peter 1:2 “…chosen according to the foreknowledge of God the Father.”     2.    Spirit - Acts 5:3-4 “…you have lied to the Holy Spirit…you have not lied just to human beings but to God.”     3.    Word - John 1:1 “In the beginning was the Word, and the Word was with God, and the Word was God.”  In John 1:14 we read more about the Word, “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.”  THE WORD is none other than Jesus, Himself. The Bible sets forth clearly that the One God has revealed Himself as Father, Son and Holy Spirit.  Jesus says in Matthew 28:19 “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit…”    The word that stands out in this verse is the word NAME - singular - yet THREE are named. 2 Corinthians 13:14 “May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all.”   This is clear Biblical teaching that the One true God has revealed Himself as Father, Son and Holy Spirit. God is complex!!! His ways are higher than ours! God who created us….     •    Planned to Save us (God knew we would wander away from Him, but His plan from the beginning was save us)     •    Came to Save us (we cannot save ourselves, we need a divine rescue. Our Divine Rescuer is Jesus who came to earth taking on human flesh and enduring the cross)     •    Dwells in us to Save us (the God who created us dwells in us, brings us to faith, changes hearts, gives power and testifies to Jesus the Savior) God works as a unity - Father, Son and Holy Spirit - each unique and distinct but also uniquely ONE.   Is the word “Trinity” in the Bible? The word is not but “the Trinity” is found: Father, Son and Holy Spirit in both Old and New Testaments. Do Christians worship three Gods? No, there is but ONE God, but has revealed Himself as Father, Son and Holy Spirit. We do not need to comprehend this to know God's power and presence and truth.  Was “Trinity” invented by the Church?  The term is invented but The TRUTH of THE TRINITY has been there since the beginning. Isn't the notion of “Trinity” irrational? This is a profound mystery, but not irrational. Pastor shares a lesson from Dr. Walter Martin and the Triple Point of Water where water is solid, gas and liquid all at one time. Three yet one. Is it irrational that the God of the universe can “three yet one.” Don't you think this is a minor issue? No because when we start ignoring what God says about Himself and what the Bible teaches we go into false teaching and false testimony. This is where false religions come in. We're living in a culture that has walked from God and it is disastrous. This is NOT a minor issue - God is above ALL things and He is worthy of our worship and praise. Now What? Learn about God at https://www.awakeusnow.com EVERYTHING we offer is FREE. Check out this video series from our website: https://www.awakeusnow.com/whats-the-answer Join us Sundays  https://www.awakeusnow.com/sunday-service Watch via our app. Text HELLO to 888-364-4483 to download our app.

For the past four years, we've embarked on a deep, chapter-by-chapter exploration of prophetic texts often overlooked by many readers—from the twelve minor prophets to the reformers Ezra and Nehemiah, and the major prophet Ezekiel. Now, we are embarking on a one-year sprint through the foundational texts of our faith: the first five books of the Bible, the Torah.This series is structured around the Jewish reading cycle. According to Jewish tradition, some 2,500 years ago, Ezra the Scribe established an annual reading schedule that divides the Torah—the books of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy—into 54 weekly portions. In Hebrew, those portions are called parashot. By following this centuries-old calendar, we will complete the entire Torah in one year. This isn't just a reading plan; it's an invitation to join an ancient and ongoing Bible Reading Challenge. I hope to build a bridge between the Bible conversations happening around Christian tables on Sunday lunches and the Shabbat tables of our Jewish friends and neighbors.Support the show

As we open the book of Joshua, our hero is standing at the edge of the Promised Land, the destiny they have been hoping for. He is entering the third “leg” of his journey of faith. For the first 40 years of Joshua's life, he was a slave. Born into bondage, as his fellow Hebrews had been for 400 years. He knew no other life.Then came the glorious day when God sent the great deliverer, Moses. Joshua experienced Passover and the parting of the Red Sea. He saw firsthand that the Lord was able to work mightily for His people.The second leg of Joshua's journey was a mixture of education and maturation as he spent the next 40 years in the wilderness. During this season, he was Moses' right-hand man, and he developed a deep trusting relationship with God.Now he begins the third leg. He is in his 80s. Moses is dead, and now God says, “Joshua, I want you to lead my people into the Promised Land.” The journey of his life has been a series of steps preparing him for this day. The same is true in our lives.Spiritual maturity is a function of moment-by-moment choices regarding whether to trust or mistrust, as well as day-to-day decisions about whether to obey or disobey.  Now, as Joshua is being called into the biggest challenge of his life, God gives him these stunning words: “Be strong and courageous.” (Josh. 1:6, 7, 9)In Hebrew, the words are:chazaq – be strong; “grab hold”amats – courageous; “don't let go”God was saying to Joshua, “I have a future for you.  It's a good future, a hope-filled future, a future that will not only result in My glory but your good.  I want you to grab hold of it.  And once you do, don't let go.”But that sort of future wasn't just offered to Joshua. There's a point of parallel for you and me.  First of all, you need to…Grab hold and don't let go of God's promises. (vs. 6) Here are two promises regarding your future to grab hold of and not let go:Regarding your identity. You are no longer a slave. You are a child of God. (Ga. 4:7)Regarding your destiny. God has plans for His glory and your good. (Jer. 29:11)Next, we need to… Grab hold and don't let go of God's patterns. (v. 8)Patterns for success are found in Scripture.  Read it. Meditate on it. Obey it. (2 Tim. 3:16-17)Then, we need to… Grab hold and don't let go of God's presence. (v.9)God promises to be with us every step of our journey. (Deut. 31:8) Text: Joshua 1:1-18Originally recorded on August 14, 2016, at Fellowship Missionary Church, Fort Wayne, IN

I remember standing on the edge of the Judean wilderness, where the rocky cliffs fall sharply into dry wadis, and the silence feels heavier than words. As a tour guide, I often see visitors surprised by the vast emptiness of this land—no shade, no streams, only desert winds and the relentless sun. In the Western imagination, a desert is often a place of desolation and abandonment. But in the Semitic mind, the desert was not a place to fear—it was a place of encounter. In the Western world, silence is often seen as the absence of sound, a void to be filled with activity, music, or words. But in the Semitic world, silence carries weight and depth—it is not emptiness but presence. For our ancestors in faith, silence was not simply the lack of noise but the fertile ground where God's word could take root and bear fruits. Today's Aramaic word is ܫܬܝܩܘܬܐ (Shtiqotho), meaning “silence” or “stillness.” It comes from the root sh-t-q, which implies both quietness and attentive waiting. In Hebrew, its cognate shetīqāh carries the same idea. But in Aramaic, silence was not passive—it was active listening, a disposition of the heart that makes space for divine encounter. This is why early Syriac monks described their discipline of silence not as withdrawal but as “guarding the tongue so the heart can speak.” To practice Shtiqotho was to allow the soul to lean into God's whisper. Consider Habakkuk 2:20: “But the Lord is in His holy temple; let all the earth keep silence (הַס) before Him.” In Aramaic thought, this was not a command to stifle yourself but an invitation to reverence. When Yeshua stood before Pilate, accused and mocked, His silence was not weakness but profound testimony. His Shtiqotho revealed His authority and trust in the Father's plan. Likewise, in 1 Kings 19, Elijah did not find God in the earthquake or fire but in the qol demamah daqqah—the “still small voice,” which an Aramaic hearer would understand as the voice that is only discerned in silence. Now consider your own life. In Western culture, we often equate faith with constant speech—more prayers, more songs, more activity. But perhaps God is calling you into Shtiqotho , to rest from endless striving and rediscover that He is God in the stillness. When you embrace holy silence, you are not withdrawing from God but drawing nearer to Him. In silence, anxieties settle, distractions fade, and your spirit begins to hear the gentle leading of the Shepherd. Silence does not diminish faith—it sharpens it. So today, allow yourself a few moments of Shtiqotho. Step away from noise, resist the urge to fill every gap, and let God's voice speak into your stillness. It is in the quiet spaces that transformation often begins. And if you would like to continue exploring how Aramaic words unlock the richness of Scripture and reshape discipleship. www.twinsbiblicalacademy.com 

In Hebrew, בטח or בטוח – “sure” or “for sure” – are words we hear a lot on the Israeli streets, so we need to know how to use them properly. Guy does some excavation work so we can see where this root, בטח comes from. Hear the All-Hebrew Episode on Patreon   New Words and Expressions: “Israel betach be-elokim” – People of Israel have faith in God – ישראל בטח באלוקים Livto'ach be-mishehu – To trust in someone – לבטוח במישהו Batu'ach – Safe, secure – בטוח Ani margish batu'ach – I feel safe – אני מרגיש בטוח Batu'ach – For sure, sure thing – בטוח Betach she-agi'a – Sure I'll come – בטח שאגיע Bitu'ach – Insurance – ביטוח Levate'ach – To insure – לבטח Polisat bitu'ach – Insurance policy – פוליסת ביטוח Bitu'ach leumi – Social security – ביטוח לאומי “Bi-mdinat Israel kol talmid mevutach be-polisa shenikret polisat talmidim” – In the state of Israel every student is insured with a policy called student insurance policy – במדינת ישראל כל תלמיד מבוטח בפוליסה שנקראת פוליסת תלמידים “Hivtachtem yona, aleh shel zayit, hivtachtem shalom ba-bayit” – You promised a dove, an olive leaf, you promised peace at home – הבטחתם יונה, עלה של זית, הבטחתם שלום בבית Lehavti'ach – To promise – להבטיח Havtachot tsarich lekayem – One needs to keep promises – הבטחות צריך לקיים Bitachon – Security – ביטחון Ish bitachon – Security person – איש ביטחון Bitachon atsmi – Self confidence – ביטחון עצמי “Eich lechazek et ha-bitachon ha-atzmi” – How to strengthen self confidence – איך לחזק את הביטחון העצמי Misrad habitachon – Ministry of defence – משרד הביטחון Sherut ha-bitachon ha-klali – The Israeli internal security service – שירות הביטחון הכללי, שב”כ Betichoot – Safety – בטיחות Daf hanchayot ha-betichoot – The safety information card – דף הנחיות הבטיחות Betichoot ba-drachim – Road safety – בטיחות בדרכים Hagorat betichoot – Safety belt – חגורת בטיחות   Playlist and Clips: Kobi Peretz & Of Simches – Israel (lyrics) Regev Hod – Margish Batu'ach (lyrics) Mosh Ben-Ari – Betach She-Avo (lyrics) Insurance ad Bituach talmidim – Students insurance Lahakat Hel Hinuch – Horef 73 (lyrics) Bitachon atsmi – Self confidence Up airline – Safety instructions clip

Sunday, 7 September 2025   On the same day Jesus went out of the house and sat by the sea. Matthew 13:1   “And in that day, Jesus, having departed from the house, He sat by the sea” (CG).   In the previous verse, Chapter 12 finished with Jesus saying that whoever does the will of His Father in heaven is His brother and sister and mother. Chapter 13 now begins with, “And in that day.”   Such words as this will have various meanings based on the context. For example, the Lord may say, “In that day, I will rescue Israel.” Or we may read of the “Day of the Lord.” Such days actually reflect past or future events or extended periods of time. The same terminology is used in English as well.   However, there is no need to assume anything other than a literal rendering of the word here. Therefore, it is either referring to the previous verses or to something coming in the verses ahead. The most obvious and likely meaning is the day on which He had already been speaking. That this is likely is seen in the next words, where it says, “Jesus, having departed from the house.”   Jesus was specifically noted as being inside based on the words of Matthew 12:46 –   “While He was still talking to the multitudes, behold, His mother and brothers stood outside, seeking to speak with Him.”   Noting His mother and brothers were outside means that He was inside. Now, having departed from that house, it next says, “He sat by the sea.”   This is the Sea of Galilee. The narrative is preparing to enter into more words from Jesus by introducing the location and circumstances.   Life application: Because Jesus was in a house, only a certain number of people could hear His words. That is clearly evidenced by the fact that His mother and brothers wanted to speak with Him. He was engaging the scribes and Pharisees in one setting. Even though His words are recorded now for all to know what went on in the house, at the time, what He said was not heard by the people.   However, Jesus' heading out and sitting by the sea is a purposeful decision to allow His coming words to be heard and considered by many more people. As you read the gospels, think about what is going on in the surrounding context.   Jesus walks in various locations at various times. If the name of the location is given, it is certain that particular information is being provided to understand a greater picture. It is as if His very movements are forming a picture for us to consider.   Likewise, when He says something, it is quite possible that His words are fulfilling other pictures from the Old Testament Scriptures. For example, Jesus said, “For the bread of God is He who comes down from heaven and gives life to the world” (John 6:33).   In that sentence, Jesus equates Himself to the manna given to Israel in the wilderness. That is explained more fully in the surrounding words. But Jesus also noted that He comes down from heaven. In Hebrew, the word yarad, to descend, is used. It is where the name Jordan, or in Hebrew yarden, is derived.   In studying the uses of yarden in the Old Testament, amazing pictures of Christ, the Descender, will be seen. The very topography of the land of Israel is noted in Scripture to tell us greater stories of Jesus, His work, and how it applies to His people.   But typology can be manipulated. It is easy to “make anything say anything” and claim that is what the Bible is saying. So be careful as you read the word and make conclusions about things you read. Also, be careful about how people present typology.   Something may sound right, but be completely wrong. There must be a reasonable connection to what is being said, and the typological representations must be consistently used. If they are properly searched out and presented, truly amazing stories of God's redemptive plans will shine through.   Consider what God is telling you, both on the surface and how it points to Jesus. This is what Jesus told us would be the case as we read this precious word –   “You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me.” John 5:39   Lord God, what an intricate and amazing word You have given us. There are many levels of information being conveyed to us all at the same time. Your word is a marvel and a delight for our minds to consider, wonder at, and rejoice in. Thank You for this precious word. Amen.  

Click here for more on this topic and other free resources - https://www.drjimrichards.com Every serious believer is on a pursuit—a pursuit of truth. Jesus Himself promised that the truth will set us free. But here's the challenge: discovering the truth is not always as simple as reading a Scripture verse and immediately applying it. When we read Scripture, we interpret it in light of our understanding. And often, our interpretation becomes our version of truth. But that doesn't always mean it is the truth. Too many times, we end up clinging to our perception of God's Word, only to discover it doesn't bring the results He promised. When that happens, discouragement can creep in. We may even feel as though God hasn't been faithful to His Word—when in reality, we've been holding onto an interpretation instead of His reality. In Hebrew, the word translated “truth” is closely tied to “reality.” That means truth is not just information—it's something we experience. God's reality is alive, powerful, and transformational. Consider healing: we don't fully understand the truth about healing until we actually experience it firsthand. Truth unfolds like a journey—beginning with hearing, moving into believing, growing into understanding, then applying, and finally producing fruit—the living reality of God at work in our lives. This week's message, “Fifty Faces of the Truth,” will take you deeper into this life-changing journey. Together, we'll explore how to move beyond intellectual knowledge and step into God's living reality—the truth that transforms.

“Welcome back, friends—this is Evangelist Chance Walters, and today I want to take a few minutes to talk about the Hebrew year 5786.Every new year on God's calendar carries prophetic significance, and 5786 is no different. In Hebrew, numbers and letters aren't just symbols—they carry meaning. This year, 5786, speaks of open doors, fresh opportunities, and divine alignment. I believe God is calling His people into a season of acceleration and breakthrough.Here's what I sense in prayer:5 represents grace—a reminder that everything we do must flow from God's unmerited favor.7 represents completion and perfection—God is finishing what He started in your life.8 represents new beginnings—there's a fresh wind of the Spirit opening up new paths for you.6 represents man—and this is the year God wants to partner with ordinary people to accomplish extraordinary things.So what does that mean for us? It means this is a year to step out boldly in faith, to walk through the doors God opens, and to trust that He is aligning everything for His glory. Don't shrink back, don't settle—God's grace is sufficient, and His Spirit is moving.My prayer for you in 5786 is that you experience the fullness of God's favor, that old things come to completion, and that you step into the new with courage and confidence. This is your year of open doors and divine opportunities.Stay expectant—revival is here, and the best is yet to come.”

Welcome to The Times of Israel's Daily Briefing, your 20-minute audio update on what's happening in Israel, the Middle East and the Jewish world. US bureau chief Jacob Magid joins host Jessica Steinberg for today's episode. Following Prime Minister Benjamin Netanyahu's back-to-back press conferences on Sunday night in English and then Hebrew, Magid compares his focus on the premier's messaging. During the press conference for the English language press, Netanyahu focuses on what he calls the "lies" in the international press and emphasizes that Israel is not seeking to occupy Gaza, but to take over only Gaza City. Magid discusses Netanyahu's five conditions for ending the war, and moving away from a strategy of partial hostage deals to military pressure. Magid also says Netanyahu is working to dispel the notion that Israel is trying to starve the Gazans, and scolds the press for accepting Hamas claims to the contrary. He talks about Netanyahu's comments about flooding the zone with aid. In Hebrew, the prime minister reviewed Israel's victories in Gaza to give legitimacy to continue fighting. He also talks about the issue of reservists, says Magid, acknowledging the strain on reserve forces. Check out The Times of Israel's ongoing liveblog for more updates. For further reading: Netanyahu says Israel not looking to occupy Gaza but to ‘free it from Hamas’ World condemnations mount over Israeli plans to take Gaza City; UN Security Council to meet Bucking IDF warnings, security cabinet approves Netanyahu plan to conquer Gaza City Subscribe to The Times of Israel Daily Briefing on Apple Podcasts, Spotify, YouTube, or wherever you get your podcasts. This episode was produced by Podwaves. PM Benjamin Netanyahu holds a press conference at the PM's office in Jerursalem, August 10, 2025. (Photo by Yonatan Sindel/ Flash90)See omnystudio.com/listener for privacy information.

In Scripture, to “find” is never mere discovery.It is encounter—a turning of the text where mercy meets rebellion,where favor walks hand-in-hand with wrath.In Gerasa, the people find the healed man—clothed, sane, silent—and they tremble.He is a mirror, a testimony they cannot bear.Restoration becomes a scandal. Mercy, a threat.As well it should be.They send away the one who scattered their demonsbecause he disturbed their peace.The Scriptures whisper:To find a man is to stand at the edge of wrath—to be weighed, watched.Will you be spared?In Hebrew: to find, to meet, to expose.In Arabic: to find—yes—but also to be found out.To be found wandering.To be guided.The disbeliever finds God waiting—and no one can shield him.Every expectation collapses under the weight of divine wisdom.Everything found is double-edged:Grace, if received.Judgment, if refused.So—finders, beware.The light of instruction burns.This week, I discuss Luke 8:35-37.Show Notesεὑρίσκω (heuriskō) / מ־צ־א (mem–ṣade–aleph) / و–ج–د (wāw–jīm–dāl)find; reach; meet accidentally; obtain, achieveFOUND THE MANThe people “find” the healed man—מ־צ־א (mem–ṣade–aleph)—and become afraid, encountering divine judgment. He stands as a sign of both judgment and mercy: restored and sent out as a witness. In Scripture, finding a man—whether by apparent chance, deliberate search, or divine appointment—often precedes divine entrapment: a moment of redirection, confrontation, or exposure.Their encounter with this man echoes a biblical pattern in which finding a man signals the onset of divine action.Joseph, found wandering, is sent on a path of suffering to deliver many from famine (Genesis 37:15).“A man found [וַיִּמְצָאֵהוּ (wayyimṣaʾēhu)] him, and behold, he was wandering in the field; and the man asked him, ‘What are you looking for?'”Benjamin, found out by a planted cup, exposes guilt but leads to submission and reconciliation (Genesis 44:12).“He searched, beginning with the oldest and ending with the youngest, and the cup was found [וַיִּמָּצֵא (wayyimmāṣēʾ)] in Benjamin's sack.”The prophet, found under the oak, faces judgment for disobedience (1 Kings 13:14). The “finding” (מ־צ־א) here is a trap—not for the wicked, but for the prophet who fails to remain obedient to God's direct command.“He went after the man of God and found [וַיִּמְצָאֵהוּ (wayyimṣaʾēhu)] him sitting under an oak…”“You shall not eat bread, nor drink water, nor return by the way you came.” (1 Kings 13:9)“So he went back with him and ate bread in his house and drank water.” (v. 19)Jonah, who finds a ship, is caught in a storm of God's judgment—and becomes a reluctant prophet (Jonah 1:3).“But Jonah rose up to flee… and found [וַיִּמְצָא (wayyimṣaʾ)] a ship going to Tarshish…”FOUND FAVORIn Luke 8:35–37, after Jesus casts out Legion, the people come and find the man “sitting at Jesus' feet, clothed and in his right mind.” Rather than rejoicing in the mercy extended, they are seized with fear. They do not celebrate the restoration but instead beg Jesus to leave. This rebellion—typical of the עֵדָה ʿ(ēdāh) that Jesus scatters throughout the Gospel of Luke—reveals a tragic irony: grace is offered, but rejected.This moment echoes a recurring biblical pattern centered around the root מ־צ־א (mem–ṣade–aleph), which signifies finding, meeting, or encountering. When someone “finds favor” [מָצָא חֵן (māṣāʾ ḥēn)] in God's sight, it often leads to intercession on behalf of others—even the wicked:Abraham pleads for Sodom upon having found favor (Genesis 18:3).“He said, ‘My Lord, if now I have found [מָצָאתִי (māṣāʾtī)] favor in your sight, please do not pass your servant by.'”Lot, though surrounded by destruction, acknowledges divine mercy (Genesis 19:19).“Now behold, your servant has found [מָצָא (māṣāʾ)] favor in your sight, and you have magnified your zealous care…”Moses repeatedly intercedes for Israel's rebellious collective after finding favor in God's sight (Numbers 11:11).“Why have you been so hard on your servant? And why have I not found [לֹא מָצָאתִי (lōʾ māṣāʾtī)] favor in your sight, that you have laid the burden of all this people on me?”In the golden calf incident, no favor is found in God's sight—only consequence. Yet, Moses stands in the breach and intercedes (Exodus 34:9).“If now I have found [מָצָאתִי (māṣāʾtī)] favor in your sight…”Esther, having found favor, risks her life to save her people (Esther 8:5).“If it pleases the king, and if I have found [מָצָאתִי (māṣāʾtī)] favor before him, and the matter seems proper to the king…”In all these examples, those who found favor stood in the breach for others—unlike the people of the Gerasenes, who reject the one who intercedes against the Roman Legion. Their response echoes Israel's rebellion in the wilderness, when the people grumbled against Moses and said:“If only the Lord had killed us in the land of Egypt when we sat by pots of meat and ate our fill of bread! But you have brought us out into this wilderness to make us all die of hunger.” (Exodus 16:3).Though they had been delivered, they longed for the security of slavery rather than trust in the provision of God. So too in Luke 8, the people, confronted with divine mercy in the healed man, recoil in fear and send Jesus away.Bloody cowards.They cannot bear the grace that unmasks their allegiance to the 1%—the settled urban elites who love injustice. As in the wilderness, favor is offered—but refused. Grace stands before them, confronting their false peace—and they choose Pharaoh. Cowardice draped in civility. In the end, refusing to take a stand is the most wicked stand of all. May their dinner parties be found worthy of the price.FOUND JUDGMENTThe people “find” judgment—מ־צ־א (mem–ṣade–aleph)—not by seeking it, but by standing in the way of divine mercy. In Luke 8:35–37, those who witness the healed man respond with fear rather than submission. The grace shown to the possessed becomes a sign of judgment for those who reject it. This reversal echoes throughout Scripture: to “find” is to be found out by God—exposed, weighed, measured, and confronted. “Finding” unmasks guilt, and divine justice follows swiftly—even when grace has already been extended:Egypt, the symbol of empire and wealth, is found stripped bare—exposed in its powerlessness before God. The Egyptians, found lacking, are emptied of silver and reduced to servitude (Genesis 47:14).“And Joseph collected all the money that was found [הַנִּמְצָא (hannimṣāʾ)] in the land of Egypt…”A thief is found in possession of stolen goods, and the act triggers justice (Exodus 22:4).“If what he stole is actually found [נִמְצָא (nimṣāʾ)] alive in his possession… he shall pay double.”The people ga...

One of your friends or colleagues is talking your ear off – blabbering, nagging, or over analyzing. In Hebrew, you would kindly ask that person to stop being a ‘hafran,' or literally, ‘digger.' Guy explains how and when to use this illustrative slang. Hear the All-Hebrew Episode on Patreon   New Words and Expressions: Hofer, hoferet – Digging, excavating, talk a lot – חופר, חופרת Lahpor (lahfor) – To dig, to talk a lot – לחפור Lahpor bor – To dig a hole – לחפור בור “Hi lo mafsika lahfor li” – She wouldn't stop talking to me – היא לא מפסיקה לחפור לי “Tagidu la, giveret, at hoferet, kol ha-zman medaberet” – Tell her, mam, you keep talking all the time – תגידו לה, גברת, את חופרת, כל הזמן מדברת “Ma ata hofer?” – Why do you keep talking, overanalyzing? – מה אתה חופר Dai lahfor – Enough talking and talking – די לחפור Dai lahfor li – Stop blabbering – די לחפור לי Hafarti? – Did I talk too much? – חפרתי Hafira, hafirot – Excavation, excavations – חפירות Hafira Archi'ologit – An archaeological excavation – חפירה ארכיאולוגית Hafran, hafranit (hafrawi) – Someone who obsessively, never stops talking – חפרן, חפרנית Hafarperet – Mole, double agent – חפרפרת   Playlist and Clips: E-Z – Kolboinikit (lyrics) Shai Yom Tov – At Hoferet Hafira Archi'ologit Hafran (monologue)