Podcasts about Sinai

Opera legend Dr. Michael Ballam returns bearing testimony that music is one of God's own direct lines to the Spirit.YOUTUBE: https://youtu.be/P6fh8GIzMM8NOW AVAILABLE INSpanish:  @followHIMespañol  French:  @followHIMFrançais  Portuguese:  @followHIMPortuguês    ALL EPISODES/SHOW NOTESfollowHIM website: https://www.followHIM.coFREE PDF DOWNLOADS OF followHIM QUOTE BOOKSNew Testament: https://tinyurl.com/PodcastNTBookOld Testament: https://tinyurl.com/PodcastOTBookBook of Mormon: https://tinyurl.com/PodcastBMBook WEEKLY NEWSLETTERhttps://tinyurl.com/followHIMnewsletter SOCIAL MEDIAInstagram: https://www.instagram.com/followHIMpodcastFacebook: https://www.facebook.com/followhimpodcastPart 2 - 0:00 - Part 2 - Dr. Michael Ballam2:39 Ben's seizure in Israel: “I love you anyway”6:11 Songs that spark joy9:41 Climbing Mt. Sinai in total darkness12:01 Singing Carmen14:59 Parsifal and the look that finally heals17:32 “Little Shoes,” a song for Ben21:02 Ben's surgery and meeting Daniel Radcliffe24:47 Backstage with “Harry Potter”27:27 D&C 121 set to music31:55 Music as a battleground between light and darkness34:21 Alma 5: Redeeming love 38:39 Singing “How Great Thou Art” and why auditions happen in a bare chapel43:00 How a junkyard became the Manhattan Temple45:32 Dr. Ballam bears his testimony of Jesus Christ47:04 End of Part 2 - Dr. Michael BallamThanks to the followHIM team:Steve & Shannon Sorensen: Cofounder, Executive Producer, SponsorDavid & Verla Sorensen: SponsorsDr. Hank Smith: Co-hostJohn Bytheway: Co-hostDavid Perry: ProducerKyle Nelson: Marketing, SponsorLisa Spice: Client Relations, Editor, Show NotesWill Stoughton: Video EditorKrystal Roberts: Translation Team, English & French Transcripts, WebsiteAriel Cuadra: Spanish TranscriptsAmelia Kabwika: Portuguese TranscriptsHeather Barlow: Communications DirectorSydney Smith: Social Media, Graphic Design "Let Zion in Her Beauty Rise" by Marshall McDonaldhttps://www.marshallmcdonaldmusic.com

What if a book could do more than simply be read?This week, I'm talking with Ahmed Kamel, technology entrepreneur, AI innovator, CEO of Sinai AI, and co-founder of UXL Technology.Ahmed shares how AI is beginning to change the reading experience itself, creating new ways for readers to interact with books and new opportunities for authors to extend the value of their work.You'll learn how AI-powered books can offer features such as translation, audio, summaries, customized navigation, and interactive learning tools. We also explore what these changes could mean for accessibility, reader engagement, royalties, and the way authors understand their audiences.Ahmed also explains how authors and publishers can protect their rights while taking advantage of emerging AI technology.Key Takeaways:Create a more interactive reading experience. Learn how AI can add audio, translation, summaries, and other features to a book.Reach more readers. Discover how multilingual and adaptive formats can make books more accessible.Create additional revenue opportunities. Explore ways authors may earn beyond the initial book sale.Understand reader behavior. Learn how engagement data can reveal what readers are using and responding to.Protect your rights. Understand why copyright and clear AI agreements matter as publishing evolves.Tune in now to learn how AI could expand what your book can do, who it can reach, and how it can continue creating value long after the initial sale.Here's how to connect with AhmedWebsiteLinkedInRequest access to Sinai.ai*************************************************************************What Should I Do When Book Marketing Feels Overwhelming?You poured your heart into writing your book because you wanted to make a difference. It deserves to be discovered.If marketing feels confusing, frustrating, or like you're spinning your wheels, the Author Influencer Circle will help you build authority, attract opportunities, and market your book with clarity and confidence.Learn more about the Author Influencer Circle and discover how your book can open doors to speaking, clients, partnerships, and meaningful income.*************************************************************************

How much of our responsibility belongs to us alone? In this episode, Zvi Hirschfield and Rabbi Dr. Daniel Reifman explore Parshat Iand the covenantal ceremony at Har Gerizim and Har Eval. Comparing it with Sinai, they ask how Torah balances individual choice with collective responsibility. What changes when the people become active participants in the covenant, and what might that teach us about shared identity and obligation in a polarized world?

The Sinai Covenant & God's Law | Exodus 20 Valleydale Church Download

In this sermon, “Better Than Expected,” we begin the final movement of Revelation by looking at Revelation 21:2, 9–18 and the breathtaking fulfillment of two major biblical themes: the bride and the city.From Israel's unfaithfulness at Sinai to the wedding of the Lamb, and from Cain's city and Babel's tower to the New Jerusalem, Scripture shows that God's final plan is better than anything we could have expected. The bride of Christ is made ready not by her own resources, but by the cleansing love of Jesus. The city of God is not built by human pride, but given by God as a gift to those who worship Him.Key Scriptures:• Revelation 21:2, 9–18 — The bride, the wife of the Lamb, and the holy city coming down from God• Revelation 19:7–8 — The bride has made herself ready• Revelation 17:1–6; 18:4 — Babylon the prostitute and the call to “come out of her”• Jeremiah 3:1, 14 — God calls His faithless people to return• Jeremiah 31:21–22 — “Return, virgin Israel”• Isaiah 54:4–6 — “Your Maker is your husband”• John 1:11 — He came to His own, but His own did not receive Him• Ephesians 5:25–27 — Christ loved the church and gave Himself up for her• 2 Peter 1:3 — God has given us everything we need for a godly life• Genesis 4:17 — Cain builds the first city• Genesis 11:1–9 — Babel and the pursuit of a great name• Genesis 12:1–3 — God promises to make Abram's name great• Hebrews 13:14 — We seek the city that is to comeThis message calls us to receive the love of Christ, commit ourselves to the life of His church, and live now as citizens of the city whose builder and maker is God.

The arrival and time spent at Mt. Sinai was a turning point for the Hebrew people - symbolically, spiritually, psychologically, and socially. God had to bring the people all the way down (south) to Sinai before God could bring them back up to the promised land. At Sinai, the people were reborn, with a new identity, new practices, new ways of understanding themselves. We grow up with all sorts of scripts given to us about who we are, how we live, and what is possible for us. But in Christ, we are reborn into a new creation, complete with a new identity, new practices, and new ways of understanding ourselves.

The sermon explores the theological distinction between the flawed bilateral covenant at Sinai and the perfect unilateral new covenant established through Jesus Christ. By analyzing Exodus 24 and Hebrews 8, it argues that human inability to keep the law necessitates a Savior who offers a blood sacrifice of infinite value. The speaker emphasizes that salvation is entirely God's work, rooted in the eternal covenant of redemption and manifested in the covenant of grace, leaving no room for human merit. This understanding protects believers from theological errors like dispensationalism and federal vision, which obscure the personal nature of God's redemptive plan. Ultimately, the message affirms that peace with God is found solely in Christ's finished work, securing eternal life for His people.

Audio taken from the live teaching "What Did Jesus Write in the Dust? The Sentence in the Sand that Emptied Every Hand" - https://youtu.be/_GyKIzVfVz4In our time together today I am going to open the Bible and show you the only three times in all of human history where God has written with His own finger! Once He carved His holy Law into stone at Sinai. Once He wrote a death sentence on a king's palace wall. And once He knelt in the temple dust near a woman caught in the act of adultery that a religious crowd wanted to stone.That same finger is still writing! The question is not whether He is writing over your life, it is what He is writing?Key Scriptures used in today's teaching: John 8:1-11Other Scriptures referenced in this teaching: Exodus 31:18; Deuteronomy 9:10; Romans 3:20; Daniel 5:23-31; Jeremiah 17:13 (NIV)Unless stated otherwise, most Scripture is read from the New Living Translation (NLT) Bible.If you prayed with Tiff, click here https://lostlamb.org/ and let him know!  Be sure to check out the playlist “New Beginnings” - https://www.youtube.com/playlist?list=PLsX8E19Azl58_FjxELPxjnsL8CAtmama4Thank you for listening, and subscribe for new content each week.Ways to give:https://www.lostlamb.org/give
Connect with Tiff Shuttlesworth:Facebook: https://www.facebook.com/LostLambAssociation/ Instagram: https://www.instagram.com/tiffshuttlesworth/ X/Twitter: https://twitter.com/tiffshuttleswor Learn more about my ministry: https://lostlamb.org/ Learn more about my ministry in Canada: https://www.lostlamb.caFor more information about Northpoint School of the Bible visithttps://northpointbible.org/

Elul is a set-apart season of repentance (teshuva) and spiritual preparation for Rosh Hashanah, Yom Kippur, and the Feast of Tabernacles, traditionally observed as 40 days of return and favor. We review Moses' time on Sinai and the meaning of this season, and call listeners to evaluate, reset, and align with God's vision for their lives and ministries. Practical steps offered: confess, pray, journal prophetic words, and run after the vision God gives you — a month of second chances and inward focus.  

The first mishna of Pirkei Avos begins with attributing the first 900 years of the line of transmission of the Torah from Moshe at Sinai until the Men of the Great Assembly. The second sections is three teachings of those great men. What is the connection between these two parts and why was this chosen […]

Summary DeMarcus revisits a presentation he first offered the community a couple of years ago, walking through what the Ra Contact and the Q'uo channelings tell us about the worlds that share our sun. Four planets in this system have hosted third-density life; two hold life now; one more may yet. The through-line is a single sub-Logos making a set of formative choices — the bipedal ape form, the opposable thumb, twenty-two archetypes — and then living with the consequences across billions of years. Venus produced the most harmonious third density known in this system and still harvested less than a fifth of its population. Maldek destroyed itself and collapsed into a knot of fear no one escaped. Mars poisoned its own water cycle and was rescued by a Guardian whose love outran its understanding. Earth inherits all three histories at once. The session closes with discussion of harvest mechanics, the sinkhole of indifference, dual-activated bodies, and why the planet is currently venting heat through weather and geology. Topics Covered The sub-Logos's choice of the grasping hand, and Ra's own speculation about why Venus: the golden ones, the tarot, and the two wanderers who flipped polarity Maldek: 705,000 years ago, the knot of fear, and karmic alleviation through second-density bodies Mars: ecological collapse, the water cycle, and the Yahweh transfer Yahweh as Guardian: genetic intervention, the Anak, and the Orion co-optation of the name Earth as mixing pot: sixteen planetary origins and the incoherence of our catalyst Harvest: 51%, 95%, the sinkhole of indifference, and the stairway of light Dual-activated bodies and the pioneers of Earth's fourth density Planetary adjustment: unusable heat and ruptures in the outer garment Uranus and Saturn: the beginning and the watchpost Key Ra References (verified) Topic Session Ra's Venusian origin; golden integument 6.4 Venus third density inhospitable; fifth and sixth conducive to learning 6.6 Council located in the octave of Saturn, in the rings 6.8 Council of nine in constant session; twenty-four Guardians 7.9 Maldek entities in deep passageways, known as Bigfoot 9.18 Three types of Bigfoot 9.22 Earth population as Martian complexes plus genetical adjustments by Guardians 9.7 Maldek: Atlantis parallel, 705,000 years, the knot of fear 10.1 Karmic alleviation via second-dimensional physical chemical complexes 10.3 None escaped the knot 10.7 Harvest approximation for this cycle 17.29 51% service to others for positive harvest 17.31 5%/95% for negative harvest 17.32 The sinkhole of indifference 17.33 Planetary adjustment; unusable heat; ruptures in the outer garment 17.1 Yahweh group and Mars, 75,000 years ago, the cloning process; the Anak 18.20 The Anak experiment as a decided failure; elitism 18.21 Lifespan of approximately 900 years at cycle opening 20.12 Population breakdown: half Martian, quarter Terran, quarter other 20.20 Alternate Maldek timeline (500,000 / 200,000 / 46,000) 21.5 The Confederation "became concerned" after the second cycle 22.16 Orion impressing the name Yahweh as source of elitism 24.6 Venus, Mars, Saturn, Uranus — metaphysical descriptions 30.14 Transition period of 100 to 700 years 40.8 Dual-activated bodies; the double body in activation 63.13–63.16 Number of harvested third-density entities incarnate here 63.12 Stairway of light; the threshold between densities 82.29 Tarot originated on Venus; the archetypal work 88.13–88.14 Ra's third density concluding as Earth's second density began 89.9 Venus's current core vibration 89.12 Ra's harvest figures 89.28 "A harshly bright planet" 89.29 The two wanderers: origin, method, polarity reversal 89.31–89.43 The opposable thumb and the intensification of the veil 90.12 Warfare traced to the grasping thumb 90.18 Three major and thirteen minor planetary influences 91.13 Q'uo / Confederation material referenced (outside the Ra corpus, held more loosely): the intentionality behind Maldek's destruction; the disruption of the Martian water cycle and the fading of the planet's soul; the reincarnation of Maldekian entities into twentieth-century nuclear work; the Earth's decision to release heat through natural events rather than a pole shift. Note on Timelines Sessions 10.1 and 21.5 give different dates for the Maldek sequence. Ra repeatedly acknowledged difficulty with our time measurements and issued corrections during the contact. The presentation follows 10.1. Listeners comparing the two should expect the discrepancy. Notable Exchanges A member new to the Law of One asks for a plain explanation of harvest, prompting a walk through the seven densities and the mechanics of graduation. A member asks whether the unharvestable are self-serving or simply unaware, and DeMarcus grounds the answer in intention: most people will never encounter this material and do not need to. A member offers the image of an electric stove element — resistance producing heat, copper conducting without it — as a picture of what increasing love and light do to whatever in us remains unconductive. DeMarcus identifies this as precisely the planetary process. A member asks for clarification on whether the entity at Sinai was Yahweh or an impostor, which opens toward a future presentation on the Yahweh material.

Psalm 114 celebrates the mighty acts God did to deliver His people from slavery in Egypt to a life of freedom in the Promised Land. The psalm pictures their exodus from Egypt, the crossing of the Red Sea and the Jordan River, and God's presence at Sinai. Our Christian faith is strengthened by remembering that God has saved His people and continues to preserve us unto eternity.

We are all prone to wander. Like Israel at Sinai, we often grow impatient, compromise, and look elsewhere for what only God can provide. Yet this passage reminds us that salvation meets at the intersection of repentance and grace, and that God delights to restore those who return to Him. Discover how Moses points us to the greater Mediator, Jesus Christ, through whom God renews His covenant and restores His presence to His people.Exodus 32-34Andy Kvernen

The Sabbath in Exodus: Before and after Sinai, a commission to the people of God called Israel to keep the Sabbath forever. A part of the moral law of the "10".

From Exodus 20

On the sciatic nerve of the carcass of a kosher animal -- is there a way out of the punishment for the forbidden food? What happens when there's more than one prohibition, but they are only tangentially connected? Plus, the Gemara does some digging to determine which sage was partial to which approach. Plus, the order of factors that make a given piece of meat prohibited - that order can make a difference in the consequences as well. Also, Jacob and the angel, again. But is the prohibition contingent on the people being called "the Children of Israel"?!? Was the Torah given piecemeal, or all at once at Sinai?

Psalm 114 celebrates the mighty acts God did to deliver His people from slavery in Egypt to a life of freedom in the Promised Land. The psalm pictures their exodus from Egypt, the crossing of the Red Sea and the Jordan River, and God's presence at Sinai. Our Christian faith is strengthened by remembering that God has saved His people and continues to preserve us unto eternity. 

One of the great ascetics, hesychasts and spiritual teachers of the Church, he did much to restore the knowledge and practice of Orthodox hesychasm. He became a monk at Mt Sinai. He traveled to Mt Athos to learn more of Orthodox spiritual prayer and contemplation, but found that these were almost lost even on the Holy Mountain. The only true, holy hesychast he found there was St Maximos of Kapsokalyvia (Maximos the hut-burner, January 13). Maximos lived a life of reclusion in crude shelters; from time to time he would burn his hut and move to a new one, so as not to become attached even to that poor earthly dwelling. For this, he was scorned as a madman by the other monks. St Gregory upbraided the monks and told them that Maximos was the only true hesychast among them, thus beginning a reform of spiritual life on the Holy Mountain. He spent time teaching mental prayer in all the monasteries of Mt Athos, then traveled around Macedonia, establishing new monasteries. Some of his writings on prayer and asceticism can be found in the Philokalia. He reposed in peace in 1346.

More on nullifying non-kosher food in a larger amount of kosher food. First, remove the non-kosher food, but what happens if the remnants are giving flavor to the kosher food? That's a problem. [What's What? An "Amora"] And what happens when there's a third category of food there? How does that affect the nullification process? Also, a new mishnah! On the prohibition of the gid ha-nasheh, even at the time when non-kosher meat was still allowed (before the giving of the Torah). Which leads to the discussion of a prohibition on a prohibition. And the extent of the prohibition against the sciatic nerve.

In this week's teaching from Exodus 19, we look at how God didn't simply to rescue Israel out of Egypt, He rescued them to bring them to Himself. At the Mt. Sinai we stand at the bottom of a mountain climb on our own. The good news of the gospel is that Jesus is the greater Mediator. In Exodus 19 Moses went up and down, and up and down, and up and down the mountain on Israel's behalf, Jesus goes to the cross, opening the way for us to draw near to a holy God. We don't come by proving ourselves worthy, we come because Christ has made a way. Come and Seek the Lord with Us www.flourishinggrace.org/plan-your-visit

This week on The Neshamah Project, we explore three teachings from the Or HaChayyim on the opening words of Parashat Re'eh: “See, I place before you today blessing and curse.” These teachings unfold as a spiritual progression. First, Moses invites us to taste the deeper fulfillment of spiritual life for ourselves. Then, the Or HaChayyim draws on the Zohar's teaching that each of us carries a nitzotz Moshe—a spark of Moses, an inner capacity to hear and recognize Torah. Finally, the word Anokhi returns us to Sinai, suggesting that the Divine Voice is still speaking and placing the choice between awakening and forgetfulness before us *hayom*—today, in each ordinary moment. Taste it. Find it within you. Choose it, again and again.

fWotD Episode 3381: Henry Macandrew Welcome to featured Wiki of the Day, your daily dose of knowledge from Wikipedia's finest articles.The featured article for Friday, 7 August 2026, is Henry Macandrew.Major-General Sir Henry John Milnes Macandrew, (7 August 1866 – 16 July 1919) was a British Indian Army officer who fought in the Boer War and First World War, rising to command cavalry divisions on the Western Front and in the Sinai and Palestine campaign.Predominantly serving in the cavalry and also as an intelligence officer, Macandrew fought through the Tirah campaign in India in 1897 and 1898, and then served as a staff officer during the Boer War, participating in several battles and receiving the Distinguished Service Order. Macandrew was given command of the 5th Bengal Cavalry in 1914, and upon the outbreak of the First World War travelled to France as general staff officer grade 1 of the 1st Indian Cavalry Division. Soon afterwards he was promoted to become brigadier-general general staff for the Indian Cavalry Corps, with which he participated in the Battle of Neuve Chapelle.Macandrew assumed command of the 2nd Indian Cavalry Division in 1916, leading it during the Battle of the Somme and the Battle of Cambrai with limited success. In 1918 he was given command of the newly created 5th Cavalry Division for service in the Sinai and Palestine campaign. He commanded the division throughout the campaign, including at the Capture of Damascus and the Battle of Aleppo. In the spearhead of the advance, his division travelled 600 miles (970 kilometres) in thirty-eight days. Knighted in 1919, Macandrew stayed with the 5th Cavalry Division at Aleppo. He died of wounds he received in an accidental explosion of petrol fumes there later in the year.This recording reflects the Wikipedia text as of 00:35 UTC on Friday, 7 August 2026.For the full current version of the article, see Henry Macandrew on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Bluesky at @wikioftheday.com.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm standard Amy.

A three-inch baboon bone bearing twenty-nine deliberate incisions was pulled from a South African mountain range in 1970. It is approximately 43,000 years old, and microscopic analysis shows the notches were made over time with different cutting tools, meaning someone was tracking something and coming back to update the record. It is the oldest known dataset in the world. Twenty thousand miles away and twenty thousand years later, temple administrators in Mesopotamia were pressing small clay tokens into wet clay to record quantities of grain and livestock, and in doing so they accidentally invented writing. Both were doing the same thing: turning observations into symbols that could outlast the observer. Both were creating data. And both were laying the foundation for every census, ledger, algorithm, and surveillance system that followed. Today's guest is Roopika Risam, author of Data Empire: The Power of Information to Organize, Control, and Dominate. We discuss how the Bronze Age collapsed in part because its diplomatic information network couldn't transmit clay tablets fast enough to coordinate a response to simultaneous crises, how Phoenician miners who couldn't read hieroglyphics invented the alphabet out of necessity in a Sinai desert mine, and why Qin Shi Huang's true immortality was not his terracotta army but his bureaucracy, the first government to treat data verification as a core function of the state. We look at how Herman Hollerith's punch card tabulator for the 1890 census became IBM and made human identity machine-readable. Risam argues that the digital age did not create data's power but inherited it, and that every algorithm processing our lives today carries the DNA of 43,000 years of counting, classifying, and controlling.See omnystudio.com/listener for privacy information.

From St Anastasius of Sinai

Full Text of Readings Feast of the Transfiguration of the Lord Lectionary: 614 The Saint of the day is Transfiguration of the Lord The Story of the Transfiguration of the Lord All three Synoptic Gospels tell the story of the Transfiguration (Matthew 17:1-8; Mark 9:2-9; Luke 9:28-36). With remarkable agreement, all three place the event shortly after Peter's confession of faith that Jesus is the Messiah and Jesus' first prediction of his passion and death. Peter's eagerness to erect tents or booths on the spot suggests it occurred during the week-long Jewish Feast of Booths in the fall. According to Scripture scholars, in spite of the texts' agreement it is difficult to reconstruct the disciples' experience, because the Gospels draw heavily on Old Testament descriptions of the Sinai encounter with God, and prophetic visions of the Son of Man. Certainly Peter, James, and John had a glimpse of Jesus' divinity strong enough to strike fear into their hearts. Such an experience defies description, so they drew on familiar religious language to describe it. And certainly Jesus warned them that his glory and his suffering were to be inextricably connected—a theme John highlights throughout his Gospel. Tradition names Mount Tabor as the site of the revelation. A church first raised there in the fourth century was dedicated on August 6. A feast in honor of the Transfiguration was celebrated in the Eastern Church from about that time. Western observance began in some localities about the eighth century. On July 22, 1456, Crusaders defeated the Turks at Belgrade. News of the victory reached Rome on August 6, and Pope Callistus III placed the feast on the Roman calendar the following year. Reflection One of the Transfiguration accounts is read on the second Sunday of Lent each year, proclaiming Christ's divinity to the Elect and baptized alike. The Gospel for the first Sunday of Lent, by contrast, is the story of the temptation in the desert—affirmation of Jesus' humanity. The two distinct but inseparable natures of the Lord were a subject of much theological argument at the beginning of the Church's history; it remains hard for believers to grasp.Saint of the Day, Copyright Franciscan Media

DZ Kalman, fellow at the Berkman Klein Center, research fellow at the Shalom Hartman Institute, senior advisor at Sinai & Synapses, and host of Belief in the Future, joins Kevin Frazier, AI Innovation and Law Fellow at the University of Texas School of Law and a Senior Editor at Lawfare, to explore what religious traditions can teach AI governance.DZ and Kevin discuss religious responses to AI, Jewish technoculture, kosher supervision as a model for AI certification, and the limits of AI use in faith contexts. They also connect these traditions to contemporary debates about alignment, institutional trust, human dignity. Hosted on Acast. See acast.com/privacy for more information.

2026-08-02 Transfiguredby Pastor Chris Berg Scripture Reference: Mark 9:1-131 And he said to them, “Truly I tell you, some who are standing here will not taste death before they see that the kingdom of God has come with power.”2 After six days Jesus took Peter, James and John with him and led them up a high mountain, where they were all alone. There he was transfigured before them. 3 His clothes became dazzling white, whiter than anyone in the world could bleach them. 4 And there appeared before them Elijah and Moses, who were talking with Jesus.5 Peter said to Jesus, “Rabbi, it is good for us to be here. Let us put up three shelters—one for you, one for Moses and one for Elijah.” 6 (He did not know what to say, they were so frightened.)7 Then a cloud appeared and covered them, and a voice came from the cloud: “This is my Son, whom I love. Listen to him!”8 Suddenly, when they looked around, they no longer saw anyone with them except Jesus.9 As they were coming down the mountain, Jesus gave them orders not to tell anyone what they had seen until the Son of Man had risen from the dead. 10 They kept the matter to themselves, discussing what “rising from the dead” meant.11 And they asked him, “Why do the teachers of the law say that Elijah must come first?”12 Jesus replied, “To be sure, Elijah does come first, and restores all things. Why then is it written that the Son of Man must suffer much and be rejected? 13 But I tell you, Elijah has come, and they have done to him everything they wished, just as it is written about him.”Mandeville Bible Church   "Where God's Word is Our Foundation"https://www.mandevillebiblechurch.org/Come and see that God's Word is alive and at work right here in Mandeville.. and throughout the world!All are welcome. 217 Carroll Street, Mandeville, LA 70448Church Office: (985) 626-3114Sunday Service: 9:30AMAdult Sunday School: 10:45-11:30AMNursery and Children's church available.Notes, outline and a summary from this sermon are made by Pocket AI and found here:The sermon examines the Transfiguration of Christ as recorded in Mark 9:1–8, framing it as a pivotal transition from Jesus' teachings on suffering and rejection to a physical demonstration of his divine glory.The Kingdom of God and the TransfigurationThe teaching begins with Mark 9:1, where Jesus promises that some standing there would not taste death until they see the "kingdom of God after it has come with power." While various theological interpretations exist, the context suggests this refers specifically to the Transfiguration occurring just six days later.• Metamorphosis: The word "transfigured" is derived from metamorphosis, signifying a complete change in form rather than mere outward conformity.• The Contrast of Form: In his earthly ministry, Jesus appeared ordinary, lacking "majesty that we should look at him" (Isaiah 53:2). The Transfiguration briefly unveiled his true, glorified nature—characterized by clothes of an "impossibly white" brilliance.Symbolic Presence: Moses and ElijahThe appearance of Moses and Elijah alongside Jesus serves as a validation of his identity through the lens of the Old Testament.• The Law and the Prophets: Moses represents the Law (the Pentateuch), and Elijah represents the Prophets. Their presence signifies that the entirety of Scripture stands in agreement with Jesus.• Mountain Revelations: Both figures previously experienced unique revelations of God's glory on mountains (Sinai and Horeb). Their presence on this high mountain ties their historical experiences to the current revelation of Christ.Peter's Misunderstanding and Divine CorrectionPeter, terrified by the sight, suggests building three shrines (tabernacles) for Jesus, Moses, and Elijah. This suggestion is identified as a mistake because it implies equality between the three.• The Divine Rebuttal: God the Father interrupts Peter from a cloud, declaring, "This is my beloved Son. Listen to him."• Superiority of Christ: The command to "listen to him" establishes Jesus as superior to the Law and the Prophets. While he is in agreement with them, they are ultimately obedient to him.Strategic SignificanceThe Transfiguration is presented not just as a historical event, but as a multi-layered promise:• A Preview: It offers a glimpse of the transcendent glory Christ will exhibit upon his return as the "Lion of Judah."• Encouragement for Suffering: For the original audience in Rome facing Nero's persecution, and for modern believers, it serves as proof that present humiliation and suffering will eventually be transformed into glory.• A Call to Obedience: The magnificence and power displayed are intended to motivate a "fear of God," which is the beginning of wisdom and the foundation for practical obedience.Mark 8:31 | Jesus teaches on suffering | Jesus explains he must be rejected, killed, and rise again.6 Days Later | Ascent of the Mountain | Jesus takes Peter, James, and John up a high mountain.The Event | Transfiguration | Jesus' form changes; Moses and Elijah appear.The Interruption | Peter's Suggestion | Peter proposes building three shrines for the figures.The Conclusion | Divine Affirmation | God speaks from the cloud; Moses and Elijah vanish, leaving only Jesus. 

In this lesson from the Gate of Torah (Shaar HaTorah), Rabbi Aryeh Wolbe traces the remarkable chain of the Oral Torah from Mount Sinai through the generations. Every mitzvah, together with its explanation, was given to Moshe Rabbeinu at Sinai. While the Written Torah records the commandments, the Oral Torah preserves the practical details that make those commandments possible to observe. This sacred transmission—from teacher to student, generation after generation—ensures that Torah remains authentic, living, and faithful to its Divine source.Rabbi Wolbe explains how the Oral Torah was eventually committed to writing as circumstances demanded. Faced with persecution, exile, and the fear that Torah knowledge would be forgotten, Rabbi Yehudah HaNasi compiled the Mishnah. Centuries later, the Talmud expanded upon it, and generations of scholars—including the Geonim, Rashi, and the Rambam—continued organizing and clarifying Torah so that every generation could understand Hashem's will. Far from inventing new ideas, these Torah giants faithfully organized, explained, and transmitted what had already been received.The lesson also highlights the extraordinary accessibility of Torah in our own generation. Rabbi Wolbe reflects on how previous generations treasured even a single volume of Talmud, while today thousands of Torah classes, translations, and sefarim are available with the touch of a button. This abundance carries a responsibility: to seize the opportunity and immerse ourselves in Torah study with gratitude and purpose.Finally, Rabbi Wolbe returns to one of the central themes of the Gate of Torah: review, review, review. Torah is not mastered through a single exposure but through constant repetition until it becomes part of who we are. The great sages reviewed their learning countless times, allowing Torah to become second nature. Their message is timeless: learn consistently, review faithfully, and allow the Torah to shape your heart, mind, and life._____________This Podcast Series is Generously Underwritten by Peter & Becky BotvinRecorded at TORCH Centre in the Levin Family Studios (B) to a live audience on February 9, 2026, in Houston, Texas.Released as Podcast on August 3, 2026_____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.orgv_____________Keywords:#JewishInspiration, #Mussar, #MasterClass, #GateOfTorah, #TalmudTorah, #TorahStudy, #CrownOfTorah, #JewishLearning, #DailyTorah, #TorahLife, #EffortMatters, #NeverStopLearning, #LearningEveryDay, #ChooseTorah, #TorahFirst ★ Support this podcast ★

Almost everyone thinks the third commandment is about language. Watch your mouth. Do not use God's name as a curse word. Dr. Carmen Joy Imes, Associate Professor of Old Testament at Biola University's Talbot School of Theology, takes us back to the Hebrew of Exodus 20:7 and shows that the command was never about how you say God's name. The verb was never "take." It was "carry." And that single word reopens the entire meaning of Sinai.Drawing on the research behind her book Bearing God's Name, Dr. Imes traces what it actually meant for Israel to be stamped with God's name and sent out as His representatives. We get into the high priest who wore the names of the twelve tribes on his body, the invisible tattoo that marked a people as God's own, the ancient practice of branding slaves, and the moment God sealed His name onto Israel. From there the conversation moves through the exile, into the Gospels, and lands on what it means for anyone who claims the name of Christ today.In this episode you will learn:- Why "take the Lord's name in vain" is a mistranslation and what the Hebrew actually says- How the verb "carry" or "bear" changes the meaning of the entire command- Why the high priest wore the names of the twelve tribes on his shoulders and chest- What it meant for Israel to be branded with God's name like an invisible tattoo- The ancient link between tattoos, slavery, and belonging to a master- How this one command reframes all Ten Commandments- Why the exile became a crisis for God's reputation among the nations- How Jesus embodies Israel's mission and bears the name perfectly- What it means for the church to carry God's name well, or in vain, todayAbout the Guest:Dr. Carmen Joy Imes is Associate Professor of Old Testament at Biola University's Talbot School of Theology (PhD, Wheaton College). She is currently writing a commentary on Exodus for Baker Academic.Her books include:Bearing God's Name: Why Sinai Still MattersBearing YHWH's Name at Sinai (the academic edition of her dissertation)Being God's Image: Why Creation Still MattersBecoming God's Family: Why the Church Still MattersHer books are available on Amazon and through InterVarsity Press.Website: carmenjoyimes.comYouTube: Carmen Joy Imes (home of Torah Tuesday and her weekly teaching)Stay Connected:Website: johnnyova.comYouTube: https://www.youtube.com/@thejohnnyovaGet Johnny's book, The Revelation Reset: https://a.co/d/hiUkW8H

In this lesson from the Gate of Torah (Shaar HaTorah), Rabbi Aryeh Wolbe traces the remarkable chain of the Oral Torah from Mount Sinai through the generations. Every mitzvah, together with its explanation, was given to Moshe Rabbeinu at Sinai. While the Written Torah records the commandments, the Oral Torah preserves the practical details that make those commandments possible to observe. This sacred transmission—from teacher to student, generation after generation—ensures that Torah remains authentic, living, and faithful to its Divine source.Rabbi Wolbe explains how the Oral Torah was eventually committed to writing as circumstances demanded. Faced with persecution, exile, and the fear that Torah knowledge would be forgotten, Rabbi Yehudah HaNasi compiled the Mishnah. Centuries later, the Talmud expanded upon it, and generations of scholars—including the Geonim, Rashi, and the Rambam—continued organizing and clarifying Torah so that every generation could understand Hashem's will. Far from inventing new ideas, these Torah giants faithfully organized, explained, and transmitted what had already been received.The lesson also highlights the extraordinary accessibility of Torah in our own generation. Rabbi Wolbe reflects on how previous generations treasured even a single volume of Talmud, while today thousands of Torah classes, translations, and sefarim are available with the touch of a button. This abundance carries a responsibility: to seize the opportunity and immerse ourselves in Torah study with gratitude and purpose.Finally, Rabbi Wolbe returns to one of the central themes of the Gate of Torah: review, review, review. Torah is not mastered through a single exposure but through constant repetition until it becomes part of who we are. The great sages reviewed their learning countless times, allowing Torah to become second nature. Their message is timeless: learn consistently, review faithfully, and allow the Torah to shape your heart, mind, and life._____________This Podcast Series is Generously Underwritten by Peter & Becky BotvinRecorded at TORCH Centre in the Levin Family Studios (B) to a live audience on February 9, 2026, in Houston, Texas.Released as Podcast on August 3, 2026_____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.orgv_____________Keywords:#JewishInspiration, #Mussar, #MasterClass, #GateOfTorah, #TalmudTorah, #TorahStudy, #CrownOfTorah, #JewishLearning, #DailyTorah, #TorahLife, #EffortMatters, #NeverStopLearning, #LearningEveryDay, #ChooseTorah, #TorahFirst ★ Support this podcast ★

Happy Mindful Monday! In this week's episode, our host Allie Brooke sits down with Hana Malhas. Hana is a professional singer-songwriter and a startup CFO. The combination sounds unusual until you hear her talk about why one made her better at the other. She has released multiple albums, performed across several countries, and founded BalaFeesh, a live music platform based in Jordan, showcasing independent Arab artists. She also holds an MBA from the University of Michigan's Ross School of Business and a track record of leading finance for startups in creative and media industries. Hana understands intellectual property the way most CFOs never will, not as a line item, but as someone who has lived inside the process of making it. She watched the music industry get turned upside down by streaming, and recognizes the same inflection point happening now in publishing. That's why she co-founded Sinai.ai, to bring AI into the world of books in a way that respects authors, protects rights-holders, and creates sustainable new revenue for the publishing industry. But at its core, she built it for the reader who used to get lost in books the way you get lost in a great song, and wants that feeling back. Because as reading evolves, she believes we shouldn't have to choose between what's new and what matters: the craft, the legacy, and the human intimacy of books.   Episode Topics How the creative process of songwriting mirrors the strategic process of financial modeling. The emotional and financial reality of intellectual property (IP) from an artist's perspective. Lessons learned from the music streaming revolution and how they apply to the current AI inflection point in publishing. Moving past the static page: What is an aiBook™ and why is it distinct from a chatbot or a summary app? How interactive reading enhances comprehension, retention, and human connection to text. Balancing cutting-edge technology with the "human intimacy" of a traditional book. Connect w| Hana Instagram Website The Growth METHOD. FREE Membership◦ ⁠⁠⁠⁠⁠⁠⁠⁠Join Here!⁠⁠⁠⁠⁠⁠⁠⁠ 1:1⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ GROWTH MINDSET COACHING PROGRAMS!◦ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Application Form ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ What are the coaching sessions like?⁠⁠• Tailored weekly discussion questions and activities to spark introspection and self-discovery.• Guided reflections to help you delve deeper into your thoughts and feelings.• Thoughtfully facilitated sessions to provide maximum support, accountability, and growth.• Please apply for a FREE discovery call with me!• Allie's Socials• Instagram:@thegrowthmindsetgal• TikTok: @growthmindsetgal• Email: thegrowthmindsetgal@gmail.comLinks from the episode• Growth Mindset Gang ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Instagram⁠⁠⁠⁠⁠⁠⁠⁠ Broadcast Channel⁠⁠⁠⁠⁠⁠⁠⁠• Growth Mindset Gang ⁠⁠⁠⁠⁠⁠⁠⁠Newsletter ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠• Growth Mindset Gal ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Website⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠• Better Help Link: Save 10%SubstackDonate to GLOWIGloci 10% off Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Hana Malhas is a professional singer-songwriter and a startup CFO. The combination sounds unusual until you hear her talk about why one made her better at the other.She has released multiple albums, performed across several countries, and founded BalaFeesh, a live music platform based in Jordan, showcasing independent Arab artists. She also holds an MBA from the University of Michigan's Ross School of Business and a track record of leading finance for startups in creative and media industries.Hana understands intellectual property the way most CFOs never will, not as a line item, but as someone who has lived inside the process of making it. She watched the music industry get turned upside down by streaming, and recognizes the same inflection point happening now in publishing.That's why she co-founded Sinai.ai, to bring AI into the world of books in a way that respects authors, protects rights-holders, and creates sustainable new revenue for the publishing industry. But at its core, she built it for the reader who used to get lost in books the way you get lost in a great song, and wants that feeling back. Because as reading evolves, she believes we shouldn't have to choose between what's new and what matters: the craft, the legacy, and the human intimacy of books.Webpage: www.sinai.aiConnect and tag me at:https://www.instagram.com/realangelabradford/You can subscribe to my YouTube Channel herehttps://www.youtube.com/channel/UCDU9L55higX03TQgq1IT_qQFeel free to leave a review on all major platforms to help get the word out and change more lives!

Daily Dose of Hope August 3, 2026   Scripture: 2 Kings 24   Prayer:  Lord Jesus, How thankful I am that we live on the other side of the cross and that your grace is incredibly abundant. And yet, I know that you still allow me to experience the consequences of my behavior; there is still accountability. Lord, help me grow to reflect you more and to gradually live a life characterized by your holiness rather than my own inclination to sin. More of you, less of me. 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 almost done with 2 Kings after a summer of learning about the divided kingdom, the various kings, and the exile.  Starting Wednesday, we will be deep diving into Genesis and Exodus.  Hope you will stay with us for that.  Emmy Roberts has agreed to keep up our Friday going deeper discussion.  I've loved my chats with her and I hope you do too.   For hundreds and hundreds of years, God warned his people: Obey the covenant, do not worship other gods, do not neglect the poor. And with just a few exceptions, the people disobeyed. There were judges and prophets sent to warn the people. In fact, there was no shortage of warnings. Yet, the people continued to turn away from God, to be influenced by the culture around them, and to follow the ways of the pagans.   In today's Scripture, 2 Kings 24, we see God lifting his hand of protection. His people have not held up their end of the covenant and he is finally allowing them to experience the consequences of their actions. It's hard to read and yet, we know it had to happen for the next stage of the journey to occur.   Let's talk a little bit about the invasion.  When Nebuchadnezzar invaded Judah, King Jehoiakim became his vassal for three years. To be a vassal meant that Judah was subject to Babylon and under its control.  For some context, Nebuchadnezzar came against Jerusalem because the Pharaoh of Egypt invaded Babylon. In response, Nebuchadnezzar defeated the Egyptians and then he pursued their fleeing army all the way down to the Sinai (that's why in verse 7 it mentions that the Egyptian ruler does not come out of his country again – he's been thoroughly defeated).  On the way back, Babylon conquers Jerusalem, who had been loyal to the Egyptian Pharoah.   There will be two more invasions.  In fact, the siege on Jerusalem takes about one year.    King Jehoiachin follows Jehoiakim and not surprisingly, he is also evil.  He actually surrenders to Nebuchadnezzar, hoping to appease him in some way.  But that doesn't happen.  King Jehoiachin is taken captive and sent back to Babylon, as are thousands of Jerusalem's best and brightest.  All the wealthy and skilled people are exiled into Babylon and the treasures found in the Temple are carried off as well.  Jerusalem is impoverished of resources and skill.  Among the captives was the prophet Ezekiel, who wrote his book of while in captivity in Babylon.   Since Nebuchadnezzar has now completely humbled Judah, he puts a king on the throne whom he was pretty sure would submit to Babylon. He chose the uncle of Jehoiachin, and called him Zedekiah.  Shocking, he also did evil in the eyes of the Lord.  By this point, God is done.  The Scripture says he finally cast them out from His presence.   The final line of the chapter says that Zedekiah rebelled against the king of Babylon.  I think we learn more about that tomorrow, in the final chapter.    And once again, we learn that sin has consequences.  God has a tolerance for just so much, and then he is done.  And he is sovereign so he can and will do anything among the nations to make his plan unfold.  We see this here.  Now I don't know about you, but I am incredibly thankful for living on the other side of the cross.  We know grace.  That doesn't mean that sin still doesn't have consequences though.  How have you seen this in your own life?   Tomorrow is the end of 2 Kings.  This should be interesting.   Blessings, Pastor Vicki      

Chris continues our Exodus series through a pivotal moment in the story of Scripture: Sinai, where Moses receives the Law - God's instruction for Israel - including the covenantal calling to become a “Kingdom of Priests."

At Mt. Sinai, an entire nation experienced  an encounter with God, provoking two responses. Israel cried out for distance; Moses walked into the cloud. Pastor Olu unpacks Exodus 19–20 shedding light to the difference between a fear that drives us from God and a fear that draws us near.GRACE CAPITAL CITY: "Reaching, raising, and releasing disciples for the glory of the King and the coming of His Kingdom."www.gracecapitalcity.com | @gracecapitalcitySunday Gatherings at 10 am | Miracle Theater | 535 8th St SE, Washington, DC  

The Gospel picks up on the same night as last week's feeding of the five thousand. Immediately after Jesus feeds the crowd, he sends the disciples across the sea, dismisses the crowd, and goes up the mountain to pray alone. A storm rises. Some time before dawn, Jesus comes to them, walking on the water. Peter, characteristically, asks to join him — and takes a few steps before he starts to sink. It is one of the most famous scenes in the Gospels, and one of the most misused. We want to handle it with care.The Old Testament tracks reach the Gospel by very different paths. Track One begins the Joseph story — the coat, the favoritism, the brothers' plot, and the trafficking of Joseph into Egypt. Psalm 105 remembers that same descent as part of God's long providence. Track Two brings us Elijah at Horeb, exhausted and suicidal, meeting God not in the wind or earthquake or fire but in the sound of sheer silence — paired with Psalm 85's beautiful image of steadfast love and faithfulness meeting each other. The Epistle continues into Romans 10, with Paul's insistence that the word of faith is not far away but near — on our lips, in our hearts — and his celebration of the beautiful feet of those who carry good news.For preachers continuing a series: the Matthew narrative arc is picking up momentum. The identity of Jesus is being asked with increasing urgency — the disciples' confession at the end of this scene (“Truly you are the Son of God”) anticipates the great confession at Caesarea Philippi in two weeks. Something is building.The ReadingsGenesis 37:1–4, 12–28First Reading (Track One) — Joseph Sold Into SlaverySummaryThe Joseph story begins; this will become the longest narrative in the book of Genesis. Jacob favors Joseph — the son of his old age — and dresses him in the famous coat that will follow him into legend. The brothers see the favoritism, feel the sting of Joseph's dreams that place him above them, and cannot bring themselves to speak peaceably to him. When Jacob sends Joseph to check on his brothers at pasture, they see him coming from a distance and plot his death. Reuben talks them out of murder and throws him into a pit, hoping to rescue him later. Judah spots a caravan of traders and suggests selling him instead. The brothers sit down to a meal while Joseph is in the pit. Then they pull him out, sell him for twenty pieces of silver, and let him disappear into Egypt.Key Ideas for Preaching* The family in this story is genuinely dysfunctional. Parental favoritism produces jealousy; jealousy produces murderous rage; rage becomes trafficking. Genesis does not clean any of this up. What does it look like to preach honestly about the destructive patterns in a family that many of your people have inherited in their own?* Reuben tries to save Joseph without confronting the brothers. Judah calculates a middle path — profit rather than murder. Neither of these is heroism. Where in your congregation has quiet compromise passed for moral courage, and how might the text expose that?* The most chilling detail in the scene is that the brothers sit down to eat while Joseph is in the pit. Cruelty and appetite living together in the same body. Where has your congregation grown comfortable eating while others suffer, and what would it look like to notice again?* The Joseph story that begins here will end with reconciliation and rescue. But the reconciliation is decades away. What does it look like to preach the opening of a story whose good ending we know, without collapsing the pain of the beginning?Significant Cautions* The trafficking of Joseph is a real evil, not just a plot device. Do not use it as a metaphor in a way that minimizes what actually happened to him — or what still happens to trafficked people today.* “God used it for good” is where this story eventually ends up, but it does not begin there. Do not use the eventual outcome to blame the victim or to bless the brothers' cruelty in advance.* Joseph is not blameless in the family dynamic. His dreams and his coat are part of what has produced the tension. But that does not make him deserve any of what happens.* Do not preach Jacob's favoritism as a charming quirk. It is a wound the family will carry for generations.Psalm 105:1–6, 16–22, 45bThe Psalm (Track One) — Joseph in FettersSummaryThis section of the great remembering psalm now focuses on Joseph specifically. God sent a famine on the land; he sent a man before them — Joseph, sold as a slave. His feet were hurt with fetters, his neck put in a collar of iron, until his word came true and God's word tested him. Then the king sent for him and set him over his household. The psalm remembers Joseph's suffering openly, as part of God's long faithfulness.Key Ideas for Preaching* The psalm names Joseph's suffering openly — feet in fetters, neck in iron — before it names his elevation. It does not skip over the pain. What does it look like for your congregation to remember the hard chapters of God's people alongside the good ones, without pretending either did not happen?* “The word of the Lord tested him.” That is a striking phrase. Joseph's suffering is not caused by God's word, but it is what he had to endure while God's word did its slow work. Where in your congregation are people enduring something long and hard while God's promise seems to be delayed?Significant Cautions* “The word of the Lord tested him” can be misread to suggest that God causes suffering to test people. The psalm is describing the experience of waiting for God's promise, not endorsing a theology of trial.1 Kings 19:9–18First Reading (Track Two) — Elijah at HorebSummaryElijah has just fled Queen Jezebel's threat on his life after killing the prophets of Baal on Mount Carmel. Exhausted and suicidal — in the verses just before our reading, he asks God to take his life — he has walked forty days into the wilderness and arrived at Horeb, the mountain of Moses. He goes into a cave. The Lord's voice asks: “What are you doing here, Elijah?” Elijah answers with a complaint. God tells him to stand on the mountain. Wind splits rocks; earthquake shakes; fire burns — but the Lord is in none of these. Then a sound of sheer silence — or, in older translations, a still small voice. Elijah wraps his face in his mantle. God asks the same question again. Elijah gives the same answer. God sends him back with an assignment to anoint successors, and with the correction that seven thousand others in Israel have not bowed to Baal.Key Ideas for Preaching* Elijah is not simply tired. He is suicidal. Just before our reading, he has asked God to take his life. What does it look like to preach on this text with tenderness for those in your congregation who have been that low, without preaching over their heads?* God does not lecture Elijah out of his despair. In the verses just before ours, God feeds him and lets him sleep before saying anything at all. Only then comes the question — twice — “What are you doing here?” That is pastoral care, not correction. How might your sermon model the same slowness with people in crisis?* The famous line is that the Lord was not in the wind or the earthquake or the fire, but in the sound of sheer silence. That is not a general rule about how God speaks; it is what Elijah needed to hear that day. Where in your congregation are people expecting God only in the dramatic, and how might this text open the possibility of a quieter meeting?* God's correction of Elijah's “I alone am left” is the one honest word in the whole scene. Elijah has been sure of his isolation, and he has been wrong. Seven thousand others have stayed faithful. Where in your congregation are people convinced they are alone in their faithfulness, and how might the text steady them?* God sends Elijah back to work. The vision is not the end. The next day begins. What does it look like to preach that quiet encounters lead to ordinary faithfulness, not away from it?Significant Cautions* Do not universalize “God is in the quiet.” God is in the dramatic too, elsewhere in Scripture. The text describes what Elijah needed that day, not a doctrine about how God always comes.* Do not treat Elijah's suicidal despair as a stage he had to move through to reach the still small voice. The despair is real, and any congregant hearing this text may be living it. Handle with care, and if it fits your context, name real resources for those who need them.* The seven thousand who have not bowed to Baal are named to correct Elijah's loneliness, not to diminish his suffering. Do not use this line to tell someone in real isolation that they are wrong to feel alone.* “Still small voice” is one translation choice among several. “Sound of sheer silence” is another. If you dwell on the phrase, mention that faithful translators disagree — both readings are honest attempts at a Hebrew phrase that resists a single English equivalent.Psalm 85:8–13The Psalm (Track Two) — Steadfast Love and Faithfulness MeetSummaryA short psalm of confidence. The psalmist commits to hear what God will speak — a word of peace to God's people. God's salvation is near. Steadfast love and faithfulness will meet; righteousness and peace will kiss each other. The land will yield its increase; righteousness will go before God and prepare a way.Key Ideas for Preaching* The image at the center is remarkable: steadfast love and faithfulness meeting, righteousness and peace kissing. The qualities we sometimes hold apart — mercy and truth, justice and peace — belong together in God. Where has your congregation been forced to choose between qualities that should meet, and how might this psalm free them from the false choice?* Paired with the Gospel, the psalm's promise that God speaks peace prepares us to hear Jesus' “take heart; do not be afraid” across the water. What might it look like to let the psalm set the ear before the Gospel arrives?Significant Cautions* The kiss of righteousness and peace is a poetic image, not a policy platform. Do not press it into a specific political program on the pulpit.Romans 10:5–15The Epistle — The Word Is Near YouSummaryPaul insists that the word of faith is not far away. It is not up in heaven or down in the deep; it is near — on our lips and in our hearts. If we confess with our lips and believe in our hearts, we are saved. There is no distinction between Jew and Greek: the same Lord is Lord of all, and everyone who calls on the name of the Lord shall be saved. Paul closes with the chain that has echoed through Christian preaching ever since — how are they to call if they have not believed? how are they to believe if they have not heard? how are they to hear without someone to proclaim? And how beautiful are the feet of those who bring good news.Key Ideas for Preaching* Paul's insistence is that the word is near — not far, not hard to reach, not on the other side of a wall. The proclamation of the gospel does not require a journey to a mountain. Where has your congregation been treating the word as if it were still up in heaven, and how might Paul's nearness correct that?* “How beautiful are the feet of those who bring good news.” The image is homely — ordinary walking feet on ordinary ground. Where in your congregation are people already walking with good news, without knowing that the walking itself is being called beautiful?* Paul's chain — how are they to hear without a proclaimer? — is not about ministerial guilt. It is a description of how the word travels. What might your congregation do differently if they saw themselves as one link in that chain, not as those who have to carry the whole load?Significant Cautions* “Everyone who calls on the name of the Lord will be saved” has been used narrowly, to test who is inside and outside. Paul's flow of thought here is expansive, not restrictive. The point is how widely the invitation goes, not how narrow the gate is.* The “no distinction between Jew and Greek” line has sometimes been misread to argue that Christianity has replaced Judaism. Paul, a Jew, is not saying that. He is saying that God's covenant is expanding, not being reassigned.* “How beautiful are the feet” has been used to guilt people into evangelistic performance. Paul is celebrating the goodness of the walking, not measuring how many miles you have covered.Matthew 14:22–33The Gospel — Walking on WaterSummaryImmediately after the feeding of the five thousand, Jesus makes the disciples get into the boat and cross the sea while he stays behind to dismiss the crowds. He goes up the mountain to pray, alone. The boat is far from shore, battered by the wind, when in the fourth watch of the night — sometime before dawn — Jesus comes to them, walking on the sea. They are terrified. He speaks: take heart; it is I; do not be afraid. Peter, characteristically, asks for proof — command me to come to you on the water. Jesus does. Peter walks a few steps on the water toward Jesus. Then he notices the wind, becomes afraid, and starts to sink. Lord, save me. Jesus immediately reaches out and catches him: you of little faith, why did you doubt? They climb into the boat; the wind stops. The disciples in the boat worship him: truly you are the Son of God.Key Ideas for Preaching* Notice where Jesus is when the storm starts. He is on the mountain praying, alone. Last week we watched him serve from within his grief; this week he is in the deeper solitude that grief-serving people need. What does it mean that the compassion of Christ is fed by his own solitude with the Father?* Jesus does not calm the storm before coming to the disciples. He comes across the storm, in the storm, walking on the very water that is battering them. Where in your congregation are people waiting for the storm to end before Christ arrives, when the text is showing them a Christ who comes in the middle of it?* “Take heart; it is I; do not be afraid.” The Greek behind “it is I” is ego eimi — “I am” — the same phrase used for God's name at the burning bush. Matthew is signaling that this walking figure is not just a man. What might it mean for your congregation to hear the walking Jesus as the God who once named himself I AM at Sinai?* Peter's boldness and Peter's fear are the same Peter. He asks to walk; he walks; he notices the wind; he sinks. Every reader recognizes this. Where in your congregation are people ashamed of the same mix — of the boldness that took them out onto the water and the fear that pulled them back — and what would it mean for them to hear that Peter is us?* Jesus reaches out immediately. There is no delay. There is no lecture first. There is no letting Peter sink a little longer so that he learns. Christ catches him as soon as he cries out. Where in your congregation are people afraid that Christ will let them sink, and how might this immediacy steady them?* “You of little faith, why did you doubt?” The phrasing is often preached as harsh, but the tone in the Greek is more tender — a real question, an invitation to wonder. Jesus is not shaming Peter for the doubt; he is asking him to look at it. How might your sermon receive this question the way it might have been asked — quietly, on the water, one hand still in Peter's?Significant Cautions* “You of little faith” has been used to shame doubt for centuries. The tone in Matthew is not the tone of most sermons that quote it. Handle with care.* Do not preach this as a “have more faith” sermon. Peter did not sink because his faith was too small; he sank because he took his eyes off Christ and looked at the storm. The prescription is not more effort but redirected attention.* “Walking on water” has been metaphorized in ways that empty the story of its actual claim about who Jesus is. The scene is not a self-help image; it is Matthew making a claim about the identity of Christ.* Do not use this text to blame those whose lives are storm-tossed for their lack of faith. The storm was not caused by the disciples' unfaithfulness; it was simply where they were.* The disciples' confession at the end — “truly you are the Son of God” — is the first time in Matthew a group of disciples says this out loud. Do not skip past its weight. It is the fruit of the encounter, not just a closing line.Thematic ConnectionsThe Gospel is the natural center for the day. Matthew has placed the walking on water immediately after the feeding of the five thousand — the same Christ, the same disciples, the same night. The feeding showed us what Christ does when the crowd is hungry. The walking on water shows us what he does when his own disciples are afraid. Both scenes hinge on a compassion that acts from within the situation, not at a safe distance.On Track One, Joseph's story is beginning. The opening chapter of a long saga in which God's promise is delayed by human cruelty, delivered eventually, and revealed as having been at work through the whole terrible middle. The pairing with the Gospel is more thematic than direct: Joseph, like Peter, is going to spend time sinking before he is caught. Psalm 105 gives us the tradition's own reading of Joseph's suffering — feet in fetters, neck in iron — as part of the long work of God's fidelity. Preachers can hold Joseph's descent and Peter's sinking together, both as stories of God's people going down before God's rescue comes.On Track Two, Elijah at Horeb and the Gospel share a striking feature: God comes not in the loud and dramatic but in something quieter — the sound of sheer silence for Elijah, and, for the disciples in the storm, the walking figure and the tender “take heart.” Psalm 85's promise that God speaks peace prepares the ear. The whole track invites a congregation to trust that God shows up in ways more tender than dramatic. But it can also honor the moments when the dramatic is what is needed — as it is when Peter is sinking and Jesus reaches out immediately.Romans 10 sits inside the day as the invitation. The word is near — on our lips, in our hearts. There is no distance to cross to reach God's love. The Christ who walks across the water in the Gospel is the one whose word is already inside us in Romans. And the beautiful feet of the messengers are also, quite specifically, the feet that stepped out of the boat and, briefly, walked on the water.For preachers continuing a series: the Matthew arc keeps unfolding. The identity of Jesus is being asked with more urgency each week. Peter's confession at the end of this scene (“truly you are the Son of God”) anticipates the great confession at Caesarea Philippi in two weeks. The Gospel is building toward something. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit lectionarypro.substack.com/subscribe

#top .av-special-heading.av-gs9o3p-df6f01107eca46217f6892a3152522f4{ padding-bottom:10px; } body .av-special-heading.av-gs9o3p-df6f01107eca46217f6892a3152522f4 .av-special-heading-tag .heading-char{ font-size:25px; } .av-special-heading.av-gs9o3p-df6f01107eca46217f6892a3152522f4 .av-subheading{ font-size:15px; } Through My Bible Yr 03 – August 01Amos 6 LISTEN HERE Through My Bible – August 01 Amos 6 (EHV) https://wels2.blob.core.windows.net/tmb-ehv/03-0801db.mp3 See series: Through My Bible Judgment Against Complacency 1 Woe to [1] you who are complacent in Zion, you who feel secure on Mount Samaria,     you distinguished people of the leading nation,     to whom the house of Israel comes. 2 Travel to Kalneh and look.     Go from there to Hamath Rabbah,     and go down to Gath of the Philistines.     Are you better than those kingdoms?     Are their territories greater than your territory? [2] 3 You who are trying to put off the evil day,     you bring near the session for violence! 4 Those who lie on ivory beds,     sprawling upon their couches,     eating lambs from the flock     and calves straight from the stall, 5 improvising tunes on the lyre,     composing music for themselves on musical instruments like David, 6 drinking large bowls of wine—     they slather [3] themselves with the most expensive perfumed oils,     but they do not grieve over the ruin of Joseph. 7 That is why they will go into exile as the first of the exiles.     Those who sprawl out at their feasts for the dead will depart. Certain Destruction for Proud Israel 8 The Lord God swears by himself,     declares the Lord, the God of Armies:     I detest the pride of Jacob,     and I hate his citadels,     so I will hand over the city and everything in it. 9 If ten men happen to survive in one house, they will die. 10 When a relative who burns the bodies [4] comes to take away the bones from the house, he will say to whoever remains in the recesses of the house, “Is there anyone else still with you?” And they will say, “No one.” And he will say, “Silence! For you must not invoke the name of the Lord!” [5] 11 Look, the Lord is indeed giving a command, and he will smash the largest house into fragments and the smallest house into splinters. 12 Do horses run on a rocky cliff?     Does anyone plow the sea with an ox? [6]     Yet you turn justice into poison     and the fruit of righteousness into wormwood. 13 You are rejoicing over Lo Debar.     You are saying, “Was it not by our strength that we captured Karnaim for ourselves?” 14 Indeed, I am about to raise up a nation against you, O house of Israel,     declares the Lord, the God of Armies.     They will oppress you from Lebo Hamath to the Canyon of the Arabah. [7] Footnotes Amos 6:1 Or how terrible it will be for Amos 6:2 The line of thought is difficult to follow here. The context seems to require that the two lines of the verse be parallel statements, each of which requires the answer “no.” The context therefore seems to call for reversing the second comparison, but there is no manuscript evidence to support such a switch. Amos 6:6 Literally anoint, but the reference is not to anointing to office. Amos 6:10 Or who prepares bodies for burial Amos 6:10 Verses 9 and 10 are difficult. Translations vary greatly. Amos 6:12 The translation follows a re-division of a word of the Hebrew text. The main Hebrew text reads does one plow with oxen, a reading which calls for the answer “yes,” but which does not fit the context. Another solution is to repeat the object rocky cliff from the first half of the verse: does one plow a rocky cliff with oxen? Amos 6:14 Lebo Hamath is far to the north in Syria. The Arabah is the rift between the mountains of Edom and the mountains of Sinai, south of Israel. #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

In Beyond Hope: Rabbinic Eschatology of Late Antiquity in Comparative Perspective (Oxford UP, 2026) Jenny Labendz addresses distinct patterns within rabbinic eschatology that have been overlooked in scholarship and in Jewish thought. Contrary to what is usually expected of eschatology, this book demonstrates that the rabbis held a sustained eschatology of irresolution. While the rabbis occasionally waxed poetic along the lines of a perfected new world in the eschaton, a vast store of rabbinic texts depicts a deeply imperfect eschaton. This is the profound difference between rabbinic and early Christian eschatology.Despite its differences from the Christian doctrine of perfection, rabbinic eschatology aligns neatly with a different Christian concept, namely inaugurated eschatology. The eschaton is not only be hoped for in the future, but can be attained in the present. The best of all possible worlds has not yet been entirely actualized, but it has been inaugurated, in the rabbinic view by the exodus from slavery in Egypt, the revelation of the Torah at Sinai, and the construction of the Tabernacle in the wilderness. This is a paradigm shift for thinking about rabbinic eschatology, which rejects the dogmas and binaries that generations of scholars have taken for granted. In this new book, Jenny Labendz explores the relationship between this world and the best possible world, the limits of that best possible world, and asks a crucially grounding question--what are we talking about when we're talking about the end of the world? Interviewee: Jenny R. Labendz received her PhD from the Jewish Theological Seminary in 2010 and was Associate Professor of Religious Studies at St. Francis College until 2025. She is also the author of Socratic Torah: Non-Jews in Rabbinic Intellectual Culture, published by Oxford University Press in 2013. Host: Schneur Zalman Newfield is an Associate Professor of Sociology and Jewish Studies at Hunter College, City University of New York, and the author of Brooklyn Odyssey: My Journey out of Hasidism and Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism. Visit him online at ZalmanNewfield.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In Beyond Hope: Rabbinic Eschatology of Late Antiquity in Comparative Perspective (Oxford UP, 2026) Jenny Labendz addresses distinct patterns within rabbinic eschatology that have been overlooked in scholarship and in Jewish thought. Contrary to what is usually expected of eschatology, this book demonstrates that the rabbis held a sustained eschatology of irresolution. While the rabbis occasionally waxed poetic along the lines of a perfected new world in the eschaton, a vast store of rabbinic texts depicts a deeply imperfect eschaton. This is the profound difference between rabbinic and early Christian eschatology.Despite its differences from the Christian doctrine of perfection, rabbinic eschatology aligns neatly with a different Christian concept, namely inaugurated eschatology. The eschaton is not only be hoped for in the future, but can be attained in the present. The best of all possible worlds has not yet been entirely actualized, but it has been inaugurated, in the rabbinic view by the exodus from slavery in Egypt, the revelation of the Torah at Sinai, and the construction of the Tabernacle in the wilderness. This is a paradigm shift for thinking about rabbinic eschatology, which rejects the dogmas and binaries that generations of scholars have taken for granted. In this new book, Jenny Labendz explores the relationship between this world and the best possible world, the limits of that best possible world, and asks a crucially grounding question--what are we talking about when we're talking about the end of the world? Interviewee: Jenny R. Labendz received her PhD from the Jewish Theological Seminary in 2010 and was Associate Professor of Religious Studies at St. Francis College until 2025. She is also the author of Socratic Torah: Non-Jews in Rabbinic Intellectual Culture, published by Oxford University Press in 2013. Host: Schneur Zalman Newfield is an Associate Professor of Sociology and Jewish Studies at Hunter College, City University of New York, and the author of Brooklyn Odyssey: My Journey out of Hasidism and Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism. Visit him online at ZalmanNewfield.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

In Beyond Hope: Rabbinic Eschatology of Late Antiquity in Comparative Perspective (Oxford UP, 2026) Jenny Labendz addresses distinct patterns within rabbinic eschatology that have been overlooked in scholarship and in Jewish thought. Contrary to what is usually expected of eschatology, this book demonstrates that the rabbis held a sustained eschatology of irresolution. While the rabbis occasionally waxed poetic along the lines of a perfected new world in the eschaton, a vast store of rabbinic texts depicts a deeply imperfect eschaton. This is the profound difference between rabbinic and early Christian eschatology.Despite its differences from the Christian doctrine of perfection, rabbinic eschatology aligns neatly with a different Christian concept, namely inaugurated eschatology. The eschaton is not only be hoped for in the future, but can be attained in the present. The best of all possible worlds has not yet been entirely actualized, but it has been inaugurated, in the rabbinic view by the exodus from slavery in Egypt, the revelation of the Torah at Sinai, and the construction of the Tabernacle in the wilderness. This is a paradigm shift for thinking about rabbinic eschatology, which rejects the dogmas and binaries that generations of scholars have taken for granted. In this new book, Jenny Labendz explores the relationship between this world and the best possible world, the limits of that best possible world, and asks a crucially grounding question--what are we talking about when we're talking about the end of the world? Interviewee: Jenny R. Labendz received her PhD from the Jewish Theological Seminary in 2010 and was Associate Professor of Religious Studies at St. Francis College until 2025. She is also the author of Socratic Torah: Non-Jews in Rabbinic Intellectual Culture, published by Oxford University Press in 2013. Host: Schneur Zalman Newfield is an Associate Professor of Sociology and Jewish Studies at Hunter College, City University of New York, and the author of Brooklyn Odyssey: My Journey out of Hasidism and Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism. Visit him online at ZalmanNewfield.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Wednesday 07-22-2026. Verse-by-Verse through Hebrews.

Where do justice and mercy meet? This weekend Pastor Steve Andres continued our MOSES series with a message about the Law of God.Exodus 20:1-3Then God gave the people all these instructions: I am the Lord your God, who rescued you from the land of Egypt, the place of your slavery. You must not have any other god but me.This is the moment when God gives Israel the law, and yet the people are terrified. If the Law of the Lord is perfect, refreshing the soul (Psalm 19:7), why do we hide from it?1) You can't understand the law of God without knowing the person of God.The first words from God are not about what Israel must do, but about who God is and what he has already done for them. To truly understand God's law, we have to first understand God's heart.2) God's laws are rooted in his unchanging nature.Before sin was ever called sin by the Law, it was still sin and it was still deadly. God's laws are descriptions of reality. He draws lines around sin because he knows that it leads to death!3) The Law is meant to point us to Christ.The Law is not able to save. It is designed to clarify our deep need for saving.Galatians 3:24Therefore the law was our tutor to bring us to Christ, that we might be justified by faith.When we feel conviction or guilt because of the law, it is the pain that is designed to get our attention and cause us to address the problem.4) The Holy Spirit is the presence of God to his people today.When Israel sees God's presence at Mt. Sinai, they are terrified because they realize that God's presence will not keep company with sin. And yet the miracle of the New Testament is the gift of God's presence to every believer. How?5) Jesus came to fulfill the law.When Jesus preached his Sermon On the Mount, he clarified the heart of God's Law. In doing so, he made it perfectly clear how high God's standard truly is.Matthew 5:17Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.There are two ways to fulfill a law: obey it perfectly, or pay the penalty for breaking it. Jesus did both! He lived a sinless life that met God's standard, and then he paid the penalty for all of us lawbreakers who deserved punishment. The cross is the place where God's justice and mercy met, and the reason we can now live with daily access to the presence and promises of God!

Why would a loving God warn His own people not to come near Him? InExodus 19, Israel stands trembling before Mount Sinai and discoversthat sincere intentions, religious effort, and even covenantprivileges are not enough to enter the presence of a holy God. Thismessage traces the story from Sinai to Zion, revealing that God hasalways provided the only way into His presence—a mediator. Ultimately,the sermon points to Jesus, the greater Moses, whose life, death, andresurrection open the way for sinners to draw near with confidence.Come discover why our hope rests not in ourselves, but in Christalone.

He's back for a third time, and he still has plenty to say. Jamie Lamont, VP of Events at Sinai Health Foundation, is one of the most experienced voices in Canadian fundraising events — and one of Amy's favourite people to think out loud with. This episode is a can't miss and covers a lot of ground: what's kept Jamie in the sector for decades, how he approaches leadership in a world full of micromanagers, how to attract the next generation of donors, and the event trend he's watching that most organizations haven't caught onto yet. There's also a sneak peek at something brand new coming out of Sinai that you're going to want to steal. If you've ever wondered how a seasoned VP thinks about building events, building teams, and building the case for both — this is the conversation for you.Key components:What Jamie says has kept him in fundraising events for decades, and why the trust organizations gave him to create and innovate made all the differenceHow to make a business case to leadership: Jamie's practical approach to pitching up the chain without losing the roomThe event trend he's watching: boutique, crafted events designed around a specific donor pool — and why "spray and pray" is losing groundDesignated vs. undesignated funds through events, and how Sinai is designing new events to balance bothWhy the impact conversation needs to replace the cost-to-raise-a-dollar conversation, and what that shift actually looks like"Find the empty spaces and the places where we can go and play — where there's not a lot of noise already, but that makes sense to the donors we're trying to attract."Connect with Jamie on LinkedInCheck out Sinai Health Foundation

Episode: In this episode, James K. Hoffmeier discusses his new book — Israel In and Out of Egypt — an update of his previous books on the subject in light of the latest Egyptological discoveries, as well as the latest developments in Biblical scholarship in relation to the evidence for or against some form of a historical exodus. Co-hosts: Mark Janzen, Chris McKinny, Oliver Hersey Guest: James K. Hoffmeier is an Egyptologist and emeritus professor of Old Testament and Near Eastern archaeology at Trinity Evangelical Divinity School. He taught Old Testament and Hebrew for 40+ years. For the last 20 years he has focused on Hebrew exegesis in the prophetic books. He engaged in archaeological work in Sinai and at the Karnak Temple Complex in Egypt, and presently is part of a team investigating the Cushite cemetery at Nuri, Sudan. Hoffmeier's published works include The Archaeology of the Bible and the book we're discussing in this episode, Israel In and Out of Egypt: The Archaeological and Historical Background to the Exodus (Hendrickson).  Plus, he's consulted for and appeared in a number of TV programs on Egypt and the Bible for the Discovery Channel, the Learning Channel, the History Channel, and National Geographic. (adapted from the BAR site). Give: Help support Biblical World HERE. Thanks to all of you who have supported us!

Share a commentSmoke rolls over the mountain, lightning splits the sky, and a trumpet blast grows louder until it feels impossible to ignore. That's the scene at Mount Sinai and it's also the doorway into a question that hits home fast: what does it really look like to meet with God, not casually, but with reverence that changes us?We walk through Exodus 19 to see why the Sinai summit happens in the first place. God starts with a review of grace, carrying His people like an eagle, then calls for a real response of obedience and faithfulness within the Mosaic covenant. Along the way we unpack what it means to belong to God instead of treating Him like someone who exists to serve our plans. The covenant language reveals identity and purpose: God's treasured possession, a kingdom of priests who represent Him and intercede for others, and a holy nation set apart for His name.From there we get very practical about “summit meetings” with God today: choosing a quiet place, coming with a prepared mind, and cultivating a teachable heart that doesn't just hear Scripture but listens and obeys. We also name the common blockers that keep Bible study inconsistent motivation, priority, technique, and apathy and connect it to daily battles with temptation, including how Jesus answered temptation with Deuteronomy. We end by holding two truths together: God is approachable through Jesus Christ, and God is still holy enough to produce awe and trembling.Subscribe for more Bible teaching, share this with someone who needs a reset in their walk with God, and leave a review to help more people find the show. What would you change this week to make time for a real summit meeting with God?Learn more about twenty-five years of global impact, and reserve tickets to our gala. https://www.wisdomonline.org/mp/25 Learn more: https://www.wisdomonline.org/Support the show

Share a commentSmoke rolls over the mountain, lightning splits the sky, and a trumpet blast grows louder until it feels impossible to ignore. That's the scene at Mount Sinai and it's also the doorway into a question that hits home fast: what does it really look like to meet with God, not casually, but with reverence that changes us?We walk through Exodus 19 to see why the Sinai summit happens in the first place. God starts with a review of grace, carrying His people like an eagle, then calls for a real response of obedience and faithfulness within the Mosaic covenant. Along the way we unpack what it means to belong to God instead of treating Him like someone who exists to serve our plans. The covenant language reveals identity and purpose: God's treasured possession, a kingdom of priests who represent Him and intercede for others, and a holy nation set apart for His name.From there we get very practical about “summit meetings” with God today: choosing a quiet place, coming with a prepared mind, and cultivating a teachable heart that doesn't just hear Scripture but listens and obeys. We also name the common blockers that keep Bible study inconsistent motivation, priority, technique, and apathy and connect it to daily battles with temptation, including how Jesus answered temptation with Deuteronomy. We end by holding two truths together: God is approachable through Jesus Christ, and God is still holy enough to produce awe and trembling.Subscribe for more Bible teaching, share this with someone who needs a reset in their walk with God, and leave a review to help more people find the show. What would you change this week to make time for a real summit meeting with God?Learn more about twenty-five years of global impact, and reserve tickets to our gala. https://www.wisdomonline.org/mp/25 Learn more: https://www.wisdomonline.org/Support the show

Dr. Mark Plotkin has spent nearly four decades in the Amazon, apprenticing to the shamans whose plant knowledge has quietly shaped modern medicine. He arrives with a proposition that connects a burning bush in the Sinai, a coffee forest in East Africa, and a rainforest pharmacy we have barely begun to read.We explore the fascinating world of ethnobotany, plant-human interactions, and the profound impact of indigenous wisdom on modern science and conservation. Discover how ancient plant medicines and modern technology can help us understand and protect our planet.| Mark Plotkin Ph.D. |►Website | https://markplotkin.com/►Instagram | https://www.instagram.com/docmarkplotkin►YouTube | https://www.youtube.com/@dr.markj.plotkin3087►Listen to The Plants of the Gods Podcast | https://markplotkin.com/podcast/This episode is sponsored by►Metal Mark Gold Aurum Collectable Art | ⁠https://mtlmrk.com/⁠►Korrect Life | ⁠https://korrectlife.com/| Aubrey Marcus |►Website | ⁠⁠https://www.aubreymarcus.com/►Instagram | https://www.instagram.com/aubreymarcus►Facebook |⁠⁠ https://www.facebook.com/AubreyMarcus/►X |⁠ https://x.com/aubreymarcus►Substack: https://www.aubreymarcus.com/blogs/substack► Love To The Seventh Power: ⁠https://chakaruna.com/collections/books⁠Subscribe to the Aubrey Marcus podcast:►iTunes |⁠ ⁠⁠⁠⁠⁠⁠https://apple.co/2lMZRCn ⁠⁠⁠⁠⁠⁠⁠►Spotify |⁠⁠⁠⁠⁠⁠⁠ https://spoti.fi/2EaELZO ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠►IHeartRadio |⁠ ⁠⁠⁠⁠⁠⁠https://ihr.fm/3CiV4x3 ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠►Partner with the Aubrey Marcus Podcast | https://www.aubreymarcus.com/pages/booking