Podcasts about yhwh

* You can get the sermon note sheet at: https://family-bible-church.org/2026Messages/26Jun07.pdf * Last week, we considered the call to Remember Your Creator in Your Consideration of Others. In that study, we saw that we need to consider the value and needs of the oppressed, our neighbors and those who are "alone" chiefly because they are created by God in His image and likeness - just as we are! * In the study, we reviewed again that the greatest command is to love YHWH our God with all of our heart, soul and strength ... and that the second is like unto it: to love our neighbors as ourselves. * So, it makes sense that after our consideration of our approach towards others that we would consider our approach to God Himself. It almost seems redundant to declare that we need to Remember Your Creator in Your Approach to God ...who is Your Creator! But, sadly, it is a truth of which many "Christians" need to be reminded. * In Ecclesiastes 5, Solomon again speaks truth mixed with his flawed fatalistic philosophical outlook. Lord willing, we will be considering the need to Remember Our Creator in Our Approach to God in the Presence of God and in Our Promises to God. * The theme throughout these verses is the important of our words. As Jesus declared, "A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil. For out of the abundance of the heart his mouth speaks. (Luke 6:45) * This message was presented by Bob Corbin on June 7, 2026 at Family Bible Church in Martinez, Georgia.

We open up with a question from Michael Turi who asks about our claim that the sacrifices of the Second Temple were not accepted/desired of YHWH. We look further to understand the lack of “spiritual functions” in the Second Temple and how the bricks and mortar temple failed to meet the prophetic guidelines of the […] The post 260605 A Body You Have Prepared For Me first appeared on Gospel Revolution.com.

What if the Old Testament prophets weren't just messengers who received words from God, but participants in His heavenly court? That's the proposal Dr. Michael Heiser put forth in his works on the divine council. The Remnant Radio explores this perspective, walks through the texts, and works out what it means for how we think about prophecy today.ABOUT THE EPISODE:Dr. Michael Heiser put forth the interpretative framework that the Old Testament prophets participated in Yahweh's divine council, and access to that court is what distinguished the genuine prophet from the counterfeit. The claim from The Unseen Realm: "True prophets have stood and listened in Yahweh's divine council; false prophets have not." Heiser's proposal focuses on the word sōd, appearing in Jeremiah 23:18 as the sōd YHWH, "the council of Yahweh," and describes what the Hebrew Bible presents as Yahweh's heavenly assembly. Jeremiah deploys it as the credibility test for prophets: the genuine ones have stood in it. The false have not. If that reading is right, the prophetic calling in the Old Testament was more than hearing a message from God. Rather, it was about access to the divine council - admission into the throne room of God. The concept finds support across multiple texts. Amos 3:7 declares that God does nothing without first revealing his counsel to the prophets, and the council scenes throughout the Hebrew Bible show a relationship that is consistently dialogical. Isaiah is caught up into the council of YHWH so that he can give an answer. He doesn't passively receive a scroll. He's present in a scene (seraphim, a throne, a voice asking "Who will go?"), and he responds. This idea matters for the body of Christ right now. The continuationist world is navigating real questions about prophetic legitimacy, accountability, and what it actually means to carry a word from God. Heiser's framework gives us a biblical-theological foundation for those conversations that goes deeper than most of what's currently in circulation. If the sōd YHWH is the dividing line between true and false prophecy in Jeremiah 23, that has implications we haven't fully worked out yet.This episode walks through the key texts and what it means for how we think about the prophetic today.0:00 – Introduction3:05 – Divine Council Overview10:44 – Prophets in the Council14:26 – Adam, Enoch, Noah17:55 – Moses and Prophets20:51 – Isaiah, Ezekiel, Jeremiah23:41 – True vs. False Prophets32:46 – New Covenant Implications43:56 – Democratization of the Spirit45:33 – Warning: Heavenly TravelPLAYLIST OF DR. MICHAEL HEISER EPISODES: https://www.youtube.com/playlist?list=PLMsjeViSScFGvabVTMdkZJffia17pz7CvSubscribe to The Remnant Radio newsletter and receive our FREE introduction to spiritual gifts eBook. Plus, get access to: discounts, news about upcoming shows, courses and conferences - and more. Subscribe now at TheRemnantRadio.com. Support the showABOUT THE REMNANT RADIO: The Remnant Radio exists to equip believers who are hungry for the radical middle of both Word and Spirit. Subscribe for twice-weekly content on theology, church history and the gifts of the Spirit.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

Here I answer the fourth reason on the CSBible website as to why they discontinued any use of the name Yahweh in their updated translation. Manuscript detail, Older Testament primacy, prophecy, and Yeshua's ministry are all covered in this lesson.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

Now that we have discovered the source of three major Abrahamaic religious systems (the misreading of Abraham believed YHWH and it was accounted to him (YHWH not Abram) as righteousness), the dismantling of these systems is easy! After reviewing what we learned about the “Second Temple” last week and its lack of any spiritual significance […] The post 260529 YHWH Has Left The Temple first appeared on Gospel Revolution.com.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

Clinton, AR 2016

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

I've used the HCSB from 2004 to early 2026, but I've recently made a change in my primary Bible to the Legacy Standard Bible. Why? I begin to look at the CSBible website, answering their reasons for abandoning their 656 uses of the name Yahweh in the Old Testament.

* You can get the sermon note sheet at: https://family-bible-church.org/2026Messages/26May24.pdf * Last week, we considered Remembering Your Creator in Your Labor. As we ended that study looking at a proper Biblical Perspective of Labor, we considered how much Scripture adjures us to be diligent in our labor by not being lazy, but rather redeeming the time knowing that the days are evil. * Today, we continue that line of thought considering the redemption of time. * In "Bob's Philosophy of Life," a fulfilled Christian life is found through "The redemption of that which cannot be saved in order to invest in the redemption of that which can be saved by laying all that I am on the altar in order that YHWH may alter all that I am!" * Lord willing, today we will have a study in Contrasts considering Time v. Events; Positive v. Negative Events; Cyclical v. Linear views of time ... and then a consideration of how the Sovereignty of God is intricately woven into a proper Biblical understanding of time, events, and our seasons of life. * This message was presented by Bob Corbin on May 24, 2026 at Family Bible Church in Martinez, Georgia.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

Portland trio Ogre come replete with refined, bruising chaos; a group whose Bandcamp page features a brief style guide (Arial only, please) would likely approve of the pomp and semicolon of this sentence. On the eve of their evolutionary new record "Bryan" (dropping May 29), Grace, Ace, and Nils of Ogre join the show to sow a little discord on the mics. In a sprawling conversation, we touch on Keanu, bowling beers, an abiding love of AI, eschewing stage banter, ogre-on-ogre crime vis a vis Shrek, and occasionally music. You'll effing LOVE it!Music this week:"Arctillion 444" by Ogre (25:30)"An L.A. Funeral" by Orcutt Shelley Miller (49:45)"Hair" by Ogre (70:13)"firmly placed atop YHWH" by Rheumatoid Trapezoid (86:28)"Cabin Fever" by Slomosa (115:32)

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

Send us Fan MailYHWH Rohi means “The LORD is my Shepherd,” a name that reveals God's personal, attentive care for His people. First expressed in Psalm 23, this title draws on David's lived experience as a shepherd to illustrate how God leads, provides, protects, and restores. Throughout Scripture, God is consistently shown as the One who seeks His sheep, feeds them, and brings them safely home. This imagery ultimately finds its fulfillment in Jesus, who calls Himself the Good Shepherd and lays down His life for the sheep. To know YHWH Rohi is to live with deep trust, knowing we are guided, known, and never left alone.Our website is The Context and Color of the BibleWe are on Facebook - The Context and Color of the Bible | FacebookWe are on Instagram - @contextandcolorofthebibleWe are on YouTube - The Context and Color of the Bible - YouTubeMusic: Tabuk by Kevin MacLeod Link: https://incompetech.filmmusic.io/song/4453-tabukLicense: http://creativecommons.org/licenses/by/4.0/Join us live on Thursday, May 28 at 7pm EST for a bonus name of God.  Registration is live at www.thecontextandcolorofthebible.com.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

* You can get the sermon note sheet at: https://family-bible-church.org/2026Messages/26May17.pdf * Solomon allowed his heart to be turned away from YHWH, and he forgot (or minimized) his Creator. As a result, he began to pursue to self-pleasure and ultimately began to worship foreign gods. * In his pursuit of self-pleasure, Solomon found that - apart from the Creator - all things are vanity. * One of Solomon's major pursuits for fulfillment and pleasure was in his building projects ... which he refers to as his labors - his toil. * Again, we want to consider Solomon's flawed perspective regarding "labor" and then what should be our philosophy and perspective regarding work and labor as we live our days "under the sun." * This message was presented by Bob Corbin on May 17, 2026 at Family Bible Church in Martinez, Georgia.

In this message, Thomas explores Moses' encounter with God in the wilderness and the revelation of the name YHWH. More than simply a name, it reveals the character of a God who is present, faithful, and deeply aware of His people. We're challenged to look beyond our own limitations and trust in the God who sees, hears, and acts with purpose across generations. Please note: Due to a recording issue, the first five minutes of this message were not captured, including the reading of Exodus 3:10–17.

Those who are near to God must reverently and ruthlessly eliminate all manmade worship. The sermon, from Zephaniah 1:4–7, confronts the peril of spiritual complacency within God's people by emphasizing that divine judgment begins with the household of God, warning that outward religious affiliation and ritual observance do not guarantee safety. It exposes the danger of syncretism—blending authentic worship of YHWH with manmade practices—revealing that such compromises are not mere additions, but acts of apostasy that betray a heart turned from God. The call to silence before the Lord underscores the need for reverent humility, urging believers to listen to God's Word rather than rely on human traditions or self-generated religious expressions. The passage portrays the Day of the Lord as a sacrificial judgment in which the unrepentant, even within the covenant community, become the offering. Ultimately, the message is a sober exhortation to genuine faith: true worship is found only in Christ, Whose righteousness alone makes believers acceptable to God, and requires constant dependence, repentance, and a posture of listening rather than self-assertion.

I first look at different Bible translation methodologies (across the spectrum) and then turn my attention to the 2004 HCSB and its use of the name Yahweh in key passages.

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

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

In this episode I discuss how the covenant God made with Israel in the Old Testament was a form of an ancient Near Eastern suzerain-vassal treaty. Building from the fantastic work of Sandra Richter's ‘Epic of Eden' book, a suzerain vassal treaty is one in which a king or imperial power, the suzerain, makes a treaty with a lesser kingdom or people, the vassal. They are asymmetrical in the sense that the suzerain clearly holds the power but also reciprocal in that both parties are contractually obligated to one another. Generally, the vassal offers loyalty and taxes to the suzerain while the suzerain grants military protection in peace. Seen in this light, the covenant God makes with Israel depicts him as the rightful king, and in the climax of the Pentateuch, Deuteronomy 27-32, the blessings and curses of covenant faithfulness are laid out clearly. If vassal Israel honors suzerain YHWH by obeying His Law, God will bless Israel, keep them safe and well-fed in the land, protect them from outsiders, and allow them to be a light to the pagan nations. If Israel breaks covenant, God will withhold his protection. This logic, found already in the giving of the Decalogue in Exodus 19-24 and Leviticus 26, can be understood through the framework of suzerain-vassal treaty, depicting God as the true king. For Christians seeking to derive political principles from the Old Testament, this is one important aspect of ancient thought to consider.  Media Referenced:Epic of Eden: https://a.co/d/0hZfe5ZZDru Johnson on OT Politics: https://libertarianchristians.com/episode/ep-263-the-torah-the-old-testament-and-christian-politics-with-dru-johnson/ The Protestant Libertarian Podcast is a project of the Libertarian Christian Institute and a part of the Christians For Liberty Network. The Libertarian Christian Institute can be found at www.libertarianchristians.com.Questions, comments, suggestions? Please reach out to me at theprotestantlibertarian@gmail.com.  You can also follow the podcast on Twitter: @prolibertypod, and YouTube, @ProLibertyPod, where you will get shorts and other exclusive video content. For more about the show, you can go to theprotestantlibertarianpodcast.com. If you like the show and want to support it, you can! Go to libertarianchristians.com, where you can donate to LCI and buy The Protestant Libertarian Podcast Merch! Also, please consider giving me a star rating and leaving me a review, it really helps expand the show's profile! Thanks!

Daily Dose of Hope May 14, 2026   Name of God:  Adonai – The Lord and Master Scripture:  Genesis 15:2, Exodus 4:10-12, Psalm 8:9, Isaiah 6:1, Daniel 9:3, Joshua 5:14   Prayer:  Adonai, Lord of my life, I turn to You before the demands of the day take over. Guide my steps, break the chains of anxiety, and lead me in Your truth. Shelter me in the shadow of Your wings and be my strength when I am weak. You are my faithful King and Keeper of my soul.  In Jesus' Name, Amen.   Welcome back to the Daily Dose of Hope, the devotional and podcast that complements the New Hope Church daily Bible reading plan.  We are currently walking through the names of God in the Old Testament.  Remember, names in the ancient world held much significance, indicating both character traits and purpose.  The same was true for God's names.  Each divine name gives us a glimpse at an aspect of God's character.   Today, we are focusing on El Adonai.  Adonai is a Hebrew word that translates into English as Lord or Master or Owner.  The term was actually used in the Old Testament when addressing humans who were master or lord over them.  David calls Saul "my lord the king" in 1 Samuel, referring to King Saul there as his adonai. The Philistines are said to have five lords (adonai) in Judges 3. And Sarah refers to her husband Abraham as her adonai in Genesis 18.     But God is also called Adonai.  It is considered the highest title used by God's people in the Old Testament. Devout Jews would often use Adonai instead of YHWH as a sign of respect and reverence. Adonai is used more than four hundred times in the Old Testament.   God is our Lord and Master.  He has all power and authority.  He rules and has absolute sovereignty over creation.    In Genesis 15, Abram refers to God as Adonai, Master and Lord, when he states that he has no heir.  Moses calls God Adonai, Master and Lord, when he complains that he wasn't eloquent enough to address the people.  God's response is actually somewhat humorous.  He basically says, "But I'm the creator.  I'm the one who created the mouths on human beings.  I will give you what you need to say."  Adonai illustrates God's absolute sovereignty over everything and everyone.   How might this name be meaningful for us?  ·      God is our Master.  God created us so that we will need him as Lord and Master.  There is a God-sized hole in each of us.  We will keep seeking purpose until we find our purpose in Him. ·      God is a good Master.  Unlike some of the things we serve in this world, God is a good, kind, loving Master.  ·      Jesus served God as Master.  Jesus acknowledged God as Adonai.  It is because Jesus knew God as Lord and Master that he submitted to death on a cross.  He yielded His will to the Father.  He also showed his disciples what it looks like to be totally surrendered to God as Adonai.    We don't like to think of having a Master.  It might feel restrictive.  It would be if our Master were anyone else but God.  But Adonai is the one we can trust.  It's into His hands that we place our lives.  In fact, there are no better hands in which to place our lives.  He is Lord over everything and over us.  That brings me a great deal of comfort.  What about you?   Blessings, Pastor Vicki    

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

In today's episode: When the cards are stacked against us, God wants us to do our best YHWH's message to the complacent Israelites The bordering nations try to stop the temple being rebuilt again The manipulative letter sent to king Darius You should always expect discouragement when following God's will Why discouragement is an opportunity to watch God turn things around Related episodes: Luke 12:22-34 - An Episode for When You are Anxious Judges 7:9-15 - God Is the Greatest Encourager 2 Corinthians 12:1-10 - The Thorn In The Flesh Hey! Don't leave before looking at other P40 stuff: YouTube - https://www.youtube.com/watch?v=Hnh-aqfg8rw Ko-Fi - https://ko-fi.com/p40ministries Website - https://www.p40ministries.com Facebook - https://www.facebook.com/p40ministries Contact - jenn@p40ministries.com Rumble - https://rumble.com/c/c-6493869 Books - https://www.amazon.com/Jenn-Kokal/e/B095JCRNHY/ref=aufs_dp_fta_dsk Merch - https://www.p40ministries.com/shop YouVersion - https://www.bible.com/reading-plans/38267-out-of-the-mire-trusting-god-in-the-middle Check out LifeAudio for other faith-based podcasts on parenting, studying Scripture, and more:www.lifeaudio.com Become a member to gain access to The Bible Explained on Fridays: https://ko-fi.com/p40ministries Support babies and get quality coffee with Seven Weeks Coffee https://sevenweekscoffee.com/?ref=P40 Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

* You can get the sermon note sheet at: https://family-bible-church.org/2026Messages/26May10.pdf * In our study of the book of Ecclesiastes, we have seen that though Solomon began his reign with a heart for YHWH and seeking His wisdom, he allowed his heart to be turned away from YHWH by his foreign wives to the point that he began to worship false gods. * Solomon's apostasy was revealed in his secular, temporal philosophy of life and his pursuit of self-pleasure. * Today, we will consider how Solomon's apostasy also affected the wisdom that God had graciously and supernaturally granted him. * In our portion of Scripture we see the contrast between the wise and the fool. However, not always are those who are considered wise truly "wise" from a Biblical perspective. * Before we consider the Declarations of Solomon regarding wisdom, the wise, and the foolish, we will want to consider the definition of the Hebrew terms and the Difference between worldly wisdom and heavenly wisdom. * This message was presented by Bob Corbin on May 10, 2026 at Family Bible Church in Martinez, Georgia.

1. God is YHWH — He simply is. “I AM WHO I AM.” — Exodus 3:14
Not becoming… just being. 2. God is one — He cannot be divided. “The Lord is one.” — Deuteronomy 6:4
Not part this… and part that.
Fully God… all the time. 3. God is self-sufficient — He needs nothing. “He Himself gives to all life…” — Acts 17:25
Everything depends on Him. 4. God is eternal — No start, no end. “From everlasting to everlasting…” — Psalms 90:2
Before all things… after all things. 5. God is unchanging — Always the same. “I, the Lord, do not change.” — Malachi 3:6
No shifting. No shadow. 6. God is sovereign — He rules all. “He does according to His will…” — Daniel 4:35
Nothing outside His control. 7. God is holy — Set apart completely. “Holy, holy, holy…” — Isaiah 6:3
No one like Him. 8. God is righteous — Always does right. “The Lord is righteous…” — Psalms 145:17
Perfect in all His ways. 9. God is transcendent — Above all things. “My thoughts are not your thoughts…” — Isaiah 55:8–9
Higher than we can fathom. 10. God is immanent — Closer than breath. “He is not far…” — Acts 17:27
Nearer than we think. 11. God is just — Makes all right. “All His ways are justice.” — Deuteronomy 32:4
Wrong will not win. 12. God is merciful — Withholds what's deserved. “Rich in mercy…” — Ephesians 2:4
Compassion over judgment. 13. God is love — Gives Himself freely. “God is love.” — 1 John 4:8
He moves toward us. 14. God is gracious — Gives undeserved favor. “By grace you have been saved…” — Ephesians 2:8
What we could never earn. 15. God is faithful — Never lets go. “His steadfast love endures forever.” — Psalms 136:1
He will not fail. 16. God is jealous — Wants your heart. “The Lord… is a jealous God.” — Exodus 34:14
He won't share you. 17. God is omnipresent — Everywhere all the time. “Where can I go…?” — Psalms 139:7
Right here… right now. 1. He simply is – He is YHWH 2. He cannot be divided – He is One 3. He needs nothing – He is Self-Sufficient (Aseity) 4. He has no beginning or end – He is Eternal 5. He stays the same – He is Unchanging 6. He rules over all – He is Sovereign 7. He is set apart – He is Holy 8. He always does right – He is Righteous 9. He is above all things – He is Transcendent 10. He is closer than breath – He is Immanent 11. He makes all things right – He is Just 12. He withholds what we deserve – He is Merciful 13. He gives Himself freely – He is Love 14. He gives undeserved favor – He is Grace 15. He never lets go – He is Faithful 16. He wants your heart – He is Jealous 17. He is everywhere all the time - He is Omnipresent

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

Life isn't always going to get easier, but God can always offer you peace. Solutions may not come today, but peace can. Oh what a place to find yourself in life when you realize peace can be yours precisely where you are with things exactly as they are. You don't have to live so upset, so stressed, so unsettled and so unsure. The name you need to call on is Yahweh Shalom. Yahweh, as we know from the beginning of our study of the names of God, is the covenant, relationship, promise up-holding name God reveals of himself. It is the name we speak with our breath. The name we have called on every moment of our lives by simply inhaling and exhaling. YHWH. Shalom, a word we often translate as peace – but in reality, it's so much deeper than just peace. Shalom is a state of wholeness, completion and restoration. It's a state where things are exactly as they are meant to be. Yahweh Shalom, a mighty and holy God who assures us with him things are exactly as they are meant to be. Now that is peace. I may not understand it. I am not in control of it. I don't see how it's all going to work out. But Yahweh Shalom understands completely. Yahweh Shalom is in total control. And Yahweh Shalom sees precisely how it's all going to work out, and he's predetermined that it will work out for good according to his eternally good plan. Yahweh Shalom, the God of Peace, invites his beloved girls to trust him knowing he's got you and he's got this. Your stress is unnecessary. Your worry is unwarranted. Your ‘freak-out' is unfounded. Plain and simple, when you have a God like Yahweh Shalom, you would be foolish to not accept his peace in every situation. He will create the path for your feet. He will carry the burden for you. He will ensure the battle is won. You can trust the God of Peace. This name is introduced in scripture in the book of Judges, chapter 6. The previous chapters are a series of God's people, the Israelites, being rescued by God, then forgetting God and going astray. They would fall into slavery to evil Kings and live miserable lives. Each time their lives would get worse and worse until finally they cried out to God again for help. Then God would rescue them, restore them, and bring them peace again. But over time, they would fall back into old ways and wander away from God in a life of self and sin. Chapter after chapter, generation after generation, it continues. They're in trouble and they suffer – until they just can't suffer any longer and they call out to God – God rescues and restores – life gets better – then they wander again, forgetting God – Life gets worse, and then they're right back to trouble and suffering again. Through these chapters in Judges, sometimes we see God's people waiting a few years before calling out to God – other times we see them waiting for 20 years. Each time, as long as they waited to call on God for help, the suffering continued and life got worse. But each time they turned to God and called on him for help, he restored their peace. Without fail, as long as they delayed calling on God, their rescue and peace would wait. But also without fail when they cried out to God, he would help. The question is, why would they wait so long? Why wait 8 years? Why wait 20 years? Oh my goodness, WHY ARE YOU WAITING? This will NOT get better without God. He's waiting on you to call out to him! But, there's danger in our pre-conceived notion of what it might mean for things to “get better”. Getting better doesn't always mean fixed – getting better can mean peace in the mess and joy on the journey you didn't expect to be traveling. My family has been in a less than favorable situation for 7 years. Life with our family is far short of anything I imagined it would be. It's not what I would wish for, but let me tell you what it is … IT'S FULL OF PEACE. I'm no longer upset, angry, hurt or empty in the waiting. I have nothing but peace because we've called on God and that's what he brings. You may think calling on God immediately fixes the situation – sometimes it does, and sometimes it doesn't. But calling on God always brings his presence, and with his presence comes an unspeakable peace. The truth is, I don't have to have this situation fixed to feel peace and joy … Yahweh Shalom has given me everything I need. I can trust he's making it right. I can trust he sees what I do not see and he is actively involved to make things exactly as they should be. Here's the truth – our God holds eternity. He's not on your timeline. He's not in a rush. He has all the time in the world to make things exactly as they should be … and he is! What he offers you and I in that process in PEACE every time we call on him. So, back to our story in the book of Judges. God's people were stubborn, always straying away from God in between getting saved, continually going back to old ways of self and sin, until they finally cry out to God again for help. By chapter 6 we find the Israelites 7 years into their current unbearable struggle of life. They were hunted and haunted by their enemies and now resorting to hiding in caves for survival. Life was the hardest it had ever been for God's people – all while God was just waiting for them to turn back to him. Judges 6:6, “So Israel was reduced to starvation by the Midianites (their enemies). Then the Israelites cried out to the LORD for help.” FINALLY – why would they wait so long? For the same reason you would wait so long. You're just sure you can make things work, until nothing works for you. You're sure this is just the way life is going to be, so you settle in to the normal of life just sucking. You discount God's power to change it for you, so you forget you can call on him. Until finally, you just can't take it anymore and God is your only way. Here's what happens when they call out on God after 7 years of waiting … God responds. He sends help. This is where an angel is sent by the LORD to a young man named Gideon who is just trying his best to gather a little bit of food and hide it so his family can survive. These conditions were absolutely as bad as they could possibly be. That's where God meets Gideon. And it's here the LORD says to Gideon, “The Lord is with you, mighty warrior.” Then the LORD said to him (verse 16), “I will be with you. And you will destroy the Midianites.” Wow, what a promise from God to a young man who from the smallest clan and the least in his family , in a suppressed land struggling to simply survive, hiding in caves and starving to death. It was an impossible promise after 7 years of life getting worse and worse. But they had finally cried out to the Lord, and this was their answer. A promise of freedom, restoration, wholeness. And this is where Gideon, a small young man who was nothing but absolutely normal and easily overlooked, calls God ‘Yahweh Shalom – the God of Peace'. Had the battle been fought yet? No. Had the enemy been destroyed yet? No. Had the people even been given food to eat yet? No. But God had brought peace. Peace BEFORE the situation changed. Peace BEFORE the promise was fulfilled. Peace BEFORE peaceful conditions. While their families were still hiding in caves – while their crops were all stolen – while they were in survival mode – God brought PEACE. Peace that assured them God was making everything as it should be. Peace that God heard their cry, God was moving on their behalf, God was for them and not against them. Their enemies were still there. The oppression had not ended. But when Gideon personally encountered God, he walked away with PEACE. Peace that comes before the victory – before the change – before it's fixed – before you have an answer. What I've found in my own 7 year journey of waiting is that peace can exist before circumstances change. The world will tell you peace comes when the diagnosis changes, when the relationship heals, when the bills are paid and when the uncertainty ends. That's nothing but counterfeit and circumstantial peace. The moment you encounter the next problem, that peace will fade. But the peace offered by Yahweh Shalom is strong and steady before the change, before the fix, before the shift, and regardless of next. Jesus says in John 14:27, “I am leaving you with a gift – peace of mind and heart. And the peace I give is a gift the world cannot give. So don't be troubled or afraid.” If you've ever experienced the gift of his peace, then you know it simply doesn't make sense, but it's real. Philippians 4:7 tells us that God's peace “exceeds anything we can understand.” And by golly, that's exactly right! Yahweh Shalom says, “My peace can hold you perfectly BEFORE anything changes.” God's peace is strong enough to exist in unfinished, unhealed, and uncertain situations! I know, because I'm in the middle of it and yet I have immeasurable PEACE. It's here for you too, my sister. Don't wait for things to get worse. Don't wait until you just can't go on. Don't wait until you're a shriveled up piece of who you once were. Don't wait until fear has taken your identity and anxiety has crushed your spirit. CALL ON YAHWEH SHALOM NOW! His peace is truly available to you right now! Peace isn't pretending everything is okay. Peace is knowing God is still with you even when it's not. There's divine stability for you here in God's peace. Follow Pamela on Instagram – https://instagram.com/headmamapamela Or Facebook – https://www.facebook.com/pamela.crim Find out more about BIG Life – http://biglifehq.com

Daily Dose of Hope May 7, 2026   Name of God: Elohim – The Mighty Creator Scripture: Genesis 1:1, 1:26-27, Psalm 90:2, Ecc. 12:14   Prayer:  Almighty Father, Elohim, Mighty Creator, Thank You for speaking light into my darkness, order into my chaos, and my life into being. I submit again to you and welcome your creative work in me and through me for Your glory.  It's in your name I pray, 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 now doing a 16-day reading plan that goes through the Old Testament names of God.  We mentioned this yesterday but it's worth repeating - names in ancient times were believed to reveal a person's character. As we study God's name, we study His character and His ways.    Today is day two of that plan and the name we are covering is Elohim.  Elohim is the name for God as Creator. Elohim is the plural form of El. El was a word borrowed from the Canaanites and is one of the oldest designations for divinity in the world. In the original Hebrew of the Old Testament, El means mighty or strong and is used for any reference to gods, including the one true God.  He is the God of gods, the highest of all. Elohim occurs 32 times in the first chapter of Genesis and more than 2,500 times in the Old Testament.   That actually leads us to our first two Scriptures for today from Genesis 1. I'll insert this Hebrew name as I read: "In the beginning Elohim created the heavens and the earth.  Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of Elohim was hovering over the waters.  And Elohim said, 'Let there be light,' and there was light.  Elohim saw that the light was good, and he separated the light from the darkness.  Elohim called the light 'day,' and the darkness he called 'night.'"  Elohim created the heavens and the earth. The power of his voice formed substance from nothing, brought order to chaos, and exploded light into the vast darkness. It was Elohim who created man and woman in his own image and breathed into them the breath of life as we read in Genesis 1:26-27. As we will discover in this reading plan, a Biblical author is not choosing a name for God willy-nilly.  There is purpose in the name they choose.  With Elohim, this name communicates God's royal majesty over all creation and nations.  Thus, in Genesis 1, the creation of the world and humanity is attributed to Elohim, the mighty creator.  But in Genesis 2, God is referred to as YHWH, God's sacred name, which we talked about yesterday.  The Scripture that uses Elohim is making a specific point.  Look at another Scripture from our reading, Psalm 90:2, Before the mountains were born or you brough forth the whole world, from everlasting to everlasting, you are God (or Elohim). One other example is Isaiah 45:18 when the prophet writes, The One who made the heavens and the earth, He is God (Elohim). Paul reminds us that while many other so-called elohim (false gods) want our attention and worship and attempt to pull us away from our mighty creator, we are subject to the one Elohim and one Elohim only.  We are subject to the Elohim who created us, sustains us, and sent us Jesus Christ.   He created the universe and yet He is intimately personal to you. He personally, intricately made you. Let's close by meditating on another word from Psalm 139:14-15, "For You formed my inward parts; You knitted me together in my mother's womb. I praise You for I am fearfully and wonderfully made. Wonderful are Your works; my soul knows it very well."  May you be reminded today that the God of all created you with a purpose.  You were not accident, you were wanted and desired, and Elohim is still active and creating new things in YOU! Blessings, Pastor Vicki    

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

In Genesis 22, Abraham has a personal encounter with God and he walks away with a personal name for him – Jehovah Jireh. If you have a pressing need and you don't know how it will happen for you, Jehovah Jireh is the name of God you can call on. If you're walking in the middle of a situation where you don't have what is required and you don't know how you ever will, Jehovah Jireh is the name of God you can call on. If you don't know how to give what is being asked of you, Jehovah Jireh is the name of God you can call on. Jehovah + Jireh. Two names together that radically change everything. Jehovah is a translation of the name of God in our breath. This is YHWH, the LORD who has made a personal covenant with his people. Jehovah is the one who has made promises and will be faithful to his promises. When Abraham uses the name Jehovah, he's not just talking about “a god” – he's referring to the personal, covenant-keeping God he knew he could trust in. Jireh comes from the Hebrew word “ra'ah” which means to see, to perceive, and to provide. It's a word that means seeing a need is connected to acting on that need. When you put Jehovah and Jireh together, it means, “The Lord will see to it” or “The LORD will provide.” If God sees a need, he doesn't just ignore it. He doesn't turn his back on a need. He doesn't just walk on by. When God sees a need, his holy power is moved with love and compassion and he takes action to provide for that need. God's seeing always leads to action. Yesterday we learned from the story of Hagar how El Ro'i is the name of God who always sees you. He saw even Hagar, the one no one else saw. And now we learn another name given to God, Jehovah Jireh which assures us if God sees it, he will SEE TO IT. This is more than just seeing and observing. This is moving in response, this is meeting the need, this is divine provision, this is love in action showing up on the scene. You can be assured that God sees you, he sees where you are, he sees what you need, and his seeing always leads to his action on your behalf. God's provision is never random, it is always intentional and it is personal for you. So why did Abraham call God Jehovah Jireh? It's important to understand the setting so you can understand how Jehovah Jireh will show up for you too. This moment of naming God comes right after one of the most intense tests in all of scripture. Abraham has waited for 99 years for his promised and beloved son Issac. God's promise for the future rested on the life of Abraham's son Issac. Knowing this, God speaks to Abraham and says, “Take your son, your only son – yes, Isaac, whom you love so much – and go to the land of Moriah. Go and sacrifice him as a burnt offering on one of the mountains, which I will show you.” Scripture says, “The next morning Abraham got up early. He saddled his donkey and took two of his servants with him, along with his son, Isaac. Then he chopped woofdfor a fire for a burnt offering and set out for the place God had told him about.” What in the world is happening here? What's happening here is a picture of the deepest trust and holy surrender of a faith filled man. Faith that told him his God is good and his specific promises would be upheld. What's happening here is Abraham knowing that no matter what, God will take care of every need, God will provide precisely what is needed, and his timing will be perfect. On top of the mountain, God shows Abraham where to build the fire. Just as Abraham is trusting God enough to let go of his son, the Lord shows him a ram caught by its horns in the brush. The ram was perfectly placed at the perfect time for the substitution sacrifice. The fire was for the substitute sacrifice. Abraham's son, Isaac, would come down off that mountain with him. The Lord saw the need and the Lord provided for the need. And right here is where Abraham gives a personal name to his personal God who has show up so personally for him. Jehovah Jireh, the LORD will provide. Now remember, God told Abraham to go to a mountain that he would show him. It wasn't that Abraham knew exactly where he was going in advance, he was trusting God to lead him there. Abraham was willing to follow even when it was the hardest thing he would ever do. Abraham was willing to go even when he didn't know where or how. And where God led him was to the exact place he already had a ram waiting stuck in the bushes for him. What this tells Abraham is God saw it all ahead of time, God provided what he could not provide, and God did it in ways he could have never expected. What that tells us is the personal God of Abraham is our personal God, and he will do the same for us. Jehovah Jireh – he will see to it for you – he will provide. The LORD sees everything concerning you way ahead of time. Before you ever get there, before you even know about it, God sees it. And because he sees it, he is working far in advance to provide for it. He's already aligning everything that will be needed for you when you follow him with your steps of obedience. He will provide specifically for you in ways you could never expect. And Jehovah Jireh shows us something even deeper – he shows us he will provide the sacrifice to cover us. He will do what we cannot do. He will make it right. The LORD did not require the sacrifice of Abraham's son – no, instead that's what the LORD did himself – he himself gave his Son, Jesus, as the sacrifice to make things forever right. Again and again, God gives the sacrifice we could never give, all to perfectly provide what we could never supply on our own. We couldn't save ourselves, but God saw the need and he did it for us. That's Jehovah Jireh. The LORD will provide. The LORD will see to it. He will do it for us and he will do it perfectly. Beyond salvation, here's what this means for you today: • God sees your situation fully. Not just one side of it. Not even just from a distance. He sees the big picture and he sees the tiny details. He sees what was, what is, and what is to come. He sees it all fully. And when God sees it, he does something about it! • God's provision will come on time. Abraham didn't see the ram until the moment of sacrifice. God had aligned the ram in perfect timing just when it was needed. He will do the same for you. Just because you don't see it now, doesn’t mean God hasn't already aligned it for you. What you need will be there when the time is right. And God will get it right. The key here is trust. Abraham had a choice to make that morning. He could choose whether he obeyed God or not. He could choose whether he got up and gathered the wood for the fire or not. He could choose whether he climbed the mountain or not. He could choose whether he brought his son or not. His trust in the LORD led him to obedience. And his obedience led him to meeting God in a personal and powerful way. His obedience led him to really knowing Jehovah Jireh, the LORD who personally provided for him. Do you need Jehovah Jireh to provide for you? You can honestly tell him your needs. He's listening. He sees. And he is responding. You can trust him. You can trust his ways and you can trust his timing. Jehovah Jireh is inviting you into a deeper relationship where your feet move in obedience well before you have clarity of where exactly and how exactly. This obedience is what leads you to a revealing of just how personal and powerful your God really is. Jehovah Jireh is the God who sees ahead – the God who acts faithfully – the God who provides what aligns with His greater purposes. LORD, you are Jehovah Jireh – the God who sees and provides. You know what we need better than we know what we need. Help us to trust you, even when we don't see the answer. You will provide what is right, and you will provide it in your perfect timing. Here's my heart, LORD, shape it to follow and obey you. Follow Pamela on Instagram – https://instagram.com/headmamapamela Or Facebook – https://www.facebook.com/pamela.crim Find out more about BIG Life – http://biglifehq.com

Daily Dose of Hope May 6, 2026   Name of God: YHWH, THE SELF-EXISTENT ONE Scripture:  Exodus 3:14-15, 6:2-3, Psalm 83:18, Isaiah 42:8   Prayer:  Yahweh, my God, Thank You for revealing Your Holy name. Thank You for being the same yesterday, today, and forever. I stand in awe of who You are. You are eternal, unchanging, and near. Help me to trust You more deeply, to honor Your name in all I do, And to walk in the beauty of Your covenant love.   Welcome back to the Daily Dose of Hope, the devotional and podcast that complements the New Hope daily Bible reading plan.  Today, we are starting the names of God.  This will be different because we will be flipping around in the Scripture, but I'm hoping we will all learn something new.  Fair warning – although there may be only a few verses listed, it will be a lot easier to read the whole narrative to get a feel for what it is trying to communicate.   Let's start by talking about the significance of names in the Old Testament.  Most ancient cultures, including Israel, believed that to know a person's name was to know their character and nature.  Likewise, the names of God were also intended to reveal different aspects of His character.    Today, we will talk about YHWH, a name for God considered so holy that Old Testament Jews did not say it out loud.  Even today, some devout Jews will not write or pronounce this name of God out loud.  It is the personal, sacred name of God that can be translated, I AM WHO I AM, the self-existent one, He brings into existence, or He will be.  This form of God's name is the most frequently used noun in the Old Testament, and it is written over 6,800 times.  Thus, it goes without saying that the four Scriptures we read are just a drop in the bucket of YHWH references in the Hebrew texts.   Our first Scripture text for today is the Moses and the burning bush narrative.  When God appeared to Moses at the burning bush, Moses asked God for his name. He wanted to tell the enslaved Israelites who had sent him to deliver them. God told Moses to tell them "I AM has sent me to you" and also "the LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you."   Likewise, in chapter 6:2-6, God also said to Moses, "I am the Lord. I appeared to Abraham, to Isaac and to Jacob as God Almighty,[a] but by my name the Lord I did not make myself fully known to them. I also established my covenant with them to give them the land of Canaan, where they resided as foreigners.  Moreover, I have heard the groaning of the Israelites, whom the Egyptians are enslaving, and I have remembered my covenant.  "Therefore, say to the Israelites: 'I am the Lord, and I will bring you out from under the yoke of the Egyptians. I will free you from being slaves to them, and I will redeem you with an outstretched arm and with mighty acts of judgment. But aren't Lord and I AM two different names?  Actually, most scholars believe that the names yhwh ("LORD") and ʾhyh ("I AM") both come from the same word, the Hebrew "to be" verb, though in different forms.  YHWH can generally be translated "He is." But for my English grammar nuts, in Hebrew that is a complete sentence.  We don't need to finish it with an explanation of what He is.  It simply means, "He exists."  Thus, it becomes apparent how this name of God describes the truth of His self-sufficiency and complete independence and autonomy. God isn't dependent on or influenced by anything external to himself.  YHWH simply is. He is always present, always faithful and always who He says He is. In every season, in every generation, in every circumstance—He remains the same. In the Exodus Scripture that we read, we can see that God is establishing the truth of his self-existence.  Moses doesn't need to be scared of Pharoah, because I AM is with him.  I AM, or the Lord, is above Pharoah, above and separate from everything really.  And yet, while YHWH is self-existent and never-changing, He is also demonstrating that He will be present with his people. He has not abandoned them.  I AM is the God of their fathers and their God as well.  YHWH is the name God uses when He makes covenant with His people. It is the name tied to relationship, to promise, to faithfulness. I also want to touch on the Scripture from the Psalms, Let them know that you, whose name is the Lord—that you alone are the Most High over all the earth.  In the King James translation, this verse called God, Jehovah.  Just for our information (because this will probably come up again), Jehovah and YHWH come from the same word for God.  However, Jehovah is the Latinized version and YHWH (the Lord) comes from the ancient Hebrew.  Most scholars believe that Jehovah is not a good translation at all.  So, what does the name YHWH mean for us? It means we are never alone.  YHWH walks with His people. It means every promise He made—He will keep. It means when we pray, we are calling on the same name that split the sea, shut the mouths of lions, and raised the dead to life.   Blessings, Pastor Vicki      

If the Book of Kings (Sefer Melakhim) records the corporate fall of man (Israel) in the Promised Land, the Book of Chronicles (Divrei Hayamim) records the covenantal return of man upon a restored foundation. Covering much of the same historical ground, Chronicles is not a duplicate account but a theological re-presentation. Where Kings moves toward exile, Chronicles writes from the other side of it, asking not how the kingdom died, but how it can live again. The Temple and the Kings of Judah (2 Chronicles 1–36): Solomon builds the House, and the history of Judah unfolds as a single question: will the people seek the LORD at the place where He has set His Name? The northern kingdom largely recedes from view. The decisive moments are not military but liturgical: humility or pride, reform or neglect, seeking or forsaking. Here the logic is immediate and instructive: those who seek the LORD find Him; those who abandon Him fall. The Open Ending (c. 539 BCE): The book concludes, not with the destruction of Jerusalem, but with the decree of Cyrus: “Let him go up.” The final word is not exile, but invitation. The foundation remains. The way back is open. Authorship: Jewish tradition associates Chronicles with Ezra, and its language, priestly focus, and genealogical concerns place it firmly within the post-exilic scribal world reflected in Ezra and Nehemiah. Drawing on the same historical traditions as Kings, the Chronicler does not merely preserve the past; he reshapes it for a people who must now live again in light of it. Here, the author is no covenantal prosecutor. He is a theologian of return. His measure is not only whether Israel avoided the error of “YHWH-plus,” but whether they have learned, through judgment, to seek the LORD with a whole heart and to order their life around His presence. History here is not only the record of a fall, but the meaning of that fall, now known in the wisdom of the return.

Send us Fan MailIn this episode, Erika and Veronica explore the powerful Hebrew name YHWH Nissi — “The Lord is My Banner,” first declared by Moses in Book of Exodus 17 after Israel's battle with Amalek. They unpack how a “banner” in the ancient world was more than a flag—it was a rallying point, a source of identity, and a symbol of victory. Through the story of Moses, Aaron, and Hur, listeners see that Israel's victory didn't come from strength or strategy, but from dependence on God. The episode also traces how the idea of a “banner” runs throughout Scripture and ultimately points to Jesus, who was lifted up as our source of salvation and victory. This conversation invites listeners to consider what they are standing under and challenges them to live fully under God's authority, identity, and victory.Our website is The Context and Color of the BibleWe are on Facebook - The Context and Color of the Bible | FacebookWe are on Instagram - @contextandcolorofthebibleWe are on YouTube - The Context and Color of the Bible - YouTubeMusic: Tabuk by Kevin MacLeod Link: https://incompetech.filmmusic.io/song/4453-tabukLicense: http://creativecommons.org/licenses/by/4.0/Veronica and Erika will be at the Hands On Fair in Lansing, MI May 14 from 11-3. 

There is power when a specific name is called on. Hypothetically, let's say we're on a boat in Bali, charting to the island of Nusa Pineda. If you hear me say, “Girls, come over here”, you would think, “hmmm, am I a girl? Yes – she wants to show me something and maybe it's something great I don't want to miss. But let's say we're on that boat in Bali, chartering to the island of Nusa Pineda for great adventures and you hear me say, “NURSE!”, you know that means something totally different. That means if you're not a nurse, this doesn't apply to you. But that means if you are a nurse, I need you to come quickly and help with a medical situation. That's all in the calling of a name. The name defines who is needed. You have many names perhaps. Friend, daughter, honey, mom, nurse, teacher … and each calls to you in a different way. For a mother, the sound of “Mom” turns every head in the grocery store. I'm Mom – what do you need? How can I take care of you? Now think about God. He reveals his different names to us for a reason – he wants us to call on him for who we need. The more you know his names, the better you can call on him and the more you can trust him. Remember, this study of the names of God comes from Psalm 9:10, “Those who know your name trust in you, for you, O LORD, do not abandon those who search for you.” So far, we've studied 5 of the names of God. Let's do a review. Episode #2100: YHWH – The name you've always known since your first breath. A name not spoken, but rather breathed. LORD Episode #2101: Adonai – Lord, Master. The one responsible for you. Episode #2102: Elohim – Creator. The one who makes a new way when there is no way. The one who is making you new. Episode #2103: El Shaddai – God Almighty. The one whose hand is in everything and pours out his blessings on you. Episode #2104: Yahweh Rapha – The Lord who heals you – but not just your body, your mind, your heart, your relationships. Your entire life finds healing in him. Now, today, the 6th name of God revealed by God himself in scripture. A name he wants you to know so you can call on him in a very specific. A name he gives you so you can trust him more. Today's name is likely one you've never even heard of. A name that is very hard to pronounce, so together we're going to learn something new. Repeat after me – Mehhh Ka Desh Kem Together, Mehhh-ka-desh-kem. A name that tells you that you belong to him and he is actively shaping you. A name that gives you identity, value, worth, confidence and rest. A name that tells you to stop performing, stop trying to achieve so hard, stop trying to bend and contort yourself into perfection, and trust Yahweh Mekaddishkem to do his work in you. Is that what you need today? Girl, you don't have to figure this all out – you don't have to force anything – and you don't have to perform to please the Father. He's actually already done the work for you. We find this name in Exodus 31:3, but you won't see it in your English translation Bible. Without studying the original text of Hebrew, you'll completely miss this name God has shared of himself. Here's what you will see in your Bible: The LORD then gave these instruction to Moses: Tell the people of Israel: ‘Be careful to keep my Sabbath day, for the Sabbath is a sing of the covenant between me and you from generation to generation. It is given so you may know that I am the LORD, who makes you holy.” The LORD who makes you Holy in Hebrew was YHWH Mekaddishkem. Mekaddishkem comes from the Hebrew root “qadash” which means to sanctify, set apart, and to make you holy. So, what God is saying to his people here is I AM THE ONE WHO MAKES YOU FOREVER GOOD ENOUGH. It is my work in you that makes you holy. It's on ME to sanctify you. What does it mean that God will sanctify you? That's hard to explain isn’t it? What does that really look like? My friend, it's this simple and this incredibly unbelievable – You, in your totally flawed and imperfect state within the human condition are set apart for God's divine purpose and he is progressively and continually working on you to be more and more like Jesus. That is something you simply cannot do yourself, no matter how hard you try. What God is revealing to his people here isn't some unreachable complex theology, it's an identity shaping truth meant specifically of this people. YOU BELONG TO ME AND I AM ACTIVELY SHAPING YOU. You are “becoming” in me and through me. And who you're becoming is who he always created you to be – a girl who reflects Jesus! That's holy. That's sanctified. That's forever good enough. Your holiness is not self-produced. Think about God in his infinite and perfect ways – think about his unimaginable creation of the Universe all by just his spoken word – think of his power to do absolutely anything he wishes at any time – now really, do you think there's anything YOU could do that would impress HIM? Never. So, you can't stop trying to perform and earn your way to God's good graces. He's already declared you as worthy of his love. He's already claimed you as his dearly beloved Daughter of the Dance. You've already been set apart because of what HE did, not because of anything YOU have ever, could ever, or would ever do. You are set apart by God – you are different – you are HIS! This wasn't your responsibility. Your change, your growth, your newness comes from a source – that source is GOD – not you. You don't first act holy to be set apart. No, you are set apart, and once you understand that as your identity, you naturally begin to live differently. That's God's active, ever present, holy work happening IN YOU. You can't manufacture this holiness, you can only receive it. Open your hands and receive it. For real, open your hands right now and just receive his holiness. He's set YOU apart to be made holy by HIM. My sister, trying harder isn't your answer. Have you noticed all your efforts continually fall short. You know what gets you where you need to be? SURRENDER. You can't manufacture what God is trying to give you. You can only receive it with that open, surrendered hand and heart. Old Testament was about what you could do. Rules, laws, rituals, ceremonies, cleansing, sacrifices … and God's people continually messed that up. We simply couldn't get it right. We couldn't make ourselves holy. So, that's what our Jesus did for us. We're no longer a slave to continually trying to do the right thing. It's no longer about what you can do and what you can’t do – it's solely about WHO you belong to. This is belonging, and God says, “YOU BELONG TO ME – NOW I WILL MAKE YOU HOLY. I ALONE WILL SANCTIFY YOU.” Because God is the one who sanctifies you, you can know that your failure simply isn't in the way for him. You may stumble, God says that's all part of the process, and this is HIS PROCESS. Surrender and trust him along the way. Now, in closing, notice specifically where this revealing of God's name, YWHW Mekaddishkem comes – it comes after God gives his people the sabbath – a day of rest in his covenant with them. A day where he says, “Stop working. Stop striving. Stop trying to fix everything, and just rest in me. Let me work.” Is that what you need to hear today? Rest is part of the process of you becoming everything God desires of you. Will you trust God enough to STOP sometimes? Will you trust God enough to rest from the work too? YHWH Mekaddishkem means: God is not waiting for you to become holy – He is already committed to making you holy. He is actively sanctifying you. Stop trying to fix everything and start yielding to the one who is shaping you. You can trust YHWY Mekaddishkem completely. Follow Pamela on Instagram – https://instagram.com/headmamapamela Or Facebook – https://www.facebook.com/pamela.crim Find out more about BIG Life – http://biglifehq.com

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

Yesterday we learned anytime LORD (all caps) appears in your bible, the original Hebrew text was referring to YHWH, the name God revealed of himself to Moses. The name that wasn't spoken, but rather breathed. The breath sound of Yah (inhale), weh (exhale). So, what about the times in scripture Lord is not in all caps? Was this a translation of something different? Yes. Let's find out what it meant then and what it means to us today. Remember, we are studying the names of God to better understand his character, his ways, his nature, and who he is for us personally so we can confidently stand on his promises for us. Psalm 9:10 says, “Those who know your name trust in you, for you, O LORD, do not abandon those who search for you.” This is simply a study in getting to know God's names so we grow in trust of him as he has promised to never leave us. Lord (when NOT in all caps), is the English translation of another name for God in Hebrew, Adonai. We first see the introduction of the name Adonai in Abraham's conversation with God about the promise of countless future descendants. And Abraham replies to God in Genesis 15:2 by calling him , “Adonai YHWH”. The English translation is often LORD God. Here, Abraham is recognizing God as not only his source of life by breathing his holy name YHWY, but also recognizing God as his Master by calling him Adonai. Moses refers to God in this same way in prayer. So does King David, Ezekiel and Daniel. Look for it in your Bible. LORD God means Adonai + YHWH. We know YHWH, so let's get to know Adonai. The Hebrew root word here is “Adan” which means lord and master. When referring to a human master, they were called “adoni” (Ah-doh-NEE – rhyming with knee). But when referring to God as the supreme Master, he is called “Adonai” (Ah-doh-NAI – rhyming with eye). In Biblical times, it was common for a household leader to be master over their servants or for a king to be master over his subjects, even a teacher to be a master over his students. As the master, they were not only in charge, but they were to be the provider, the protector and the decision-maker. The complete care fell as the responsibility of the lord and master. Yes, the master has authority, but the master also assumes responsbility. Now, consider this – Abraham is standing before God as a fatherless old man with a barren old wife, receiving a promise of descendants that number as many as the stars, and Abraham calls him Adonai, Master. God, you have all authority and you are fully responsible for me. I am in your hands. You are in charge here, you are my provider, you are my protector, and you are the ultimate decision maker. Adonai, my Lord, my Master. Every time you see Lord (not in all caps) in your Bible, God is being referred to as Adonai, Lord and Master. Can you call him Lord? Will you call him Master? Is he your Adonai? The world tries to lord over us to control us, so naturally we resist. But God, as Adonai, is our Lord and Master to lead us to good plans of eternal destiny. When you understand God by the name Adonai, you understand a relationship of true belonging. Your life is connected to your master. Your purpose is to serve the purposes of your master. Adonai is your everything, your reason for living – literally. And to the master, you are loyal. You serve not because you have to, but because serving your master is your complete identity. He is the lord over you. Adonai is not your equal. He is infinitely higher and greater than you. Adonai is not just your helper – He is your source of life, your divine designer, your destiny keeper. Adonai is not some angry, tempremental old fella sitting on some distant throne with a big stick, sometimes working for you and sometimes working against you – He is in complete control of his eternally good plans, and those plans include every day of your life before you ever took your first breath. When we call God Adonai, we are confessing, Lord, you are in charge – not me, and I fully surrender to you. When God is your Master, Adonai, you are choosing to follow his will. You're choosing to trust his plan and his timing over your own. Why? Because he is in charge of you, fully, completely, in every way, every day. He is responsible for the details of your life, and he holds it all in his mighty and capable hands. Now remember this if you should you ever question the hand of your Master … it was his hands that were nailed to the cross while he thought of you. It was his nail-scarred hands that made a way for you to be fully forgiven and forever good enough. Can you really trust those hands – oh you bet you can! You can trust Adonai, your Master, to lead you well. You can trust Jeremiah 29:11 to be written all over every detail of your life. “For I know the plans I have for you, says the LORD. Plans to prosper you, not to harm you. Plans to give you hope and a future.” That's the Master's plan for your life – and here's the really good news – the Master's plan is the true MASTER PLAN for your life. It will not fail. Adonai will not fail. He says in Isaiah 46:10, “Everything I plan will come to pass, for I do whatever I wish.” Now receive that personally. Adonai, your Master, WILL NOT FAIL YOU. The Master's plan is for you, not against you, and absolutely nothing can block his plan, cancel his plan, or override his plan. Adonai has no master above him. He holds all power! His plan for your life WILL COME TO PASS. Now that, my friend, should give you absolute confidence. That's who your Master is. That's your Lord. This is Adonai. That's who is in charge of you. This is who is responsible for your care. The one with the good plans and all the power to fulfill them! It might not be natural for you to see a master as a good thing. You may have had a bad boss or a demanding parent or an abusive relationship, and this may have caused you to rebel against all authority and control. That's normal and that's understandable, however it's completely unnecessary with Adonai. Our Master has never misused his power. He has never been wrong. Yes, in the Old Testament he was harsh and even angry over the rebellion of his people, and that's exactly why he sent Jesus as the sacrifice to make us forever good enough. So he wouldn't have to be harsh and angry with his people again. So he could be our Master with love and authority that are never in conflict. Romans 8:28 says, “For we know that God causes everything to work together for the good of those who love God and are called according to his purpose for them.” When you truly KNOW (and I mean your heart knows it as well as your head knows it), you know that you know that you know this about God, Adonai, your Master, Lord, then you can enter into a relationship with him of complete surrender and trust for every detail of your life. Do you know just how good God's got you? When God is acknowledged as Adonai, the Master of your life, it's not about losing freedom … instead it’s all about placing your life under the absolute best possible leadership. This is as good as it gets. The one who has declared responsibility for your care, your provision and your future is the one and only God who loved you so much that he gave his son for you. Your Master is the one who knows everything. He is the one who has always seen the end from the very beginning. He is the one who can truly work all things together for good, even the bad parts, and even the parts you don't understand. Oh he's working, and he's working it out for good. Is there an area of your life where you're still trying to act like you're in charge? Is there something you've been holding back? Something you've been questioning God about? Something in your life that hasn't bowed to him as Adonai, Lord and Master? Now that you know this name of God, Adonai, and you know what it means, will you begin using it in your conversations with him? Acknowledge his as your good Master with a good plan and all the power in the world to fulfill it. He is – that's exactly what he is doing in your life. Honor him for it! Follow Pamela on Instagram – https://instagram.com/headmamapamela Or Facebook – https://www.facebook.com/pamela.crim Find out more about BIG Life – http://biglifehq.com

The names of God reveal his character, his ways and who he is for you personally. God has invited you into a relationship journey with him, and knowing all of his names mentioned in scripture will build your relationship with him. After all, he knows everything about you – don't you think it's important we learn all we can about him too? Name are important in the bible. When a family named their child, it was with great thought and intention. That name would become their identity. God has an identity to share with us in his names. An identity that gives us promises. Psalm 9:10, “Those who know your name trust in you, for you, O LORD, do not abandon those who search for you.” Now, let's get to know his names so we can trust him even deeper. First, the name God gives himself, YHWH. The name YHWH appears over 6,000 times in Scripture, but in English we see it translated in a unique way – LORD (all caps). Every time you see LORD (all caps) in your bible, what you're actually seeing is the ancient Hebrew, YHWH. Look at Psalm 23:1, “The LORD is my Shepherd” it's actually saying “YHWH is my Shepherd.” Ancient Hebrew did not include vowels. It was hard to read and very few people knew how to read. So instead God's word was heard and then memorized. While those original transcripts of Hebrew bible include the written name of God as YHWH, it wasn't spoken and therefore lost. Why wasn't the name of God spoken? Jewish tradition was to never speak the name of God aloud out of reverence. (Exodus 20:7, “You must not misuse the name of the LORD your God. The LORD will not let you go unpunished if you misuse his name.” What they wouldn't even speak, we use so casually. Where is our awe? Where is our reverence? Most scholars believe “Yahweh” is the closest reconstruction of how YHWH was originally pronounced, This name, YHWH, the name of God ,sounds like breathing. God gives himself a name we cannot speak, but instead we BREATHE. YHWH. This name, YHWH, is made of breathy consonants with no vowels. It couldn't be pronounced, but rather breathed in and breathed out. Inhale YH Exhale WH In awe, in reverence. YHWH. Later, we added vowels to make it a name we could pronounce, Yahweh, the name of our God. This is a name introduced in Genesis 2 now appearing as LORD in all caps, but explained in Exodus 3: 15 when Moses asked God for his name and God answers with, “Yahweh, the God of your ancestors – the God of Abraham, the God of Isaac, and the God of Jacob.” YHWH – Root word “to be” – the self-existing one, the ever-present one (the ONLY one who can say this) Inhale YH Exhale WH The name of our God through breath. Your breath is a God-given rhythm of dependence. Genesis 2:7, “God breathed life into us.” Without God, you don't breathe. Without God, your lungs have no air. Without God, you simply do not exist. The moment he stops filling your lungs with his breath is the moment you no longer exist in this life. You are, and always have been, and always will be, completely dependent on God. It is the rhythm of your breath. Inhale, God I need you. Exhale, thank you, I give it back to you. Now God I need you again, inhale. Think of breathing like a game of catch. God throws you breathe, you receive it, then you give it back to him. And so the rhythm continues. Given and received, then given back, to receive again. And this is NOT AN ACCIDENT. This is God-designed for his creation. A rhythm of dependence that speaks his holy name. With your very first breath, you spoke the name of God. YHWH. – Psalm 8:2 MSG, “Nursing infants gurgle choruses about you; toddlers shout the songs that drown out enemy talk and silence atheist babble.” In every crisis that caused you to gasp for air, you spoke the name of God louder. YHWH. With complete unawareness on an average of 20,000 times every day of your life, you've been speaking the name of God. YHWH. And in your final breath, you will speak his name. YHWH. All of creation is wired to speak the name of the Creator. Psalm 150:6 (the very last line of all of the book of Psalm closes with), “Let everything that breaths sing praises to the LORD!” Every inhale is a gift. Every exhale is a reminder. Every breath is a connection, calling on the name of our God. YHWH. You breathe with no intention, it's just natural. You breathe without awareness, it's habit. You breathe for survival, but truly it's sacred. Since the very beginning, you were designed to speak the sacred name of God with your every breath. Let's return to our posture of AWE – God is too holy to speak of casually, so let us breathe with awe and reverence. God gives himself a name we cannot speak, but instead we BREATHE. YHWH. Your life is meant to be a constant communion and connection with God. You don't have to constantly be in prayer, how about you just start being aware of what your breath really is – a call to the name of God. A connection with your creator and your sustainer. Remember, when you see LORD in all caps in your Bible, this is YHWH, the name God reveals of himself. The name that is spoken in your breath. Psalm 23:1, “The LORD is my Shepherd” means YHWH. The I AM. The self-existing one. The ever-present one. The only one given the name YHWH which we speak with our breath. Girl, that's your Shepherd. Whom shall you fear? He's the one guiding you. He's the one taking care of you. He's the one staying close to you. YHWH is your Shepherd, you have absolutely nothing to worry about – ever. Now, when we read it, may we recognize this isn't just a title, this is a personal name. The name God has given himself. The name he created us to breathe our entire lives as we draw close to him. Follow Pamela on Instagram – https://instagram.com/headmamapamela Or Facebook – https://www.facebook.com/pamela.crim Find out more about BIG Life – http://biglifehq.com