Undoubtedly part of the reason for moral failure within the church comes from deceptive theology and the doctrine called "antinomianism," that is, the idea that faith in Yeshua implies that we are no longer "under the law" and therefore we are free to live apart from what the Torah (and by extension, the New Testament) plainly says and teaches...  This is clearly a mistake -- a serious confusion between the terms of the former covenant at Sinai with the timeless truth of God's eternal Torah, or moral will... After all, the New Covenant (ברית חדשׁה) of Yeshua is the one in which the Torah of the LORD would be written upon our hearts (see Jer. 31:31-34).  Genuine followers of Yeshua therefore will love the Torah of the LORD, since God does not lie or change His mind, and Yeshua our Lord is the same yesterday, today, and forever (Num. 23:19; Psalm 33:1; Heb. 13:8).  As it is also written: “Blessed is the person who delights in the law of the LORD (תורת יהוה) and meditates upon its truth day and night (Psalm 1:1-2).  Amen, for the life of the follower of Yeshua "we cannot do anything against the truth, but only for the sake of the truth" (2 Cor. 13:8). 

It is frighteningly tragic that many so-called Christian ministers -- many of them perhaps well-meaning enough -- simply do not have the fear of the LORD within their hearts, as evidenced by their double-mindedness regarding sin and their ambivalence about the truth of God's law.  We tremble at these words of the Savior who died upon the cross for our deliverance: "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.  On that day many will say to me, 'Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?' And then will I declare to them, 'I never knew you; depart from me, you workers of lawlessness.' (Matt. 7:21:23).  

Simply put, those who truly know the Lord Yeshua understand that He is none other than the very Lawgiver and King of Israel, and it was He who spoke to Moses at Sinai regarding the moral will of God.  Yes, he is also our Savior who graciously died for us to be pardoned from the verdict of the law, but he did NOT die so that we should continue to sin but rather to be delivered from sin's power in our lives.... We are never perfected in this life, and each of us will struggle with sin, but we should never allow sin to become a regular practice, and we should never live a secret and double life of hypocrisy... If we struggle, fair enough -- we need to be honest, confess the truth, and get help, but we should never hide the truth about who we really are, since that leads to sickness of the heart and self-destructive despair.  May God have mercy and help us all be on guard from the deceptions of the enemy of our souls.

In this podcast I reflect on Psalm 119:97 and review some of the reasons why the Torah of the LORD is vital for followers of Yeshua the Messiah.  I hope you will find it helpful.

John Parsons
https://hebrew4christians.com

Dangers of Lawlessness...

The Dangers of Lawlessness...

In this week's audio podcast I provide a brief overview of parashat Vayera with especial focus on the Akedah of Isaac as a picture of the gospel of Yeshua the Messiah.  I hope you will find it helpful in your Torah studies. 

For more see:https://hebrew4christians.com/Scripture/Parashah/Summaries/Vayera/vayera.html
­

Shavuah Tov Parashat Vayera

Shalom chaverim.  In this “Daily perush broadcast” I provide a quick exegesis and reading of a significant phrase in King Solomon’s prayer at the dedication of the First Temple, namely, “Behold heaven and the heaven of heavens cannot contain you” (2 Chron. 6:18b), and then reflect on the meaning of these words in relation to the destruction of the Temple in Jerusalem.   

To begin, start the audio, then click on the Hebrew graphic for 2 Chron. 6:18b to follow the discussion....  

For more information, see the Hebrew for Christians website.

God’s Glory & Tishah B’Av

In last week's Torah reading (Shoftim), Moses defined an extensive system of justice for the Israelites and pointed to the coming Messiah who would be the rightful King of Israel: "The LORD your God will raise up for you a prophet like me from among you, from your brothers -- it is to him you shall listen" (Deut. 18:15).  In this week's portion (i.e., parashat Ki Teitzei: כי־תצא), Moses returns to the immediate concern of life in the promised land by providing additional laws to be enforced regarding civil life in Israel. In fact, Jewish tradition (following Maimonides) identifies no less than 74 of the Torah's 613 commandments in this portion (more than any other), covering a wide assortment of rules related to ethical warfare, family life, burial of the deceased, property laws, the humane treatment of animals, fair labor practices, and honest economic transactions.

Of particular interest to us is the law regarding capital offenses and the instruction that one who was executed and “hanged on a tree” (עַל־עֵץ) is under the curse of God (Deut. 21:22-23).  According to the Talmud (Nezakim: Sanhedrin 6:4:3), the Great Sanhedrin (סַנְהֶדְרִין גְדוֹלָה) decided that “a man must be hanged with his face towards the spectators” upon a wooden stake, with his arms slung over a horizontal beam. It should be noted that while this is technically not the same thing as the gruesome practice of Roman crucifixion, the reasoning based on this verse was apparently used to justify the execution of Yeshua (Mark 15:9-15; John 19:5-7; 15). The exposed body was required to be buried before sundown to keep the land from being defiled. Besides the shame of this manner of death, the one so executed would be unable to fall to their knees as a final act of repentance before God, thereby implying that they were under the irrevocable curse of God (קִלְלַת אֱלהִים). 

For more information see:
https://hebrew4christians.com

Torah

Parashat Ki-Teitzei - Elul

The topic of divine imperatives quite naturally raises the subject of whether a follower of the Messiah should adhere to the lawcode of Moses.  After all, Yeshua Himself was "the Voice of the Living God (קוֹל אֱלהִים חַיִּים) speaking (davar) from the midst of the fire" at Sinai (Deut. 5:26), and surely He lived shomer ha-Torah (שׁוֹמֵר הַתּוֹרָה) as a Torah observant Jew. Should we follow His example by becoming shomer ha-Torah as well?  Why then the law?

For more see https://hebrew4christians.com

Torah and the follower of Messiah...

In our Torah portion for Chanukah week, parashat Miketz (i.e., Gen. 41:1-44:17), we will read how imprisoned Joseph successfully interpreted Pharaoh's dreams and suddenly rose to power in Egypt. Because of a famine in the land of Canaan, however, his brothers (who had earlier betrayed him) came to Egypt in search of food. A disguised Joseph then tested his brothers to see whether they were the same people who had callously sold him into slavery, or whether they had undergone teshuvah (repentance).

The eventual revelation of Joseph and his reconciliation with his brothers is a prophetic picture of acharit ha-yamim (the "End of Days") when Israel, in Great Tribulation, will come to accept Yeshua as Israel's true deliverer.  Presently, the veil is still over the eyes of the Jewish people and they collectively regard Yeshua as an "Egyptian" of sorts.  In this connection, I list some of the ways that Joseph is a "type" or foreshadowing of the coming Yeshua as the Suffering Servant (see “Mashiach ben Yosef” on the H4C site). 

For more see: https://hebrew4christians.com
­

Chanukah / parashat Miketz podcast

Our Torah reading for this week, parashat Tetzaveh, continues the description of the Mishkan (i.e., "Tabernacle"), though the focus shifts to those who will serve within it, namely the kohanim (i.e., the priests of Israel). First Moses was instructed to tell the Israelites to bring pure olive oil for the lamps of the Menorah which the High Priest was to light every evening in the Holy Place. God then commanded Moses to ordain Aaron and his sons as priests and described the priestly garments they would wear while serving in the Tabernacle. The portion further describes the ordination process for the priests and gives a description of the Altar of Incense (ketoret ha'mizbe'ah). In this audio broadcast presentation I provide a verse-by-verse reading of the Torah portion (in English), providing Hebrew insights throughout, and linking the truths of Torah to the glory of Yeshua our Messiah, the Light of the World.

For more see:
https://hebrew4christians.com/Scripture/Parashah/Summaries/Tetzaveh/tetzaveh.html


Note: Originally recorded January, 2018

Parashat Tetzaveh Podcast

I present a quick overview of Deuteronomy 6:4, the opening verse of the great "Shema Israel" affirmation of faith. For Hebrew analysis, click the image to see it larger while listening or download the pdf file here:

https://hebrew4christians.com/Blessings/Blessing_Cards/deut6-4-lesson.pdf
­

The Opening verse of the Shema...

Gratitude and Seeing... 

The way we choose to see is ultimately a spiritual decision.  In this "Daily Dvar broadcast, I discuss the "Torah of the Good Eye" and the spiritual need to seek goodness in everyday reality.  I hope you will find it helpful.

- John (H4C)

Gratitude and Seeing - a short d'var...

In this "Daily Dvar” broadcast, I discuss our responsibility to discern the spiritual significance hidden within our everyday choices and therefore to make a conscious decision to choose life.

Seeing and Decision - Daily D'var on Re'eh

It is written in our Scriptures: "Above all else guard your heart, for from it flow the springs of life” (Prov. 4:23). The Hebrew text for this verse is emphatic. We are to guard our hearts vigilantly, just as a prison guard or warden might keep watch over a prisoner.  The phrase translated "above all else" (mikkol mishmar),  literally means "more than anything that might be guarded" a construction used to intensify the command to exercise vigilance.  Plainly put, this verse commands us to watch over our heart more than anything else.

In this daily d'var broadcast, I discuss the importance of guarding our hearts in light of the call to do teshuvah during the Forty Days leading up to Yom Kippur.  I hope you find it helpful.

Guarding your Heart - daily d'var on Shoftim

Yeshua repeatedly took the role of a “stumbling block” to test people’s response to his ministry and message. Most people were offended at Him, of course, and in the end Yeshua was crucified for the sake of their offenses.  After His death, the cross itself became the scandal of faith. The Apostle Paul referred to the "offense of the cross" which he did not want removed. But what is the "offense of the cross" and why is the proclamation of the crucified Messiah a scandal (σκάνδαλον) to Jews and foolishness to the Gentiles?

Hebrew for Christians Podcasts

The Offense of the Cross: Reflections on Skandalon...

An audio podcast from Hebrew for Christians for Shabbat Noach, discussing such topics as the High Holy Days, the Torah reading cycle, and more.

For more see https://www.hebrew4christians.com

Shavuah Tov for parashat Noach

THE VERY FIRST PROPHECY OF THE TORAH concerns the promise of the coming “seed of the woman” who would vanquish the serpent (nachash) that had originally tempted and deceived Eve (Gen. 3:15).  This prophecy is sometimes called the proto-euangelion (“first gospel”), since it is the starting point of all subsequent prophecy and redemptive history revealed in the Scriptures.  Indeed, since the mystery of the Incarnation of the Son of God is foreshadowed here, this prophecy is linked to the original woman, Eve.  Just as Eve became a carrier of the corruption of human nature by heeding the voice of the tempter, so she would be the carrier of God Himself for the deliverance of mankind through the advent of the Redeemer. In the tragic aftermath of the transgression of the first man and woman, then, God first announced His unfailing redemptive love for the human race that would culminate in the birth, sacrifice, and resurrection of Yeshua our Savior and Deliverer - “born of a woman, born under the law” (Gal. 4:4).

For more see https://www.hebrew4christians.com

The Gospel in the Garden: Further thoughts on parashat Bereshit

A weekly broadcast from John Parsons of Hebrew for Christians regarding the weekly Torah portion.  This week I provide an overview of parashat Chayei Sarah (Gen. 23:1-25:18)and also discuss some theological questions regarding suffering, God's foreknowledge, and our need for salvation.  Shavuah Tov, Chaverim!

For more see www.hebrew4christians.com

Shavuah Tov for parashat Chayei Sarah

There is rational, intuitive, and empirical evidence to believe that the universe was created in time by a transcendental power that is the source of all value, meaning, purpose, and so on. Martin Heidegger asked, “Why is there something rather than nothing,” which is not a question about a possible cause for an observed effect, but is a question about the underlying cause of any possible existence at all.  The Scriptures reply: “For God’s invisible attributes, namely, his eternal power and divine nature from the creation of the world, have been clearly perceived, because they are understood through what has been made, so people are without excuse” (Rom 1:20).

For more see https://hebrew4christians.com

Irrepressible Creation: Thoughts on Bereshit

In parashah Toldot we read that God told Rebekah, “Two nations are in your womb, and two peoples from within you shall be divided...” (Gen. 25:23).  These twins, of course, were Esau (עֵשָׂו) and Ya’akov (יַעֲקב), respectively.   In this podcast, I discuss the relationship between Isaac and Rebekah, Esau and Jacob, and consider the ongoing struggle between "Edom" and the Jewish people...  The issue of the birthright - and therefore the mantle of Abrahamic - leadership was crucial for the perpetuity of the Jewish people.  To this day, Rome (i.e., “Edom”) and Israel are considered perpetual enemies...

For more see www.hebrew4christians.com

The Deception Of Esau: Thoughts on parashat Toldot

In our Torah portion this week (parashat Vayetzei), it is written that Jacob “came to a certain place and stayed there that night” (Gen. 28:11).  The Hebrew text, however, indicates that Jacob did not just happen upon a random place, but rather that “he came to the place” -- vayifga bamakom (וַיִּפְגַּע בַּמָּקוֹם).  The sages therefore wondered why the Torah states bamakom, “the place,” rather than b’makom, “a place”?  Moreover, the verb translated “he came” is yifga (from paga’: פָּגַע), which means to encounter or to meet, suggesting that Jacob’s stop was a divine appointment. Indeed, as we shall see, this special dream or vision revealed the very truth of the Messiah - the Meeting Place of God - to our father Jacob.

For more see https://www.hebrew4christians.com

Shavuah Tov for parashat Vayetzei

Before he could return from his exile, Jacob had to face his fears and wrestle with God. The outcome of the struggle was a blessing, as signified by a new name, "Israel" (יִשְׂרָאֵל), meaning one who who perseveres (שָׂרָה) with God (אֵל).  Jacob finally prevailed with God when the power of his faith overcame the pain of his past... Jacob's story teaches that before we can return from our place of exile, we have to face our fears and wrestle over who we really are.  

For more see https://.hebrew4christians.com

Shavuah Tov Vayishlach

Shavuah Tov for parashat Vayishlach...

Recall that Jacob had disguised who he really was in the hope of obtaining the blessing (Gen. 27), though his duplicity forced him into an exile that lasted until he was finally willing to be honest with himself.  And like Jacob, each of us must answer God's question: "What is your name?" (Gen. 32:27). When we “wrestle through” this question to face who we really are, we encounter God and find our blessing, that is, our true identity.  

For more visit:
https://hebrew4christians.com

Telling God your name

Telling God Your Name - Further thoughts on Vayishlach

In our Torah portion for this week (i.e., parashat Vayeshev), we read how Joseph's jealous brothers stripped him of his "coat of many colors" and threw him into a pit -- a providential event that eventually led to the deliverance of the Jewish people by the hand of a "disguised savior." Indeed, the life of Israel's chosen son Joseph foreshadowed the two advents of Yeshua our Messiah: first as Israel’s Suffering Servant, and second as the national deliverer of the Jewish people during tribulation...

For more information see:
www.hebrew4christians.com

Shavuah Tov for parashat Vayeshev

At Sinai we heard the Voice of God (קוֹל אֱלהִים) speaking from the midst of the Fire (Deut. 4:33), an event that foreshadowed the great advent of the King and Lawgiver Himself, when the Eternal Word (דְבַר־יְהוָה) became flesh and dwelt with us (Phil. 2:6-7; John 1:1,14).  Any theology that regards God as entirely transcendent (i.e., God is beyond any analogy with the finite) will have a problem with divine immanence (i.e., God is inherent and involved within the finite), since the highness, holiness, and perfection of God will make Him seem distant, outside of us, far away, and unknown... Incarnational theology, on the other hand, manifests the nearness of God to disclose the divine empathy. Indeed, the LORD became Immanuel (עִמָּנוּ אֵל), "one with us," to share our mortal condition, to know our pain, and to experience what it means to be wounded by sin, to be abandoned, alienated, forsaken.

Hebrew for Christians

The Word Made Flesh - A Message for Christmas...

In our Torah portion for Chanukah / Christmas, Benjamin stood before Joseph accused of the theft of a chalice, while Judah “drew near” (vayigash) and vicariously offered to bear the penalty for his brother, pleading with Joseph to spare his father the loss of yet another son.  Joseph was so moved by Judah’s act of mesirat nefesh (self-sacrifice) that he decided the time had finally come for him to reveal his identity to his brothers. After clearing the room, he began speaking in Hebrew and said, אֲנִי יוֹסֵף הַעוֹד אָבִי חָי, “I am Joseph, is my father still alive?” When the brothers drew back in shock and dismay, Joseph said, “Draw near to me, please” (from the same verb nagash) and then explained how God providentially brought him to Egypt to save the family’s life....

For more see:
http://www.hebrew4christians.com

Shavuah Tov for parashat Vayigash

Our Torah reading for this week, parashat Vayechi (ויחי), recounts how the great patriarch Jacob adopted Joseph's two sons (Ephraim and Manasseh) as his own children. When Jacob blessed the boys, however, he intentionally reversed the birth order by putting the younger before the older, signifying that the old struggle he had faced as a child was over, and he now understood things differently. And note Ephraim and Manasseh’s reaction: the older did not envy the younger, nor did the younger boast over the older. The family had apparently learned that blessing from God is for the good of all, and that there is no real blessing apart from genuine humility that esteems the welfare of others.  Jacob was now ready to summon his family to hear his final words.  Among other things, he foretold how the Messiah would come from the line of Judah and then instructed his sons to bury him only in the promised land, and not in Egypt.

For more see www.hebrew4christians.com

Shavuah Tov for parashat Vayechi

The Book of Exodus (סֵפֶר שְׁמוֹת) begins directly where the book of Genesis left off, by listing the “names” (shemot) of the descendants of Jacob who came down to Egypt to dwell in the land of Goshen. Over time Jacob’s family flourished and multiplied so greatly that the new king of Egypt – who did not “remember” Joseph – regarded the Israelites as a political threat and decided to enslave them. When the king’s oppression did not curb their growth, however, he commanded the Hebrew midwives to kill all newborn Jewish boys. When the midwives refused to obey, however, the Pharaoh decreed that all newborn boys were to be forcibly drowned in the Nile river.

In this audio summary, I discuss the first portion of the Book of Exodus, parashat Shemot, as well as the significance of the secular New Year and our approach to understanding the holidays in general.

For more information please visit https://hebrew4christians.com

Shavuah Tov for parashat Shemot

In this audio broadcast I discuss the the 40 day "Season of Teshuvah" or repentance leading up to the Jewish High Holidays as well as the weekly Torah portion, parashat Ki Tavo, which includes instructions for the people to ratify the Sinai covenant in the promised land by means of a special covenant renewal ceremony performed in the valley between Mount Ebal and Mount Gerazim.  During this ceremony blessings for obedience and curses for disobedience would be declared, and Moses warned the people by providing a seemingly endless description of terrible consequences that would befall the Jewish people if they disobeyed the terms of the Sinai covenant (Deut. 28:15-68). In Jewish tradition this litany of woe is called the “tochachah” (תּוֹכָחָה), a word that means "rebuke" or "reprimand." Reading the tochachah is difficult and painful, though it serves as a bitter medicine to wake us up and prevent us from falling into a lethal coma. In that sense the tochechah may be regarded as a great blessing, since it shocks us into experiencing the gravity of God’s grace. This is similar to Yeshua’s grave warnings about the dangers of hell. If we refuse to listen or rush past his words, we are missing the substance of God’s lament given through the Hebrew prophets. Sin is a lethal problem, and we must turn to God for healing or we will die. As Blaise Pascal once wrote, “Between heaven and hell is only this life, which is the most fragile thing in the world.”  Therefore shuvah! -- turn to God and receive the blessing of life!

For more information visit:
https://hebrew4christians.com

Parashat HaShavuah

Shavuah Tov for Ki Tavo - Elul

In this "Shavuah Tov" audio broadcast I discuss both the Jewish High Holidays -- and how they relate to us as followers of Yeshua the Messiah -- as well as the weekly Torah portion we will read for Shabbat Shuvah, namely parashat Vayeilech.  I hope you will find it helpful.  L'Shanah Tovah u'Metukah b'Yeshua Meshicheinu, chaverim!  -  "to a good and sweet year in our Messiah Yeshua, friends."

As always for more information visit Hebrew for Christians at:
https://www.hebrew4christians.com

Shavuah Tov for Vayeilech - Rosh Hashanah

In this special "High Holiday" audio presentation, I discuss Yom Kippur and its themes, particularly in reference to the atonement given in the Messiah Yeshua, as well as parashat Ha'azinu, the Torah portion we always read between Rosh Hashanah and Yom Kippur.  The Ha'azinu is an amazing prophetic song ("shirah") written by Moses just before he died.  Written nearly 1,500 years before the advent of Yeshua, Moses foresaw the climatic events of Israel's history -- its past, present, and most notably its future, including the future time of redemption and atonement at the End of the Age. 

For more information about Yom Kippur, the High Holidays, or parashat Ha'azinu, please visit Hebrew for Christians:

https://hebrew4christians.com

Shavua Tov for Ha'azinu - Days of Awe and Yom Kippur

V’zot HaBerakhah ("this is the blessing") is the final portion of the Torah, which records Moses’ last words to the people just before his death.  It is always read just after the festival of Sukkot on the holiday called “Simchat Torah.” After reading this portion, we will “rewind the scroll” back to Parashat Bereshit to begin reading the Torah all over again. We do this every year because Talmud Torah - the study of Torah - never ends! A true student of Scripture cannot claim to have completed the study of the Torah, for the implications of such study extend forever. And so the cycle continues, over and over in a continuous chain of study, ever widening, and all encompassing.

For more information see:
https://hebrew4christians.com

Parashat V'zot HaBerakhah and Sukkot

In parashat Lekh-Lekha we read that Abram was 75 years old, married to (his half-sister) Sarai, and guardian of his nephew Lot (his deceased brother Haran’s son) when he received the promise of divine inheritance and left Mesopotamia for the Promised Land: “And the LORD said to Abram, "Go from (i.e., lekh-lekha: לך־לך) your country and your kindred and your father's house to the land that I will show you.  In Hebrew, the phrase lekh lekha means "go for yourself" (lit. “walk [הָלַךְ] for yourself [לְךָ]”), though the sages interpreted it to mean "go to yourself," that is, "look within yourself" in order to begin walking out your own journey into the promises. The realm of divine promise is only attained when we venture out in faith.  Like Abraham, we likewise are called to leave everything behind and to go forth by faith to take hold of God's promise for our lives...

For more information see:
https://hebrew4christians.com

Shavuah Tov for parashat Lekh-Lekha

In our Torah reading for this week, parashat Toldot (תוֹלדת), we learn that Isaac and Rebekah had been married for twenty years but were still without an heir to carry on the family line... Finally their prayers were answered and Rebekah conceived, though not without complications. When she inquired of the LORD about her travail, God told her that she was carrying twins that would be heads of two rival nations, but the younger child would in fact become the promised heir of the chosen people.

For more information, see:
https://hebrew4christians.com

Shavuah Tov for parashat Toldot

Shalom chaverim.  In this "Daily Dvar" broadcast I discuss what I have called the "blessing of holy desperation," or that very special blessing of needing God so viscerally that you would otherwise fall apart or even self-destruct apart from his ongoing intervention in your life.  I hope you will find it helpful. 

For more information:
https://hebrew4christians.com

Daily Dvar: Blessings of Brokenness

Daily Dvar: Blessing of Holy Desperation

The “tetragrammaton,” or the four-letter name YHVH (יהוה), is regarded as God’s “proper name” in the Scriptures, though it is better to understand it as a metaphorical term (paronomasia) that points to God’s ineffable and infinite essence (אין סוף).  This is clearly taught in Torah and reaffirmed in the New Testament Scriptures.  In this "Daily Dvar" audio broadcast I discuss the ineffable Name of the Lord.  I hope you will find it helpful. 

For more information visit:
https://hebrew4christians.com

Daily Dvar: Ineffable Name

Daily Dvar: The Ineffable Name

The way we choose to see is ultimately a spiritual decision.  In this "Daily Dvar broadcast, I discuss the "Torah of the Good Eye" and the spiritual need to seek goodness in everyday reality.  I hope you will find it helpful. 

For more information see:
https://hebrew4christians.com

Daily Dvar Torah of the Good Eye

Daily Dvar: Torah of the Good Eye

In this special "High Holiday" audio presentation, I discuss Yom Kippur and its themes, particularly in reference to the atonement given in the Messiah Yeshua, as well as parashat Ha'azinu, the Torah portion we always read between Rosh Hashanah and Yom Kippur.  

Note that this audio is also relevant to the study of the Acharei Mot Torah portion. 

For more information about Yom Kippur, the High Holidays, parashat Ha'azinu, and/or parashat Acharei Mot, visit Hebrew for Christians:

https://hebrew4christians.com

Shavuah Tov for Yom Kippur (Ha'azinu, Acharei Mot)

A Hebrew reading lesson (with drash) on Proverbs 3:12, "For whom the LORD loves he reproves, like a father the son in whom he delights."  Click on the Hebrew verse to enlarge it on your screen while listening.  Shalom chaverim.

Hebrew Lesson: Arguing with God?

https://hebrew4christians.com/Blessings/Blessing_Cards/gen1-26a-lesson.pdf
­
“Then the LORD God formed the man from dust of the ground and breathed into his nostrils the breath of life, and the man became a living soul” (Gen. 2:7). We tend to think of dust in self-effacing terms; for example, repenting in “dust and ashes” expresses unworthiness and sinfulness. Yet the dust God used to form Adam was not worthless, but instead represented very fine particles of creation, a substance suspended midway between heaven and earth, almost a “spiritual matter.” This is suggested by the fact that God first intended man to be his image bearer and only then used dust as the material for that higher end. 

Click the graphic while you listen to this audio lesson on the Hebrew text of Genesis 1:26 and learn what is meant by the “image and likeness” of God.

Genesis 1:26 Hebrew

The Dust of God... (podcast)

Shalom chaverim. I just uploaded a brief update on how things are going for us over here, so take a listen if you are interested. This is not a professional podcast, just a general talk, though I hope you might find it interesting.

Personal Update (Nov, 2020)

This site lists some of the Hebrew for Christians podcasts from over the years.  It is updated according to the Jewish calendar and holiday cycle.

Hebrew for Christians

Pinned to spotlight

Popular tracks