Hebrews 10 Quotes

Psalm 46: 10 tells us there is a kind of knowing that comes in silence and not in words-but first we must be still. The Hebrew word translated "Be still" literally means "Let go of your grip.

The cross was not about some mythical pagan deity demanding a blood sacrifice – destroying his own son like Molech. Someone may ask … but wasn’t blood required for the forgiveness of sins? Yes, but not in a paganistic Indiana Jones and the Temple of Doom sort of way. Yes, blood was needed for the forgiveness of sins. Not because the Father needed it, but because we did. We were running from God; He was never running from us. In Hebrews 10:22, Paul writes, “let us draw near to God with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience. …” The blood was for us. The sure solid proof and substance of God’s love. God did not need the blood for Himself. It was His blood. He poured it out for us.

More than 500 deluge legends are known around the world and, in a survey of 86 of these (20 Asiatic, 3 European, 7 African, 46 American and 10 from Australia and the Pacific), the specialist researcher Dr Richard Andree concluded that 62 were entirely independent of the Mesopotamian and Hebrew accounts.

At Ge 1:1 God used a matrix of sevens: (1) Seven words. (2) 28 letters (28 ÷ 4 = 7). (3) First three words contain 14 letters (14 ÷ 2 = 7). (4) Last four words contain 14 letters (14 ÷ 2 = 7). (5) Fourth and fifth words have seven letters. (6) Sixth and seventh words have seven letters. (7) Key words (God, heaven, earth) contain 14 letters (14 ÷ 2 = 7). (8) Remaining words contain 14 letters (14 ÷ 2 = 7). (9) Numeric value of first, middle and last letters equal, 133 (133 ÷ 19 = 7). (10) Numeric value of the first and last letters of all seven words equal 1,393 (1,393 ÷ 199 = 7). (11) The book of Genesis has 78,064 letters (78,064 ÷ 11,152 = 7). So, what is the big deal about seven? Jesus is our Shiva (7), our Shabbat (7th day). (Lu 6:5) You couldn’t see this messianic reference, however, unless you are reading in Hebrew. This book is the beginning of an amazing pilgrimage.

The Hebrews knew that by rest, God meant not only the protection of their boundaries from invading hordes but the emotional, mental, and spiritual confidence they would have knowing that God was irreversibly with them. Rest was inseparable from God's presence. One always accompanies the other.

We're told in Psalms 46:10, to "be still," or to "cease striving," and know that He is God. Some people are familiar with this verse but not the larger context, which is that of someone looking over the remains of a battlefield. The original Hebrew is suggestive of stopping the fight, letting go, and relaxing. God wants us to drop our arms. No more defensiveness. No more taking things personally. He'll handle it. Really. Trust Him. Rest.

We should expect nothing less from the language that was originally given by God, to His human family. Hebrew was the method that God chose for mankind to speak to Him, and Him to them. Adam spoke Hebrew—and your Bible confirms this. Everyone who got off the ark spoke one language—Hebrew. Even Abraham spoke Hebrew. Where did Abraham learn to speak Hebrew? Abraham was descended from Noah’s son, Shem. (Ge 11:10-26) Shem’s household was not affected by the later confusion of languages, at Babel. (Ge 11:5-9) To the contrary, Shem was blessed while the rest of Babel was cursed. (Ge 9:26) That is how Abraham retained Hebrew, despite residing in Babylon. So, Shem’s language can be traced back to Adam. (Ge 11:1) And, Shem (Noah’s son) was still alive when Jacob and Esau was 30 years of age. Obviously, Hebrew (the original language) was clearly spoken by Jacob’s sons. (Ge 14:13)

Let us hold fast the confession of our hope without wavering for He who promised is faithful.

there are so many identity statements in the New Testament. (Here are a few: Ephesians 1—3; Colossians 1:21—23; Hebrews 10:19—25; 1 Peter 2:9—12; 1 John 3:1—3.)

The flaming sword guarding the way to the presence of God came down on Jesus, and now the way is open (Genesis 3:24; Hebrews 10:19–22).

Hebrews 10:24 (NLT), “Think of ways to encourage one another to outbursts of love and good deeds.

Hebrews 10:35 says, So don’t throw away that courage of yours, which carries with it such a great reward.

The parousia of Christ to bring salvation (Hebrews 9:28), would occur at the time of the restoration (apokatastasis) of all things (Acts 3:21). But the restoration / reformation (diorthosis) would occur at the end of the Old Covenant (Hebrews 9:6-10). Therefore, the parousia of Christ to bring salvation would occur at the end of the Old Covenant. This demands that we understand eschatology as Covenantal and not Historical.

For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. (Hebrews 4:10–11)

FEBRUARY 26 YOU WILL OVERCOME THE DEVIL BY THE BLOOD OF MY SON JUST AS THE blood of a lamb, sprinkled on the doorposts in Egypt by My chosen people, established a covenant of blood with Me and protected them from the destruction that I brought to those who had enslaved them, so too have I established a covenant of blood with you. Through the blood of My dear Son, Jesus, which covers you, I have redeemed you from the curse of sin and have adopted you as My own dear child. I have equipped you with everything good for doing My will, and I will work in you to cause you to do what is pleasing to Me. Through the blood of Christ you can have confidence to come into My presence. In His blood I have given you redemption, forgiveness of sins, and have redeemed you from the power of evil. EXODUS 12; HEBREWS 13:20–21; REVELATION 12:10–11 Prayer Declaration I have eternal redemption through the power of the blood of Christ. I have been raised to new life in Christ so that I may serve the living God. I overcome the devil through the blood of Jesus. Through Him I am made perfect and have the confidence to enter into the presence of God.

Many will be purged, purified and refined, but the wicked will act wickedly; and none of the wicked will understand, but those who have insight will understand. (Dan. 12:10) Speaking of the Harpazo and Resurrection, the Hebrew Prophet Daniel precisely warned us of these things in Daniel 12:10. The wicked will not understand, those who have insight will.

Good powerlessness (because there is also a bad powerlessness) allows you to “fall into the hands of the living God” (Hebrews 10:31). You stop holding yourself up, so you can be held. There, wonderfully, you are not in control and only God needs to be right. That is always the very special space of any positive powerlessness and vulnerability, but it is admittedly rare. Faith can only happen in this very special threshold space. You don’t really do faith, it happens to you when you give up control and all the steering of your ship. Frankly, we often do it when we have no other choice. Faith hardly ever happens when we rush to judgment or seek too-quick resolution of anything. Thus you see why faith will invariably be a minority and suspect position. And you also see why the saints always said that faith is a gift. You fall into it more than ever fully choosing it, and only then do you know how grace, love, and God can sustain you and strengthen you at very deep levels.

Go and tell," I whispered to him. There was little voice left in me, but I whispered it firmly. Then I took the Gospel from the table, the Russian translation, and showed him John, chapter 12, verse 24: "Verily, verily, I say unto you, except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit." I had read this verse just before he came. He read it. "True," he said, and smiled bitterly. "Yes, in these books," he said, after a pause, one finds all sorts of terrible things. It is easy to shove them under someone's nose. Who wrote them, were they human beings?" "The Holy Spirit wrote them," I said. "Its easy for you to babble," he smiled again, but this time almost hatefully. I again took the book, opened it to a different place, and showed him the Epistle to the Hebrews, chapter 10, verse 31. He read: "It is a fearful thing to fall into the hands of the living God." He read it and threw the book aside. He even began trembling all over. "A fearful verse," he said. "You picked a good one, I must say.

Who I Am in Christ I Am Accepted   John 1:12 I am God’s child. John 15:15 I am Christ’s friend. Romans 5:1 I have been justified. 1 Corinthians 6:17 I am united with the Lord, and I am one spirit with Him. 1 Corinthians 6:20 I have been bought with a price. I belong to God. 1 Corinthians 12:27 I am a member of Christ’s Body. Ephesians 1:1 I am a saint. Ephesians 1:5 I have been adopted as God’s child. Ephesians 2:18 I have direct access to God through the Holy Spirit. Colossians 1:14 I have been redeemed and forgiven of all my sins. Colossians 2:10 I am complete in Christ. I Am Secure   Romans 8:1-2 I am free from condemnation. Romans 8:28 I am assured all things work together for good. Romans 8:31-34 I am free from any condemning charges against me. Romans 8:35-39 I cannot be separated from the love of God. 2 Corinthians 1:21-22 I have been established, anointed and sealed by God. Philippians 1:6 I am confident that the good work God has begun in me will be perfected. Philippians 3:20 I am a citizen of heaven. Colossians 3:3 I am hidden with Christ in God. 2 Timothy 1:7 I have not been given a spirit of fear, but of power, love and a sound mind. Hebrews 4:16 I can find grace and mercy in time of need. 1 John 5:18 I am born of God and the evil one cannot touch me. I Am Significant   Matthew 5:13-14 I am the salt and light of the earth. John 15:1,5 I am a branch of the true vine, a channel of His life. John 15:16 I have been chosen and appointed to bear fruit. Acts 1:8 I am a personal witness of Christ. 1 Corinthians 3:16 I am God’s temple. 2 Corinthians 5:17-21 I am a minister of reconciliation for God. 2 Corinthians 6:1 I am God’s coworker (see 1 Corinthians 3:9). Ephesians 2:6 I am seated with Christ in the heavenly realm. Ephesians 2:10 I am God’s workmanship. Ephesians 3:12 I may approach God with freedom and confidence. Philippians 4:13 I can do all things through Christ who strengthens me.

Just as Hebrews 10:5-8 (Appendix A) says, this coming was not to be a sacrifice but was the opposite, it was anti-sacrificial.  Jesus did not come to fulfill the logic of the sacrificial system (either Jewish or pagan) but to expose it and put an end to its reign in our lives.

Suffering, of course, can lead you in either of two directions: It can make you very bitter and close you down, or it can make you wise, compassionate, and utterly open, either because your heart has been softened, or perhaps because suffering makes you feel like you have nothing more to lose. It often takes you to the edge of your inner resources where you “fall into the hands of the living God” (Hebrews 10:31), even against your will. We must all pray for the grace of this second path of softening and opening. My personal opinion is that this is the very meaning of the phrase “deliver us from evil” in the Our Father (Lord’s Prayer). We aren’t asking to avoid suffering. It is as if we were praying, “When the big trials come, God, hold on to me, and don’t let me turn bitter or blaming,” an evil that leads to so many other evils.

For we know Him Who said, Vengeance is Mine [retribution and the meting out of full justice rest with Me]; I will repay [I will exact the compensation], says the Lord. And again, The Lord will judge and determine and solve and settle the cause and the cases of His people. Hebrews 10:30

The prophet Micah (6:8) summarizes what God wishes for humanity with three commandments: “What does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?” Isaiah 56:1 offers two commandments, “Thus says the LORD: Maintain justice, and do what is right, for soon my salvation will come, and my deliverance be revealed.” Finally, the Talmud cites Habakkuk 2:4, “Look at the proud! Their spirit is not right in them, but the righteous live by their faith.” This is the verse Paul cites in Romans 1:17 and Galatians 3:11, and the Epistle to the Hebrews 10:38 alludes to it as well.

I grew up thinking the only scriptures on earth were those inspired by the Hebrew prophets of the Old Testament, the words and letters of Jesus and his apostles, and the scriptures of the Restoration. But how could the God I believed was the loving God of all the earth not speak somehow to everyone else? For years I wrestled with this idea. Having now read the Chinese classics, certainly Confucius, but others as well, I believe I have found the scriptural infusion God gave the Chinese nation. Mencius is my favorite, I must admit, and I do not hesitate to call what he bestowed upon the world scripture--some of the most optimistic, holy writing the world has.

Lord, in the beginning you laid the foundation of the earth, and the heavens are the work of your hands. Even they will perish, but you remain forever. They will wear out like old clothing. You will roll them up like an old coat. They will fade away like old clothing. But you are always the same; you will never grow old. (Hebrews 1:10–12 NLT)

A Personal Atonement At some point the multitudinous sins of countless ages were heaped upon the Savior, but his submissiveness was much more than a cold response to the demands of justice. This was not a nameless, passionless atonement performed by some detached, stoic being. Rather, it was an offering driven by infinite love. This was a personalized, not a mass atonement. Somehow, it may be that the sins of every soul were individually (as well as cumulatively) accounted for, suffered for, and redeemed for, all with a love unknown to man. Christ tasted "death for every man" (Hebrews 2:9; emphasis added), perhaps meaning for each individual person. One reading of Isaiah suggests that Christ may have envisioned each of us as the atoning sacrifice took its toll—"when thou shalt make his soul an offering for sin, he shall see his seed" (Isaiah 53:10; emphasis added; see also Mosiah 15:10–11). Just as the Savior blessed the "little children, one by one" (3 Nephi 17:21); just as the Nephites felt his wounds "one by one" (3 Nephi 11:15); just as he listens to our prayers one by one; so, perhaps, he suffered for us, one by one. President Heber J. Grant spoke of this individual focus: "Not only did Jesus come as a universal gift, He came as an individual offering with a personal message to each one of us. For each one of us He died on Calvary and His blood will conditionally save us. Not as nations, communities or groups, but as individuals."55 Similar feelings were shared by C. S. Lewis: "He [Christ] has infinite attention to spare for each one of us. He does not have to deal with us in the mass. You are as much alone with Him as if you were the only being He had ever created. When Christ died, He died for you individually just as much as if you had been the only man in the world."56 Elder Merrill J. Bateman spoke not only of the Atonement's infinite nature, but also of its intimate reach: "The Savior's atonement in the garden and on the cross is intimate as well as infinite. Infinite in that it spans the eternities. Intimate in that the Savior felt each person's pains, sufferings, and sicknesses."57 Since the Savior, as a God, has the capacity to simultaneously entertain multiple thoughts, perhaps it was not impossible for the mortal Jesus to contemplate each of our names and transgressions in concomitant fashion as the Atonement progressed, without ever sacrificing personal attention for any of us. His suffering need never lose its personal nature. While such suffering had both macro and micro dimensions, the Atonement was ultimately offered for each one of us.

The more time that passes without an answer and the longer we wander through the wilderness of silence and shadow, the more fearful we become that maybe God isn't all we have believed him to be. It's in those moments that Satan plants in us the temptation to 'throw away this confident trust in the Lord.' The enemy wants us to forget 'the great reward it brings you' (Hebrews 10:35).

You meant evil against me," Joseph told his brothers, using a Hebrew verb that traces its meaning to "weave" or "plait." "You wove evil," he was saying, "but God rewove it together for good." God, the Master Weaver.

The New Testament quotes from the Psalter more often than from any other Old Testament book. • Of the 283 direct quotes of the Old Testament in the New, 116 (41 percent) are from the Psalms.5 • The Psalms are used more than fifty times in the Gospels to allude to the person and work of Jesus Christ.6 • When the author of Hebrews sought biblical proof that Jesus was God, at least seven of his citations were from the book of Psalms.

For many in the Arminian tradition, who emphasize the believer’s free will and responsibility, texts like Romans 8:30; 9:18 – 24; Galatians 1:15; and Ephesians 1:4 – 5 are something of an embarrassment. Likewise many Calvinists have their own ways of getting around what is said quite plainly in passages like 1 Corinthians 10:1 – 13; 2 Peter 2:20 – 22; and Hebrews 6:4 – 6. Indeed our experience as teachers is that students from these traditions seldom ask what these texts mean; they want only to know “how to get around” what these various passages seem clearly to affirm!

The constancy and faithfulness of God is an assured reality. Whereas even the apparently stable earth and heavens can perish (v. 25–26), more permanent and fixed even than these is God himself. He is the same, and his years have no end (v. 27). Hebrews 1:10–12 quotes these verses (Ps. 102:25–27) and applies them to Christ, through whom God created (cf. Heb. 1:2) and redeemed (cf. Heb. 2:17–18) the world. Believers of all generations may put their hope in Christ, who is the same yesterday, today, and forever (cf. Heb. 13:8). He is their salvation. He is their hope. In him the people of God “shall dwell secure” (Ps. 102:28).

Apart from God's revealed Word, we cannot be sure about other sources. Man has no inherent capacity to know what is absolute and what is not. The sovereign Creator God alone knows what is absolute truth. He is its source. God is incomprehensible and limitless. Yet according to His gracious good pleasure, He has supernaturally communicated in His Holy Word, the Bible, that which He wants man to comprehend (Deuteronomy 32:4; Daniel 10:21; Hebrews 1:1-2). Hence, the only way mankind can know the truth is to read or hear God's Word with the accompanying work and ministry of the Holy Spirit of truth (John 16:13; 1 Corinthians 2:13). The Triune God created man in His image as a dependent, moral, reasoning entity and holds him accountable (Genesis 1:27-30; 2:17; 3:16-19; Luke 16:23; Hebrews 9:27-28). In every generation, each person must decide what to believe, either God's Word (John 3:33) or Satan's lies (John 8:44).

I have a covenant with almighty God sealed with the blood of Jesus. He has set me free from the waterless pit. Never again will I be unsatisfied with life. He has become my stronghold of safety and prosperity. He has restored to me double what was taken from me. He has bent me like a bow and filled me with His own power. He has stirred me up and made me like a warrior’s sword. Jesus, the warrior of warriors whose arrow flashes like lightning, is my supreme commander. I follow His every command and rally to His side when He sounds the battle horn. He is my very strength and shield of protection in the midst of the battle. Together, we destroy and overcome the enemy with heaven’s own artillery. I drink deeply of the Spirit and roar as one filled with wine. I am full to the brim with the anointing of God. The Lord has taken His stand at my side and sees to it that I rise victorious in every battle. I sparkle in His land like a jewel in a crown. He has made me as one to be envied—radiant and attractive to the eye—and I prosper and succeed in all that He has called me to do. (Hebrews 2:10; 8:6; John 10:10; Psalm 91:16; Job 42:10; Colossians 1:29; Ephesians 1:19; 5:18; 6:10-18; Genesis 12:1-3; 15:1; 1 John 2:20; 1 Corinthians 15:57; Romans 8:37; Daniel 1:4; Deuteronomy 28:12)

The only four times this word anamnesis is used in Scripture, it is in reference to the sacrifice that Christ made and is “remembered” in the Last Supper (Luke 22:19; 1 Corinthians 11:24, 25; Hebrews 10:3). The little clay-sculpted loaves in my hands feel like a memory I’m starved for. Like a memory become real between fingers. I had read it once that anamnesis was a term used to express an intangible idea moving into this material, tangible world. The philosopher Plato had used the word anamnesis to express a remembering that allowed the world of ideas to impact the world of our everyday, allowing something in another world to take form in this physical one. That was the point: remembrance, anamnesis, does not simply mean memory by mental recall, the way you remember your own address—but it means to experience a past event again through the physical, to make it take form through reenactment. Like the way you remember your own grandma Ruth by how your great-aunt Lois laughs, how she makes butterscotch squares for Sunday afternoons too, how she walks in her Birkenstocks with that same soft heel as Grandma did, her knees cracking up the stairs the same way too. The way your great-aunt Lois acts makes you remember in ways that make your grandma Ruth real and physically present again now.

God is light and God is love, and when you put those two together you get fire. Fire is both light and warmth. As someone has well pointed out, fire will destroy what it cannot purify, but it purifies what it cannot destroy. That is the whole explanation of life in this present hour. We are passing through fire which is designed either to destroy that which can be destroyed, or to purify that which can never be destroyed. God is leading us through these trials and through the difficulties of our day, in order that we may learn to cry with old Job, back there in the oldest book of the Bible, He knoweth the way that I take: when he hath tried me, I shall come forth as gold (Job 23:10).

asleep. 6So the captain came and said to him, “What do you mean, you sleeper? Arise, call out to your god! Perhaps the god will give a thought to us, that we may not perish.” Jonah Is Thrown into the Sea 7And they said to one another, “Come, let us cast lots, that we may know on whose account this evil has come upon us.” So they cast lots, and the lot fell on Jonah. 8Then they said to him, “Tell us on whose account this evil has come upon us. What is your occupation? And where do you come from? What is your country? And of what people are you?” 9And he said to them, “I am a Hebrew, and I fear the LORD, the God of heaven, who made the sea and the dry land.” 10Then the men were exceedingly afraid and said to him, “What

God created man out of dust from the ground. At a basic level, the Creator picked up some dirt and threw Adam together. The Hebrew word for God forming man is yatsar,[11] which means “to form, as a potter.” A pot usually has but one function. Yet when God made a woman, He “made a woman from the rib he had taken out of the man” (Genesis 2:22). He created her with His own hands. He took His time crafting and molding her into multifaceted brilliance. The Hebrew word used for making woman is banah, meaning to “build, as a house, a temple, a city, an altar.”[12] The complexity implied by the term banah is worth noting. God has given women a diverse makeup that enables them to carry out multiple functions well. Adam may be considered Human Prototype 1.0, while Eve was Human Prototype 2.0. Of high importance, though, is that Eve was fashioned laterally with Adam’s rib. It was not a top-down formation of dominance or a bottom-up formation of subservience. Rather, Eve was an equally esteemed member of the human race. After all, God spoke of the decision for their creation as one decision before we were ever even introduced to the process of their creation. The very first time we read about both Eve and Adam is when we read of the mandate of rulership given to both of them equally. We are introduced to both genders together, simultaneously. This comes in the first chapter of the Bible: Then God said, “Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground.” So God created man in his own image, in the image of God he created him; male and female he created them. (Genesis 1:26–27) Both men and women have been created equally in the image of God. While within that equality lie distinct and different roles (we will look at that in chapter 10), there is no difference in equality of being, value, or dignity between the genders. Both bear the responsibility of honoring the image in which they have been made. A woman made in the image of God should never settle for being treated as anything less than an image-bearer of the one true King. As Abraham Lincoln said, “Nothing stamped with the Divine image and likeness was sent in the world to be trodden on.”[13] Just as men, women were created to rule.

Ingredient 2: Sorrow for Sin “I will be sorry for my sin” (Psa 38:18). Ambrose calls sorrow the embittering of the soul. The Hebrew word “to be sorrowful” signifies “to have the soul, as it were, crucified.” This must be in true repentance: “They shall look upon me whom they have pierced, and they shall mourn” (Zec 12:10), as if they did feel the nails of the cross sticking in their sides. A woman may as well expect to have a child without pangs as one can have repentance without sorrow. He that can believe without doubting, suspect his faith; and he that can repent without sorrowing, suspect his repentance. Martyrs shed blood for Christ, and penitents shed tears for sin: “she…stood at his [Jesus’] feet…weeping” (Luk 7:38). See how this limbeck[19] dropped. The sorrow of her heart ran out at her eye…

Despair springs eternal. At least since the Hebrew prophets and the Book of Revelation, seers have warned their contemporaries about an imminent doomsday. Forecasts of End Times are a staple of psychics, mystics, televangelists, nut cults, founders of religions, and men pacing the sidewalk with sandwich boards saying “Repent!”9 The storyline that climaxes in harsh payback for technological hubris is an archetype of Western fiction, including Promethean fire, Pandora’s box, Icarus’s flight, Faust’s bargain, the Sorcerer’s Apprentice, Frankenstein’s monster, and, from Hollywood, more than 250 end-of-the-world flicks.10 As the historian of science Eric Zencey has observed, “There is seduction in apocalyptic thinking. If one lives in the Last Days, one’s actions, one’s very life, take on historical meaning and no small measure of poignance.

Very early in the morning, while it was still dark, Jesus got up, left the house and went off to a solitary place, where he prayed.” —Mark 1:35 2. Have an honest heart. “Call upon me and come and pray to me, and I will listen to you. You will seek me and find me when you seek me with all your heart.”—Jeremiah 29:12-13 3. Open your Bible. “The word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.” —Hebrews 4:12 4. Have a genuine friend. “Let us consider how we may spur one another on toward love and good deeds. Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another—and all the more as you see the Day approaching.”—Hebrews 10:24-25 God has not meant for our lives to be empty. His plan is for us to live full and abundant lives (see John 10:10). As Rick Warren explains in his book The Purpose-Driven Life, “The purpose of your life is far greater than your own personal fulfillment, your peace of mind, or even your happiness. It’s far greater than your family, your career, or even your wildest dreams and ambitions. If you want to know why you were placed on this planet, you must begin with God. You were born by his purpose and for his purpose.”8 God did not make you to be empty. Walk with and in the purpose He has planned for you. Prayer: Father God, lift me out of a life of emptiness. You didn’t make me to be there, and that’s not where I will remain. With Your Spirit and power I will rise above this phase of emptiness and live an abundant life. Thank You for giving me a gentle whisper. Amen.   Action: If you find yourself in an empty stage of life, put into action this week the four steps that are given.   Today’s Wisdom: Blessed is the man who trusts in the LORD, whose confidence is in him. He will be like a tree planted by the water that sends out its roots by the stream. It does not fear when heat comes; its leaves are always green. It has no worries in a year of drought and never fails to bear fruit. —JEREMIAH 17:7-8

Psalm 5 Song of the Clouded Dawn For the Pure and Shining One, for her who receives the inheritance.11 By King David. 1Listen to my passionate prayer! Can’t You hear my groaning? 2Don’t You hear how I’m crying out to You? My King and my God, consider my every word, For I am calling out to You. 3At each and every sunrise You will hear my voice As I prepare my sacrifice of prayer to You. Every morning I lay out the pieces of my life on the altar And wait for Your fire to fall upon my heart.12 4I know that You, God, Are never pleased with lawlessness, And evil ones will never be invited As guests in Your house. 5Boasters collapse, unable to survive Your scrutiny, For Your hatred of evildoers is clear. 6You will make an end of all those who lie. How You hate their hypocrisy And despise all who love violence! 7But I know the way back home, And I know that You will welcome me Into Your house, For I am covered by Your covenant of mercy and love. So I come to Your sanctuary with deepest awe, To bow in worship and adore You. 8Lord, lead me in the pathways of Your pleasure, Just like You promised me You would, Or else my enemies will conquer me. Smooth out Your road in front of me, Straight and level so that I will know where to walk. 9For you can’t trust anything they say. Their hearts are nothing but deep pits of destruction, Drawing people into their darkness with their speeches. They are smooth-tongued deceivers Who flatter with their words! 10Declare them guilty, O God! Let their own schemes be their downfall! Let the guilt of their sins collapse on top of them, For they rebel against You. 11But let them all be glad, Those who turn aside to hide themselves in You, May they keep shouting for joy forever! Overshadow them in Your presence As they sing and rejoice, Then every lover of Your name Will burst forth with endless joy. 12Lord, how wonderfully You bless the righteous. Your favor wraps around each one and Covers them Under Your canopy of kindness and joy. 11. 5:Title The Hebrew word used here is Neliloth, or “flutes.” It can also be translated “inheritances.” The early church father, Augustine, translated this: “For her who receives the inheritance,” meaning the church of Jesus Christ. God the Father told the Son in Psalm 2 to ask for His inheritance; here we see it is the church that receives what Jesus asks for. We receive our inheritance of eternal life through the cross and resurrection of the Son of God. The Septuagint reads “For the end,” also found in numerous inscriptions of the Psalms. 12. 5:3 Implied in the concept of preparing the morning sacrifice. The Aramaic text states, “At dawn I shall be ready and shall appear before You.

The cry of the poor in the Old Testament was a cry for justice. It was a cry made by free men and women, often of moderate—some even of considerable—means. It was the cry of victims. But these were not the victims of poverty so much as they were the victims of violence and oppression brought upon them by persons more powerful than themselves.28 It was this relation of petition to justice that gave weight to the Hebrew assonance by which ze‘aqah—“the cry”—was expected to be met by zedaqah—“righteousness.” And “righteousness” was achieved through an act of justice granted by the powerful to the weak. The word only later came to mean alms given by the wealthy to the poor. This “elegant juxtaposition of words” did not escape the alert eyes of Jerome, in 408–10, as he commented on the classic phrase of the prophet Isaiah: He looked for justice, but behold, bloodshed; for righteousness (zedaqah) but, behold, a cry (ze‘aqah) (Isa. 5:7).29 The absorption of the language and history of the Hebrew Scriptures in the Christian communities between the fourth and sixth centuries slowly but surely added a rougher and more assertive texture to the Christian discourse on poverty. The poor were not simply others—creatures who trembled on the margins of society, asking to be saved by the wealthy. Like the poor of Israel, they were also brothers. They had the right to “cry out” for justice in the face of oppressors along with all other members of the “people of God.

Of course L has not been reading the Odyssey the whole time. The pushchair is also loaded with White Fang, VIKING!, Tar-Kutu: Dog of the Frozen North, Marduk: Dog of the Mongolian Steppes, Pete: Black Dog of the Dakota, THE CARNIVORES, THE PREDATORS, THE BIG CATS and The House at Pooh Corner. For the past few days he has also been reading White Fang for the third time. Sometimes we get off the train and he runs up and down the platform. Sometimes he counts up to 100 or so in one or more languages while eyes glaze up and down the car. Still he has been reading the Odyssey enough for a straw poll of Circle Line opinion on the subject of small children & Greek. Amazing: 7 Far too young: 10 Only pretending to read it: 6 Excellent idea as etymology so helpful for spelling: 19 Excellent idea as inflected languages so helpful for computer programming: 8 Excellent idea as classics indispensable for understanding of English literature: 7 Excellent idea as Greek so helpful for reading New Testament, camel through eye of needle for example mistranslation of very similar word for rope: 3 Terrible idea as study of classical languages embedded in educational system productive of divisive society: 5 Terrible idea as overemphasis on study of dead languages directly responsible for neglect of sciences and industrial decline and uncompetitiveness of Britain: 10 Stupid idea as he should be playing football: 1 Stupid idea as he should be studying Hebrew & learning about his Jewish heritage: 1 Marvellous idea as spelling and grammar not taught in schools: 24 (Respondents: 35; Abstentions: 1,000?) Oh, & almost forgot: Marvellous idea as Homer so marvellous in Greek: 0 Marvellous idea as Greek such as marvellous language: 0 Oh & also: Marvellous idea but how did you teach it to a child that young: 8

Man belongs to two spheres. And Scripture not only teaches that these two spheres are distinct, it also teaches what estimate of relative importance ought to be placed upon them. Heaven is the primordial, earth the secondary creation. In heaven are the supreme realities; what surrounds us here below is a copy and shadow of the celestial things. Because the relation between the two spheres is positive, and not negative, not mutually repulsive, heavenly-mindedness can never give rise to neglect of the duties pertaining to the present life. It is the ordinance and will of God, that not apart from, but on the basis of, and in contact with, the earthly sphere man shall work out his heavenly destiny. Still the lower may never supplant the higher in our affections. In the heart of man time calls for eternity, earth for heaven. He must, if normal, seek the things above, as the flower's face is attracted by the sun, and the water-courses are drawn to the ocean. Heavenly-mindedness, so far from blunting or killing the natural desires, produces in the believer a finer organization, with more delicate sensibilities, larger capacities, a stronger pulse of life. It does not spell impoverishment, but enrichment of nature. The spirit of the entire Epistle shows this. The use of the words "city" and "country" is evidence of it. These are terms that stand for the accumulation, the efflorescence, the intensive enjoyment of values. Nor should we overlook the social note in the representation. A perfect communion in a perfect society is promised. In the city of the living God believers are joined to the general assembly and church of the firstborn, and mingle with the spirits of just men made perfect. And all this faith recognizes. It does not first need the storms and stress that invade to quicken its desire for such things. Being the sum and substance of all the positive gifts of God to us in their highest form, heaven is of itself able to evoke in our hearts positive love, such absorbing love as can render us at times forgetful of the earthly strife. In such moments the transcendent beauty of the other shore and the irresistible current of our deepest life lift us above every regard of wind or wave. We know that through weather fair or foul our ship is bound straight for its eternal port.

What if I say to the church, “God chose you for salvation and Jesus died for you,” and then some of those people fall away and apostatize and end up in hell? Haven’t I lied to them? No, I haven’t. I have spoken the truth. In Scripture, truth is more than just conformity to the facts. It is trustworthiness and faithfulness.10 I have spoken to these people in a trustworthy manner. I have spoken to them in a faithful manner, a manner that they can bank their whole lives on, because I have spoken to them in accordance with God’s revelation. There is a tough, challenging, and surprising passage in Ezekiel 33:13 and following. The Lord says there: When I say to the righteous, he will surely live, and he so trusts in his righteousness that he commits iniquity, none of his righteous deeds will be remembered; but in that same iniquity of his which he has committed he will die. But when I say to the wicked, “You will surely die,” and he turns from his sin and practices justice and righteousness, if a wicked man restores a pledge, pays back what he has taken by robbery, walks by the statutes of life [NASB margin] without committing iniquity, he will surely live; he shall not die. None of his sins that he has committed will be remembered against him. He has practiced justice and righteousness; he will surely live.11 Yet we want to say to God, “You said to the righteous man, ‘You will surely live’—living you will live, in the Hebrew idiom—but he died. You said to the wicked man, ‘You will surely die’—dying you will die—and he lived. You lied to them, didn’t you? You didn’t tell the truth to them.” But who are we to teach God how to speak the truth? This is how God speaks. He says to people, “You will surely live,” and then they die because they trust in their own righteousness instead of trusting in Him. But God was telling the truth when He said to them, “You will surely live.” He was not lying to them. He was saying something trustworthy. When He says to the wicked man, “You will surely die,” He’s saying something trustworthy to that man and the man takes heed to what God has said. He trusts what God has said. He believes that if he stays on the path on which he is going he will surely die. In faith he trembles at the warning and he will surely live. God speaks this way and we must learn from him how to speak. God speaks to His people and He calls them elect, and therefore we also need to speak to God’s people this way. We must. We have no other choice but to let God teach us how to address his people, even if we don’t have it all worked out in our minds. If we are not comfortable with biblical language, not only hearing it but also saying it, if biblical language sounds strange to us, and if our theology gets in the way of our speaking and receiving the language of Scripture, then what has become of us—we, who are to live by every word that proceeds from the mouth of the Lord?

The Greek word euangelizo means “to gospelize,” to tell people the good news about what Jesus did for us, and in the book of Acts literally everyone in the early church does it. Not only the apostles (5:42) but every Christian (8:4) did evangelism — and they did so endlessly. Passages such as Romans 15:14; Colossians 3:16; 1 Thessalonians 1:6–10; Hebrews 3:13; and 1 John 2:20, 27 indicate that every Christian was expected to evangelize, follow up, nurture, and teach people the Word. This happened relationally — one person bringing the gospel to another within the context of a relationship. In Michael Green’s seminal Evangelism in the Early Church, he conveys the conclusion of historians that early Christianity’s explosive growth “was in reality accomplished by means of informal missionaries.”3 That is, Christian laypeople — not trained preachers and evangelists — carried on the mission of the church not through formal preaching but informal conversation — “in homes and wine shops, on walks, and around market stalls … they did it naturally, enthusiastically.”4

Active people make lots of mistakes, and wise ones grow from them (Hebrews 5:14). They try something, experience a limit, and adapt. They experience the depth of God’s forgiveness because they do things for which they need to be forgiven. Passive people have trouble learning because they are afraid to take risks. Because of this, they also have a harder time taking charge of their lives and boundaries. God is not pleased with those who “shrink back” in passivity (Hebrews 10:38). He wants his people to participate in life with him, not wait on the sidelines.

In the second instance God is the subject and Eve is the indirect object. This time Eve acknowledges that God appointed another offspring. She names this son Seth, meaning “substitute,” which is also an apparent wordplay on the Hebrew verb shith for “placing” or “appointing.” The contrast in the type of birth is expressed in the names of Eve’s sons. Cain is the result of Eve’s own act of getting a man, whereas Seth is God’s provision of an appointed offspring. In her effort, Eve bears sinful progeny of violence and ultimate death. But God provides through her another offspring that ultimately brings life and hope. The theme of offspring as a special provision of God is a recurring one throughout the book of Genesis. It is a theme that reinforces a fundamental difference between the God of the Old Testament and fertility deities popular among Israel’s ancient Near Eastern neighbors.10 Unlike the gods of other Semitic traditions, the God of Israel has no female consort and is not worshiped by means of cultic prostitution. Most importantly, the God of Israel is not manipulated by human beings as in the case of other fertility-oriented religions, where, through the worship and sacrifices of human beings, the gods were stimulated to replenish the earth. But from the first generation of humankind, Genesis emphasizes by contrast that it is God alone who provides the appointed offspring.

Lo and behold, look what was hiding in Hebrews: "By one sacrifice he has made perfect forever those who are being made holy" (10:14)... Also, the Hebrew word for "perfect" is different than our typical Western definition. It actually speaks more to the concept of being "complete" and how we are all we need to be in Christ.

Hebrews 10:4 says, 'For it is impossible for the blood of bulls and goats to take away sins." This lets us know that all of the sacrifices that have been made never took away sins. Although God valued them-in that their sacrifice was a sign of obedience-they didn't act as an eternal propitiation for our sins.

And the fourth was named Pênêmûe: he taught the 9children of men the bitter and the sweet, and he taught them all the secrets of their wisdom. And he instructed mankind in writing with ink and paper, and thereby many sinned from eternity to 10eternity and until this day. For men were not created for such a purpose, to give confirmation 11to their good faith with pen and ink. For men were created exactly like the angels, to the intent that they should continue pure and righteous, and death, which destroys everything, could not have taken hold of them, but through this their knowledge they are perishing, and through this power 12it is consuming me.

In Hebrew Exodus 24:10 says rather casually that Moses and a party of more than seventy Israelites saw the God of Israel, which is a problem because no one is actually supposed to be able to see God. The Greek translation shifts the focus (literally): they saw the place where the God of Israel stood. Likewise, after instructions for building the mercy seat atop the ark of the covenant, God says, There I will meet with you (Exod. 25:22). In the Septuagint God says, I will make myself known to you, which avoids the possibility of God’s physically appearing to Moses. And in Numbers 3:16, where the Hebrew refers to God’s very humanlike mouth, the Greek translation replaces mouth with God’s voice. Yes, humans have voices too, but at least now God doesn’t have a body. The Septuagint really wants to make God seem more, well, godlike.

C: always had the sound of English k. The facts upon which this statement is founded are as follows: (a) The pronunciation of this letter is so described for us by Martianus Capella (III. 261) as to prove it a hard palatal. (b) C took the place of an original k in the early alphabet as previously stated; and in succeeding ages at times c reappears in inscriptions indifferently before the various vowels. Thus we have the form Caelius alternating with Kaelius, Cerus with Kerus, and decembres with dekembres,—showing that c and k were identical in sound. Quintilian (I. 7. 10) says: "As regards k, I think it should not be used in any words...This remark I have not failed to make, for the reason that there are some who think k necessary when a follows; though there is the letter C, which has the same power before all vowels." (c) In the Greek transliteration of Latin names, Latin c is always represented by k; and in Latin transliteration of Greek names, k is always represented by Latin c. And we know that Greek k was never assibilated before any vowel. Suidas calls the C on the Roman senators' shoes, "the Roman kappa." (d) Words taken into Gothic and Old High German from the Latin at an early period invariably represent Latin c by k; thus, Latin carcer gives the Gothic karkara and the German Kerker; Latin Caesar gives the German Kaiser; Latin lucerna gives the Gothic lukarn; the Latin cellarium gives the German Keller; the Latin cerasus gives the German Kirsche. Also in late Hebrew, Latin c is regularly represented in transliteration by the hard consonant kôph. [Advocates of the English system claim that Latin c had the sound of s before e or i because every modern language derived from the Latin has in some way modified c when thus used. It is true that modern languages have so modified it; but, as already noted, the modern languages are the children not of the classical Latin spoken in the days of Cicero, but of the provincial Latin spoken five or six centuries later. There is no doubt that at this late period, Latin c had become modified before e or i so as to be equivalent to s or z. Latin words received into German at this time represent c before e or i by z. But had this modification been a part of the usage of the classical language, it would have been noticed by the grammarians, who discuss each letter with great minuteness. Now no grammarian ever mentions more than one sound for Latin c. Again, if Latin c had ever had the sound of s, surely some of the Greeks, ignorant of Latin and spelling by ear, would at least occasionally have represented Latin c by σ,—a thing which none of them has ever done. It is probable that the modification of c which is noticed in the modern languages was a characteristic of the Umbrian and Oscan dialects and so prevailed to some extent in the provinces, but there is absolutely not the slightest evidence to show that it formed a part of the pronunciation of cultivated men at Rome.]

... Amen. GOD Created all things seen and unseen. The True Believers in GOD believe that over a period of about 1600 years, GOD inspired 40 Holy men of GOD to write the Holy Bible. The Holy Bible is The Only Holy Book written under Divine Inspiration by about 40 Holy men of GOD over a period of about 1600 years. "In the beginning GOD created the heaven and the earth."(Genesis 1:1). GOD is a Spirit. (Genesis 1;1; John 1;1; 1 John 1:1 -7; John 4:24; John 17:1-3 etc) ABBA GOD, is Our Heavenly Father. (Matthew 6:9-13; Romans 8:15; Romans 8:15 ;Galatians 4:6;etc ) GOD Lives. GOD Exists. GOD is Real and GOD is Eternal. GOD is The Creator and He Created all things seen and unseen. GOD is a Spirit and He is Masculine. There is nothing impossible with GOD. Finite mortal minds should never try to limit the Infinite Eternal GOD. GOD is Love.( 1 John 3;1; 1 John 4:8 ; John 3:16; 2 Peter 3:9; Daniel 9:4; Deuteronomy 7:9 ;Deuteronomy 30:20; Hebrews 6:10 ; John 3:8 ; John 13:35 ; John 14:31 ; romans 6:23; 1 John 5:23 ; John 17:22-23 ; Ezekiel 36:26-27 ; Ephesians 2:4-5 ; Deuteronomy 10:12-13 ;2 Corinthians 6:17-18 ; John 3:16-18 ; Romans 5:6-8 ; Matthew 22:36-40 ; Matthew 22:36-40; 1 John 3:11-18 ; 1 John 4:7-16 ; etc ).

Brothers, since we have confidence to enter the Most Holy Place by the blood of Jesus…let us draw near to God with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water. Hebrews 10:19, 22

in the passions of our flesh [our behavior governed by the sinful self], indulging the desires of ahuman nature [without the Holy Spirit] and [the impulses] of the [sinful] mind. We were, by nature, children [under the sentence] of [God’s] wrath, just like the rest [of mankind]. 4But God, being [so very] rich in mercy, because of His great and wonderful love with which He loved us, 5even when we were [spiritually] dead and separated from Him because of our sins, He made us [spiritually] alive together with Christ (for by His grace—His undeserved favor and mercy—you have been saved from God’s judgment). [Rom 6:1–10] 6And He raised us up together with Him [when we believed], and seated us with Him in the heavenly places, [because we are] in Christ Jesus, 7[and He did this] so that in the ages to come He might [clearly] show the immeasurable and unsurpassed riches of His grace in [His] kindness toward us in Christ Jesus [by providing for our redemption].

In these Ethiopian traditions, the Queen of Sheba did not just visit Solomon to verbally spar with him but also marry him.  The basis for this is that the Hebrew word used in 1 Kings 10:2 (bw’) translated to “came to Solomon,” which can also be used as a technical term for coitus (Ullendorff, 1974, 106).  The purpose of the Kebra Negast was to cast Ethiopia as the legitimate heir of Israel as the chosen people of God having received the Ark of the Covenant in Aksum where it was transferred from Jerusalem.  Menelik, the son of Solomon and the Queen of Sheba, founded the Solomonic dynasty of Ethiopia. 

Some of you are rehashing the same hurt every chance you get with anyone who will listen. For you, I have this question: Who made you God? I don’t mean to be cocky, but why are you doing his work for him? “I will punish those who do wrong,” God declared. “I will repay” (Hebrews 10:30). Judgment is God’s job. To assume otherwise is to assume God can’t do it. Revenge is irreverent … To forgive someone is to display reverence. Forgiveness is not saying the one who hurt you was right. Forgiveness is stating that God is faithful and he will do what is right.

He recognized that horses represented a prized commodity for military leaders, so he began to import horses from an area west and southwest of the Amanus Mountains called Kue and Muṣri (1 Kgs. 10:28).  The latter area appears as Miṣraim in the Hebrew text, which is the Hebrew name for Egypt, but Egypt makes little sense in this context.  Kue and Muṣri form a standard word pair in Assyrian records and are neighboring regions (May, 1984, 136). 

STAY ON COURSE …Forgetting what is behind and straining toward what is ahead (Philippians 3:13). Well-trained athletes would never expect to win the race by constantly looking over their shoulder. They know in order to win they must keep focused on the finish line. As believers we cannot run the race always looking to the past. We must focus our attention toward the future. We can learn from the past, while living in the present, and focusing on the future. When it comes to past experiences there are two basic attitudes: First, some learn from the past and are helped. When Paul said he was, “ forgetting what is behind,” he was not suggesting a memory failure. God did not create us with an erase button behind our ears so we can eliminate hurtful memories. That’s not what it means at all. It means to no longer be influenced or affected by our past. When God said He would not remember our sins and iniquities (see Hebrews 10:17), He was not saying He will have a memory lapse. That is impossible with God. What He is saying is that our sins will no longer affect our standing with Him. Second, some people live in the past and are hindered. Sadly, there are many believers who never progress any further in their walk with God because all of their time is spent on painful memories. No doubt there were things in Paul’s past that could have been too heavy for him to carry into his future (see 1 Timothy 1:12-17). Instead of allowing his past memories to hurt him, they became inspirations to push him forward! Paul could not change what had happened to him in his past. But he determined to gain a new understanding of what they meant. He is a perfect example of a runner who refused to run the race backward! Without the power of the Holy Spirit it is impossible to break the shackles of past regret and hurt. No amount of “mind power” can accomplish what only God’s power can do. While we cannot change past events, like Paul, we can change how they affect us today. Father, I know I am easily distracted by hurtful memories. I pray for the power of the Holy Spirit to break their influence. Amen!

Elsewhere in Scripture we learn that without the shedding of blood there is no remission of sins (Hebrews 9:2222), and the life of the flesh is in the blood (Leviticus 17:1123). Because Adam sinned, a payment for sin was needed. Because sin’s penalty was death, then death and bloodshed were needed to atone for sin. So Genesis 3:21 would describe the first blood sacrifice as a penalty for sin — looking forward to the One who would die “once for all” (Hebrews 10:10–1424).

Romans 6:16 Obedience brings righteousness. Romans 16:19,20 Obedience causes Satan to be bruised under your feet. 2 Corinthians 10:5,6 Strongholds and imaginations are subject to your obedience. 1 Peter 1:2 Obedience brings sanctification, or separation from the sinful nature. Hebrews 13:7 Obedience to spiritual authority is for your own good.

The most important aspect of the role of cities is to be found in their relationship to the temples and the gods. The patron deity of a city was typically considered the one who founded, built, and sustained the city. So the prominence and prosperity of the city and its god were inextricably intertwined. “Each Mesopotamian city was the home of a god or goddess, and each prominent god or goddess was the patron deity of a city.”[9] In Mesopotamia the gods were attached to cities, and temples were only in cities.[10] Worship as we know it therefore took place in cities. The archaeological record shows no evidence of sanctuaries in the mountains or plains, and no rivers or trees with cultic significance.[11] Likewise in Egypt there was an integral relationship between cities and gods. “The sum of landowning temples and deities embodied the state. . . . Just as the totality of deities embodied the political concept of ‘Egypt,’ the individual landowning local deity embodied the concept of ‘city.’ An Egyptian city was always the city of a deity.”[12]

The prophecies of both the Old and New Testaments are clear regarding what will happen to the Jewish people in the last days: They will come to recognize and know Jesus as their promised Messiah, the One who was prophesied throughout the Hebrew Scriptures. We see a beautiful picture of this in Zechariah 12:10: “They will look on me, the one they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son.

Christ has been seated at God’s right hand. This seating indicates four things: He is waiting for his enemies to be made his footstool (vv. 12–13); he has sanctified a certain class of people forever (vv. 10, 14); he has established the New Covenant (vv. 16–17); and he has annihilated sin offerings (v. 18).

Christianity teaches that no one is innocent; all are guilty of unjust actions. If that is true of individuals, it is certainly true of nations that are made up of individuals. God stands in judgment of human sin, but has provided a way for human sin to be atoned for in the person of Jesus Christ, who paid for sin “once for all” (Hebrews 10:10). Christians who embrace open American exceptionalism can affirm that America is unique, is special and is blessed by God. That means America is responsible for how it uses those many blessings. And American Christians can know, teach and live the great truth that Christ is the last and best hope of humankind—not America.

Taking these Hebrew insights into consideration, an alternative possible translation of this famous verse might be as follows: “I will do good to those who do good to you, and the one who makes light of you I will utterly destroy.” The Blessing Meant for Jacob Many believers struggle with understanding the Biblical figure of Jacob when they consider his life, at least privately.

Page 36-38: Many, perhaps most, biblical verses prescribing religious acts and obligations are ‘understood’ by classical Judaism, and by present-day Orthodoxy, in a sense which is quite distinct from, or even contrary to, their literal meaning as understood by Christian or other readers of the Old Testament, who only see the plain text. … Apologetics of Judaism claim that the interpretation of the Bible, originated by the Pharisees and fixed in the Talmud, is always more liberal than the literal sense. But some of the examples below show that this is far from being the case. … In numerous cases general terms such as ‘thy fellow’, ‘stranger’, or even ‘man’ are taken to have an exclusivist chauvinistic meaning. The famous verse ‘thou shalt love thy fellow as thyself’ (Leviticus, 19:18) is understood by classical (and present-day Orthodox) Judaism as an injunction to love one’s fellow Jew, not any fellow human. Similarly, the verse ‘neither shalt thou stand against the blood of thy fellow’ (ibid., 16) is supposed to mean that one must not stand idly by when the life (‘blood’) of a fellow Jew is in danger; but, as will be seen in Chapter 5, a Jew is in general forbidden to save the life of a Gentile, because ‘he is not thy fellow’. The generous injunction to leave the gleanings of one’s field and vineyard ‘for the poor and the stranger’ (ibid., 9-10) is interpreted as referring exclusively to the Jewish poor and to converts to Judaism. … It is quite clear even from these examples that when Orthodox Jews today (or all Jews before about 1780) read the Bible, they are reading a very different book, with a totally different meaning, from the Bible as read by non-Jews or non-Orthodox Jews. … If such a communication gap exists in Israel, where people read Hebrew and can readily obtain correct information if they wish, one can imagine how deep is the misconception abroad, say among people educated in the Christian tradition. In fact, the more such a person reads the Bible, the less he or she knows about Orthodox Judaism.

There are far more calls by the God of the Hebrew Bible and Christian Book of Revelation for holy war, genocide, and savage ethnic cleansing than in the Koran, from the killing of the firstborns in Egypt to the wholesale annihilation of the Canaanites. God repeatedly demands the Israelites wage wars of annihilation against unbelievers in Numbers, Deuteronomy, Joshua, and the Book of Revelation. Everyone, including women, children, and the elderly, along with their livestock, are to be killed. Moses ordered the Israelites to carry out the “complete destruction” of all cities in the Promised Land and slaughter all the inhabitants, making sure to show “no mercy.” From Joshua’s capture of the city of Ai to King Saul’s decimation of the Amalekites—Saul methodically dismembers the Amalekite king—God sanctifies bloodbath after bloodbath. “You shall not leave alive anything that breathes,” God thunders in the Book of Joshua, “But you shall utterly destroy them.” Joshua “struck all the land, the hill country and the Negev and the lowland and the slopes and all their kings. He left no survivor, but he utterly destroyed all who breathed, just as the Lord, the God of Israel had commanded” (Joshua 10:40, 11:15). And while the Koran urges believers to fight, it is also emphatic about showing mercy to captured enemies, something almost always scorned in the Bible, where, according to Psalm 137, those who smash the heads of Babylonian infants on the rocks are blessed. Whole books of the Bible celebrate divinely sanctioned genocide. The Koran doesn’t come close. The willful blindness by these self-proclaimed Christian warriors about their own holy book is breathtaking.

Happy couples strive to be one another’s biggest fans. Hebrews 10:24 says, “Let us take thought of how to spur one another on to love and good works.” While it is possible to overdo appreciation, this rarely happens. As a marriage and family therapist, I have never seen—nor heard of—a partner complaining, “My spouse appreciates me too much.” So, make your praise sincere and voice your appreciation often.

The name ‘Mesopotamia’ means ‘( the land) between the rivers’ and reflects the Greek rendering of the Hebrew Aram-naharaim (Aram of the two rivers), the area of the upper and middle Tigris and Euphrates, the location of places associated with the Patriarchal traditions such as Haran (for example, Gen. 11: 31) and Nahor (Gen. 24: 10).

The ‘Gezer Calendar’: inscribed on limestone, this is possibly the oldest known piece of Hebrew writing, dating from about the 10th century BCE.

Merril Unger who penned Unger’s Bible Dictionary in the mid-1900s wrote: (Hebrew tannin) This word is used in the Authorized Version with several meanings: (1) In connection with desert animals (Isa. 13:22; 34:13, 14, etc.), it is best translated by wolf, and not by jackal as in the Revised Version. The feminine form of the Hebrew tannah is found in Mal. 1:3. (2) Sea monsters (Psa. 74:13; 148:7; Isa. 27:1). (3) Serpents, even the smaller sorts (Deut. 32:33; Psa. 91:13)….one of the Hebrew words, usually rendered dragon is in some places translated serpents (Exodus 7:9, 10, 12).27 Unger was still debating against jackals in the mid-1900s for another creature — a wolf!

READ Psalm 79:9–13. 9 Help us, God our Savior, for the glory of your name; deliver us and forgive our sins for your name’s sake. 10 Why should the nations say, “Where is their God?” Before our eyes, make known among the nations that you avenge the outpoured blood of your servants. 11 May the groans of the prisoners come before you; with your strong arm preserve those condemned to die. 12 Pay back into the laps of our neighbors seven times the contempt they have hurled at you, Lord. 13 Then we your people, the sheep of your pasture, will praise you forever; from generation to generation we will proclaim your praise. BLOOD CRIES OUT. The psalmist hears the victims’ blood crying out to be avenged (verse 10). The Bible often speaks of injustice “crying out” to God, as did the shed blood of Abel against Cain (Genesis 4:10–11). The psalmist calls for God to pay back the invaders (verse 12). What he did not know was that Christ’s blood would someday be poured out in Jerusalem too, blood that “speaks a better word than the blood of Abel” (Hebrews 12:24). It demands forgiveness rather than retribution for those who believe. Christians too can praise God in the face of mistreatment (verse 13). But in addition they love their enemies and pray for their salvation (Matthew 5:43–48). Prayer: Lord, how can I, who live only by your mercy and grace, withhold the same from anyone else? Thank you for lifting from me the impossible burden of thinking that I know what others deserve who have wronged me. Help me to leave that to you. Amen.

Christ and His apostles endorsed the validity of every Old Covenant Scripture, command, word, letter, and stroke [2 Timothy 3:16-17; James 2:10; Matthew 4:4; 5:18-19]! The New Covenant itself writes the law known in the Old Covenant (in Jeremiah's day] on our hearts today [Jeremiah 31:33; Hebrews 8:10]. Christ, you see, directs us to obey Moses as well!

Divine order from chaos - that is what the Blood does. The Blood of Jesus brings divine order into the chaos of your DNA, your DNA that is a double helix shape instead of being the perfect strand of the presence of God. God wants to give us perfection. The Bible says I am perfected in Christ (Hebrews 10:14).

God tells us that when we do not listen to His Son and apply His truth, He will shake up our lives in order to get our attention (see Hebrews 12:10-11).

The term "holy spirit" appears three times in the Hebrew Bible: Psalm 51 refers to "Your holy spirit" (ruach kodshecha)[3] and Isaiah refers twice to "His holy spirit" (ruach kodsho).[4] Psalm 51 contains a triple parallelism between different types of "spirit": Fashion a pure heart for me, O God; create in me a steadfast spirit (רוּחַ נָכֹון‎). Do not cast me out of Your presence, or take Your holy spirit (רוּחַ קָדְשְׁךָ‎) away from me. Let me again rejoice in Your help; let a vigorous spirit (רוּחַ נְדִיבָה‎) sustain me.[5] "Spirit of God" Variations of a similar term, "spirit of God", also appear in various places in the Hebrew Bible. The Hebrew noun ruacḥ (רוח‎) can refer to "breath", "wind", or some invisible moving force ("spirit"). The following are some examples of the word ruacḥ (in reference to God's "spirit") in the Hebrew scriptures:[6] Genesis 1:2 "a wind from God sweeping over the water" [7] 1 Samuel 16:13 "and the spirit of the LORD gripped David from that day on." Psalm 143:10 "Let Your gracious spirit lead me on level ground." Isaiah 42:1 "Behold My servant, I will support him, My chosen one, whom My soul desires; I have placed My spirit upon him, he shall promulgate justice to the nations." Isaiah 44:3 "So will I pour My spirit on your offspring, My blessing upon your posterity." Joel 2:28 "I will pour out My spirit on all flesh; Your sons and daughters shall prophesy.

the normative church meeting is when every member of the church comes together to share his or her portion of Christ (1 Corinthians 14:26, Colossians 3:16, Hebrews 10:24-25). All are free to teach, preach, prophesy, pray, and lead a song.

An individual may have quite strong faith, much grace, and rich evidence of fruitful service yet lack full assurance because of natural temperament. We are, after all, physico-psychical unities. A melancholic disposition de facto creates obstacles to the enjoyment of assurance—partly because it creates obstacles to the enjoyment of everything. In this context, it is significant that the exhortation of the author of Hebrews to approach God in full assurance of faith (Heb. 10:22) is ultimately based on his exposition of the humanity of Christ as a merciful and sympathetic high priest, who has taken our frail flesh in a fallen world, shared our infirmities, experienced our temptations, and known what it is to pray with loud crying and tears.25 Those who are of a melancholic spirit and are prone to doubt need to have their minds steeped in the assurances of divine grace that are to be found in such a Savior fully clothed in the garments of his gospel. Such believers often feel Christ to be distant, so what Hebrews does is bring him near.26 The one whose penultimate recorded words in the frailty of pre-resurrection humanity began with an interrogative “My God, why?” is the God who is near enough to those who feel themselves distant from him to bring them into assurance of his grace.

In the New Testament sacrificial language is not confined to the historical work of Christ on the cross (Eph. 5:2; Heb. 9:26; 10:12). The author of Hebrews, for example, tells us that the entire Old Covenant sacrificial system “was symbolic for the present time” (Heb. 9:9–10).

Money Greed brings trouble (Proverbs 15:27) Do not make money the most important part of your life (Matthew 6:19) Money can distract people from God (Mark 10:17-24) You cannot serve both God and money (Luke 16:13) Christians should share their resources with those in need (Acts 2:42-45) Christians should not be lovers of money (1 Timothy 3:3) We should look to God for security, not money (1 Timothy 6:17-19) Do not love money (Hebrews 13:5) Be careful to treat rich and poor equally (James 2:1-9)

This list is particularly heavy on the Hebrew, with a noticeable trend toward Irish traditionalism. THE TWENTY WHITE BOY NAMES THAT BEST SIGNIFY HIGH-EDUCATION PARENTS* (YEARS OF MOTHER’S EDUCATION IN PARENTHESES) Dov Akiva Sander Yannick Sacha Guillaume Elon Ansel Yonah Tor Finnegan MacGregor Florian Zev Beckett Kia Ashkon Harper Sumner Calder (16.50) (16.42) (16.29) (16.20) (16.18) (16.17) (16.16) (16.14) (16.14) (16.13) (16.13) (16.10) (15.94) (15.92) (15.91) (15.90) (15.84) (15.83) (15.77) (15.75)

Paul Ricœur has two terms that neatly sum up this difference between modern contracts and God’s covenants.12 Contracts obey a logic of equivalence, a regime of strict justice in which unerring calculation determines the just measure of commitment in each case. It is the logic of the transaction and of the market, a reciprocal paradigm in which debts must be paid in full, but no more. The logic of equivalence belongs to a view of the world in which every gift is a trojan horse that requires reciprocation sooner or later: “They invited us round for dinner and baked their own dessert; we will have to do the same!” It is the ethics of a Derrida who ruefully acknowledges that “for there to be gift, there must be no reciprocity, return, exchange, counter-gift, or debt.”13 This is an impossible standard that leads him to conclude that the pure gift is impossible and could not even be recognized as such: gifts always fall back into economies of debt sooner or later, a grim reality that leads Terry Eagleton to remark “one would not have wished to spend Christmas in the Derrida household.”14 The contractual logic of equivalence is the logic of an eye for an eye and a tooth for a tooth. It is a human logic. God’s covenants, by contrast, operate according to a logic of superabundance, a lavish, gracious, loving paradigm of excess. God walks between the animal parts alone; the exodus rescue precedes the Sinai law; Christ lays down his life in the new covenant in his blood. This is the logic of the “how much more” of the Pauline epistles (Rom 5:9, 10, 15, 17; 11:24; 1 Cor 6:3; 2 Cor 3:9) and the letter to the Hebrews (Heb 9:14; 10:29; 12:9), of going beyond the call of duty, beyond what is right and proper, beyond what could reasonably be demanded on a ledger of credit and debt. The logic of superabundance replaces the fear and submission of Hobbes’s Leviathan or the tyranny of Rousseau’s general will with the love and sacrifice of Christ. It is the logic of grace and the gift. It is a divine logic. The

His help is timely. God is our refuge and strength, a very present help in trouble (Psalm 46:1). His help is very wise. He knows how to give each person help that is proper and suitable for him. His help is most powerful, for deliverance by man is in vain (Psalm 108:12). His help is more than help, for He bears all the burden and supplies all the need. The Lord is my helper, I will not be afraid. What will man do to me? (Hebrews 13:6). Because God has already been our help, we can have confidence in Him for the present and the future. Our prayer is, O Lord, be my helper (Psalm 30:10). Our experience is, The Spirit also helps our weakness (Romans 8:26). Our expectation is, I will lift up my eyes to the mountains; from where will my help come? My help comes from the Lord, who made heaven and earth (Psalm 121:1-2). Our song will soon be, You have taken hold of my right hand (Psalm 73:23).

People ask me often, ‘Why do you write in a dying language?’ And I want to explain it in a few words. Firstly, I like to write ghost stories and nothing fits a ghost better than a dying language. The deader the language the more alive is the ghost. Ghosts love Yiddish and as far as I know, they all speak it. Secondly, not only do I believe in ghosts, but also in resurrection. I am sure that millions of Yiddish speaking corpses will rise from their graves one day and their first question will be: “Is there any new Yiddish book to read?” For them Yiddish will not be dead. Thirdly, for 2000 years Hebrew was considered a dead language. Suddenly it became strangely alive. What happened to Hebrew may also happen to Yiddish one day, (although I haven’t the slightest idea how this miracle can take place.) There is still a fourth minor reason for not forsaking Yiddish and this is: Yiddish may be a dying language but it is the only language I know well. Yiddish is my mother language and a mother is never really dead. [Isaac Bashevis Singer’s speech at the Nobel Banquet, December 10, 1978]

Reaping Results Patient endurance is what you need now, so that you will continue to do God’s will. Then you will receive all that he has promised. HEBREWS 10:36 May your hard work reap exceptional rewards. May your earnest prayers accomplish great and powerful things. May your faith-filled gifts produce exponential results. And may your rest heal and restore you in every way. Sleep well tonight.

But God disciplines us for our good, that we may share in his holiness. . . . Without holiness no one will see the Lord. HEBREWS 12:10, 14

There are thousands today echoing the same rebellious complaint against God. They do not see that to deprive man of the freedom of choice would be to rob him of his prerogative as an intelligent being, and make him a mere automaton. It is not God’s purpose to coerce the will. Man was created a free moral [332] agent. Like the inhabitants of all other worlds, he must be subjected to the test of obedience; but he is never brought into such a position that yielding to evil becomes a matter of necessity. No temptation or trial is permitted to come to him which he is unable to resist. God made such ample provision that man need never have been defeated in the conflict with Satan. As men increased upon the earth, almost the whole world joined the ranks of rebellion. Once more Satan seemed to have gained the victory. But omnipotent power again cut short the working of iniquity, and the earth was cleansed by the Flood from its moral pollution. Says the prophet, “When Thy judgments are in the earth, the inhabitants of the world will learn righteousness. Let favor be showed to the wicked, yet will he not learn righteousness, ...and will not behold the majesty of Jehovah.” Isaiah 26:9, 10. Thus it was after the Flood. Released from his judgments, the inhabitants of the earth again rebelled against the Lord. Twice God’s covenant and his statutes had been rejected by the world. Both the people before the Flood and the descendants of Noah cast off the divine authority. Then God entered into covenant with Abraham, and took to himself a people to become the depositaries of his law. To seduce and destroy this people, Satan began at once to lay his snares. The children of Jacob were tempted to contract marriages with the heathen and to worship their idols. But Joseph was faithful to God, and his fidelity was a constant testimony to the true faith. It was to quench this light that Satan worked through the envy of Joseph’s brothers to cause him to be sold as a slave in a heathen land. God overruled events, however, so that the knowledge of himself should be given to the people of Egypt. Both in the house of Potiphar and in the prison Joseph received an education and training that, with the fear of God, prepared him for his high position as prime minister of the nation. From the palace of the Pharaohs his influence was felt throughout the land, and the knowledge of God spread far and wide. The Israelites in Egypt also became prosperous and wealthy, and such as were true to God exerted a widespread influence. The idolatrous priests were filled with alarm as they saw the new religion finding favor. Inspired by Satan with his own enmity toward the God of heaven, they set themselves to quench the light. To the priests was committed [333] the education of the heir to the throne, and it was this spirit of determined opposition to God and zeal for idolatry that molded the character of the future monarch, and led to cruelty and oppression toward the hebrews.

P ride—Proverbs 29:23 O nly ifs—Luke 12:2–3 W orrying—Matthew 6:34 E scape—Ephesians 5:13–14 R esentment—Ephesians 4:26–27 L oneliness—Hebrews 13:1–2 E mptiness—John 10:10 S elfishness—Luke 17:33 S eparation—Romans 8:38–39

Interesting evidence of the essential link between Yahweh and copper metallurgy is provided by the story of the first 'encounter' between Moses and Yahweh on Mt Horeb, near the 'burning bush' (Exod. 3), where it is related that Moses is involved in the mission to deliver the sons of Israel from Egyptian tyranny. It is also stressed that Moses had to perform a 'prodigy' in order to demonstrate that he acts in the name of Yahweh (Exod. 4.5). This prodigy is depicted as the reversible transformation of a matteh into a nahash (Exod. 4.2-5). The term matteh is generally understood as designating a wood-made staff, but this meaning is probably secondary. From Isa. 10.15 and Ezek. 19.13-14 it appears that a matteh was formerly a copper scepter hung up on a wooden staff.&sup32; The term nahash is generally translated as 'serpent'. However, the closeness existing in Hebrew between nahash ('serpent') and nehoshet ('copper') suggests that nahash may also designate copper.&sup33; Accordingly, the prodigy performed 'in the name of Yahweh' becomes the transformation of a copper artifact (matteh, the scepter) into melted copper (nahash, the serpent). It is interesting to notice that such a 'prodigy' (occuring not so far from the camp of Jethro the Kenite) happens after Moses threw his matteh on a hot source, the 'burning bush', which may be a poetic evocation of live charcoal. If the reversible matteh-nahash conversion is considered in the book of Exodus as a specific sign of Yahweh, this implies that this deity was intimately associated with copper melting, at least in the period prior to the Israelite Alliance. (pp. 395-396) from 'Yahweh, the Canaanite God of Metallurgy?', JSOT 33.4 (2009): 387-404 [32]: The term matteh is explicitly used to designate the wooden staff in Exod. 17.16-23. But the initial meaning is revealed in Isa. 10.15, when it is asked, 'Shall the axe vaunt itself over the one who wields it, or the saw magnify itself against the one who handles it? As if a rod should raise the one who lifts it up, or as of a staff should lift the one who is not wood!' It a matteh cannot be hung up without a wooden staff, it is clear that it is not the wooden staff itself but something that is fitted with it. Furthermore, in his lamentation about the destruction of Israel, Ezekiel mentions the fact that the staff supporting the matteh will burn and will provoke a qeyna (Ezek. 19.13-14), a term designating the smelting of copper (and by extension its melting). This strongly suggests that the matteh is a copper-scepter. In some cases, traces of wood have been found in the inner space of the scepter, confirming that such items were probably borne upon wooden staffs. [33]: The term nahash is also used to designate copper in languages closely related to Hebrew (Ugaritic, Aramaic, Arabic). In the book of Chronicles, the term nahash is used once to designate copper: Ir Nahash was a town founded by a descendant of Celoub (Caleb), a clan of metalworkers (1 Chron 4.11-12), so that it designates the town where copper was smelted or worked.

Interesting evidence of the essential link between Yahweh and copper metallurgy is provided by the story of the first 'encounter' between Moses and Yahweh on Mt Horeb, near the 'burning bush' (Exod. 3), where it is related that Moses is involved in the mission to deliver the sons of Israel from Egyptian tyranny. It is also stressed that Moses had to perform a 'prodigy' in order to demonstrate that he acts in the name of Yahweh (Exod. 4.5). This prodigy is depicted as the reversible transformation of a matteh into a nahash (Exod. 4.2-5). The term matteh is generally understood as designating a wood-made staff, but this meaning is probably secondary. From Isa. 10.15 and Ezek. 19.13-14 it appears that a matteh was formerly a copper scepter hung up on a wooden staff.&sup32 The term nahash is generally translated as 'serpent'. However, the closeness existing in Hebrew between nahash ('serpent') and nehoshet ('copper') suggests that nahash may also designate copper.&sup33 Accordingly, the prodigy performed 'in the name of Yahweh' becomes the transformation of a copper artifact (matteh, the scepter) into melted copper (nahash, the serpent). It is interesting to notice that such a 'prodigy' (occuring not so far from the camp of Jethro the Kenite) happens after Moses threw his matteh on a hot source, the 'burning bush', which may be a poetic evocation of live charcoal. If the reversible matteh-nahash conversion is considered in the book of Exodus as a specific sign of Yahweh, this implies that this deity was intimately associated with copper melting, at least in the period prior to the Israelite Alliance. (pp. 395-396) from 'Yahweh, the Canaanite God of Metallurgy?', JSOT 33.4 (2009): 387-404 [32]: The term matteh is explicitly used to designate the wooden staff in Exod. 17.16-23. But the initial meaning is revealed in Isa. 10.15, when it is asked, 'Shall the axe vaunt itself over the one who wields it, or the saw magnify itself against the one who handles it? As if a rod should raise the one who lifts it up, or as of a staff should lift the one who is not wood!' It a matteh cannot be hung up without a wooden staff, it is clear that it is not the wooden staff itself but something that is fitted with it. Furthermore, in his lamentation about the destruction of Israel, Ezekiel mentions the fact that the staff supporting the matteh will burn and will provoke a qeyna (Ezek. 19.13-14), a term designating the smelting of copper (and by extension its melting). This strongly suggests that the matteh is a copper-scepter. In some cases, traces of wood have been found in the inner space of the scepter, confirming that such items were probably borne upon wooden staffs. [33]: The term nahash is also used to designate copper in languages closely related to Hebrew (Ugaritic, Aramaic, Arabic). In the book of Chronicles, the term nahash is used once to designate copper: Ir Nahash was a town founded by a descendant of Celoub (Caleb), a clan of metalworkers (1 Chron 4.11-12), so that it designates the town where copper was smelted or worked.

The Christian controlled by fear might conclude that the less consistently he follows Jesus, the fewer demonic attacks he will have to endure. Once again, the logic works, but the motivation is disgraceful. Ultimately, fear motivates this type of thinking, and fear is a terrible motivator for a person who understands that if God is for you, it doesn’t really matter who is against you (Romans 8:31). Why should a Christian believe a lie that implies Satan has more power to attack than God has power to protect? Don’t get involved in spiritual warfare. If you do, they will get you. Don’t buy the lie. Even if this type of comment is popular and spoken sincerely, fear is still its motivation. We must remember when discussing spiritual warfare that we are on the side that has ultimately won the war, not the side that lost. One result of victory in Christ Jesus over Satan and his demons is that Christians should live life as victors, not victims (Romans 8). Our position right now is that we are seated in heaven with Jesus, far above all rule and authority (Ephesians 2:6). Our master, Jesus, has already defeated Satan (Ephesians 1:18–23; Colossians 2:15; 1 John 3:8). As long as we are identified with Jesus, we do not have to fear a defeated enemy (Luke 10:18–20; Hebrews 2:14; 1 Peter 5:6–9).

For God is the source of all good things, some directly (as with the Old and New Testaments), and some indirectly (as with philosophy). But it might be that philosophy was given to the Greeks immediately and directly, until such time as the Lord should also call the Greeks. For philosophy acted as a “custodian” to bring the Greeks to Christ, just as the law brought the Hebrews.10

At His pleasure the Red Sea divided and its waters stood up as walls (Exo 14); the earth opened her mouth, and guilty rebels went down alive into the pit (Num 16). When He so ordered, the sun stood still (Josh 10); and on another occasion went backward ten degrees on the dial of Ahaz (Isa 38:8). To exemplify His supremacy, He made ravens carry food to Elijah (1Ki 17), iron to swim on top of the waters (2Ki 6:5), lions to be tame when Daniel was cast into their den, fire to burn not when the three Hebrews were flung into its flames. Thus “Whatsoever the LORD pleased, that did He in heaven, and in earth, in the seas, and all deep places” (Psa 135:6).

A capable wife who can find?” Really? This question in Proverbs 31:10 is snarky! Yet this is the nature of Proverbs: Its insights can be acidic, comforting, funny, scary. Proverbs captures some of the same qualities that catch our attention in quips on our T-shirts: “What goes around comes around.” “If you’re too open-minded, your brains will fall out.” People have always favored edgy, clever, pithy sayings—even if they’re a little mean. So we understand this about the style of Proverbs, set it aside, and look to see if something more important is being said. It is. The author describes not simply the virtues of a capable wife but the characteristics of wisdom itself. Verse 26 says that the wife “opens her mouth with wisdom.” In verse 27, translated as “she looks well to the ways of her household,” that first Hebrew phrase (“she looks well to”) is pronounced sophia (tzo-fi-ya). Sophia is the Greek word for wisdom. It’s probably an intentional pun. Wisdom is “in the house,” so to speak! And what does wisdom do? It “does not eat the bread of idleness.” Wisdom is not passive but attentive and active. Now the many tasks that lead up to verses 26 and 27 are put into context: The wise one goes to work, acts with savvy and kindness, takes responsibility, dispenses justice and mercy, serves and honors those around her. Wisdom is not something to be possessed as an achievement or an academic exercise: It is meant to be lived. There’s our message. Not that we are never to reflect or contemplate or spend time listening to and learning from God; but when we have learned something, that’s just the beginning. The learning becomes real when we act upon it. We grow wise as we apply God’s word in our daily decisions. We can’t leave wisdom sitting in the corner.

By faith Abraham, when called to go to a place he would later receive as his inheritance, obeyed and went, even though he did not know where he was going. By faith he made his home in the promised land like a stranger in a foreign country; he lived in tents, as did Isaac and Jacob, who were heirs with him of the same promise. For he was looking forward to the city with foundations, whose architect and builder is God.” (Hebrews 11:8-10)

Even the human mind of Jesus did not know some things until he came out the other side of death. In fact, I do not believe the human mind of Jesus fully knew his own True Self as the “Son of God” until after the Resurrection. Before his own transformation, Jesus lived in faith and “was like us in all ways except sin” (Hebrews 4:15). Jesus never appeared to believe the “lie of separation,” which is the core meaning of sin. He said without hesitation, “I and the Father are one” (John 10:30). That made him indeed unique—and the ultimate model and leader for all of humanity.

God is not unjust so as to forget your work and the love which you have shown toward His name. HEBREWS 6:10 NASB

The Bible is filled with verses on the importance of community. Hebrews 10:25 says, “Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another” (NIV 1984). Galatians 6:2 says, “By helping each other with your troubles, you truly obey the law of Christ” (NCV).