God's people need spiritual lips, not carnal lips speaking Hebrew. The angel told Mary that she should call her son Iesous, which is not a Hebrew name.
Do we have to refer to the members of the God Family as Yahweh, Jehovah, or other Hebrew names in order to be saved? Is this God's intent, or superstition?
David Grabbe, focusing on the prospect of a new pure language found in Zephaniah 3:8-9, takes issue with the naïve assumption that the blemishes of a language derive from syntactic, morphological, or phonetic considerations, but instead from the depths of . . .
David Maas, cuing in on Paul's declaration of a debt he owed to Greek and Barbarian, to both the Hebraistic Jewish world view and the Hellenistic world view, observing that God has chosen to canonize the Scripture in both Hebrew and Greek, contends that th. . .
David Grabbe, cautioning us to avoid using Strong's Concordance as final arbiter of the meaning of a Hebrew, Greek or Aramaic word, points out that all words have multiple meanings and consequently do not yield to the faulty "one meaning" or &quo. . .
John Ritenbaugh, reminding us that remaining or abiding in Christ's word separates us from everybody else, exhorts us to treasure and appreciate the truth we have. Ezekiel prophetically warns Israelites today of imminent cultural collapse because of godly . . .
The Inter-Testamental period, approximately 400 years between the time of Malachi and Matthew, was a time of intense political and intellectual fermentation.
John presents Jesus, not as a phantom emanation, but as the reality, transcending the shadows represented by the temporal physical life.
Richard Ritenbaugh, observing that Americans seem to have an obsession for differentiating colors and hues, as seen in automobile colors and household paints, asserts that color can have a powerful effect on people's moods and emotions. The ancient Hebrews. . .
Each of the letters in Revelation 2 and 3 speak of overcoming. By examining those churches, we can understand what we are up against and what we must do.
Martin Collins, reflecting on an administrative decision about care of the widows in the early Church (mentioned in Acts 6:1), suggests that dual languages and dual cultures (Greek and Hebrew) led to at a perceived "double standard" in the way we. . .
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