What is the point of the Psalms? How should we read the Psalms? There is probably no better way to start a study of the Psalms than by going to the beginning. Psalm 1 is a revelation of wisdom and godly insight that helps us make sense of all the Psalms following it.
God renews creation. Tishrei’s festivals all focus on the person praying, waiting, and relying upon the Lord. Consequently, this month’s other name (Ethanim meaning “strong”) makes perfect sense, as “they who wait for Adonai will renew their strength” (Isaiah 40:31).
Each day of the month of Elul (except for Shabbat and the last day of Elul), the Jewish people sound the shofar (ram’s horn) as a call to repentance. The Jewish people teach that the “King is in the Field” during Elul—God is readily accessible, willing to hear our requests and listen to our fervent prayers for the coming new year.
Although Iyar does not contain many “special days,” every single day of the month is included in the Counting of the Omer. This month is a period of introspection and self-refinement, as we prepare ourselves to receive the Torah and the Spirit anew on Pentecost. Each day of Iyar represents another step in this spiritual journey toward Mount Sinai.
Although Iyar does not contain many “special days,” every single day of the month is included in the Counting of the Omer. This month is a period of introspection and self-refinement, as we prepare ourselves to receive the Torah and the Spirit anew on Pentecost. Each day of Iyar represents another step in this spiritual journey toward Mount Sinai.
It is in this month that we celebrate the eight-day holiday of Passover, from the 15th through the 22nd of Nisan. It commemorates the Jewish people’s miraculous redemption from slavery in Egypt, and the birth of the Jewish nation.
What is the saddest day in Jewish History?
The most solemn day on the Jewish calendar is Tisha B’Av—the ninth day of Av. It is a time for mourning as a community. On (or around) this day throughout history, many calamities have befallen the Jewish people. Consider some of these dark episodes…
It’s fascinating to consider the possibility that Elohim in verse one lays the foundation for the Ruach Elohim in verse two and the creational Word God spoke in verse three. The “God” of creation cannot be known apart from the Spirit of Creation, the One identified in the Nicene Creed as “the Lord, the giver of life.” And, of course, the breath (or spirit/ruach) of God is expressed in speech: “Let there be.” Hence the opening of John’s Gospel recapitulates the opening of Genesis: “In the beginning was the Word. The Word was with God, and the Word was God. He was with God in the beginning” (John 1:1-2).
Appearing more than 400 times in the Hebrew Bible, Adonai is one of the most prolific names of God. Yeshua’s life was the extension of God’s Kingdom into this world. He now continues that through our life together as His Body. As Scripture stated, we are presently seated with Him in heavenly places, with access to all that authority through Him. We are able then to not just meditate on this reality but to bring His power into this world actively. When the world around us seems to shatter, let’s actively lift this broken world to Adonai in hope!
The Day of Pentecost in Acts 2 as the “birth of the Church.” This language ostensibly implies the start of something new. However, we should be cautious of such terminology lest we fall into the trap of “replacement theology.” The Pentecost event in Acts was not a replacement of Israel but rather the renewal of covenantal relationship and purpose with a radical expansion.
