by Scott Blair on April 01, 2014
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by Scott Blair on January 22, 2014
by Scott Blair on January 22, 2014
We realize that some in the body of Messiah may think we have “lost it” so to speak. Allow us to please explain further so that you might see and test it. Iron sharpens iron.
We are saved by grace through faith in Messiah alone. (Ephesians 2:8). However, Messiah and His apostles also told us that “In fact, this is love for God: to keep his commands…” (1 John 5:3 / John 14:15)
In summary, We believe in salvation by grace through faith, but we are to keep His commandments to show our love for Him and to be “set apart” as he told us to be.
Wait! Isn’t this “Legalism”?
Most churches today teach that the LAW of God is legalism, but in fact the Bible tells us it’s “freedom” and not “burdensome” (1 John 5:3). Legalism is more accurately defined as the belief that you are saved by works (keeping the law), and not through grace and faith. See the difference?
I thought that Christ’s death removed The Law?
So did we actually, but we’ve come to believe now that this isn’t right. We’ve believed traditions that were taught instead of testing it to the Scriptures ourselves. We’re guilty of this as well and it’s only in the past few months that I’ve been doing this. Messiah himself actually said the law is not done away with. “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.” (Matthew 5:17) The problem is the word “fulfill” and how it’s defined, however “abolish” is pretty clear cut. Fulfill in Greek is the word Pleroo meaning to “fully teach or preach”.
So, Messiah did not come to remove the law but to actually teach us how to walk. If He was the Word made flesh, then He cannot contradict what was in the Scriptures or He would have been a false prophet instead.
Wasn’t the LAW only for the Jews?
First the Jews are from the tribe of Yehuda (Judah). They were one of twelve tribes present at Mt. Sinai when the commandments were brought down by Moshe (Moses). There were eleven other tribes that were present that day including many others that had joined them when they came out of Egypt. So, this should be the first indication that it was not just for the Jews, but for Israel as a whole.
Who is Israel?
You are!!! If you believe you are saved by grace through faith, then you are “grafted in” to Israel. (Romans 11:24) Therefore, all the commandments and laws are still applicable to us today as you are now part of Israel.
What is the Law?
It’s the first 5 books of the Bible (Genesis – Deuteronomy) that were written by Moshe (Moses). It consists of the 10 commandments, but there is also the keeping of his Feast Days and dietary instructions among several other things that we have steered away from as believers.
Let us leave you with this thought. How do we define sin? Are we relying on what we think it is and self defining or are we using YHVH’s Word and Mitzvot (Commandments/Instructions/Law) to tell us what sin is? If Messiah did away with the Law, then there is nothing left to define sin, so grace is no longer needed. It’s an oxymoron of sorts…
Shalom & may you be blessed by our Father!
It is imperative that you watch these video in order to get a full understanding of these teachings.
NOTE: The videos are in a suggested viewing order – starting at the top and watching left to right.
One of the areas some believers struggle with is finding good, wholesome music to listen to in their walk. There’s plenty of contemporary Messianic/Christian music out there, but we feel that even they can sometimes be too worldly. Here are some suggested artists we’ve taken a liking to. Enjoy!
Torah Portions are weekly readings and studies meant to help believers get more familiar with the five books of Moses. The Torah is the foundation of all scripture and needs to be studied continually so we don’t take the rest of the Bible out of context. Each week we will post a new video by Paul Nison related to this weeks torah portion. Enjoy! Download a PDF schedule of this year’s Torah Portions.
The sixth reading from the book of Genesis is named Toldot (תולדות), which means “generations.” It is so named because the Torah portion begins with the words “Now these are the records of the generations of Isaac” (Genesis 25:19). Toldot tells us the story of the birth of Jacob and Esau and their struggle for the birthright and blessing of their father, Isaac. We also learn about Isaac’s trials and difficulties in the land of Canaan. The portion concludes with Jacob’s deception of Isaac in order to procure the family blessing.
NOTE: The videos are in a suggested viewing order – starting at the top and watching left to right.
Al and Tommie Copper of ‘Light of the Southwest’ ministry (2007 broadcast) interviews Rico Cortez on the teaching of several topics starting with the restoration of the Hebrew Temple Service language. Very energetic and profound subjects covered here.
Here are relavent show episodes from Prophecy In The News, related to end time prophecy. Although we do not personally hold to the belief of a pre-tribulation rapture as they do, the content itself can be very helpful in better understanding what is currently taking place. If you find show episodes that you think we should include, please let us know!
This is a 36 part series and may take a few days to get all the videos posted. Stay tuned!
Possible Timeline Senario:
While we certainly don’t know definitively when all this will happen, and in exactly which order these events will occur, this is our best guess at the timeline of things to come at this present time. We will update this page as prophecies beging to unfold. (more…)
So, when was Yeshua (Jesus) actually born?
Well, using the chronology in the gospel of Luke, it seems quite clear that He was born during the Feast of Tabernacles. In the four short videos below, Pastor Mark Biltz examines the Scriptures surrounding the birth of the Messiah and explains why it is almost certain that it was during this festival when Jesus was born…
Zemer Levav, pronounced (ZEM-er Leh-VAHV), are the Hebrew words, Song of the Heart.
Blending ethnic and folk with both modern and ancient Biblical instruments, Zemer Levav introduces the listener to a fresh and vibrant sound. They worship the God of Israel and His Messiah with dancing, with harp and lyre, flutes and hand drums, singing the Psalms with King David, Let everything that has breath praise the Lord!
More of their music and resources available at: http://zemerlevav.org/
Sons of Korah is an Australian based band devoted to giving a fresh voice to the biblical psalms. The Psalms have been the primary source for the worship traditions of both Judaism and Christianity going right back to ancient times. With their unique acoustic, multi-ethnic sound Sons of Korah have given this biblical songbook a dynamic and emotive new musical expression. Learn more at: http://www.sonsofkorah.com/
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The following is the discipleship training series presented by Arthur Bailey Ministries.
This ministry has been blessed to be able to sustain itself with no need for donations. We have no plans to ask for donations to this ministry. In fact, we would suggest making donations to the producers of the content and their ministries instead of us.
That being said, we do look for opportunities for this ministry to help others in need. We are not asking for donations for ourselves, but for our Torah Mishpocha (family). If you would like to help in this way, we will make sure any contributions given make their way to helping others.
Find out more at: http://bfainternational.com/timewilltelltv/
We’ve got a lot to add here and it will take some time. If you have recommendations for additional resources, please send us a private message on Facebook or email us through the contact page. Thanks and Shalom!
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Pastor Mark Biltz from El Shaddai Ministries delivers a thought provoking series on the Prophets. Dig deep into the timeline and chronology of events and watch as it unfolds into prophetic revelations of our time today.
Devarim (דברים) is both the title for the last book from the scroll of the Torah and the title of the first Torah portion therein. Devarim means “words.” The English-speaking world calls this book Deuteronomy. The Hebrew title for the book comes from the opening phrase of the book: “These are the words (devarim) which Moses spoke to all Israel across the Jordan in the wilderness” (Deuteronomy 1:1).
The forty-fifth reading from the Torah and the second reading from the book of Deuteronomy is named Va’etchanan (ואתחנן), which means “and I besought.” The title comes from the first verse of the reading, which says, “I also pleaded (va’etchanan) with the LORD at that time” (Deuteronomy 3:23). The portion completes the historical prologue of the Deuteronomy covenant document and begins a rehearsal of the stipulations. Part of that rehearsal is a repetition of the Ten Commandments and the famous first passage of the Shema: Deuteronomy 6:4–9.
You shall not hesitate to give, nor murmur when you do give; because you shall know who is the good repayer of the hire. You shall not turn away from him that is in want, but you shall share all things with your brother, and shall not say that they are your own; for if you are partakers in that which is immortal, how much more in things which are mortal? (Didache 4:7-8)
The commandment for the king to write a copy of the Torah demonstrates the work of Messiah. He Himself is the Word made flesh. He is the copy of the Torah in human form. Furthermore, He writes a copy of the Torah as He writes the Torah upon our hearts. The Torah of King Messiah is written not with ink, but with the Spirit of the living God, not on tablets of stone, but on tablets of human hearts (2 Corinthians 3:3).
Deuteronomy 26 begins the fiftieth reading from the Torah with the words, “Then it shall be, when you enter the land which the LORD your God gives you as an inheritance” (26:1). In Hebrew, the words for “when you enter” are ki tavo. This Torah portion begins with laws regarding first fruits and tithes. It goes on to discuss covenant renewal, after which Moses recites the blessings guaranteed to Israel for covenant obedience and warns of the curses for apostasy.
Rabbi Meir said, There is a parable about this matter. To what can it be compared? It can be compared to two identical twin brothers. Both lived in a certain city. One was appointed king, and the other became a bandit. At the king’s command they hanged the bandit. But everyone who saw him hanging there said, The king has been hung! Therefore the king issued a command and he was taken down. (b.Sanhedrin 46b)
The name of the fifty-first reading from the Torah is Nitzavim (נצבים), which means “standing.” The name is derived from the first verse of the portion in which Moses says, “You stand (nitzavim) today, all of you, before the LORD your God” (Deuteronomy 29:10). In this portion, Moses invites the entire assembly of Israel to take on the covenant. He warns them that if they sin, they will go into exile, but he also predicts that, in the future, they will repent and God will return them to the land of Israel. In some years, Nitzavim is read together with the subsequent Torah portion, Vayelech, on the same Sabbath.
The name of the fifty-second reading from the Torah is Vayelech (וילך), which means “and he went.” The name is derived from the first word of the first verse of the portion: “So Moses went (vayelech) and spoke these words to all Israel.” In this short portion, Moses commands an assembly for a public Torah reading and covenant renewal once every seven years. He then finishes writing the scroll of the Torah and has it deposited in the Holy of Holies next to the ark of the covenant.
The word Ha’azinu (האזינו) literally means “give ear,” an expression meaning “Listen to this.” It is also the name of the fifty-third and second-to-last reading from the Torah. It is the first word of the Song of Moses, which begins with the words “Give ear (Ha’azinu), O heavens, and let me speak” (Deuteronomy 32:1). This Torah portion is only a single chapter long, and the majority of it consists of the Song of Moses. The Song of Moses is a prophetic oracle warning Israel about apostasy to come and the resulting wrath of God. The song looks far into the future, even envisioning the Messianic advent amid rich and frightening apocalyptic imagery. After the conclusion of the song, Moses is told to ascend Mount Nebo and overlook the Promised Land before dying.
The scroll of the Torah is the oldest and most sacred of all Israel’s Scriptures. It contains five books. The Hebrew name for the first one is B’reisheet (בראשית). It is also the first word of the book in the Hebrew text, as well as the name for the first parasha (the first week’s reading). B’reisheet means “in the beginning.”
The English name Genesis comes from the Septuagint (LXX), the Greek translation of the Hebrew Bible. Genesis means “origins.” Therefore, the Greek name for the first book of the Bible means “The Book of Origins.”
Genesis describes the origins of everything. It begins with the origins of the universe, focuses on the origins of man and then explores the origins of the nation of Israel.
The second reading in the book of Genesis is named after Noah. In Hebrew, the name Noah is spelled Noach (נח). The word Noach is related to the Hebrew word for “rest.” Genesis 5:29 says that his parents named him Noah (Noach נח) because they hoped their son would give them rest (nacham, נחם) from their toil. The contents of section Noah tell the story of Noah’s flood, the tower of Babel and the beginning of the Abrahamic line.
The Torah reaches the end of its yearly study cycle with V’zot Habracha, literally “and this is the blessing.” In V’zot Habracha, Moses (Moshe), acting in a manner much like his ancestor Jacob who blessed his sons moments before his passing, stands before the nation of Israel, a confederacy of tribes bound by the Torah, to bestow his final blessing upon the people moments before his death.
The third reading from the book of Genesis is named Lech Lecha (לך לך). It means “go forth.” The first verse says, “Now the LORD said to Abram, ‘Go forth (lech lecha לך לך) from your country.’” Section Lech Lecha introduces Abraham and tells the story of his pilgrimage in pursuit of God.
The fourth reading from the book of Genesis is named Vayera (וירא). It means “And he appeared” because the first story describes how the LORD appeared to Abraham one day as he sat outside his tent. Section Vayera continues with the series of tests of faith for Abraham, concluding in one great and final trial.
The fifth reading from the book of Genesis is named Chayei Sarah (חיי שרה). It means “Sarah lived,” because the narrative begins with the words “Now Sarah lived one hundred and twenty-seven years” (Genesis 23:1). This portion of the Torah is filled with romance and sorrow. It tells the story of how Abraham mourned his wife after her passing, and how he procured a wife for his son Isaac. At the end of this portion, Abraham is laid to rest beside his beloved wife.
The seventh reading from the book of Genesis is named Vayetze (ויצא), which means “and he went out.” The title comes from the first verse of the reading, which says, “And Jacob went out from Beersheba” (Genesis 28:10 KJV). This portion tells the story of Jacob’s flight from his brother Esau, his vision at Bethel, his employment with his uncle Laban and his marriage to the two sisters, Rachel and Leah. Jacob’s double marriage results in a baby-bearing contest that gives him eleven sons. At the end of the portion, Jacob leaves Laban and returns to the land of Canaan, but not before Laban tries to stop him.
The eighth reading from the book of Genesis is named Vayishlach (וישלח), which means “and he sent.” The title comes from the first verse of the reading, which says, “Then Jacob sent messengers before him to his brother Esau in the land of Seir, the country of Edom” (Genesis 32:3 [verse 4 in Jewish-published Bibles]). Jacob prepares to meet Esau as he returns to the Promised Land, but first he has a mysterious encounter with an angel in the darkness, who changes his name to Israel. The portion follows Jacob’s adventures in the land of Canaan, including the loss of his beloved wife, Rachel.
The ninth reading from the book of Genesis is named Vayeshev (וישב), which means “and he dwelt.” The title comes from the first verse of the reading, which says, “Now Jacob [dwelt] in the land where his father had sojourned, in the land of Canaan” (Genesis 37:1). Despite the portion’s name and first verse, the story is actually about Jacob’s son Joseph and how he was removed from the land of Canaan and dwelt in Egypt. The narrative follows Joseph from Canaan to Egypt to prison. In addition, this week’s reading contains the story of Judah and Tamar.
The tenth reading from the book of Genesis is named Miketz (מקץ), which means “the end.” The title comes from the first verse of the reading, which says, “Now it happened at the end of two full years that Pharaoh had a dream” (Genesis 41:1). The portion begins with Pharaoh’s portentous dreams, Joseph’s interpretations and his subsequent rise to power over Egypt. When a famine strikes the land of Canaan, his brothers come to Egypt seeking grain, but they do not recognize Joseph, who engineers a means by which he can test their character.
The eleventh reading from the book of Genesis is named Vayigash (ויגש), which means “and he came near.” The title comes from the first verse of the reading, which says, “Then Judah [came near] him” (Genesis 44:18). The portion begins with the dramatic unveiling of Joseph’s true identity and his reconciliation with his brothers. It then proceeds to tell the story of the migration of Jacob’s family to Egypt and the rest of the famine years. This Torah portion begins to set the stage for the Egyptian captivity of the sons of Jacob.
The last reading from the book of Genesis is named Vayechi (ויחי), which means “and he lived.” The title comes from the first verse of the reading, which says, “Jacob lived in the land of Egypt seventeen years” (Genesis 47:28). In this Torah portion, Jacob prepares for his death by securing a double portion of inheritance for Joseph and then blessing each of his sons with prophetic blessings. The book of Genesis ends with the death of Jacob, followed shortly by the death of Joseph and a promise of redemption from Egypt.
Shamar is a messianic praise and worship band based out of North Dallas. Their unique sound and blended vocals deliver a powerful worship experience that draws you into the presence of the King. Stay tuned for information on their upcoming EP. Find more at http://shamarmusic.com/
This is the first teaching in the book of Exodus and is about the record of events of Israel’s deliverance from Egypt and development as a nation. Four hundred years had passed since Joseph moved his family to Egypt. These descendants of Abraham had now grown to over two million. To Egypt’s new pharaoh, the Hebrews were foreigners, and their numbers were frightening. Pharaoh decided to make them slaves so they wouldn’t upset his balance of power. As it turned out, that was his biggest mistake. This weeks reading show’s how Our Creator rescued His people!
- Torah: Exodus 1:1-6:1
- Prophets: Isaiah 27:6-28:13, 29:22-23
- Gospel: Luke 5:12-39
The second reading from the book of Exodus and fourteenth reading from the Torah is namedVa’era (וארא), which means “And I appeared.” The title comes from the first words of the second verse of the reading, which says, “And I appeared to Abraham, Isaac, and Jacob, as God Almighty” (Exodus 6:3). The portion begins with four expressions of redemption whereby God promises to bring Israel out of the Egyptian bondage. The narrative progresses to tell the story of the first seven of the ten plagues that God unleashed on Egypt.
The fifteenth reading from the Torah is named Bo (בוא), which means “Come.” The title comes from the first words of the first verse of the reading, which say, “Then the LORD said to Moses, ‘[Come] to Pharaoh, for I have hardened his heart” (Exodus 10:1). The portion begins by concluding the narrative of the ten plagues, the tenth of which is the slaying of the firstborn. To avoid the plague, the Israelites are given the instructions for the Passover sacrifice and the laws of the Feast of Unleavened Bread. Pharaoh finally consents to let Israel go, and they leave Egypt.
The sixteenth reading from the Torah is named Beshalach (בשלח), which means “When he sent.” The title comes from the first verse of the reading, which can be literally translated to say, “And it happened when Pharaoh sent out the people.” The reading tells the adventures of the Israelites as they leave Egypt, cross the Red Sea, receive miraculous provision in the wilderness and face their first battle.
The seventeenth reading from the Torah is named Yitro (יתרו), which is the literal Hebrew behind the name Jethro. The title comes from the first words of the first verse of the reading, which says, “Now Jethro, the priest of Midian, Moses’ father-in-law, heard of all that God had done for Moses and for Israel His people” (Exodus 18:1). The portion tells the story of Jethro’s visit to the camp of Israel, then relates the great theophany at Mount Sinai, where God gives Israel the Ten Commandments and invites the people to enter a special covenant relationship with Him.
The eighteenth reading from the Torah is named Mishpatim (משפטים), which means “judgments.” The title comes from the first words of the first verse of the reading, which could be literally translated to say, “And these are the judgments which you will place before them” (Exodus 21:1). The first three chapters of this Torah portion deliver a legal code of laws and commandments that form a nucleus for the Torah’s laws. The last chapter tells the story of how the people of Israel consented to keep these laws and entered into a covenant relationship with God through a series of rituals conducted by Moses.
The nineteenth reading from the Torah is named Terumah (תרומה). In Exodus 25:2, the LORD commanded Moses to “tell the sons of Israel to [take] a contribution for Me.” The word translated as “contribution” is terumah (תרומה), which is the name of this Torah portion. Terumah is a word with no real English equivalent. In the Torah, terumah refers to a certain type of offering dedicated to the Temple, like a tithe or firstfruits offering. In Exodus 25, the contribution is for the building of a holy place. This Torah reading is occupied with the instructions for the building of the Tabernacle and its furnishings.
Tetzaveh is the twentieth reading from the Torah. Tetzaveh (תצוה) means “You shall command,” as in the first verse of the reading, which says, “You shall [command] the sons of Israel, that they bring you clear oil of beaten olives for the light, to make a lamp burn continually” (Exodus 27:20). This Torah portion continues to narrate the instructions for the construction of the Tabernacle, focusing particularly on the priesthood that was to serve in that sanctuary. The Israelites are commanded to make special garments for Aaron and his sons to wear while ministering as priests. After describing the priestly garments, the portion concludes with instructions for the ritual inauguration of Aaron and his sons into the priesthood.
Ki Tisa (כי תשא), the twenty-first reading from the Torah, literally means “when you lift up.” It comes from the first words of the second verse of the reading, which could be literally rendered, “When you lift up the head of the sons of Israel to reckon them” (Exodus 30:12). The phrase “lift up the head” is an idiom for taking a head count. The portion begins with instructions for taking a census, finishes up the instructions for making the Tabernacle, reiterates the commandment of Shabbat and then proceeds to tell the story of the golden calf. The majority of Ki Tisa is concerned with the sin of the golden calf, the breach in the covenant between God and Israel, and how Moses undertakes to restore that covenant relationship.
The twenty-second reading from the Torah and the second-to-last reading from the book of Exodus is called Vayakhel (ויקהל), which means “and he assembled.” The name comes from the first words of the first verse of the reading, which could be literally translated to read, “And Moses assembled all the congregation of the sons of Israel …” (Exodus 35:1). This portion from the Torah describes how the assembly of Israel worked together to build the Tabernacle. In most years, synagogues read Vayakhel together with the following portion, Pekudei.
The twenty-third reading from the Torah and last reading from the book of Exodus is called Pekudei(פקודי), which means “Accounts.” The first words of the first verse of the reading could be literally translated to read, “These are the accounts (pekudei) of the Tabernacle” (Exodus 38:21). The last reading from Exodus begins with an audit of how the contributions for the Tabernacle were used. The portion goes on to describe the completion of the Tabernacle and its assembly and concludes by depicting the glory of the LORD entering it. In most years, synagogues read Pekudei together with the previous portion, Vayakhel; therefore, the comments on this week’s reading will be brief.
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T’shuva literally means “return” and is the word used to describe the concept of repentance in Hebrew. Only by atoning for our sins can we restore balance to our relationship with YHVH and with our fellow human beings. It is most frequently associated with the High Holy Days but people can seek forgiveness for wrongs they have committed at any time.
Our mission and goal is simple. Provide a resource for those who are new to YHVH’s Word, the Torah, and to glorify His name by proclaiming the good news of Messiah Y’shua (Jesus). Find out more on what we believe.
We all have to start somewhere and it can be a difficult and confusing path when there are so many great teachers out there. We are compiling teachings, videos, articles, and more that we believe will help believers (new and existing) arm themselves with His Word. Our website is intended to be an organized resource to bring our brothers and sisters together.
The teachings presented here are by seasoned Torah-teachers. We hope that you and your loved ones are blessed by these teachings. If you’d like us to cover a study not found here, please consider contacting us today.
About this page…
This video playlist was designed to help establish a biblical foundation of understanding of who we are as believers and the role of His instructions (Torah) has in the our lives today. This is a journey few choose to travel. Testing your faith and doctrines against the scripture can be painful at times and takes courage to challenge yourself. We are with you on this… please feel free to email or message us on Facebook with questions and comments.
NOTE: The videos are in a suggested viewing order – starting at the top and watching left to right.
If you have never heard all the good news of the gospel before. You may want to start here.
The forty-sixth reading from the Torah and the third reading from the book of Deuteronomy is named Ekev (עקב), a word from the first verse of the portion. Deuteronomy 7:12 says, “Then it shall come about, because (ekev, עקב) you listen to these judgments and keep and do them, that the LORD your God will keep with you His covenant and His lovingkindness which He swore to your forefathers.” Usually the word ekev means “heel.” In fact, this word shares the same three-letter root as the name Jacob (Yaakov, יעקב), whose name actually means “heel.” He was born holding on to Esau’s heel. However, in Deuteronomy 7:12, the word ekev means “on the heels of” or “because of.” This portion of Deuteronomy speaks of the rewards that will come to Israel on the heels of keeping God’s covenant and commandments.
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- Deuteronomy 1:1-3:22 (Devarim / “Words”)
- Deuteronomy 11:26-16:17 (Re’eh | “See”)
- Deuteronomy 16:18-21:9 (Shoftim | “Judges”)
- Deuteronomy 21:10-25:19 (Ki Tetze | “When you go forth”)
- Deuteronomy 26:1-29:8 (Ki Tavo | כי תבוא | “When you come in”)
- Deuteronomy 29:9-31:30 (Nitzavim/Vayelech | “Standing/He went”)
- Deuteronomy 3:23-7:11 (Va’etchanan / “I pleaded”)
- Deuteronomy 32:1-32:52 (Ha’azinu | “Listen”)
- Deuteronomy 33:1-34:12 (V’Zot HaBrachah | “This is the blessing”)
- Exodus 1:1-6:1 (Sh’mot | “Names”)
- Exodus 10:1-13:16 (Bo | “Come”)
- Exodus 13:17-17:16 (Beshalach | “When he sent”)
- Exodus 18:1-20:23 (Yitro | “Jethro”)
- Exodus 21:1-24:18 (Mishpatim | “Judgments”)
- Exodus 25:1-27:19 (Terumah | “Heave offering”)
- Exodus 27:20-30:10 (Tetzave | “You shall command”)
- Exodus 30:11-34:35 (Ki Tisa | “When you take”)
- Exodus 35:1-38:20 (Vayak’hel | “He gathered”)
- Exodus 38:21-40:38 (Pekudei | “Countings”)
- Exodus 6:2-9:35 (Va’era | “I appeared“)
- Genesis 1:1-6:8 (B’reisheet | “In the beginning”)
- Genesis 12:1-17:27 (Lech Lecha | “Go forth”)
- Genesis 18:1-22:24 (Vayera | “He appeared”)
- Genesis 23:1-25:18 (Chayei Sarah | “Sarah’s life”)
- Genesis 25:19-28:9 (Toldot | “Family history”)
- Genesis 28:10-32:2 (Vayetze | “He went out”)
- Genesis 32:3-36:43 (Vayishlach | “He sent”)
- Genesis 37:1-40:23 (Vayeshev | “He settled”)
- Genesis 41:1-44:17 (Miketz | “From the end”)
- Genesis 44:18-47:27 (Vayigash | “He approached”)
- Genesis 47:28-50:26 (Vayechi | “He lived”)
- Genesis 6:9-11:32 (Noach | “Noah”)
- Numbers 30:2-36:13 (Matot/Masei | מטות/מסעי | “Tribes/Journeys”)
- Deuteronomy 7:12-11:25 (Ekev / “Consequence”)
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