Latest / truthunedited / God Didn_t Say _Relax_ in Psalm 46_10 _ He Said _Drop Your Weapons_ in Hebrew

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God Didn_t Say _Relax_ in Psalm 46_10 _ He Said _Drop Your Weapons_ in Hebrew · truthunedited

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Speaker 1: You've heard it a thousand times in sermons, in worship songs,
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Speaker 1: on coffee mugs. Be still and know that I Am God,
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Speaker 1: peaceful gentlemen, almost poetic. But what if that translation missed
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Speaker 1: the entire point, not slightly missed it completely. What if
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Speaker 1: the original word, the actual Hebrew command God spoke, isn't
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Speaker 1: an invitation to meditation, but a war decree. What if
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Speaker 1: be still is the most sanitized rendering in modern Christianity.
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Speaker 1: And what if your entire understanding of how God speaks
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Speaker 1: in the middle of crisis has been shaped by that rendering.
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Speaker 1: Today we are going back back to the Hebrew, back
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Speaker 1: to seven oh one BC, back to a city surrounded
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Speaker 1: by the most powerful army on earth, and we are
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Speaker 1: going to hear what God actually said, because it will
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Speaker 1: change how you face every battle you are in. Right now,
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Speaker 1: what does the Hebrew actually say? Let me tell you
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Speaker 1: where we are. The year is seven oh one BC.
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Speaker 1: The Assyrian Empire, the most feared military machine in human history,
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Speaker 1: has just swept through Judah. Forty six fortified cities destroyed.
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Speaker 1: We know this not just from the Bible. We know
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Speaker 1: it from the Assyrian king himself, Senakarib had it carved
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Speaker 1: in stone, the tailor prism now sitting in the British Museum,
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Speaker 1: and in it he boasts that he locked King Hezekiah
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Speaker 1: inside Jerusalem like a bird in a cage one hundred
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Speaker 1: eighty five zerodou du Zuru soldiers surrounding the walls, no
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Speaker 1: food coming in, no reinforcements coming, no escape, and inside
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Speaker 1: that city terrified people were reading Psalm forty six. Think
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Speaker 1: about that for a moment. The same Psalm you read
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Speaker 1: as a quiet devotional was their survival text in a
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Speaker 1: military siege. Now Here is the problem that nobody talks about.
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Speaker 1: The word rendered be still. The Hebrew word rapha pronounced
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Speaker 1: rafa appears forty six times in the Old Testament, and
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Speaker 1: almost never in peaceful contexts. The Jewish Study Bible, one
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Speaker 1: of the most respected academic translations in the world, doesn't
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Speaker 1: render rafa as be still. It translates it as desist, stop, cease,
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Speaker 1: drop what you are holding. In First Samuel fifteen ethene
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Speaker 1: Chart sixteen, the prophet Samuel uses the exact same word
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Speaker 1: in its imperative form haref, to interrupt King Saul mid sentence.
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Speaker 1: Saul is making excuses, he is defending himself before God,
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Speaker 1: and Samuel says, drawing from the same Hebrew root rapha,
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Speaker 1: stop stop talking, stop justifying, stop and listen to what
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Speaker 1: God just told me. That is not a meditation command.
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Speaker 1: That is a command to stop resisting. But here is
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Speaker 1: what becomes even more unsettling Psalm forty six ten. Isn't
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Speaker 1: just addressed to Israel. Read the full verse. Drop your
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Speaker 1: weapons and know that I am God. I will be
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Speaker 1: exalted among the nations. I will be exalted in the
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Speaker 1: earth nations plural, all of them. This command wasn't whispered
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Speaker 1: to a single soul in a quiet room. It was
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Speaker 1: declared over empires. The Hebrew word word is rapha, meaning
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Speaker 1: to drop, to withdraw, the hands, to desist. But you
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Speaker 1: is God commanding? And why does it involve war? Which
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Speaker 1: raises a question that the surface reading never asks. If
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Speaker 1: God is speaking to nations and empires, not just to
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Speaker 1: anxious individuals, what does that say about how He expected
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Speaker 1: his own people to respond to the most terrifying crisis
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Speaker 1: of their lives? And is the same command still active
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Speaker 1: today aimed at something specific that we are still holding
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Speaker 1: in our hands. Who exactly is God commanding to drop
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Speaker 1: weapons and what are we still holding on too that
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Speaker 1: he is demanding we release If you are hungry for
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Speaker 1: biblical truths, most people overlook subscribe to this channel. Every
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Speaker 1: video we go deeper, and this one is just getting started.
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Speaker 1: Let's go deeper into the Hebrew text, and I want
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Speaker 1: you to stay with me, because what we are about
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Speaker 1: to uncover is not a theological opinion. It is a
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Speaker 1: lexical reality buried in the oldest layers of the Hebrew language.
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Speaker 1: The command in Psalm forty six ten begins with the
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Speaker 1: verb rafha pronounced ra pa in its imperative plural form
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Speaker 1: harpo pronounced harpu, meaning it is commanded to a group,
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Speaker 1: not whispered to an individual. The Hebrew lexicon gives this
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Speaker 1: word a layered meaning to relax, to let fall, to sink,
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Speaker 1: to drop, to let go, to abandon effort, to withdraw
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Speaker 1: the hands, withdrawal of hands. In the ancient world, that
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Speaker 1: phrase had a specific military meaning. When a soldier withdrew
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Speaker 1: his hands, he dropped his weapon. When a king withdrew
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Speaker 1: his hands, he surrendered his step. When a nation withdrew
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Speaker 1: its hands, the war was over. This is not a
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Speaker 1: yoga pose. This is unconditional surrender. Now, look at where
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Speaker 1: else this exact word appears in scripture, because the pattern
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Speaker 1: is striking. Psalm thirty seven through eight, rafa from anger
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Speaker 1: and forsake wrath. Drop the anger, let it fall from
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Speaker 1: your hands as a weapon you were about to use.
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Speaker 1: Deuteronomy thirty one eight. God uses two Hebrew verbs together,
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Speaker 1: azov and rafa. He says, I will never leave you
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Speaker 1: nor let you drop, two different words for two dimensions
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Speaker 1: of faithfulness. I will not abandon you, and I will
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Speaker 1: not let you fall. And then he turns the second
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Speaker 1: verb back on us. Now you, rafa, let go of
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Speaker 1: what you are carrying. That symmetry is not accidental. God says,
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Speaker 1: I will never let you fall. Now you let go.
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Speaker 1: But the second word in Psalm forty six ten is
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Speaker 1: the one that carries the weight of eternity. The word
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Speaker 1: is YadA pronounced YadA rendered here as no. But YadA
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Speaker 1: in Hebrew is never just intellectual knowledge. It is the
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Speaker 1: most intimate, experiential, relational word for knowledge in the entire
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Speaker 1: Hebrew vocabulary. Chambers his teeth. The same word, the exact
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Speaker 1: same root is used in Genesis four one, when the
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Speaker 1: text says that Adam knew his wife Eve, and she conceived.
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Speaker 1: That is not metaphor. That is the Hebrew telling you.
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Speaker 1: The depth of connection YadA describes to YadA, God means
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Speaker 1: to enter into experiential union with who he actually is,
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Speaker 1: not merely to agree with theological propositions about him. And
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Speaker 1: here there is the sequence that changes everything. Rafa comes first,
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Speaker 1: YadA comes second. The dropping of the weapons is not
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Speaker 1: the reward for knowing God. The dropping of the weapons
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Speaker 1: is the condition for knowing God. As long as your
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Speaker 1: hands are full of what you are trying to control,
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Speaker 1: your plans, your defenses, your strategies, your anger, your fear
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Speaker 1: disguised as activity, you cannot receive, you cannot know, You
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Speaker 1: cannot YadA. Now watch what happens when we look at
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Speaker 1: the final phrase I am God in Hebrew an noki
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Speaker 1: Elohim pronounced a no p e lo heim. There are
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Speaker 1: two ways to say I in Biblical Hebrew, the common
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Speaker 1: form is ani, but here God uses a noki, the solemn,
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Speaker 1: weighted declarative form. It is the same thing God used
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Speaker 1: at Mount Sinai Exodus twenty two. Anoki, I am the Lord,
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Speaker 1: your God, who brought you out of Egypt, out of
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Speaker 1: the land of slavery. It is the same word thundered
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Speaker 1: from the fire, and now here in Psalm forty six
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Speaker 1: to Itch saturntieth, in the middle of a military siege,
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Speaker 1: God uses that same form again. Not I am a God,
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Speaker 1: not I am your God, but ANOCHI the absolute, exclusive,
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Speaker 1: supreme declaration, I am God, not one power among many,
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Speaker 1: the sovereign above all sovereigns. Scholars like Michael Heiser and
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Speaker 1: John Walton, both specialists in Biblical Hebrew and ancient Near
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Speaker 1: Eastern texts, pointed to something profound about this declaration. In
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Speaker 1: the context of the ancient world, every empire believed their
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Speaker 1: military victories were backed by their national deity. When Assyria marched,
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Speaker 1: they believed Ashur marched with them. When Babylon conquered, Marduk
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Speaker 1: was credited. Psalm forty six doesn't just address human armies.
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Speaker 1: It addresses that entire cosmic framework. The declaration a Noki
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Speaker 1: Elohim isn't just a comfort to Israel. It is a
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Speaker 1: decree over every power human, political and spiritual, that claims sovereignty.
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Speaker 1: It does not have The word eloheim in this verse
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Speaker 1: is the broadest term for the divine in the entire
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Speaker 1: Hebrew language, every ruler, every empire, every force that operates
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Speaker 1: as though it owns the outcome of history rapha, drop
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Speaker 1: your weapons, an noki Elohim, I am God. And then
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Speaker 1: God says, I will be exalted among the nations. I
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Speaker 1: will be exalted in the earth. To that Hebrew verb
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Speaker 1: rum pronounced room means to rise, to be lifted, to
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Speaker 1: be enthroned. In the ancient Near East, rum was the
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Speaker 1: language of royal coronation. When a king defeated chaos, whether
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Speaker 1: natural or political, he was rum lifted up, enthroned, declared sovereign.
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Speaker 1: God is not just calming the people. He is announcing
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Speaker 1: his coronation over the very catastrophe they are living through.
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Speaker 1: Now watch what happens in verse nine, the verse just
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Speaker 1: before the decree, he makes wars cease to the ends
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Speaker 1: of the earth. He breaks the bow and shatters the spear.
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Speaker 1: He burns the shields with fire. He doesn't win the war,
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Speaker 1: he ends the concept of war itself. Second at Kings
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Speaker 1: nineteen thirty five records what happened the night of the
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Speaker 1: Assyrian Siege one hundred eighty five zero or du zero
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Speaker 1: sils one night gone. The Assyrian army didn't lose a battle.
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Speaker 1: The battle never happened. God ended the war before Israel
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Speaker 1: had to fight it, and then only then he speaks
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Speaker 1: the decree of verse ten. Now that you have seen
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Speaker 1: that rapha drop what you were holding, and YadA know
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Speaker 1: me at a depth you couldn't reach while your hands
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Speaker 1: were full. Have you ever noticed this before? We now
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Speaker 1: know who is addressed, all nations, all powers, and Israel's
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Speaker 1: own anxious hands. But the deepest question remains, what are
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Speaker 1: we personally still holding? If God already ended the siege
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Speaker 1: before Israel fought, what are we fighting right now that
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Speaker 1: God has already resolved in the unseen realm? And what
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Speaker 1: does genuine YadA actually cost? And what does it unlock?
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Speaker 1: I want to stop here and ask you a direct question,
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Speaker 1: not about Israel, not about Assyria, not about seven oh
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Speaker 1: one BC, about you, right now, in this moment. What
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Speaker 1: are you holding? Because if we are being honest, most
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Speaker 1: of us have become experts at holding. We hold our
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Speaker 1: anxiety disguised as planning. We hold our fear disguised as responsibility.
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Speaker 1: We hold our need for control disguised as faithfulness. We
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Speaker 1: are always strategizing, always managing, always trying, to outthink the
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Speaker 1: siege that surrounds us, and we open Psalm forty six
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Speaker 1: ten in red be still, and we agree with it theologically,
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Speaker 1: while our hands never actually let go of anything. This
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Speaker 1: is a tension that both Michael Heiser and John Walton
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Speaker 1: identified when examining the ancient Israelite minds, and it maps
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Speaker 1: perfectly onto us today. The people of Jerusalem had developed
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Speaker 1: what historians and biblical scholars call the assumption of Zion's inviolability,
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Speaker 1: the idea that because they were God's people, because the
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Speaker 1: temple was there, because of the Davidic Covenant, nothing could
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Speaker 1: really touch them. They had domesticated God's promises into a
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Speaker 1: security blanket, not surrender, not trust, not YadA. Assumption presumption,
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Speaker 1: the belief that their institutional identity protected them from the
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Speaker 1: consequences of their own double mindedness. And so they held.
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Speaker 1: They planned, They negotiated with Egypt for military help. They
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Speaker 1: counted horses, they calculated. God sent Isaiah to tell them
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Speaker 1: exactly what that looked like from heaven Isaiah thirty one one.
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Speaker 1: Woe to those who go down to Egypt for help,
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Speaker 1: who rely on horses, who trust in the multitude of
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Speaker 1: their chariots, and in the great strength of their horsemen,
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Speaker 1: but do not look to the Holy One of Israel.
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Speaker 1: They were doing what every anxious person does, trusting in
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Speaker 1: what they could see, count and control, and treating God
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Speaker 1: as the backup plan, the last resort when human strategy failed.
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Speaker 1: Sound familiar. We do this with our health. We plan
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Speaker 1: every supplement, every appointment, every outcome, and we sprinkle prayer
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Speaker 1: on top like a spiritual garnish. We do this with
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Speaker 1: our careers. We network, maneuver, position, protect, and we ask
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Speaker 1: God to bless our efforts. We do this with our relationships.
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Speaker 1: We script conversations in our heads, we manage impressions, We
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Speaker 1: guard ourselves from vulnerability, and we call it wisdom. But
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Speaker 1: the Hebrew word rapha is staring at all of it
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Speaker 1: and saying one thing drop it. Not because planning is wrong,
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Speaker 1: not because preparation is unfaithfulness, but because the grip, the
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Speaker 1: white knuckle grip on outcomes that belong to God is
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Speaker 1: the thing keeping you from the YadA. John Walton, in
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Speaker 1: his work on ancient Near Eastern cosmology, made an observation
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Speaker 1: that stops me every time I encounter it. He noted
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Speaker 1: that in the ancient world, the human response to chaos
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Speaker 1: was always the same, escalate the human effort, more soldiers,
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Speaker 1: more rituals, more negotiation with divine powers, more doing, and
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Speaker 1: Psalm forty six completely inverts that pattern. God doesn't say
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Speaker 1: fight harder and I will help you. He says, I
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Speaker 1: have already ended the war. Now drop your weapons and
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Speaker 1: watch me me be crowned. Exodus fourteenth, thirteen and fourteen
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Speaker 1: carries the same architecture. Israel at the Red Sea, Pharaoh's
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Speaker 1: army behind them, water in front of them, no plan,
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Speaker 1: no exit route, no strategy, and Moses says, do not
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Speaker 1: be afraid, stand firm, and you will see the deliverance
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Speaker 1: the Lord will bring you today. The Egyptians you see
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Speaker 1: today you will never see again. The Lord will fight
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Speaker 1: for you. You need only to be still. God fought the
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Speaker 1: battle Israel watched. That is the blueprint Psalm forty six
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Speaker 1: ten is operating from. But here is the part that
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Speaker 1: will either liberate you or deeply unsettle you, depending on
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Speaker 1: how honest you are willing to be. The reason Rafha
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Speaker 1: is so hard, the reason it feels almost impossible to
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Speaker 1: actually do, is not because our situations are too dangerous.
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Speaker 1: It is because our identity has become tangled up in
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Speaker 1: the holding. We don't just hold our problems, we have
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Speaker 1: become holders. The person who always has a plan, the
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Speaker 1: person who never fully breaks down, the person who is
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Speaker 1: always okay, the person who manages everything and calls it strength.
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Speaker 1: And God looks at all of it, not with contempt,
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Speaker 1: but with the full authority of anochie and says, that
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Speaker 1: was never the life I designed for you. I did
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Speaker 1: not make you a manager of outcomes. I made you
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Speaker 1: a vessel of presence. And vessels don't grip, they receive.
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Speaker 1: Daniel Block, in his Theology of Biblical worship, wrote something
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Speaker 1: that reframes the entire command of Psalm forty six. He
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Speaker 1: observed that true worship is not performance. It is not
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Speaker 1: a well managed religious life. True oh worship is the
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Speaker 1: complete laying down of human sovereignty before divine sovereignty. It
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Speaker 1: is the act of a creature acknowledging I am not
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Speaker 1: the one in charge. Here you are. And Psalm forty
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Speaker 1: six tap to ten is that act, not as poetry,
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Speaker 1: but as command rapha and then YadA drop and then
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Speaker 1: know in that order, always in that order. Because you
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Speaker 1: cannot fill a closed fist, you cannot pour into a
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Speaker 1: clenched hand, and you cannot YadA. You cannot know God
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Speaker 1: in that deep, experiential, transformative way while you are still
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Speaker 1: performing the role of the person who has everything under control,
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Speaker 1: Which brings us to the most important question of this
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Speaker 1: entire video. Here is what changes everything when you actually
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Speaker 1: obey the rapha, when you genuinely, physically, spiritually open your hands,
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Speaker 1: something shifts in the architecture of how you experience God.
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Speaker 1: Let me show you what that looked like in the
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Speaker 1: one man who did it perfectly. In this story, Hezekiah
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Speaker 1: had already gone to the temple. He had already received
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Speaker 1: the threatening letter from Senakarib, a letter that laid out
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Speaker 1: in clinical military language exactly how Jerusalem was going to
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Speaker 1: be destroyed and every person inside it was going to die.
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Speaker 1: And Hezekiah did something extraordinary. He didn't strategize, he didn't negotiate,
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Speaker 1: he didn't call Egypt. Second Kings nineteen fourteen says he
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Speaker 1: took the letter, the evidence of the crisis, the documentation
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Speaker 1: of the threat, and he spread it out before the Lord.
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Speaker 1: He laid the problem on the Altar Hirafa. He didn't
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Speaker 1: explain the letter to God. God already knew he didn't
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Speaker 1: make demands of God, he had no leverage. He simply
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Speaker 1: opened his hands and said, this is too big for me.
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Speaker 1: You see it, you handle it. And that night, while
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Speaker 1: Hezekiah slept, one hundred and eighty five aoudo Assyrian soldiers
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Speaker 1: died without a single Israelite drawing a sword. The battle
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Speaker 1: was fought in a realm. Israel couldn't see by a warrior,
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Speaker 1: they couldn't direct through means they couldn't understand, and it
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Speaker 1: was over before morning. That is the world that opens
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Speaker 1: up on the other side of Rapha, not a world
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Speaker 1: without crisis, a world where the crisis is handled by
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Speaker 1: someone whose capacity for it is infinite. And now, after
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Speaker 1: everything we have walked through together, the full architecture of
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Speaker 1: Psalm forty six ten finally comes into complete view. The
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Speaker 1: chaos is real, the waters roar, the mountains shake, the
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Speaker 1: nation's rage. The Psalm doesn't deny any of that. It
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Speaker 1: sits in the middle of all of it and speaks
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Speaker 1: one sentence, Rapha and YadA anoki Elohim, I will be
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Speaker 1: rum exalted, enthroned among all nations, over all the earth,
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Speaker 1: not someday, not eventually, not when things calm down, now,
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Speaker 1: in the siege, in the uncertainty, in the three am moment,
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Speaker 1: when the letter is spread out on the floor of
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Speaker 1: your life and you have no plan left. Now. This
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Speaker 1: is what Bruce Walke, one of the foremost Hebrew scholars
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Speaker 1: of the twentieth century, identified in the Psalms of Zion,
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Speaker 1: the cluster of psalms, including Psalm forty six, that celebrate
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Speaker 1: God's active dwelling among his people. He pointed to verse four,
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Speaker 1: there is a river whose streams make glad the city
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Speaker 1: of God. So a river, not a reservoir you access
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Speaker 1: after you have managed everything correctly. A river constantly flowing,
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Speaker 1: constantly available, constantly life giving. But here is what Waltke
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Speaker 1: observed about rivers. A river only flows through you if
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Speaker 1: you are open, if your hands are closed around your strategies,
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Speaker 1: your defenses, your need to control the outcome. The river
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Speaker 1: is there, but you cannot receive it. Rafa is not
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Speaker 1: the abandonment of wisdom. It is not the suspension of action.
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Speaker 1: It is the surrender of the grip. And what you
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Speaker 1: receive in exchange is not passivity, it is presence. The
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Speaker 1: YadA that follows rafa is the deepest form of knowing
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Speaker 1: available to a human being. It is the same knowing
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Speaker 1: that Adam had with Eve, intimate transformative life producing to YadA.
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Speaker 1: God in the middle of a siege is not to
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Speaker 1: understand his plan. It is to know his person, to
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Speaker 1: have contact with who he actually is, Not who you
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Speaker 1: need him to be for your situation, Not the God
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Speaker 1: of your theological system, not the God of your preferred outcome.
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Speaker 1: The Anochi, the God who is present in the fire
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Speaker 1: at Sinai, the God who ended one hundred eighty five
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Speaker 1: zero zero man armies with a single knight, The God
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Speaker 1: who is rum enthroned above every empire, every diagnosis, every collapse,
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Speaker 1: every impossible situation you are currently holding in both hands.
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Speaker 1: And when you know him that way, when you have
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Speaker 1: that contact Philippians orterforder see t it's name toward fours
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Speaker 1: seven is no longer a promise you quote in hard moments.
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Speaker 1: It becomes the only accurate description of your interior life.
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Speaker 1: The peace of God, which surpasses all understanding, will guard
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Speaker 1: your hearts and your minds. In Christ Jesus guard. That
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Speaker 1: is military language. When you stop being your own soldier,
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Speaker 1: he becomes your garrison. When you stop managing the siege,
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Speaker 1: He becomes the wall. When your hands are finally genuinely open,
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Speaker 1: he fills them with something you could never have manufactured
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Speaker 1: on your own. Now, let every loop close. Rapha is
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Speaker 1: a war command, not a meditation invitation. The Hebrew demands it,
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Speaker 1: the historical context confirms it. The ancient world understood it.
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Speaker 1: YadA is not intellectual agreement. It is an invitation to
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Speaker 1: the deepest relational knowing possible, available only when your hands
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Speaker 1: are open. Anocchi Elohim is not a theological category. It
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Speaker 1: is the living God declaring his identity over every siege
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Speaker 1: you are currently inside. And the promise that he will
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Speaker 1: be rum exalted, enthroned is not a future aspiration. It
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Speaker 1: is the direction of all history and of your story,
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Speaker 1: specifically when you finally let him be what he already is.
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Speaker 1: The question Psalm forty six Tantu leaves every one of
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Speaker 1: us with is not academic. It is not do you
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Speaker 1: believe God is sovereign? It is are your hands actually open?
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Speaker 1: Because you can believe in the sovereignty of God with
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Speaker 1: your mind and still be holding the outcome with both hands,
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Speaker 1: you can know the doctrine of divine providence and still
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Speaker 1: be lying awake at three am, running through scenarios that
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Speaker 1: haven't happened yet. Rafa is the gap between knowing about
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Speaker 1: God and knowing God, and only you know right now,
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Speaker 1: in this moment, which side of that gap you are
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Speaker 1: living on. What would change in your life if you
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Speaker 1: actually obeyed that command? What would you have to stop managing?
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Speaker 1: What would you have to stop holding? What would it
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Speaker 1: feel like to open your hands and discover that the
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Speaker 1: God who ended one herd eighty five e rozo was
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Speaker 1: already there. He was there before you started holding. He
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Speaker 1: will be there when you finally stop Rafa and know
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Speaker 1: what you just received is not a sermon summary. It
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Speaker 1: is a command that has been sitting in the original
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Speaker 1: Hebrew text for over two seven hundred years, and it
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Speaker 1: is still active over your life, over your situation right now.
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Speaker 1: If this changed how you see scripture, share it. Someone
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Speaker 1: in your life is in a siege right now, holding
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Speaker 1: weapons they were never meant to carry. They need to
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Speaker 1: hear this today. And if you want to keep going
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Speaker 1: deeper into the Hebrew roots that your translation could not
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Speaker 1: fully carry across, subscribe to this channel. Every week. We
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Speaker 1: go back to the original every week, something changes. The
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Speaker 1: Lord of Hosts is with us, The God of Jacob
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Speaker 1: is our fortress Rapha, and no