Do Jews and Christians
worship a different God?
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Does the Old and New
Testament portray God the same
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or differently?
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Stay tuned and you'll find out.
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Hello and welcome
to Back To Our Roots.
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Today we are talking about
once again a really interesting
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subject: is God portrayed
differently in the Old Testament
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and the New Testament?
And do Jews and Christians
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worship or follow two
different Gods? Rachel,
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I'm sure that for some people
they might even get confused
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about that. Have you run
into situations with that?
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Well mostly I hear people say:
"Well you know God seems so mean
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in the Old Testament and
He seems so nice and kind
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and gentle in the new one. "
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You know, that's
perfect because that's exactly
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what we're going to
be dealing with today.
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You know, one of the things
about the God that we serve
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as we look back
over the Old Testament
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God is revealing
Himself progressively.
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And He's revealing Himself
through historical events
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and He is revealing
Himself through the relationship
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that He is
building with His people.
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You know for
example in the Old Testament
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God is declared
to be compassionate.
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He's declared to
be a gracious God.
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Slow to anger. That
He's abounding in love.
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That He's got
great faithfulness.
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This to me doesn't sound
like an angry God. Um-hmm.
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This is a God who loves.
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You know, this idea also of
the God of the Old Testament
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being a God of
wrath like you said
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where the New
Testament is a God of love.
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We want to show
today that in so many ways
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as we seek to understand God
portrayed in the New Testament
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He's loving and
kind and we know that
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God is even more manifested
in His love in the New Testament
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through that beautiful passage
in John 3:16, right? Yes.
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"For God so loved the world that
He gave His only begotten Son
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that whosoever... "
I love the whosoever.
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You know, the
whosoever means that anybody -
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whosoever would
believe - would come in
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and would not perish
but have eternal life.
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Jew and Gentle. Exactly.
It doesn't matter who you are.
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And you know, when we say
Jew and when we say Gentile
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remember that term
Gentile means the nations.
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It's not derogatory. It's
a Biblical term that means
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all of the other people.
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You know, 'cause from
that Biblical perspective -
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especially Old
Testament - there's the Jews
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and there's everybody else.
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And you know, we see
God in the Old Testament
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dealing with
Israel in the same way.
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He loves them and He
deals with them as a father
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would deal with a child.
That's one of the things that
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I think struck me so long
ago is that as we watch God
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it's like He's
raising up a child, Rachel.
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You know, we start
in the very beginning
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and humanity...
they're so immature
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they're like little babies.
And you know, as a parent
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when you have a little
child, if that little child
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keeps wanting to
walk out into the street
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and you tell them: "No, no, no"
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you're going to have
to get harsh with them.
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Exactly. Because the last thing
you want them to do is something
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that's going to hurt themselves.
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And I think that that's
how God responded to His people
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in the beginning. And
as we matured as a people
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how God related to
us is very different.
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And maybe even so that
by the time we reached that
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first century period as people
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God is now treating us
somewhat like teenagers.
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We still have a long way to go
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but He's now looking
at us a lot different.
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We once again were very blessed.
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We have our great
friend Alexander Bolotnikov
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who has become our
resident theologian.
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Just a man of many
words. We call him Sasha.
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Brother, why don't you
come on out and join us?
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Good to see you again.
Yes, welcome Sasha. It's good
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to have you! How are you?
You know, Sasha... we call him
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our resident theologian.
And all kidding aside, Sasha...
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he's about to
complete his Ph. D. Great!
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He's worked very hard and Sasha,
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we've had so many
times, so many opportunities.
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We've traveled a
lot around the world.
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And you and I have gotten into
some really interesting, deep
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conversations. And I know
that this one in particular
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is one that we've spent a
lot of time talking about.
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And we want to jump right in.
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This is going to be the
meat of our program today.
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And it's beginning with this:
Sasha, does the Old Testament,
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does the old covenant
ever speak of this idea
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of the triune God? Now we know
that within the New Testament
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we see of course the
Father, the Son, the Holy Spirit
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portrayed in many
ways, but is that something
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that we can find and does
exist and is in fact brought out
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in the Old Testament.
This is a very deep question
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as you mentioned especially.
In order to appreciate it
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we need to look at some of these
things from the perspective of
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Hebrew language. OK.
Now remember, we don't all
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speak Hebrew.
Yeah, I'll have to be...
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So go slow. Yeah, I'll
have to be as slow as possible.
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Yeah. What we have is
the book of Genesis - right -
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from the first chapter
begins introducing God...
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"In the beginning God. " Yes...
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as His divine
name Elohim. Right.
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This name is from Hebrew
perspective of Hebrew grammar
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looks like plural.
OK. Almost like, oh Gods.
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What kind of God? But
this is not God - OK -
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because the next
what follows after...
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actually what precedes
Him... is the action of creation
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and the verb
itself is in singular.
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So this is the word bara
which is really translated...
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it's to create.
Exactly, exactly.
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And so what we have here
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is this paradoxical combination
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right introduced to
us in the beginning.
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You have basically the
verb that denotes the action
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of a single individual
but then you have a...
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then it's followed by
something in multiple...
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something in plural.
And so let's back up now.
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I mean, that's a mouthful. Yeah.
OK, and we've got to remember
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you know that it's hard enough
to understand when we just bring
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it forth. So
essentially what's happening,
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you know, typically in most
languages if something is said
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in a plural... that we
have many of something...
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whatever you're connecting
with that it needs to be
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a plural form of that same
that comes together with it.
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So what you're describing
then is that the Elohim -
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this term that
describes God - is a plural.
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It gives this impression
that we're talking Gods. Yes.
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But the words - the verbs
- that are connected to it -
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bara, to create - is
actually a singular version.
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So where normally we
would have this... both things
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should both be
plural so that they agree...
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we have a situation here
as you're calling a paradox
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where we have
this plural form of God
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yet the action that God's doing
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is described in the
singular form. Yes, exactly.
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And there is another detail.
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The verb itself bara - right,
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to create - OK - is only
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in the entire Hebrew Bible
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it only goes
together with the word God.
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So human cannot do
the action called bara.
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Which that makes sense because
really only God can create.
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Yeah, this is... We
as humans we talk about
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that "we created something"
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but the truth is we
don't create anything.
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God's the One that
created everything.
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All we do is
take what God created
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and reshape it and
reform it into something else.
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Even our brain which God
created that's what we're using
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to make something
so... Exactly, and so
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the verb itself is
basically creation of something
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out of nothing. OK,
so... Start moving from there
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and how does this now
build this idea of this multiple
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or this triune nature of God?
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So the verb itself
many scholars believe that
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the root of this verb
is actually the Aramaic
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word for sun - bi. So
it in a way corresponds
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to what John in his
gospel says: "through Him
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everything came into being. "
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So we have this connection
already with the book of Genesis
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and the gospel of
John. So let me jump in.
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Now John, of course, is speaking
about Messiah... about Jesus.
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Yes. Yeshua. Yes. That's
the Him that he's referring to.
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Yes. That's... "Him" is
the One who became flesh.
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So definitely... So we
have a mentioning of the Messiah
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of sun in a way, in
the very first sentence
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of the Bible. And
then what happens next
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is of course Genesis 1:27
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when God said: "Let US
make man in OUR image. "
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And so rabbis
always ask this question.
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"To whom is He talking about? "
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Who's the us? Yes, who is
us? Who is He conversing with?
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Right. And the rabbis
come to the conclusion
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that he coverses with an angel.
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Hmmm. And from the
point of view of Christians
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oh... this is so wrong.
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But let's not
jump to the conclusion.
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We do have an interesting
way... an interesting occurrence
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of the word angel.
In the story of Moses
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when He sees God in the
burning bush in Exodus 3
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the angel of the Lord
appears to Moses. Right.
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And then Moses
comes closer to the bush
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and God is talking to Moses.
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The same phenomenon occurs
later in the book of Exodus
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chapter 13 when the
people of Israel started exiting
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Egypt and God...
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at first it says "the
angel of the Lord leads them
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in the pillar of fire at
night and in the pillar of smoke
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at the daytime. "
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And then again in the schedule
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God is in the pillar of fire;
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angel of the Lord is
in the pillar of fire.
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So we have this interesting
expression: angel of the Lord.
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Angel of the Lord
which interchanges with God.
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And sometimes it's confusing...
we don't understand.
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Who is it? Angel
of God or God Himself?
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And there is
nothing to be confused about
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when eventually we
come to the book of Daniel
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and we learn about the
great Prince, Michael. Right.
00:11:47.62\00:11:51.87
And the name
Michael actually means
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"the One who is God. "
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The One who is divine: Michael.
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And there is an interesting
text in the book of Daniel
00:12:03.01\00:12:07.86
chapter 12. It talks
about the coming of Michael
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the great Prince. And after
His coming... at His coming
00:12:13.27\00:12:17.83
the dead are
raised from their graves:
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ones for eternal damnation,
the others for eternal life.
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And again we can
bring and build a parallel
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with the very same words
found in the book of John,
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the gospel of John chapter 5
when Jesus speaks about Himself
00:12:33.79\00:12:38.50
that the time will come when
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those who are asleep in graves
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will hear the
voice of the Son of God
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and the ones will again arise
00:12:49.35\00:12:52.07
for the
resurrection of damnation
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and the others for
the resurrection of life.
00:12:56.28\00:12:58.26
So by putting
these two verses together
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there is only one
conclusion can be reached:
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that the One who is called
by Daniel "great Prince Michael"
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is the same
person as the Son of God.
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And He is that angel of the Lord
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that appeared to
Moses in the burning bush
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and that led Israel
as a nation out of Egypt
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and appeared to
Gideon. So all these occasions
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illustrate that there is this...
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that there is this God
appearing in multiple ways.
00:13:36.68\00:13:41.89
Exactly. So then we take
this back as you started with
00:13:41.99\00:13:44.87
in Genesis in the story
of creation of Adam and Eve:
00:13:44.97\00:13:48.58
"Let US make him in OUR image. "
00:13:48.78\00:13:52.75
And where the rabbis
are debating that this him
00:13:52.86\00:13:56.27
is the angel this is
all pointing around to
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what Daniel is
speaking about and all of these.
00:14:00.04\00:14:02.94
That in fact... Yeah,
so this is... this is...
00:14:03.14\00:14:06.57
While we don't see on the
pages of the Old Testament
00:14:06.67\00:14:10.65
the expression God the
Son or Jesus or Son of God
00:14:10.79\00:14:15.20
but we definitely
deal with the person
00:14:15.34\00:14:18.85
who as Paul in Hebrews mentioned
00:14:18.95\00:14:22.70
is... always associates
Himself with His creation.
00:14:22.90\00:14:28.69
Right. So at some
point God associates Himself
00:14:28.89\00:14:33.09
with angels...
appearing as Michael, archangel,
00:14:33.19\00:14:36.99
and another. The rabbis
still see that as monotheistic.
00:14:37.19\00:14:41.88
Yes! This is the paradox:
they don't see the difference.
00:14:42.08\00:14:46.07
They are not
uncomfortable with the fact
00:14:46.27\00:14:49.84
that sometimes God
appears as an angel of God.
00:14:49.94\00:14:53.85
Well, and the fact is is that
- you know - we're talking about
00:14:55.13\00:14:58.60
God: Creator of
all things. Right.
00:14:58.70\00:15:00.70
You know, to have a
problem that God could choose to
00:15:00.90\00:15:03.60
appear... look... God
can do whatever He wants.
00:15:03.70\00:15:06.65
If God decided to get
Balaam's attention through
00:15:06.85\00:15:10.14
speaking through a
donkey - yeah - OK?
00:15:10.24\00:15:12.62
causing a donkey to speak...
let me put it that way...
00:15:12.72\00:15:15.16
You know, I know that
from a Jewish perspective
00:15:16.51\00:15:19.38
this is a constant struggle
and it really comes up as one
00:15:19.68\00:15:23.20
of the big issues. Of
course there's many, but one
00:15:23.30\00:15:27.92
of the major
issues the Jews have
00:15:28.02\00:15:30.29
that they see, from
a Christian standpoint
00:15:30.49\00:15:33.30
you're talking about many Gods.
00:15:33.40\00:15:35.55
That Christians...
this idea of God three...
00:15:36.51\00:15:40.44
they take their most
beloved prayer and passage
00:15:40.64\00:15:45.03
"Hear, O Israel: the Lord
our God... the Lord is One"
00:15:45.23\00:15:48.40
and they say that and
they say: "How can it be?
00:15:48.60\00:15:52.17
How can this be true? "
And they across the board will
00:15:52.37\00:15:55.62
throw that up as an argument.
00:15:55.72\00:15:58.26
Well, the famous central prayer
00:15:58.46\00:16:02.85
of the Jewish liturgy
Shema Israel eloheinu ehad
00:16:03.15\00:16:09.06
"Hear, O Israel:
the Lord is our God
00:16:09.09\00:16:12.87
the Lord is One"
00:16:13.07\00:16:14.50
found in
Deuteronomy chapter 6 verse 4.
00:16:14.70\00:16:18.70
This prayer uses
this Hebrew word ehad.
00:16:18.90\00:16:23.73
And it was
discovered by many scholars
00:16:23.93\00:16:28.62
studying this Hebrew
word that there are two
00:16:28.82\00:16:32.69
different connotations
00:16:32.89\00:16:36.76
the way how the
numeral I can be used.
00:16:36.96\00:16:40.57
There is also the word yahid.
00:16:40.77\00:16:43.70
For example, in the
book of Genesis chapter 22
00:16:43.90\00:16:48.59
God speaks to
Abraham and says: "Take Isaac
00:16:48.79\00:16:52.97
your only son. " And
that's the usage of yahid.
00:16:53.17\00:16:59.04
Yahid means the only one.
00:16:59.14\00:17:01.49
Echadh is much broader.
00:17:01.69\00:17:04.57
Like we can say
"One pair of something"
00:17:04.67\00:17:06.96
and that implies more
than one of something.
00:17:07.06\00:17:09.44
Yes, it has broader connotation
00:17:09.65\00:17:13.77
and can... it doesn't
ALWAYS mean composite unity
00:17:13.87\00:17:19.30
but it CAN mean
composite unity. Interesting.
00:17:19.50\00:17:22.28
So let me jump over
into the New Testament then
00:17:22.48\00:17:26.00
and we're talking about
this term "echadh" in reference
00:17:26.10\00:17:30.71
to God being One. Now let
me ask you your opnion on this:
00:17:30.82\00:17:35.12
you know, if we were to look
at something like the passage
00:17:35.32\00:17:38.06
in John 17 where Jesus
- where Yeshua - is making
00:17:38.16\00:17:42.06
that statement "I
and the Father are One"
00:17:42.17\00:17:44.96
now I know that this is written
in Greek, but is it possible
00:17:45.16\00:17:48.13
that the intent behind
it is that idea of echadh?
00:17:48.23\00:17:51.69
Is that what He's saying?
Oh absolutely! Absolutely!
00:17:51.79\00:17:54.18
And they clearly understand.
When Jesus claims His divinity
00:17:54.31\00:18:00.18
His claim is
absolutely correctly understood
00:18:00.38\00:18:04.42
because we know
there are some groups that
00:18:04.52\00:18:08.06
claim that "Oh, Jesus
never called Himself God. "
00:18:08.16\00:18:11.52
When He speaks "I
and the Father are One"
00:18:11.72\00:18:16.35
in John chapter 10 verse 17
00:18:16.55\00:18:19.75
this is immediately understood
because they want to stone Him.
00:18:19.95\00:18:24.69
And when He says: "What
do you want to stone me for?
00:18:25.30\00:18:31.25
For what bad deed? "
they say: "For blasphemy. "
00:18:31.45\00:18:34.82
And they spell it out.
00:18:35.03\00:18:36.49
"Because you are being a
man calling yourself God. "
00:18:37.09\00:18:43.09
So... And in fact,
we're going to talk about
00:18:43.29\00:18:47.06
the crucifixion.
Jesus' verdict... Jesus was
00:18:47.16\00:18:52.06
convicted in blasphemy.
00:18:52.16\00:18:54.82
Not because He offended
God but specifically because He
00:18:55.02\00:18:58.73
called Himself God. And how so?
00:18:58.83\00:19:02.01
When the high priest Caiaphas
00:19:02.21\00:19:05.35
asks Him blankly
in the English Bible
00:19:05.55\00:19:11.42
"Are you Christ,
the Son of God? "
00:19:11.62\00:19:13.78
Basically if we would
have heard the Hebrew of this
00:19:13.98\00:19:18.73
he would say:
"Are You the Messiah? "
00:19:18.93\00:19:21.63
And here's the interesting
thing: the Son of God
00:19:21.83\00:19:26.00
as a Hebrew expression
00:19:26.21\00:19:27.80
often doesn't necessarily
refer to like, oh, you know,
00:19:29.53\00:19:35.23
some kind of subordination
00:19:35.43\00:19:38.20
but it refers to
a likeness kind of.
00:19:38.40\00:19:41.84
"Are you the divine Messiah? "
00:19:42.04\00:19:44.22
That's what Caiaphas implied.
00:19:44.43\00:19:47.70
And Jesus replies
very clearly to him.
00:19:47.90\00:19:51.55
He says: "You said
so, but you will see
00:19:51.75\00:19:55.43
the Son of Man... " so
that's Son of Man basically
00:19:55.63\00:19:59.69
He calls Himself a human...
00:19:59.89\00:20:02.32
"standing at the right
side of the power in heaven. "
00:20:02.52\00:20:07.69
The right side in Semetic
mindset - in Hebrew mindset -
00:20:07.99\00:20:12.43
means equal position.
Those who are on the left
00:20:12.63\00:20:17.27
are a little lower,
but if you are on the right
00:20:17.37\00:20:19.63
you are an equal. And
these words Caiaphas used
00:20:19.83\00:20:23.93
as statement proving that
Jesus claims Himself as God.
00:20:24.13\00:20:29.93
And he takes as a blasphemy
and the verdict was rendered.
00:20:30.03\00:20:33.24
So let me... time is
getting away from us again.
00:20:33.44\00:20:37.40
It goes so fast on this program.
00:20:37.60\00:20:39.52
We've talked about
this plural nature of God
00:20:41.06\00:20:45.38
in Elohim in the creation
story and how we see the Son
00:20:45.41\00:20:48.90
represented also in the
creation story and further.
00:20:49.10\00:20:52.43
Sasha... through the
verb bara.. Right, exactly.
00:20:52.64\00:20:55.56
So let's talk just a little bit.
00:20:55.76\00:20:57.20
I know we had this
discussion last night.
00:20:57.40\00:20:59.37
We were sitting
together at supper,
00:20:59.57\00:21:01.42
we were talking
about this. The idea of
00:21:01.62\00:21:04.40
the Holy Spirit and how
there is even this concept
00:21:04.70\00:21:09.10
within rabbinic writings
you were sharing with me.
00:21:09.30\00:21:11.89
Oh yeah. The Holy Spirit
appears in the rabbinic writings
00:21:12.09\00:21:17.22
very clearly understood
as the divine Shekinah,
00:21:17.42\00:21:22.00
the divine glory,
that resides upon the ark.
00:21:22.10\00:21:25.56
That's how the Holy
Spirit is actually introduced.
00:21:25.76\00:21:29.92
But specifically
called Ruach Hako'desh -
00:21:30.02\00:21:32.29
exactly - the Holy Spirit...
00:21:32.39\00:21:34.52
not just the breath of God.
Exactly. There is Ruach Elohim
00:21:34.72\00:21:38.77
which is the breath of God
00:21:38.88\00:21:40.67
and there is Ruach
Hako'desh - the Holy Spirit.
00:21:40.87\00:21:45.19
And it is interesting that
Jesus - answering the question
00:21:45.49\00:21:51.06
of the Samaritan woman about
where is the place of worship,
00:21:51.16\00:21:54.99
you know, Jesus says:
"Hey, it's in Jerusalem.
00:21:55.19\00:21:58.96
Salvation is from the Jews.
00:21:59.16\00:22:00.89
That's where you
get the Holy Spirit. "
00:22:01.09\00:22:02.80
And the rabbis believe
you have to come to the temple
00:22:02.90\00:22:06.13
to get the Holy Spirit.
00:22:06.23\00:22:07.94
But then He comes back
and says: "But the time comes
00:22:08.14\00:22:11.30
when neither on this
mountain nor in Jerusalem
00:22:11.50\00:22:14.54
but in truth and
in spirit. " Yeah.
00:22:14.74\00:22:17.74
So let me back up a second.
That's really interesting.
00:22:17.94\00:22:20.75
So from this rabbinic
perspective, the only place
00:22:20.96\00:22:24.67
that someone could experience
the presence - OK - of...
00:22:24.87\00:22:29.81
of the Holy Spirit was
actually at the temple.
00:22:29.91\00:22:34.03
Exactly. At the
Feast of Tabernacles.
00:22:34.23\00:22:36.73
That's Sukkot. Yeah,
that's what the rabbinic
00:22:36.93\00:22:39.54
writing is implying you
know. You've got to come
00:22:39.64\00:22:42.62
to the temple at the last
day of the Feast of Tabernacles
00:22:42.82\00:22:47.07
to actually
receive the Holy Spirit.
00:22:47.17\00:22:49.11
And that's called the last great
day. Yeah, the last great day.
00:22:49.21\00:22:52.20
The great salvation
is called Hashanah Raba.
00:22:52.41\00:22:55.84
And that actually,
you know, real briefly
00:22:55.94\00:22:58.45
that's described in the gospels.
00:22:58.65\00:23:01.07
That's the time when
Jesus actually has come
00:23:01.17\00:23:04.18
and it says it was
last great day of the feast.
00:23:04.38\00:23:07.09
And this is when He's talking
about the rivers of living water
00:23:07.29\00:23:10.56
and "I am the light of the
world" and all of those things,
00:23:10.66\00:23:12.77
right? And the gospel
right there interprets.
00:23:12.88\00:23:15.16
He talked about the Holy
Spirit that the believers
00:23:15.36\00:23:18.49
have not yet received
because Jesus wasn't glorified.
00:23:18.59\00:23:22.56
Sasha, that's a great point.
00:23:22.66\00:23:24.26
Alex has a song for us
now which he wrote himself
00:23:24.46\00:23:27.24
from Psalm chapter 105
which is a liturgical song
00:23:27.44\00:23:30.92
of thanksgiving and praise.
00:23:31.12\00:23:32.87
La la la la la,
00:23:35.96\00:23:38.78
la la la la la,
00:23:39.08\00:23:42.24
la la, la la la
00:23:42.64\00:23:46.40
la la.
00:23:46.61\00:23:48.72
Give thanks to the Lord
00:23:49.58\00:23:52.69
for He is good.
00:23:52.79\00:23:56.23
His love
00:23:56.54\00:23:58.31
forever endures.
00:23:58.51\00:24:03.02
Give thanks to the Lord
00:24:03.32\00:24:06.21
and call on His name
00:24:06.51\00:24:09.67
for His mercy forever endures.
00:24:09.87\00:24:15.78
Give thanks to the Lord
00:24:16.08\00:24:19.52
for He is good.
00:24:19.72\00:24:23.03
His love forever endures.
00:24:23.33\00:24:29.26
Give thanks to the Lord
00:24:30.22\00:24:33.20
and call on His name
00:24:33.50\00:24:36.72
for His mercy forever endures.
00:24:36.92\00:24:42.87
Sing to Him;
00:24:45.01\00:24:46.93
give thanks to the Lord.
00:24:47.13\00:24:50.20
Sing praise to the Lord...
00:24:50.40\00:24:53.44
He is good!
00:24:53.64\00:24:57.36
Sing to Him; give
thanks to the Lord.
00:24:58.19\00:25:03.40
Sing praise to the Lord...
00:25:03.60\00:25:06.64
He is good.
00:25:06.85\00:25:10.24
Remember the wonders
00:25:10.54\00:25:14.40
He has done.
00:25:14.50\00:25:17.34
His love
00:25:17.54\00:25:19.02
forever endures.
00:25:19.22\00:25:24.68
Seek the Lord;
rejoice in your heart
00:25:24.99\00:25:30.54
for His mercy forever endures.
00:25:30.74\00:25:36.69
Shere lo, Hodu L'Adonai.
00:25:38.52\00:25:43.74
seme rule adonai
00:25:44.04\00:25:47.09
keto.
00:25:47.29\00:25:51.71
Shere lo,
00:25:52.12\00:25:54.03
Hodu L'Adonai.
00:25:54.23\00:25:57.36
seme rule adonai keto.
00:25:57.57\00:26:02.97
Give thanks to the Lord
00:26:04.29\00:26:07.40
for He is good.
00:26:07.60\00:26:12.21
His love forever endures.
00:26:13.58\00:26:19.57
La la la la la,
00:26:20.73\00:26:23.91
la la la la la,
00:26:24.21\00:26:27.58
la la la, la la la
00:26:27.98\00:26:31.80
la la.
00:26:32.00\00:26:36.08
Wow Alex, that's
a beautiful song!
00:26:36.48\00:26:38.35
It's even more
impressive that you wrote it.
00:26:38.55\00:26:40.33
Thank you. Well,
all praise to God.
00:26:40.53\00:26:42.36
You know, it's
about giving glory to Him
00:26:42.57\00:26:46.08
and how God... He calls
us to praise Him. Um-hmm.
00:26:46.28\00:26:49.77
You know Rachel, this
has been such a great program
00:26:49.87\00:26:52.76
today... touched on so many
things that I think stir people
00:26:52.96\00:26:58.20
to understand that
really we serve one God.
00:26:58.23\00:27:01.52
Um-hmm. The God that we
worship, the God of Abraham,
00:27:01.72\00:27:05.23
Isaac, and Jacob: one God.
00:27:05.43\00:27:07.84
Jews, non-Jews...
worshiping one God.
00:27:08.04\00:27:10.86
And you know, Rachel, I
think that our real prayer
00:27:11.06\00:27:14.11
now has to be
that through the power
00:27:14.21\00:27:17.32
of the Ruach Hako'desh...
the power that we spoke about...
00:27:17.52\00:27:20.13
that God's presence will pour
out on all people - um-hmm -
00:27:20.33\00:27:23.08
whether it be Jew or
Greek or Arab or whatever,
00:27:23.28\00:27:27.92
that God's presence is upon them
00:27:28.05\00:27:29.97
so that they would come to
know the true and living God
00:27:30.07\00:27:33.42
of Abraham. That's important.
00:27:33.62\00:27:35.22
So we want to thank you
once again for joining us
00:27:35.42\00:27:38.96
on our program
Back To Our Roots.
00:27:39.16\00:27:43.00
We have some really exciting
things coming in the future.
00:27:43.40\00:27:46.92
Please... we
want you to tune in.
00:27:47.22\00:27:49.58
Tell your friends
about the program because
00:27:49.88\00:27:52.40
I think God wants
to not just bless you
00:27:52.50\00:27:56.41
but bless your friends as well.
00:27:56.61\00:27:59.27
So we say now May
the Lord bless you
00:27:59.47\00:28:02.45
and may the Lord keep you.
00:28:02.65\00:28:04.33