Readings: May 2, 2026

Starting after Sukkot 2024, Hallel Fellowship switched to a three-year cycle of Torah and parallel Bible readings (2024–2027), outlined by TorahResource. While there’s ancient evidence for a triennial cycle, a major benefit is to provide more time to mine more of Scripture for lessons.

Readings

• Leviticus 6:1-11
• Jeremiah 7:21-28
• 1Peter 2:21-25

Corresponding reading from the 1-year cycle

Insights from this week’s reading

Restored relationship with God is expressed through concrete obedience, not empty ritual. Leviticus 6:1–11 frames sin as both vertical (against YHWH) and horizontal (against a neighbor), requiring restitution plus an offering. Jeremiah 7:21–28 confronts a people who perform sacrifices while refusing to listen (שָׁמַע shāmaʿ). 1Peter 2:21–25 presents Yeshua as the obedient sufferer who restores straying sheep. The thread is covenant faithfulness: hearing God, repairing wrongs, and walking in costly obedience.

Bottom line: All three texts say the same thing in different ways:

• Don’t treat God like a box to check.
• If you’ve wronged someone, fix it.
• If God speaks, listen.

Follow the Leader: Learn from Messiah’s example of doing what’s right — even when it’s hard.

Sin, guilt, confession, restitution

Hebrew אָשָׁם ’āshām (“guilt/offense; guilt-offering”) appears in Lev 6:6 and is rendered in the Septuagint (LXX) as πλημμέλεια plēmmeleia (“trespass”) or ἁμαρτία hamartia (“sin”). The verb חָטָא ḥāṭā’ (“to sin”) likewise maps to ἁμαρτάνω hamartanō. Restitution language — הֵשִׁיב hēshîv (“restore/repay”) — is expressed with ἀποδίδωμι apodidōmi (“to repay, give back”) and προστίθημι prostithēmi (“add”), reflecting the “plus one-fifth” requirement (Lev 6:5). These same Greek terms recur in the New Testament: ἀποδίδωμι in Matthew 5:26; Romans 13:7 (repaying what is owed), and ἁμαρτία throughout (e.g., Romans 3:23).

Bottom line: the Bible’s original languages line up neatly—“sin” and “paying back what you owe” use consistent words from Moses to Jesus. God’s expectation hasn’t changed: admit wrong and make it right in tangible ways.

Hearing and obeying

The key Hebrew verb שָׁמַע shāmaʿ (“hear, listen, obey”) dominates Jer 7:23–28; the LXX renders it with ἀκούω akouō (“to hear”). The passage contrasts sacrifices with obedience, echoing 1Samuel 15:22 (“to obey is better than sacrifice”), where shāmaʿ is also central. In the New Testament, akouō carries the same covenant weight: Matthew 7:24 (“everyone who hears these words and does them”), Luke 8:21, and John 10:27 (“my sheep hear my voice”). The LXX thus provides the semantic bridge—hearing is not passive; it implies responsive obedience.

Bottom line: “Hearing” in the Bible doesn’t mean just sound hitting your ears. Rather, it means listening and then doing something about it. God prefers that over just religious performance, which is intended to reinforce relationship.

Straying, shepherding, restoration

The Greek πλανάω planaō (“to wander/stray”) in 1Pet 2:25 reflects Hebrew תָּעָה tāʿāh (“to go astray”), seen in Isaiah 53:6 (LXX: ἐπλανήθημεν eplanēthēmen). The term ἐπιστρέφω epistrephō (“to turn back/return”) corresponds to Hebrew שׁוּב shûv (“repent/return”), a dominant prophetic call (e.g., Hosea 14:1). Yeshua as “Shepherd and Overseer” (ποιμήν poimēn, ἐπίσκοπος episkopos) echoes Ezekiel 34, where God promises to shepherd His people. In the New Testament, epistrephō appears in Acts 3:19 (“repent and turn back”), directly continuing the Hebrew idea of returning to God.

Bottom line: People wander off — spiritually and morally. The Bible uses the same words across centuries to say: turn back, and God (through Messiah) brings you home like a shepherd finding lost sheep.

Bearing sin and substitution

In 1Peter 2:24, ἀναφέρω anapherō (“to bear up, carry”) describes Messiah’s bearing sins, echoing Levitical sacrificial language (cf. Lev 16; Isa 53:11–12 LXX uses ἀναφέρειν anapherein for bearing sins). The noun ἁμαρτία hamartia (“sin”) remains the standard rendering of Hebrew חֵטְא khēt’. The result is healing — ἰάομαι iaomai (“to heal”) —linked to Isaiah 53:5 (LXX: ἰάθημεν iathēmen). New Testament reuse of iathēmen includes Hebrews 9:28 (Messiah offered once “to bear the sins of many”) and Matthew 8:17 (healing language tied to Isaiah 53).

Bottom line: The sacrificial system always points forward and isn’t an end in itself. Messiah carries what we’ve done wrong and brings real healing. It’s about being restored — cleansed and empowered to follow Heaven’s lead.

Continual fire

Leviticus 6:9–13 commands that the altar fire (אֵשׁ ’ēsh) never go out; the LXX uses πῦρ pyr. While 1Peter doesn’t mention the altar directly, the New Testament re-frames believers as ongoing offerings: Romans 12:1 (παραστῆσαι parastēsai, “present your bodies as a living sacrifice”) and Hebrews 13:15 (θυσία αἰνέσεως thysia aineseōs, “sacrifice of praise”). The conceptual continuity is that devotion is not episodic; it is sustained.

Bottom line: In Israel’s Tabernacle/Temple a literal fire is to never go out on the altar. In daily life, that means commitment to God isn’t occasional. It’s meant to keep burning every day.

How Leviticus 6:1–11 fits

Within the opening sacrificial corpus of Leviticus 1–7, the legislation moves from voluntary approach (Leviticus 1–3) to the management of sin and impurity (Leviticus 4–5), and then to priestly handling and ongoing operation (Leviticus 6–7). Leviticus 6:1–11 sits at a hinge: It completes the logic of the אָשָׁם ’āshām (“guilt/reparation offering”) introduced in 5:14–26 (Eng. 5:14–6:7) and immediately transitions into priestly torot (“instructions”) about maintaining the altar — especially the perpetual fire (6:8–13). In other words, it links ethical repair among people to the continuous liturgical life of the Mishkan.

Bottom line: this passage is the bridge. It shows that fixing what you broke with another person is part of how worship works, and it connects that repair to the daily rhythm of worship at God’s dwelling.

Offerings for approach

In the macro-structure, Leviticus 1–3 describes the “approach offerings” — עֹלָה ʿōlāh (burnt), מִנְחָה minḥāh (grain), and שְׁלָמִים shelāmîm (well-being/peace). Leviticus 4–5 then addresses failure: חַטָּאת ḥaṭṭā’t (purification offering) for inadvertent sins and אָשָׁם ’āshām for specific breaches that carry liability. Leviticus 6–7 revisits these from the priestly vantage (the תּוֹרַת tōrat—“instruction of”—each offering), prescribing how they are to be handled day by day. Lev 6:1–11 completes the ’āshām unit by specifying confession (וְהִתְוַדּוּ ve-hitvaddû), restitution (וְהֵשִׁיב ve-hēshîv), and a 20% surcharge (וַחֲמִשִּׁיתוֹ va-ḥamishîtô), before moving into the priestly maintenance of the altar.

Bottom line: The first chapters say “here’s how to come near to God.” Then come “what to do when you mess up.” Then come “how the priests keep this running every day.” Our passage finishes the “make it right” part and flows straight into “keep the worship going.”

Role of restorative shame in the return

Functionally, the ’āshām in Leviticus 6:1–11 addresses sins that damage trust and property — false dealing, theft, exploitation, or lost-and-found dishonesty (Lev 6:2–3). The offender must restore the principal plus a fifth, give it “on the day of his guilt,” and bring an unblemished ram as ’āshām (Lev 6:4–6). This integrates horizontal justice with vertical atonement: wrongs against a neighbor are framed as a “trespass against YHWH,” and repair must be both social and cultic. The priest “makes atonement” (כִּפֶּר kipper), and the person is forgiven.

Bottom line: If you cheat someone, it’s not just “between you and them.” It’s also against God. So you fix the damage, add extra to make it right, and bring an offering — repair plus repentance.

Don’t let your fire go out

The immediate pivot in Lev 6:8–11 to the ʿōlāh’s “continual fire” (אֵשׁ תָּמִיד ’ēsh tāmîd) is deliberate. The altar must never go out; the priest tends it every morning, removes ashes, and re-lays wood. Theologically, the text yokes restitution (ending cycles of harm) with a sustained divine presence (unceasing fire). Ethical repair feeds the stability of worship; ongoing worship sustains a community that can practice justice.

Bottom line: God’s “fire” keeps burning all the time, and part of keeping it burning is people making things right with each other. Healthy relationships and steady worship go together.

Sin and restitution

From an LXX perspective, key Hebrew terms map into a vocabulary that carries into the New Testament:

• אָשָׁם ’āshām is rendered with πλημμέλεια plēmmeleia (“trespass”) or ἁμαρτία hamartia (“sin”);
• חָטָא ḥāṭā’ (sin) → ἁμαρτάνω hamartanō (sin); הֵשִׁיב hēshîv (“restore”) → ἀποδίδωμι apodidōmi (“repay”);
• the added fifth → προστίθημι prostithēmi (“add”).

These same Greek terms shape New Testament ethics: ἀποδίδωμι apodidoomi in Matthew 5:26; Romans 13:7 (repay what is owed), and ἁμαρτία hamartia/ἁμαρτάνω hamartanoo throughout (e.g., Romans 3:23). The continuity shows that Leviticus 6’s reparation logic becomes a template for discipleship ethics.

Bottom line: The Greek translation uses the same words later found in the New Testament. So when Yeshua and the apostles talk about sin and paying back what you owe, they’re drawing on this exact framework.

Role of restoration in worship

Within the priestly torot (“instructions”) of Leviticus 6–7, Lev 6:1–11 also clarifies roles. The offender’s duties (confess, restore, bring the ram) are paired with the priest’s duties (offer, atone, maintain the altar). The Mishkan (Tabernacle) is not only a place of sacrifice but a regulated system where human responsibility and priestly mediation meet. The daily tending of the altar ensures access remains open; the restitution requirement ensures that access is not abused as a substitute for justice.

Bottom line: People have a part to play, and the priests have a part to play. Worship isn’t a shortcut around doing the right thing. It depends on it.

Torah pattern made flesh and dwelling among us

In the context of the Messiah, this unit foreshadows a Torah pattern Yeshua brought to fullness (1Peter 2:21–25):

• Sin borne (ἀναφέρω anapherō)
• Wounds healed (ἰάομαι iaomai)
• Straying sheep returned (ἐπιστρέφω epistrephō)

The ’āshām’s combination of repayment and atonement anticipates a restoration that is both relational and sacrificial. At the same time, the “continual fire” anticipates a life of ongoing devotion (cf. Romans 12:1), where repaired relationships and persistent worship mark a community shaped by Messiah.

Yeshua brings to fullness and intensifies Heaven’s intent for the Torah: restitution. The offerings’ lifestyle of reconciliation (cf. Matthew 5:23–24; apodidomi), obedience and relationship over just ritual (Jeremiah 7) is taken to a higher level with hearing and doing Messiah’s words (Matthew 7:24; akouoo), and the sacrificial system is brought to life in Messiah’s bearing sin (1Pet 2:24; anapheroo) and shepherding the returned (1Pet 2:25 with epistrephoo). The same covenant language — sin, hearing, returning, bearing, restoring — runs from Moses and the Prophets to the Apostles.

Bottom line: The “big picture” across Scripture is God wants real change: fix wrongs, listen to Him and follow Messiah’s example, turn back when we drift. The languages change from Hebrew to Greek to English and other modern languages of today, but the message stays the same.

Related studies

Vayikra studies

From messing up to making it right: Understanding the Bible’s guilt offering (Leviticus 6; Jeremiah 7; 1Peter 2)

Jeff May 2, 2026

In Leviticus 6–7, the “guilt offering” is not a harsh relic of the past but a detailed roadmap from sin and shame to real peace with God and others. We explore why God highlights lies, broken trust, and hidden theft — then requires both confession and restitution with 20% added. Alongside Jeremiah 7 and 1Peter 2, we see how repentance, restoration and reconciliation via the Messiah form one journey from acting unfaithfully to living in shalom (peace).

Read More

‘I didn’t mean to hurt you’: What the Bible says about unintentional sin and relationship repair (Leviticus 5; Numbers 15; James 5; Matthew 18)

Jeff April 25, 2026

Hidden guilt, broken relationships and uneasy consciences. In this study of Leviticus 5, Matthew 18, Numbers 15 and James 5, we explore how God deals with unknown sin, deliberate rebellion and everyday conflicts between believers. Discover what confession, mitzvah, and shuva (repentance) really mean, why silence can still make you guilty, and how the Messiah brings to fullness Yom Kippur (Day of Atonement) to bring real restoration — more than ritual.

Read More

Do my actions really matter to God? What the Bible says about sin, sacrifice and change (Leviticus 4; Ezekiel 18; Matthew 7; John 9)

Daniel April 18, 2026

Many believers quietly wonder, “If Jesus paid for my sins, do my daily choices still matter?” This study walks through Leviticus 4, Ezekiel 18, the Gospels, and apostle John’s first letter to show how God weighs our actions, why some prayers go unheard, and why the end of our stories matters more than the past. Discover the biblical difference between intentional and unintentional sin, why “lawlessness” is so serious, and how real repentance changes both your life and your relationship with God.

Read More

Can I really change inside? What the Bible says about a new heart and clean conscience (Leviticus 3; James 1)

Jeff April 11, 2026

The peace offering in Leviticus 3 is a powerful picture of how God restores relationship with humanity. So why does Scripture talk about kidneys, heart, liver, fat and “inward parts”? In this study, we explore how the Bible uses these to describe our conscience, desires, and inner struggles — and how the offerings, from peace to sin to Yom Kippur, point to Yeshua (Jesus), Who brings true peace with God.

Read More

Tree of Knowledge and Haman’s gallows: Esther shows us how to overcome our desire to replace God

Jeff March 23, 2024

Bible prophecy often talks about widespread persecution against the people of God in the “latter days.” But that seems so far removed from today’s society, where we have global human rights watchdog groups, U.S. First Amendment protections for religious freedom, the International Court of Justice and the United Nations. This study of the Torah reading וַיִּקְרָא Vayikra (“and He called,” Levicus 1:1–6:7) plus readings for the Sabbath of Remembrance (Deuteronomy 25:17–19; 1Samuel 15:2–34; 1Peter 4:12–5:11) and the Book of Esther reminds us why we keep seeing outbreaks of perplexing violence throughout history, in spite of attempts to legislate away evil.

Read More

‘He who has an ear to hear’: Listen as Messiah speaks through Israel’s Tabernacle offerings (Leviticus 1–7; Hebrews 10; Psalm 40)

Jeff March 25, 2023

The Torah reading וַיִּקְרָא Vayikra (“and He called,” Lev. 1:1–6:7) picks up immediately after God moved into the newly constructed Tabernacle (Ex. 40:34–38), ancient Israel’s tent shrine for the LORD. But the question then was, “Now what happens after God enters the Tabernacle and everyone must get out, for their own safety?” To answer this and to help understand the seemingly strange and rather grotesque imagery of the sacrifices in the Leviticus, approach the book as one would a parable, like one tackles the parables of Messiah Yeshua (Christ Jesus).

Read More

Let’s make God in our own image? How idol hands are the devil’s workshop (Isaiah 43:21–44:23)

Jeff March 12, 2022

There’s a domain that is ours and a domain that is not ours. And we need to respect those boundaries to live in harmony. When our relationship with God is damaged, we have to listen and obey when God tells us where we went wrong and how to repent and make it right. That is, if our goal is fellowship with Him. In this exploration of the parallel passage to the Torah reading ויקרא Vayikra (“and He called,” Lev. 1:1–6:7), we discover how the whole goal of the Dwelling Place’s being with mankind, whether it was in the Garden of Eden, the…

Read More

How our lives can become a ‘soothing aroma to the LORD’ (Leviticus 1–5)

Jeff March 20, 2021

The Creator of the heavens and the Earth wants to live among humankind, but there humankind is too attached with the muck-and-mire ways of this world. Heaven’s solution is acted out in the imagery and ceremony of Israel’s Tabernacle and in the work of the Messiah, Yeshua (Jesus). Discover in the Torah reading ויקרא Vayikra (“and He called,” Leviticus 1:1-6:7) how our heart’s cry determines whether we are a “soothing aroma” as Heaven transforms us.

Read More

‘We have such a high priest’: Sacrifice of praise and a bridled tongue (Leviticus 1–5)

Daniel March 28, 2020

Why does the New Testament have such a large discussion about the Israel’s high priest and the offerings of the Tabernacle (Hebrews 4–14) in connection with Yeshua the Messiah (Jesus the Christ)? In the Torah reading ויקרא Vayikra/Vayiqra (“and He called”), covering Lev. 1:1–6:7, we have the “what” and “why” the various qorbanot (“offerings” aka “sacrifices”) in the Tabernacle services that were revealed to all the children of Israel. In the next Torah reading, God reveals to the Levites and priests how the sacrifices are to be processed and presented to HaShem (the Name). Heaven has communicated this through the Torah, Prophets and…

Read More

Leviticus 1:1–6:7: Lessons on faith, grace and worship from Tabernacle offerings

Daniel March 17, 2018

Many think that the Tabernacle and Temple services were about works that pay for entrance into the Father’s presence and that the regimens of faith — prayer and repentance — made the Tabernacle obsolete. But what the Bible actually teaches about the Tabernacle is quite different from this common view. God’s presence can’t abide with impurity, and the book of Vayiqra (Leviticus) shows us God’s prescription to make us pure and ready to live in His presence. The animal and grain קרבנות qorbanot (offerings/sacrifices) described in the Torah reading ויקרא Vayikra/Vayiqra (“and He called,” Leviticus 1:1-6:7) were symbolic of the supplicant’s…

Read More

Entering God’s Presence via the sacrifice of a contrite heart (Leviticus 1:1–6:7)

Jeff April 1, 2017

None of the sacrifices or offerings of the Tabernacle or Temple of ancient Israel (recorded in Torah reading וַיִּקְרָא Vayiqra/Vayikra, Lev. 1:1–6:7) apply to us today, yet all of them apply to us today. That paradox comes to us because forgiveness for diverging from the Creator’s plan has always come to mankind the same way: the old way of life must die. Offerings of blood and food never accomplished that — and never were meant to. So then, what’s the deal with all the detailed instructions in the Bible about killing animals, pouring and sprinkling blood, burning carcasses and bringing in…

Read More

Getting back into the LORD’s presence (Leviticus 1:1–6:7)

Jeff March 19, 2016

Ever been homesick? Or finally woken up to the reality, “There’s no place like home!” The Torah reading ויקרא Vayiqra/Vayikra (“and he called,” Leviticus 1:1–6:7) flows from the end of the second book of the Pentateuch (Exodus 40:35), which ends with the exclusion of Moshe and everyone else from God’s Presence in the newly dedicated Tabernacle. The third book of the Pentateuch gives us God’s instructions for how we return to His Presence. The entire book of Leviticus, called Vayiqra in Hebrew, teaches that true worship is not about entering a building but entering God’s Presence every day of our lives.

Read More

Meanings of the burnt, grain and peace offerings (Leviticus 1–3)

Richard August 16, 2014

The entire book of Leviticus is about the function of Israel’s high priest. Yeshua (Jesus) is our High Priest, and as we study Leviticus, we learn more about what Yeshua is doing for us in God’s presence. Leviticus 1-3 starts with instructions about how to give free will offerings to God. These are not offerings of punishment but offerings of gratitude and love of God. We also learn how the High Priest prepares and gives these offerings to God. We can see the New Testament fulfillment in Yeshua as we read through Hebrews 5.

Read More

Tzav studies

Shadows of Messiah in the consecration of Aaron and his sons (Leviticus 8; Ezekiel 44; Hebrews 7)

Daniel May 16, 2026

How can God use a murderer to inaugurate His high priest? And what does that have to do with Yeshua (Jesus)? This study walks through Leviticus 8, Ezekiel 44 and Hebrews to unpack how guilt is transferred, why sacrificial blood “perfects” the altar, and why Yeshua’s resurrection is essential to the whole salvation process. We’ll see how Aaron’s bull, Ezekiel’s temple and the Melchizedek priesthood all point to Yeshua as both priest and offering.

Read More

How Old Testament sacrifices and Messiah’s teachings fit together in one big story (Leviticus 1–7; Malachi 3; Luke 6)

Jeff May 9, 2026

The Bible’s offerings are oftentimes jarring visual lessons about the high cost moving humanity from “far away” from God’s presence to “near.” This study walks through the what and the why of the burnt, grain, peace, sin, and guilt offerings in Leviticus 1–7. We see how Malachi 3 warns against tired, careless worship. And we explore how Messiah Yeshua (Christ Jesus) uses parables in Luke 6 (blind guides, good fruit, two builders) to bring the same themes into daily life — integrity, repentance and true peace with God and others.

Read More

Yeshua our Red Heifer: Who is worthy to bring in the Messianic age (Numbers 19; Ezekiel 36; Numbers 9)

Jeff March 30, 2024

The biblical offerings of Israel always were intended as shadows of heavenly truth (substance), teaching eternal lessons through rituals subject to the ravages of temporal humanity. As the Temple Institute now aims to resurrect the ancient offerings, starting with the red heifer, this study of Torah reading צו Tzav (“command,” Lev. 6:8–8:36) and of readings for Shabbat Parah (Sabbath of the Red Heifer) explores how only Yeshua the Messiah (Jesus the Christ) perfectly “fleshes out” — fills full — what these patterns prefigured. While some view restoring Temple worship as contradicting the gospel, others understand these shadows simply are…

Read More

Get real about faith: God doesn’t want — or need — your virtue signals (Leviticus 6–8; Hosea 6)

Daniel March 19, 2022

We may soothe ourselves by saying, “I’m glad we don’t do that sacrifice stuff anymore!” But at key lesson of the Torah reading צו Tzav (“command,” Lev. 6:8–8:36) is that God is concerned about how we bring our offering of ourselves — who we are on the inside — on top of the instructions for the what and the how of the offerings. We all need to figure out what our offering to God will be. Will our offerings be of shallow faith, shallow love, shallow actions? Or will our offerings come from a deep faith, deep action, deep love for…

Read More

How to be a ‘nation of priests’ to a world that needs closeness to God (Leviticus 6–8)

Daniel March 27, 2021

We may think the instructions in Torah readings Vayiqra and Tzav (Leviticus 1-8) about Tabernacle/Temple offerings is quaint history, but Kefa (Peter), an apostle of Messiah Yeshua (Christ Jesus) wrote that in the “world to come” the people of God will be a “nation of kings and priests” (1Pet. 2:5, 9; Rev. 1:6; 5:10), then we need to put our mind to study Torah to understand the different kinds of offerings and how to properly handle them.

Read More

Burnt offering, Purim and Passover: Keep the coal of your heart’s fire burning long for the Kingdom of God

Jeff March 23, 2019

No, this isn’t a case of duct-taping Bible passages together into a hodge-podge teaching. There is an important link between instructions to priests about keeping the Tabernacle altar fire burning, the command to destroy the memory of back-stabbing Amalek, the reluctance of later generations to carry that out fit, Queen Esther’s bold intervention for the Yehudim (Jews), the memory of deliverance from slavery at Peskah (Passover) and the freedom brought by Yeshua the Mashiakh (Jesus the Christ). Strap in your brain for a wild ride.

Read More

Jeremiah 7-9; Malachi 3-4: Heaven’s salve for our hearts to prepare us for Passover

Jeff March 24, 2018

Why should we study the offerings of Israel’s Tabernacle and Temple, particularly after the arrival of the ultimate offering, Yeshua the Mashiakh (Jesus the Christ)? Thankfully, the prophets the LORD sent ahead of the Mashiakh help explain why this study is critical to learning more about the heart of the Creator of the heavens and the Earth. The parallel passage (haftarah in Hebrew) for the Torah passage צו Tzav (“command,” Lev. 6:8–8:36) provides a sobering reminder that the Tabernacle has always been about the heart connection to Heaven and not works-based forgiveness. We learn that we are to forgive the sins,…

Read More

Leviticus 6:8–8:36: God wants a relationship with you that responds and grows

Daniel April 8, 2017

The relationship that God wants with you is a relationship that responds and grows. If we respond and grow, we are like a tree that will produce good fruit. If we don’t grow and respond, we won’t produce good fruit. The High Priest is supposed to encourage the relationship between God and His people produce good fruit for eternity. When God commands one to do something, deviation from the instruction isn’t tolerated. The Torah reading צו Tzav (“command,” Lev. 6:8–8:36) includes detailed instructions on how the priests are to handle other people’s offerings, symbolizing their approach to God. The LORD told…

Read More

Holy Ground: Approaching God with Reverence (Leviticus 8-10)

Richard November 20, 2010

The book of Leviticus is not about laws but about how to be a priest. A lot of these lessons are physical but there’s more of the Spirit in these chapters than a cursory view might suggest.

Read More