Paul Luckraft reviews ‘The Messiah Pattern’ by Peter Sammons (CPI, 2017, revised edition released 2019). 

With Shavuot on the horizon, we turn once again to the biblical significance of the Jewish feasts.

Peter Sammons has written several books to date, but his latest is the first to be published by his new outlet, Christian Publications International (CPI). Its subtitle, The Biblical Feasts and How They Reveal Jesus, gives a good indication of the author’s overall intention and the particular emphasis that this book brings to the general theme of God’s appointed times (moedim).

Sammons presents the biblical Feasts within their covenantal setting which is a helpful, even essential, context for unpacking them in terms of God’s overall salvation plan, and which makes them both more understandable and applicable to Gentile believers in Yeshua (Jesus).

Enlargement Theology?

The book is in two sections. Part One sets the scene in which the author argues that God has frequently used patterns to express his plans and purposes, and that the cycle of the Feasts is one of the main patterns that God has woven deeply into his dealings with mankind.

The second chapter, Covenant Promises, is an excellent survey of the ‘Covenant stream’ that has emerged over time. The author explains the covenants in terms of ‘enlargement theology’ - a phrase designed to combat the error of ‘replacement theology’. God has been building a people over history, increasing their number and never discarding any who attach themselves to him through faith in his covenant promises.

The author explains the covenants in terms of ‘enlargement theology’ - a phrase designed to combat the error of ‘replacement theology’.

Also in this first section is a chapter explaining how God’s calendar differs from the one we have come to use with its own traditional festivals, and how his ‘times and seasons’ provide a better setting for understanding the whole span of the life and work of Christ, from birth to return. He also includes a preliminary chapter on Passover (before considering it as one of the cycle of seven) in order to emphasise its special importance as the starting point for the salvation story. The truths of the Exodus account are a much-needed, even necessary, model for our own experience of sin, slavery and redemption.

By the time this section closes (about one third of the book) we have a very good idea of where the author is taking us, and have also been introduced to several diagrams which are a regular feature of his teaching style.

Profound Reflection

Part Two has eight chapters, one for each of the Feasts plus a very important final chapter on what this should now all mean for us. Under the overall title of The Moedim – The Jesus Pattern, each of the seven main chapters is headed by the name of the Feast and its significance within the work of Christ. For instance, Passover (Crucified), Unleavened Bread (Buried), First Fruits (Resurrection), and so on.

There is also a common structure to each chapter. After opening with a significant passage of Scripture, the subsections are Meaning, Prophetic Fulfilment, Present Jewish Observance, Re: Jesus, and Commentary. The author is employing a pattern of his own!

The chapter on First Fruits was particularly enlightening as this is often overlooked or misunderstood, its meaning blurred by being subsumed into Passover, as indeed has also happened with Unleavened Bread (Burial). The author provides a lot of detail on each Feast, bringing out the richness of each so that even for someone familiar with how the Feasts operate within God’s plan there will be something new to learn and appreciate.

There is a sense of profound reflection, a deeper well to draw upon, if we will only pause and drink. There is so much to absorb from these chapters that as well as reading the book all the way through it would be worthwhile re-reading its various sections during the course of a year as each feast comes round.

There is a sense of profound reflection, a deeper well to draw upon, if we will only pause and drink.

What Now?

The final chapter is a key one, and powerful too. It asks the important question ‘Do we comply today?’ basically challenging a negative attitude of ‘So what?’ or answering the more positive ‘What now?’

The author is very much against those who grab such revelation as the Feasts offer and misuse it, especially those who tell other Christians that they must observe these Feasts or that without them their faith is lightweight or less meaningful. He is concerned that the increasingly popular Hebrew Roots movement could easily be led astray by such claims, and confusion could follow. To avoid this, the link of each with Jesus is necessary to provide the correct focus and application (incidentally, the author prefers the term Hebrew ‘Root’, not ‘Roots’, as this stresses the single root which is Jesus himself).

From early on in the book Sammons has been at pains to stress that we are not to become bound up with “observance” of religious ceremonies, and certainly not judge others on that basis. Internal renewal in Messiah Jesus is the aim, to which end he asks: “why not observe and mark this biblical Moedim cycle which is so focused on the life, death, resurrection and completed ministry of Messiah Jesus?” (p44).

The Feasts as a Gift from God

At the end Sammons raises a very significant point. As many churches today are becoming increasingly distant from biblical Christianity, true believers are finding it impossible to remain within their structures. They “find themselves ‘frozen out’ if not actively thrown out of many such institutional churches as their hierarchies refuse to tolerate dissent” (p130).

The solution, or at least part of it, the author claims, is to embrace the moedim as a gift from God in which we will find the full Gospel and a means of revering and honouring the one who has redeemed us.

In the moedim we find the full Gospel and a means of revering and honouring the one who has redeemed us.

The book concludes with some useful appendices, including one on why seven is an appropriate number for the whole cycle as it represents completion, and another containing a table of the covenants and key scriptures. Overall this is not a lightweight book. It requires determination and diligence. But it is well set out and makes a very worthwhile contribution to the literature on the biblical Feasts.

A revised second edition of 'The Messiah Pattern' was released in 2019, containing new material, available from the publisher for £16 + P&P.

How rediscovering the Hebraic roots of our faith can help protect us.

How do we re-think 'church' in the light of our Hebraic roots?

Last week we considered how Christianity is a communal faith as well as an individual walk with God, and looked at how the Christian Church over the centuries has detached itself from Hebraic ideas of communal living.

This week, we offer some suggestions for re-discovering these ideas, all within a framework of respecting God’s design for local church authority.

Transforming from Within

A mistake made by many of us who are zealous to restore the Hebraic heritage of the Christian Church is to consider nothing of value in existing fellowships. Yet, many fellowships are strong in the Holy Spirit, strong in Bible study and prayer, build up the faith of individuals and families, practise baptism, centre on the Lord’s Supper and understand God’s purposes for Israel.

It takes a prophetic word to open people’s eyes of understanding to any (perhaps minor) changes that would strengthen links to the First Century Church – maybe linking with Messianic communities or allowing the Lord to prune away any dry traditions. It is up to the elders of these local church communities to begin to pray for change from within.

Respecting Authority in the Local Community

In his dealings with the religious leaders of his day, Yeshua taught that it is right to acknowledge authority given by God to teach and interpret Torah (Matt 23:3). In our day it is the same. Those of us who have insights into matters of restoration cannot impose our wills and over-ride the authority of local Christian communities.

We must also be careful about starting new ventures that draw believers away to new congregations, however well-meant our intentions. All must be of the Lord’s leading.

A mistake made by many of us who are zealous to restore the Church’s Hebraic heritage is to consider nothing of value in existing fellowships.

If the Lord himself chooses to take authority away from some Church leaders (Rom 11:21) he alone can do it. Thus any restoration of Hebraic foundations of the Church must be through existing authority structures. In considering this, the responsibility of Bible teachers must be considered seriously (James 3:1).

If some of us are called to start again and form new communities, we must be careful of our witness to others. How will we be perceived? Going overboard into Jewishness does not usually help, but we will surely be helpful to others if we are in good balance regarding Israel and seen as a caring community, building families and clearly fulfilling a biblical lifestyle.

We should also be discovering what it means to provoke Israel to jealousy, not anger (Rom 11:14, 18).

Lessons from the Synagogue?

The development of the Synagogue as a place of meeting in the local community is not prescribed biblically. It was in response to a need in local communities, especially after the loss of the Temple. There is a risk, therefore, of over-stating how far Christian communities should draw community models from the Synagogue.

Nevertheless, there may be lessons to learn especially since, through the Synagogue, Jewish communities have found collective strength.

Any restoration of Hebraic foundations of the Church must respect existing authority structures.

Synagogues perform several functions. They are a social centre as well as a worship centre. They illustrate the importance of the local community, especially in strengthening families. The Synagogue is a Beit Tefillah (House of Prayer). They also have an excellent educational model based on the Beit Midrash (House of Study), illustrating how study can be brought into the centre of the local Christian community.

Study is central to building up the local community based on the idea of searching the Scriptures and the Yeshiva, rather than the more academic approach of many Christian Bible schools.

Some Bible teachers might consider studying and teaching Hebrew, the foundational language of Scripture. Are we students of the entire Bible in balance? Do we know how to study the New Covenant in relationship with the Old Covenant, valuing all of biblical history and revelation fulfilled and properly interpreted through the sacrificial death of Yeshua HaMashiach?

The Feasts of the Lord

Christian communities adopted a form of the three main Feasts of the Lord (Pesach, Shavuot and Sukkot became Easter, Pentecost and Harvest festivals) but dates changed and some syncretism to pagan and Roman traditions entered in, which is becoming more and more a concern as the years go by. These Feasts, and the Sabbath, are all to be focussed on Yeshua.

Nevertheless, Yeshua brought fulfilment, not replacement. Within the authority structure of local Churches, are we entering the season when Christian festivals should be re-aligned with their biblical roots? One word of warning: it is no use forcing the pace on this because this can result in no spiritual life, despite our best efforts. The principal of Romans 14:5 is paramount in all things – “everyone must be convinced in their own mind.”

Are we entering the season when Christian festivals should be re-aligned with their biblical roots?

Torah and Halakhah

We have considered these things in relation to a personal walk with God. When it comes to family and community there are some issues that must be decided for the group as a whole.

Decisions as to which day to meet for corporate worship, for example, require an authoritative decision for the entire community. How to balance personal freedom to walk with God with corporate structure is a matter for much sensitivity. Authority in the local community is a necessary thing, and centralised control from outside the local community should be treated with caution.

We have discussed the way Torah is a matter of the heart and we are not to bring ourselves into bondage to ritual or put ourselves under the yoke of the law (i.e. ritual halakhah) (Gal 2:4, 3:10-14). Nevertheless, we are wise to recognise the protection that laws founded on the Bible have brought, even to nations. Outside of faith in Yeshua and the life of the Spirit, we must be able to interpret the Bible into community and national life.

The Council of Jerusalem (Acts 15) and the letter sent to the new congregations of the day can be a new starting point for us to re-consider how the worldwide community of faith was intended to spread and grow, and for finding the balance of halakhah and Torah for the New Covenant community.

It is no use forcing the pace on the communal rediscovery of our Hebraic roots, because this will not result in spiritual life, despite our best efforts.

Prayer for Israel

A key result of our return to a balanced Hebraic lifestyle is an understanding of God’s continuing covenant promises to Israel as a whole.

We must be careful to understand that our New Covenant relationship is with Messianic Jews who live by faith in Yeshua. But nevertheless, in balance, our prayers and concern are also to understand what God is still doing in Israel. This will also help us to understand the times in which we live as the entire world moves towards its prophetic conclusion.

Personal Testimony from Zimbabwe

The above may be a limited list of points for consideration in strengthening our communities for the times ahead. There is considerable room for taking counsel together over the coming days.

I would like to end with a word of testimony. Some years ago a group of us brought together a conference in Israel to look afresh at Acts 15. This had a limited success in raising key issues, though now I believe this discussion needs to take place more in local communities than I had previously thought, lest we create yet another central organisation.

Some months prior to the meeting in a Moshav on the outskirts of Jerusalem we held a preliminary consultation in Zimbabwe, drawing together representatives from a number of African countries.

At the end of the last day of this meeting we set ourselves the task, using a white-board, to draw up a list of relevant topics for consideration in our communities. The list went on - the details are not clear in my memory so much as what happened during this time of consultation.

A key result of our return to a balanced Hebraic lifestyle is an understanding of God’s continuing covenant promises to Israel as a whole.

It was perhaps simply the activity of beginning to consider the many issues together that pleased the Lord. Intercessory prayer had supported us throughout our meeting and perhaps this too pleased the Lord. Quite unexpectedly, as our long list was being compiled, the Holy Spirit chose to fill the room and bring a holy stillness. Some said they had never before experienced the presence of the Lord in that way through many years of ministry. We came out with no formula to pass on to others concerning how to restore the Hebraic foundations of our faith in local communities, but certainly we had the assurance that what we were doing was pleasing to the Lord.

It is surely time for Christians fellowships to take seriously the fact that this is the Lord’s time for restoration. Some may force the pace, and come out with something looking more traditionally Jewish than biblically Hebraic, but that should not stop us from seeking the Lord for ourselves on this matter. I think there will be quite a change in the next few years but nevertheless, this should happen in a gradual, prayerful, Spirit-guided way.

Next time: Guard against deception

Paul Luckraft reviews ‘The Feasts of the Lord’ by Kevin Howard and Marvin Rosenthal (Thomas Nelson, 1997).

Kicking off our coverage of recommended resources for Passover season, Paul Luckraft reviews an older classic on the Jewish Feasts.

There are many excellent books to choose from that teach us about the Feasts but this one stands out in so many ways. When a friend first showed me this book it immediately grabbed my attention. I gratefully accepted the offer to borrow it and within a couple of days I had bought a copy for myself. It is brilliantly and beautifully produced, and is not only a great read but a perfect reference book to return to time and again.

The book is written jointly by a Messianic believer (Marvin Rosenthal) and an ordained minister (Kevin Howard) whose insight into Jewish culture and the Hebrew language is the result of his involvement in the Jewish community and his frequent trips to Israel.

The book aims to keep both Jewish and Christian readers in mind, and is greatly enhanced by over 150 full-colour charts and photographs, which is one reason it stands apart from many other books on this topic. For instance, there is a double page spread of a Passover table, with all the items annotated and described. A separate page gives a close-up of a magnificent Seder plate.

Fascinating Material

The opening section of the book acts as an introduction, containing an overview firstly of the Spring Feasts and then of the Fall Feasts, both written by Marvin Rosenthal. The introduction concludes with information about Jewish time, the year and the calendar, written by Kevin Howard who is also the author of the rest of the book.

The book is written jointly by a Messianic believer and an ordained minister.

In the second section each of the seven Feasts of Leviticus 23 is taken in turn and in each case the format is the same – description, fulfilment, application. Here the book scores highly again. As well as learning about the ancient biblical observance we come to understand how each Feast is observed in more modern times and also, most importantly, its fulfilment in Jesus and what it can mean for Christians today.

The final section is taken up with additional observances, something that other books often omit. The four chapters are on Tisha B’Av (the fast of the fifth month), Hanukkah (Feast of Dedication), Purim (Feast of Lots) and the Jubilee Year. Here there is plenty of fascinating material which is likely to provide something new for every reader.

A Book to Enjoy and Treasure!

Overall, the explanations are clear and very full. Each page is a delight. There is plenty of background information of historical and cultural interest as well as all the necessary scriptural details. This is book to enjoy and to treasure.

To cap it off there is an excellent index with hundreds of entries spreading over 14 pages, enabling you to find all you need quickly and easily as well as realising that hidden in the book are things you didn’t know about. The index itself becomes a starting point for exploration!

Each page is a delight.

There is also a five-page index of Scripture references, a single page bibliography and a chart showing the dates of the Jewish feasts until 2020.

Although I also greatly value other books on the feasts this is one I would recommend wholeheartedly, both to newcomers to the topic and to those with existing knowledge and experience of what the feasts can mean to us all.

The Feasts of the Lord (224 pages) is available from ICM Books Direct for £14.49 or on Amazon.

Clifford Denton begins a new series on living Hebraically.

Two notable things have influenced relationships between the Christian Church and Israel during the last 70 years. One is the return of Israel to their ancient Land. The second is a desire by Christians to rediscover the roots of their faith.

The latter has grown exponentially over the last two to three decades. Indeed, the former is enabling the latter to take place, with tours to Israel available to millions of Christians and interaction with Messianic Jews helping Christians to research their historic roots.

It is a special time on the prophetic calendar. Many Christians have woken up to the understanding that when the Christian Church began to move away from its association with Israel, Greek and Roman influences infiltrated the doctrines and culture of the Church to fill a theological void.

Eloquent (in human terms) though such theologies have been, and as much as they are somewhat Bible-based, much has been neglected as a result of this, leading many of us today to re-consider what the so-called ‘early Church fathers’ passed on. This is prompting a desire to break from much Christian tradition and to re-connect more firmly with the culture and community of disciples and apostles of the 1^st Century. All that they passed on from the rich heritage that preceded the sacrificial ministry of the Lord Jesus the Messiah (Yeshua HaMashiach) is now being studied afresh.

It is a special time on the prophetic calendar.

On the negative side, in some quarters there has developed an over-fascination for all things Jewish, evidenced by an over-reaction against the historic Christian Church and a move towards practices of the synagogue that are more traditional than biblical.

However, more broadly there is a wealth of good fruit being born as a result of this revival of interest in Jewish roots. The number of ministries and individuals exploring the long-lost foundations of Christianity has burgeoned, and there are some excellent resources and events now available to believers to equip them on their own personal exploration of this topic.

In the 1990s, Prophecy Today was connected to two pioneering works in this respect: one was Tishrei, a quarterly journal; the other was Pardes, a teaching ministry involving both a journal and regular teaching days.

It is time to re-group and consider the fruits of these and other pioneering works. In this short series of articles, we plan to bring fresh focus to the quest to rediscover the roots of our faith.

Hebraic or Jewish?

From the beginning of this ministry it has been difficult to choose words to convey our intent accurately.

In Tishrei we chose to say that we were ‘re-discovering the Jewish roots of the Christian faith’. This had a good ‘ring’ to it, but could be misunderstood. It seemed a good term at the time because it was the Jews to whom Yeshua came, to interpret Torah into New Covenant truth. Indeed, though much could be criticised concerning the way Torah had been interpreted by the Jews, it was nevertheless the Jews who were the custodians of the entire heritage brought by God - first to Israel and then fulfilled through Yeshua for all, Jew and Gentile. Indeed, whatever else we think of Israel and Judah, Yeshua is the King of the Jews.

On the negative side, this terminology can seem to imply that we are blinkered to all except the Jewish heritage. Indeed, if one goes out of balance one can easily fall into ‘the Galatian heresy’ that Paul warned about (Gal 3).

There is a wealth of good fruit being born as a result of this revival of interest in Jewish roots.

Pardes introduced the phrase ‘Biblical and Hebraic’. This phrase does not imply Jewish heritage but emphasises the balanced perspective of being Bible-based whilst interpreting Scripture with a Hebraic mindset.

Over the years, my view is that it is easy to go out of balance towards elements of Judaism that are more traditional than biblical. Indeed, we are at a point where a review of what we are seeking is appropriate. Let us therefore begin to consider what it is to be Hebraic. In this first article of the series we will consider the life of faith.

Going Back to the Start: Abraham

Abraham was the first Hebrew and is considered the father of the faithful (Rom 4:11-12). In that he was considered to be father of both the circumcised and the uncircumcised, here we have a major point of continuity between the Old and New Covenants, and between Jews and Christians. Paul, in Romans 4, made it clear that Abraham achieved this standing through his life of faith.

The word 'Hebrew' (eevrit) comes from the word Avar which means to cross over, pass over, or pass away. Abraham obeyed God and, with his family, left Ur, a prominent city of the ancient world that recognised many gods. Via Haran, he crossed over to the Promised Land that became the Land of Israel, the land given by God to his descendants.

The account of Abraham is from Genesis 11 to 25. It is a simple story in many ways, but touches the depths that all of us experience in seeking to walk out a life of faith. This is the beginning of our search for our Hebrew roots. Abraham moved away from one place to go to another and in so doing gave up security rooted in this life for a life of faith.

In this series we will begin to consider what it is to be Hebraic.

The Journey of Faith

Interestingly, the Hebrew word emoonah can be translated as both ‘faith’ and ‘faithfulness’, teaching us that there is no such thing as static faith – it grows and matures through our actions taken through trust in God.

God is faithful to His people and our lives, motivated by trust (faith) in God are to show faithfulness in all our actions.

Abraham’s life of faith was to be a model for all his physical descendants, the Tribes of Israel, and for all who would be added to this covenant community through faith in Yeshua. His journey of faith was through a real, ‘normal’ human life in this physical world. Yet he trusted God for all that had been promised to him, including Isaac, the son of his old age, and a land for his descendants who would be as numerous as the stars in the sky.

The physical journey was also a metaphor for the spiritual journey. The greater fulfilment of the promise of a land to dwell in was for the coming Kingdom of God – “a city which has foundations, whose maker and builder is God” (Heb 11:10).

The writer to the Hebrews understood that “faith [or faithfulness] is the substance of things hoped for, the evidence of things not seen” (Heb 11:1). Hebrews 11 then describes many of the great men and women of faith (faithfulness) who, like Abraham, looked forward to the fulfilment of all God’s promises, finally and fully enabled through Yeshua.

Abraham’s model to them and us was to live a life that witnessed to the trust they had in the living God of Israel. Thus, living out a life of faith like Abraham is at the foundation of our faith, whether we are Jews or Christians.

Abraham modelled a life of trust in the living God of Israel.

Growing in Faith

There is an insightful article available in the Tishrei archives, written by Tom Hamilton. It is entitled The Greek Middle Voice. Interestingly and emphatically, Hamilton argued not from the Hebrew language but from using the Greek language of the New Testament how Abraham pleased God because of his faith.

Though the author argued through the Greek, however, it is Hebraic principles that are being studied. Argument through the Greek is necessary because the New Testament comes to us in the Greek language. Whatever Hebrew versions of at least some of the New Testament books were originally written, none are available now, and so Greek translations or originals are all we currently have. This means that there is a principle in our search for Hebraic foundations: that we must read the Greek New Testament through Hebrew principles.

Tom Hamilton highlighted the fact that Greek verbs have three forms: active, passive and middle (neither active nor passive). Here is the section of his article on Abraham’s faith:

Here, in this verse [Romans 4:20], we are told that Abraham "was strong in faith, giving glory to God."

The usual translations indicate a strength in Abraham (by use of the adjective "strong"). In the Greek, however, the verb ENDUNAMO is used, meaning to "infuse strength into something". It is found in the middle voice, and some would term it an example of a "reflexive middle". This would give it the meaning that Abraham “strengthened himself in faith", leaving Abraham playing a very "active" part in the strengthening of his faith. However, such a rendering would have been possible by the use of an Active verb together with a reflexive pronoun. So whether a reflexive middle exists could be open to debate.

We may thus reject such an "active" rendering, but neither was Abraham merely "passive" in the relationship. Relationships can never be totally passive. Abraham was certainly involved and was active in certain respects. However, his activity was always in complete harmony with his dependence upon God Himself. This, perhaps, is our key to understanding what was meant here in the use of the Middle Voice - a dependent and a needful, but not a completely passive Abraham.

How can we adequately translate this verse? Firstly, the word "faith" in the Greek is in the dative case. This has two possibilities. Was it Abraham's faith that was strengthened? Or was it the instrument used in the strengthening of Abraham? (i.e., was it "strengthened in faith", or "strengthened by faith". Faith, in Eph 2.8, is God's instrument whereby He saves us by grace). Secondly, how do we express Abraham's own role in relation to this process of strengthening? We know it was not either totally active or passive. I suggest, with our limited L2 equivalent language, the following two possibilities:-

"Abraham had himself strengthened with respect to his faith" or "Abraham had himself strengthened by faith"

(In each case, a weak and dependent Abraham).

The Hebrew language is verb-orientated, not noun-orientated. Our Western, Greek-influenced minds might consider Abraham’s faith as being a spiritual substance held within his spirit (noun), so that the possession of this substance pleased God.

If we carry this into our theology, faith becomes something to acquire and possibly strive for - we might even judge one another on our strength of possessing this faith. This is a sort of passive, even static idea of faith as an object, with God assessing and measuring how much of it we possess in our inner beings.

If this were how we are to view faith, very quickly the possession of such faith becomes an issue requiring work to acquire it.

Tom Hamilton’s article, however, points out that Abraham did not please God through a commodity he possessed, but by being willing (verb) to let God build his faith. It was Abraham who pleased God, not the faith in him. Abraham was not totally passive, nor was he actively striving; he was willing to obey God on the journey of life and thereby grow in faith.

The Hebrew language is verb-orientated, not noun-orientated. This impacts our theology.

James speaks of Abraham’s faith being active once acquired. The works that James speaks of were a result of a faithful life - not works to acquire faith. Abraham, as a consequence of his walk with God, gave living testimony of his trust in God (James 2:21-23). This is how Abraham pleased God.

Hebrew Root

Faith is the foundational issue for the covenant community. In searching out the foundations of Christianity through the continuity of covenant history, therefore, our primary call is to discover, like Abraham, how to walk with God and please God. This transcends much Christian theology and also much Jewish tradition.

The life of faith is not primarily lived through our attendance at church meetings, but in all aspects of our everyday lives. In that God builds our faith on this journey through life (if we are willing to let him), this is an ongoing experience through many years and in all sorts of ways tailored for us as individuals.

If we separate our concept of faith off from its Hebraic foundations, mistakes can creep in as they have in some branches of the Christian Church today. One mistake is in the movement that sees faith as manifesting itself in prosperity. Another is in the expectation that faith is proved by physical healing, so much so that a person is sometimes made to feel guilty and lacking faith by being ill.

Whilst, in balance, the life of faith can bring seasons of prosperity, success and health, faith often grows through the valley experiences as much as on the mountaintops of life. It is through a journey through the seasons of life that faith grows, as it did for our father Abraham. As for Abraham, so for all God’s people; God will be pleased if we trust him for that journey, which enables him to test and mature our faith in him, step by step. This is being Hebraic.

Next time: Halakhah: Walking with God.

Building the Sozo vision.

Last week we introduced Marion Daniels and the fledgling healing ministry God gave her, now known as Sozo Ministries International. The story continues…

God never wants his ministries to stand still or stagnate, and at Sozo Ministries International there was to be a dramatic transformation that would set it on a new path to a bigger future. For nearly 30 years they had ministered healing, deliverance and wholeness through Jesus Messiah.

During that time the Lord had given them a sincere love and respect for the Jewish Scriptures. For instance, teaching the benefits of the food laws in Leviticus and keeping a Sabbath had featured highly in their programme of instruction. But the overall impact of the Jewish roots of Christianity was missing until one highly significant day in 2006, when a Jewish lady sought Marion Daniel’s help.

Deliverance from Replacement Theology

During the prayer ministry it was revealed to Marion that what this lady was struggling with personally had a strong connection to her Jewishness, including to what the Jewish race as a whole has suffered from Gentiles over the centuries. Marion began to minister under the Holy Spirit from Romans 11 but as she did so she realised how much this was all new to her. God was using this ministry opportunity to minister to Marion also!

God began to open Marion’s eyes to what his ancient people had suffered in the past from many sections of the Christian Church and how a new freedom was needed here. She also realised how ignorant she was of the Hebraic roots of Christianity. Here was a real shock. How had the Church missed this?

God began to open Marion’s eyes to what his ancient people had suffered from many sections of the Christian Church.

Clearly a reassessment was needed, and so Marion began to explore this further through books and conferences, especially material by Derek Prince. She began to realise that her own ministry and that of Sozo had to take this seriously. The deliverers needed deliverance! The only way to renounce the effects of centuries of Replacement Theology was through full repentance. This also came about in a remarkable way.

Jewish Roots Ministry

The initial contact with the Jewish lady had opened their hearts to tentatively minister to others with a Jewish background and the first Jewish Roots Ministry Conference was planned. As their website testifies:

On that day, not only did the Lord minster to Jews but he also began to deliver the rest of us Gentiles from our anti-Semitic past. A deep conviction came upon us and we began to seriously investigate the Hebraic roots of our Christian faith. We discovered how the Church had deliberately severed these roots in the 3rd and 4th centuries and came face to face with the shameful history of Christian anti-Semitism and Britain’s own betrayal of the Jewish people during our administration of Palestine between the First and Second World Wars.

With repentance came the slow process of deliverance from Replacement Theology, which teaches the error that the church has replaced the Jews as God’s chosen people. As we grow the scriptures are coming alive in a new way as we lay aside our Greek mindset and allow the Holy Spirit to renew our minds to once more think biblically like Hebrews. The transformation has not always been easy. But it has been worth it. It has been a joyous homecoming to once again embrace our Jewish Messiah, to take our place as grafted-in members of the commonwealth of Israel, and to celebrate the Moedim, God’s appointed times, the Feasts of The Lord as kept by the Jews.¹

Here would be a new foundation for their existing ministry, one which would make the ministry stronger and enable Jewish people to come for healing and deliverance. The whole ministry team was taught about the errors of Replacement Theology, and came to repentance and a new understanding. With the leadership now in agreement, this was then shared with the whole congregation (available on CD from Sozo).

Provision for a New Building

Alongside this spiritual transformation and enlargement came the need for something more in the physical realm – a new and bigger building. To understand this part of the story it is necessary to go back in time.

From the outset, the ministry team had realised that it was important to always be debt-free. Whatever they required had to be affordable and paid for from the start. Trusting God for money and provision was the key to this.

As the ministry grew and developed during the 1980s the need for their own property became apparent. It was not enough just to hire the school at Romsey for bigger meetings. At first the solution was mobile homes and then a small rented office, all the while saving up for whatever the next opportunity would be. This turned out to be the chance around 1999 to buy part of an old pub, just one third of it, but enough to call their own. The school was still used for bigger meetings, but Sozo House was born!

From the outset, the ministry team had realised that it was important to always be debt-free.

Eventually this proved too small for their needs and once the opportunity arose to buy the rest of the pub they again sought God and the funds came in right on time. But the vision was still for more.

In 2013 the chance arose to buy Dunwood Manor Golf Club for the bargain price of £225,000. This not only offered just what was needed at the time in terms of offices and small meeting rooms but also had potential for further development in the future. As the money was already there, they bought it immediately and applied for change of use. Then a problem was discovered.

Also on the site were two residential bungalows, the owners of which could object to the application and block the necessary change of use. The only solution was to buy these also, but at normal residential sale prices, money which they simply did not have. But suddenly and unexpectedly, they received a legacy from someone who had been a supporter in the past but, due to advanced years, had not been in contact recently. However, she had not forgotten them, and nor had God! With the bungalows now part of the property everything could go ahead as planned and Dunwood Oaks became the new centre for Sozo Ministries International.

New Venue Now Open!

However, this was by no means the end. The original purchase of Dunwood Manor Golf Club site included a separate locker room with showers, something of great importance to golfers but no use to Sozo! But here was the further potential that the site offered: the chance to turn this into a large main meeting place and conference centre, making it no longer necessary to hire the school in Romsey. In fact, the best option financially and practically ended up being not to restore it as a separate building but to demolish, build new and join it on to the existing two buildings as an annexe.

Dunwood Oaks is now a major centre for healing and deliverance, and for Hebraic renewal.

The initial quote for this new build left enough money over from the legacy - even after the purchase of the two bungalows - that they could begin to finance this, starting with the dry shell. Faith and prayers would provide the rest. Inevitably, final costs exceeded the original quote but when a further £100,000 was needed this was raised in 8 weeks. Then continued generous giving after this came in to enable the final building to be upgraded and improved. The building was completed on time and opened early in January 2017.

As well as being the new venue for the Sunday meetings, up to 300 people can gather for conferences and to celebrate the feasts. Dunwood Oaks is now a major teaching and resource centre not just for healing and deliverance, but also for Hebraic renewal and the teaching of Jewish roots.

And to think it all started with a car accident!

References

1 Hebraic Renewal. Sozo Ministries International.

N.B. Marion Daniel and Sozo Ministries International are in no way affiliated to Bethel Sozo or the International Bethel Sozo Organization.

David Bivin considers Jesus’s background in the first of a two-part study.

It is rather surprising to discover how many Christians are not aware that Jesus is Jewish. In Israel, for example, there are entire communities of people – Christian, non-Jewish people - who do not believe that Jesus is Jewish.

A friend of mine was attending an Ulpan (a Hebrew language school) in Jerusalem. At one point in a conversation with a young Christian woman from Bethlehem who was also learning Hebrew, my friend said: “Well, you know Jesus was Jewish after all,” to which the woman replied, “He wasn't Jewish.” So my friend countered, “Well, go and ask your priest and see what he says.” She did not ask her priest, but went home and asked her parents. Her father said “Yes, she's right. He was Jewish.” But her mother said “No, he wasn't Jewish,” so it turned out to be a tie!

We might be very surprised to learn how many Christians have never really grasped the fact that Jesus was Jewish, not only in Israel but in Europe, Britain and in the United States. Christians still have difficulty in believing that Jesus was Jewish. So perhaps we have to say a few words about Jesus's Jewishness, even if it means stating the obvious.

It is rather surprising to discover how many Christians are not aware that Jesus is Jewish.  

Jesus’s Family

It is not hard to find evidence in the New Testament for Jesus's Jewishness. For example, his genealogy is clearly Jewish. In the gospels of Matthew and Luke, his lineage is traced back to the patriarchs in typical Jewish fashion.

Jesus's family was also completely Jewish. Joseph, the name of his earthly, supposed father, was the second most common name of the period for Jewish men, and his mother's name, Mary, was the most popular name for Jewish women.

Inscriptions dating from the 1^st Century indicate that the name Yeshua, Jesus, was itself the fifth most common Jewish man's name after Simeon, Joseph, Judah and John.

All of his known relatives were Jewish, namely Elizabeth (a relative of Mary's), her husband Zechariah the priest, and their son John the Baptist, as well, of course, as Jesus' own brothers, James, Joseph, Simeon and Judah (Matt 13:55).

Torah-Observant Parents

The gospels document the fact that Jesus and his family were observant Jews. Jesus was circumcised on the eighth day and, as is still the Jewish custom for male children, at his circumcision ceremony he was formally given his name (Luke 2:21).

His parents also performed two other Jewish ceremonies in Jerusalem during that time. The first of them was the pidyon ha-ben (the redemption of the first born), specified in Numbers 18:15-16 - which Joseph symbolically performed on Jesus' thirty-first day, by giving five silver coins to a priest.

The name Yeshua, Jesus, was the fifth most common Jewish man's name of its day.

The second took place on the forty-first day after Jesus's birth, when Mary performed the ceremony for her purification by bringing two offerings to the temple (Lev 12:8). The offering by Mary of two birds rather than a lamb would indicate that they were not a wealthy family (Luke 2:24).

Jesus’s parents, we are told, went up to Jerusalem every year to observe the Feast of Passover (Luke 2:41). This devotion is exemplary and unusual, because most people living outside Jerusalem (as they did) made a pilgrimage to the Temple only a few times in their lives, and some only once. Making such a pilgrimage was a major expense for people who had to pay for the cost of the journey, for the stay in Jerusalem, and for the sacrifices offered in the Temple during the festival.

Although the biblical commandment of Deuteronomy 16:16 states, “Three times a year all your men must appear before the Lord your God at the place he will choose; at the Feast of Unleavened Bread, the Feast of Weeks and the Feast of Tabernacles”, it was not interpreted literally by the rabbis of Jesus's time. Pilgrimage was encouraged by them but not made mandatory.

The fact that Jesus's parents went all the way to Jerusalem every year shows how obedient they were to the Torah of Moses. The evidence in the gospels indicates that Jesus was no less observant than his parents and that he went up regularly to Jerusalem for the Feasts (John 7:10, 12:12). It was while he was in Jerusalem for Passover that he was arrested.

Jesus's parents went all the way to Jerusalem every year, showing their obedience to the Torah of Moses.

Jesus the Rabbi

How did Jesus appear to the people of his time? How differently did they see him from the many other teachers (rabbis) who went around Judea and Galilee with their bands of disciples?
By the time Jesus began his public ministry he had received not only the thorough religious training typical of the average Jewish man of his day, but had probably spent years studying with one of the outstanding rabbis in the Galilee.

We cannot at this point detail that preparation, of which we know a great deal from rabbinic sources, but we know that Jesus, who did not begin his ministry until a rather mature age, appeared on the scene as a respected teacher or rabbi.

To understand the significance of the title 'rabbi', as applied to Jesus, one must first grasp the significance of a rabbi of the 1^st Century and how he functioned in that society.

The term ‘rabbi’ is derived from the Hebrew word rav which in biblical Hebrew means 'great.' Originally it was not used as a title or as a form of address. By Jesus's time, however, it was used to refer to the master of a slave or the master of a disciple, thus 'rabbi' literally meant 'my master' and was a term of respect.

It was not a formal title, but was used to address a teacher and Jesus was recognised as such by his contemporaries, as many passages in the New Testament illustrate: “Jesus answered him, ‘Simon, I have something to tell you.’ ‘Tell me, rabbi,’ he said” (Luke 7:40). And, “A lawyer asked him a question to test him: ‘Rabbi, which Is the greatest commandment in the Torah?’” (Matt 22:35-36). Also, “A rich man asked him, ‘Rabbi, what good thing must I do to inherit eternal life?’" (Luke 16:16).

We should note the diversity of those who addressed Jesus as 'rabbi': a Torah expert, a rich man, and a Pharisee. Other scriptures illustrate that the Sadducees and ordinary people were part of a broad cross-section of people in Jesus's day who saw him as a rabbi.

Many scriptures illustrate that a broad cross-section of people in Jesus's day saw him as a rabbi.

Teaching Style

From the gospel accounts, Jesus clearly appears as a typical 1^st Century rabbi. He travelled around from place to place in an itinerant ministry, depending for food and shelter upon the hospitality of the people.

He did much of his teaching outdoors, but he also taught in homes and in village synagogues. He even taught in the Temple in Jerusalem, and was accompanied by a band of disciples who followed him around as he travelled.

Perhaps the most convincing proof that Jesus was a practising rabbi was his style of teaching. He used the same methods of instruction that characterised the rabbis of his day, such as the use of parables to convey teaching. The sort of parables that Jesus used were extremely common among the rabbis of 1^st Century Israel and over 4,000 of them have survived in rabbinic literature.

It is significant, perhaps, that among the thousands of parables to be found in rabbinic literature, not one is written in Aramaic; all are in Hebrew. Even when, a few hundred years later (500 to 600 AD), the main texts are written in Aramaic, the parable is always given in Hebrew.

Jesus’s Observation of the Law

There can be no doubt that Jesus observed the written law of Moses in its entirety. The New Testament clearly states that, having been born under the law, he committed no sin (Heb 4:15). Jesus was never charged with breaking any part of the written law, although his disciples were occasionally accused of disobeying aspects of the oral law.

Only one such accusation was brought against Jesus, and this was, of course, that he broke the Sabbath by healing the sick. In fact, Sabbath healings were permitted under official rabbinic ruling, so the only way we can understand this protest is to see it as the response of a narrow-minded ruler of a local synagogue.

There can be no doubt that Jesus observed the written law of Moses in its entirety.

Perhaps at this point we need to understand that in Jesus' day the Pharisees (with whom Jesus had more in common in belief and teaching than the Sadducees) believed in two 'versions' of the law.

First, they believed in the written law (the Torah, the five books of Moses), but they also believed in a second law (called the oral law), which they said had also been given to Moses by God on Mount Sinai and handed down through the generations by word of mouth. So perhaps a more pertinent question to ask is to what extent Jesus observed the practices of the oral law.

On Baptism

There may seem, at first glance, to be a shortage of hard evidence in the New Testament concerning Jesus' religious observance. But one must remember that the New Testament was written by Jews, for Jews. The normal Jewish religious practices were so well-known to the writers and to the readers that it would have been considered superfluous, perhaps ridiculous, to explain in detail how particular commandments were carried out.

That is why, for example, we have such a dearth of information in the scriptures about the practice of Jewish baptism. This was not conducted as we Christians do it today, but as the Jews still do it.

The earliest representation of Christian baptism in the catacombs in Rome shows John the Baptist standing fully clothed on the bank extending an arm to Jesus, who is undressed, coming up out of the water. John is helping him up the bank. So the one who was baptised or 'immersed' was not dipped under the water by some officiating minister, but rather walked down into the water alone, gave his testimony and dipped himself, just as it is still done today in every Jewish mikveh (ritual immersion bath).

The person officiating was there only to give his or her stamp of kashrut (official approval), to make certain that the hair of ladies, for instance, was completely immersed.

On Using God’s Name

Another example of Jesus's obedience to Scripture is his adherence to the rabbinic prohibition against using the unutterable name of God. The original understanding of the third commandment, “You shall not misuse the name of the Lord your God” (Ex 20:7), was probably that one should be careful not to break one's vows when one has sworn in God's name. However, the rabbis eventually came to interpret this commandment to include using the Lord's name frivolously or lightly. To avoid the risk of employing the divine name irreverently, the rabbis ruled that one should not utter it at all.

Jesus seemingly adhered to the rabbinic prohibition against using the unutterable name of God.

The divine name, written as the yod hay vav hay (YHVH) and called the ‘tetragrammaton’, could be pronounced only in the Temple, in the daily priestly blessing, and in the confession of the high priest on the Day of Atonement. When reading or reciting Scripture, one was not to pronounce the unutterable name but rather had to substitute with Adonai (Lord). In time, this substitute name of Adonai itself came to have such a sacred aura that it was used only in Scripture reading and prayer.

When it was necessary to refer to God in everyday speech, one sought other substitutes or euphemisms such as ha-Makom (the Place); ha-Kadosh (the Holy); ha-Gavohah (the High); ha-Lashon (the Tongue); ha-Gevurah (the Power); Shamayim (Heaven); ha-Shem (the Name). Even the less distinctive Elohim (God), which could refer to the God of Israel or to false gods, was avoided in conversation.

So serious was the prohibition against pronouncing the tetragrammaton that the rabbis included among those that have no share in the world to come, “He who pronounces the divine name as it is spelled.” The avoidance of the tetragrammaton began quite early, although there was no hesitation in pronouncing the sacred name in the Old Testament period. In the time of David, everyone went around saying YHVH (however they pronounced it), but already by the 3^rd Century BC, Adonai was being substituted for the yod hay vav hay (YHVH).

Jesus frequently used euphemisms for God, and his audiences would have been shocked if he had not. The most common word for God used by Jesus was 'Heaven'. This occurs, for example, in the phrase 'Kingdom of Heaven', the term Jesus used to describe his community of disciples, or his movement.

Jesus frequently used euphemisms for God, and his audiences would have been shocked if he had not.

To those in the Temple who questioned his authority, Jesus asked: “John's baptism - was it from heaven, or from men?” (Luke 20:4). In other words, was John's baptism of God or of men? In the parable of the prodigal son, Jesus had the prodigal say to his father, “I have sinned against heaven” (Luke 15:21). As for making oaths, Jesus commanded his disciples not to swear at all, not even using substitutes for God's name such as Shamayim (Heaven).

One other euphemism for God's name used by Jesus was ha-Gevurah (the Power). When interrogated by the High Priest, Jesus was asked for an admission that he was the Messiah. His answer was a classic example of rabbinic sophistication: “From now on, the Son of Man will be seated at the right hand of the mighty God.” (Luke 22:69). This proclamation hints at two different Messianic passages, Daniel 7:13 and Psalm 110:1: “Sit at my right hand until I make your enemies a footstool for your feet.”

To be continued in Part II, next week.

Ever wondered what it would be like to do church ‘Hebraically’?

Book your place now and join the movement to find out!

We are delighted to bring you a roundup of Steve Maltz’s 2017 Foundations conferences, which offer fantastic teaching, worship and fellowship all geared towards helping Christians discover the Hebraic roots of the faith.

Foundations North-West: Friday 24th – Sunday 26th February 2017

Abbot Hall Hotel, Grange-Over-Sands, Cumbria

Theme: Does the church really understand Israel and the Jewish people?

Cost: £185 per person (ensuite), £165 per person (standard)

***Last-minute places still available, see below for booking information***

Foundations 8 Annual Week-Day Conference: Monday 3rd – Friday 7th April 2017

Abbot Hall Hotel, Grange-Over-Sands, Cumbria

Theme: Livin’ the Life!

Cost: £300 per person (ensuite), £260 per person (standard). Short break deals and concessions available.

***BOOK NOW and secure your place with a £60 deposit – see below for booking information***

Foundations South: Friday 11th – Sunday 13th August 2017

High Leigh Conference Centre, Hoddesdon, Herts

Theme: Controversies!

Cost: £200 per person (ensuite), £170 per person (standard)

Booking: Booking not yet open.

***CANCELLED*** Foundations South Wales: Friday 8th – Sunday 10th September 2017

Foundations North: Friday 24th – Sunday 26th November 2017

Willersley Castle Hotel, Matlock, Derbyshire

Theme: The Hebraic Jesus

Cost: £180 per person (mostly ensuite)

Booking: Booking not yet open.

Booking Information

To book your place, visit www.foundationsconferences.com, email Steve Maltz at This email address is being protected from spambots. You need JavaScript enabled to view it., or call 020 8551 1719.

Rosemary Bamber reviews the latest of Steve Maltz's Hebraic roots conferences, which took place earlier in December.

Foundations Conferences are a new and interesting phenomena! Until recently, they have been 5-day conferences held annually (more or less) in the spring, at The Quinta in Shropshire. However, founder Steve Maltz and his team are now branching out with smaller weekend regional conferences. This year, the second of these took place at the beginning of December, in the comfortable, pleasant surroundings of Brunel Manor, Devon.

A large percentage of delegates had never been to a Foundations Conference before (I had previously been to three out of the seven held in Shropshire and so was considered to be a bit of an 'old hand'!). Testimonies now featured on the Saltshakers website show the things that delegates most appreciated:

• "the friendliness. The Holy Spirit leading, the gathering together of like hearts and minds" (Cheryl)
• "dedication of the organisers and a sense of oneness of participants, freedom to express oneself with new and innovative ways to explore, genuine love for the Lord and a desire to please, worship and obey Him" (Anita)
• "relaxed atmosphere, genuine fellowship, opportunity to express gifts, free worship, excellent teaching" (Colin)

Putting Our Confidence Back in Scripture

The Foundations Conferences have grown out of Steve Maltz's books and ministry. The idea is not only to learn about his definition of Hebraic church, but also to have a taster of it. Each of the Conferences has accompanied the launch of his latest book and so their content has run parallel to his books as they have come out.

Steve has succeeded in his books to convey in an engaging manner important truths about the contrast between Greek and Hebraic thinking. Building on that understanding, he has shown where the Western Church has been influenced by Greek philosophy, leading to departures in certain areas from Hebraic thinking and biblical truth. Examples would be the adoption of Replacement Theology and liberal theologies, and the silencing of the 'laity'.

Foundations is putting out a call to return to a confident trust in the Bible as our ultimate source of authority and revelation and with that, a return to understanding the Hebraic or Jewish roots of the faith.

Foundations is putting out a call to return to a confident trust in the Bible as our ultimate source of authority and revelation.

Doing Hebraic Church

The Devon conference really drew on the supreme success of 'Foundations 7', the 'bravest' of Steve's conferences to date where he decided to include a day putting Hebraic church into practice. This meant that we had a worship session which wasn't led from the front but was led by all according to the direction of the Holy Spirit. The use of spiritual gifts was encouraged, so that the whole body could be released and built up.

We also had long free times when people could choose their own activities. They could preach, debate Scripture, read or listen to the Bible, go on a prayer walk, do creative activities, learn Israeli dance, sing in a choir, or pray alone or with others.

This formula from Foundations 7 was carried over into the Devon weekend conference. There were four teaching sessions, but there were also free times when people could participate in different activities designed to release us in our gifts - or simply allow us to try something new.

Hebraic Roots Teaching

The four teaching sessions on the Hebrew roots of the Bible and the need for a correct interpretation of Scripture based on its Jewish history and context were given by José de Silva. José has clearly studied this subject deeply and is very knowledgeable. He taught about the two olive trees (i.e. Jew and Gentile) in Zechariah 4, and about how the Jewish Rabbinic teaching on the logos (memra in Aramaic) is clearly outlined in John 1.

José showed how New Testament theology is based clearly on the Jewishness of the Old Testament. There was an emphasis on the errors of Replacement Theology and how the Church has been robbed of the understanding of God's everlasting covenants towards the Jews. José exhorted us to have an expectation that all Israel will be saved (Rom 11:26) and to understand that the gifts and calling of God are irrevocable (Rom 11:29).

The Devon conference made plenty of time to put 'Hebraic church' into practice.

Where Next?

The interesting question raised at the conference is: where do we go from here? Studying these subjects and exploring our Hebraic roots is undoubtedly fantastic, but inevitably throws up questions which will have to be tackled as the movement grows; such as: how do we engage with the Church without becoming separatist or elitist? And how can we best engage with people who have different emphases and outlooks?

Nevertheless, these conferences always provide a really special time and come very highly recommended. The testimonies of delegates speak for themselves:

• "Thank you for a truly wonderful weekend. I was so excited on the Friday night that I texted back to my church leaders that 'I thought I had died and gone to heaven' with the worship!!!!! Whew." (Marion)
• "I was only there for the day but wanted more! Although active and fairly intense, I was energised and invigorated by the whole experience. This was Church!" (Betty)
• "For me it was akin to arriving at Elim with its 12 springs of water after a long and thirsty walk through the wilderness!...Having sampled Foundations for a second time I am now convinced that this is a move of God. May the Lord fulfil this vision in this nation and beyond for the sake of the house of the Lord our God!" (Barry)

Paul Luckraft reviews 'The Routledge Introductory Course in Biblical Hebrew' by Lily Kahn (2014, Routledge).

This is a good investment for the serious student of biblical Hebrew and for those wanting to get a flavour of what such study would entail.

It provides a comprehensive introduction to the language and texts of biblical Hebrew, covering all the topics usually found in a first-year university course, including the writing system, pointing rules, parsing, and strong and weak verb paradigms.

Structured Around Stories

As would be expected, the essentials of vocabulary and grammar are presented in detail throughout the 40 units. But where this course differs is that after the first two introductory units, each of the remaining units is structured round a brief story, which sets up the vocabulary and grammar points to be studied.

Each unit also contains supporting exercises to reinforce the main points, and ends with a specific biblical text, which gives the student a good sense of progress towards the main aim of being able to read the Tanakh.

This is a good investment for the serious student of biblical Hebrew - and for those just wanting to get a flavour of what such study would entail.

The stories are constructed to form a graded cycle, featuring characters and storylines similar to those found in the Hebrew Bible. After each story comes a section explaining the new grammatical points introduced, followed by a variety of exercises including gap-filling tasks, analysis of biblical words and translating English narrative passages into biblical Hebrew.

The biblical passages chosen to round off each unit are narratives rather than legal or poetic passages, and contain some of the most famous stories of the Hebrew Bible in roughly sequential order, starting with the creation story and progressing through to Esther and Daniel. These passages may be abridged (though never re-written), especially in the earlier units, in order to prevent the student being overwhelmed with too many new items at once.

Well-Organised and User-Friendly

Although designed as a one-year course, for many it will take longer - but that is not a negative point. It can be used for self-study at one's own pace or to encourage group study (maybe even just in pairs). The aim is that by the end, the student will "have been familiarised with all of the main points of Biblical Hebrew grammar, have been introduced to the most frequently appearing biblical vocabulary, and have acquired the skills necessary to read the Hebrew Bible independently as well as to progress to intermediate courses" (p.xvi).

Course units present the essentials of Hebrew vocabulary and grammar structured around Bible stories.

This is a well-organised and clearly-presented course, with a user-friendly text design in which the Hebrew script is slightly enlarged to make it stand out more easily. The book ends with an extensive grammar reference occupying 28 pages, two glossaries (Hebrew-English and English-Hebrew) and a short but useful index.

Companion Website

Another significant plus point is the free companion website, which not only makes the cost seem less steep but also provides the student with a wealth of extra learning opportunities. Here the student can find audio versions of all the stories and biblical texts, 'flashcards' to help test knowledge, a vocabulary guide listing words by parts of speech and much more.

Lily Kahn is Lecturer in Hebrew at UCL where this course has been trialled extensively. The Routledge Introductory Course in Biblical Hebrew (446 pages) is available to purchase from the publisher for £38.99.