Okay, so today, if you do not have a, who does not have a BLB app on their phone? Everybody got a BLB app in your phone? All right. All right, well then you get next to somebody who knows how to use it, okay, because we're gonna use that this morning because I wanna do some, I want you guys to see this name in Hebrew. And so I think if you see it in Hebrew, it's going to make a lot of sense to you as to what's going on here. It's fascinating because, making all that noise, mute him, mute him. And there we go. All right, so basically, this name that we're looking at today, which is, I think, really a special one, frankly, for this way, because it talks about what God is doing. Each of these names either talk about what God actually is, or what he does, if you think about it. For example, when we did Jehovah Shalom, that's what God is. He's peace. He also brings peace, so it does both. I'm trying to think how all the names just fell out of my brain, isn't that terrible? But anyhow, it doesn't matter. The point of the matter is that it's talking about what God is or what God does, and that's the point here. This one is interesting because Jehovah ma kadas, and kaddish is a very important word in Hebrew. Kaddish means holy, it means to set aside, and it's really a a word that is used a lot. As I said in my email last night, about 175 times, I believe is what the BLB says, it's used in the Old Testament. And primarily, It's used in the books of the Torah, the books of Moses, and a lot in the book of Leviticus. And the reason that I think it's important that we understand that is because the book of Leviticus is a very interesting book because most people, when they think of Leviticus, They think of this really hard book to read, a lot of detail, a lot of laws that don't seem to make a whole lot of sense to a lot of people, and so forth and so on. And that's really not necessarily the case. What Leviticus is all about is it's trying to tell us how to implement the things that God told Moses on the mountain. That's pretty much what it amounts to. This whole idea of sanctification is talked a lot in the book of Leviticus. And this name, the Lord sanctifies, or the Lord is sanctifying, or whatever, however way you want to get that grammatically, is used more in Leviticus than any other place. It's used once in Exodus, it's used six times in Leviticus, and it's used twice in Ezekiel, and we're gonna look at those this morning. But as he said in the book, everything starts out common, everything. So for example, if we had a pot or chalice or something that we're going to use in our kitchen, that would just be a common instrument. But as soon as you take that and you bring it to the temple to be used in the service of God, It is sanctified, it's set apart for that purpose. And the fact of the matter is that you don't use it for any other purpose but that purpose once you go there. Does that make sense? And the flip side of that, as he said in the book, which I thought was really good, is that if you corrupt something, then it's profane. So in the book of Leviticus, it talks about this idea of what is profane, what is common, what is sanctified. That's a big part of the book, by the way. From about chapter 18 or 19 all the way down to about chapter 28 or 29, that's pretty much all it talks about, is how to differentiate between things which are common, things that are profane, things that are sanctified. And profane is an interesting word because we get profanity from it. But profane actually just means to be used for something other than good. That's what it really actually means. So profanity would be by definition saying words that are not necessarily good. That's what profanity is. And so that's why we should probably avoid profanity. I try to avoid profanity, but there are times when I don't. Okay? Especially when I'm yelling at myself I rarely use profanity towards someone else, but I use it towards myself more than I'd like to admit. And the fact of the matter is that when we make something profane, it is no longer something God wants to use. So in Leviticus 20, 21, 22 in particular, God's gonna talk about all of these things that normally start out common, and we make them profane, or we make them sanctified, and we have to decide which way we're gonna go with this. And so, this idea of sanctification is to set apart for God. That's basically what it means. It means to sanctify, it means to set apart. Literally, chadash in Hebrew is normally the word used for Holy, holy, okay? We talk about the Ruach Chodesh, the Holy Spirit. That is basically an expression that we use quite a bit. And so this idea of understanding that God is holy, is an important issue. But unfortunately, most people have holiness mixed up, and it really doesn't mean necessarily everything that we do. We don't think that we can be holy, for example. We don't think that that's part of our picture as people. The truth is, we can be holy. Anytime we're set apart for the service of God, that's holiness. That's what it means. Now, unfortunately, we have this conflict, and David and I were talking about it prior to us getting started, of this conflict between profanity and holiness. It's constantly going back and forth. Do I serve God, or do I not? It's really just that simple. Do I live in profane, do I live in corruption, or do I live in holiness? This is a battle that's going on within us, and that's why he says, I know what to do, in Romans chapter seven, I know what to do, and I know what is right, but yet I find myself doing the complete opposite, what's not right, which is profane. Does everybody get kind of the idea here? Okay, so. When we talk about this particular title, that God does it, He uses it as a declaration after He describes what is profane and what is not. So I want to look at that. So go to Leviticus. Actually, let's start in Exodus. Let's look at that verse in Exodus first. That'll give us a good basis. It's Exodus 31. And verse 13. So in Exodus 31, he says this, he says, and the Lord spoke to Moses saying, but as for you, speak to the sons of Israel saying, you shall surely observe my Sabbath, or my Sabbaths, plural, for this is a sign between me and you throughout your generations that you may know that I am the Lord who sanctifies you, is what it says in English, but in Hebrew, It just simply says that you may know, and then it goes, Aneh, Jehovah, and in this particular place, it's Mi Chadas Kem, which is basically, you take the word Chadas, and we're going to look at this when we go into the BLB in a second, and you put a consonant in front of it, which is called a Mem, And then at the end, you take two more consonants, which is basically the K and the M. We'll just do it in English, because it's just easier for most of us to understand that. But that would be the kuf and the mem again. So we see this expression, but he takes the word harash, and he adds two letters to it. He adds a mem at the beginning, which is the M, and he adds KM at the end. which would be a suffix, which means that it's applying to something. K-M would be you, that's the word for you, Chem. So he's adding this idea of it's to you. So I am the Lord, I-A-N-E, I. I am the Lord, Jehovah. Mechadosh, who consecrates you. That's basically what he's doing there. So go to your BLB. Open up your BLB app, because it's really interesting if you do this. I think if you see this, it'll really help you. So go to your BLB, we're not gonna do it in any other verse, just this one, and I think it'll help. Go to Exodus and go to 31, and then go down to verse 13. Click on that, go to interlinear concordance, press on that. It's right at the very top. You press on the verse, you go to the very top, press on concordance. Everybody got it? All right, that should bring you to an interlinear. That's going to bring you to interlinear. Okay? Now, the very first thing you're going to see there is the Hebrew text. Everybody see that? Okay. If you look at the bottom, those are the last words on the bottom. The one on the far right, because in Hebrew you read from right to left, the one on the far right is Jehovah, Yehovah, or Yahweh, or however you want to say it, but Jehovah. So that's that, see the four little consonants and the vowel points underneath it? Okay. Now you look to the left of that and you're going to see a word that has six consonants in it. Everybody see that? and the Hebrew, okay? Reading from the right, that first letter is a mem, which has been added to the word. The actual root of this word is the middle four consonants, okay? And then he adds a mem at the beginning and he adds a mem at the end, which is, one is the way you do it if it's at the beginning of the sentence, the other is the way you do it if it's at the end of the sentence. Okay, that's really all it is. What he's saying here is that each one of these, and John, I've got everybody in the BLB, so if you open up your BLB to Exodus 31, 13, you'll be with us, okay? Got it, thanks. So basically what we're doing here, so now I want you to go down a little bit, and you're gonna see all the different words, and they're gonna be translated for this entire verse. And you get down to the very end, of this and you're going to see it says throughout your generations that you may know that I and then you see the am in parentheses and then it says the Lord and then it says that does sanctify you. Does everybody see that? Okay. So that expression, Ani Jehovah Chadas. And if you notice over in the left-hand side there, he's got the root word is the bottom and the actual way that it's being used in this sentence is above it. You see that? So what he's done is he's taken the root word Chadas, which is basically just three consonants. He's added a Mem at the beginning, and then he's added a Kuf and another Mem, which is KM at the end. And so what is he doing? So in Hebrew, if you want something to apply to someone or to something, you do it as a suffix. That's the point. You don't do it as a separate word. Does everybody understand that? And if you want to put a verb in there, you also do it in the word. You don't do it as a separate. So that's what that beginning meme is. So that's where he says, I, Ani, Jehovah, the Lord, And then instead of just using chadash, just, you know, sanctifies, he says, the Lord does sanctify, is the way we do it in English. And then chem, at the end of that means toward you. Does everybody see that? So the point is, is that this title is interesting because And we'll do this one more exercise in another verse, just so you can see it. We're going to do it in Leviticus the same way. We'll just do it twice. We will do it twice, because I want you to see the difference of when he does it differently. So when he does this title, he's doing it as a declaration. So it's like signing off at the end of a statement, where we would say, this is my statement and statement. You know, sincerely, Don White. That, you know, that same thing. This is kind of what God is doing here. He's just saying, you know, this is the statement, the Sabbath is sanctified. Why is it sanctified? Because I, the Lord, sanctify you. So I, the Lord, sanctifies. And that's an expression. Now, he does this nine different times in the Bible. The Lord does. Every single time it's done, it's the Lord speaking, being quoted by whoever's doing the writing, and he's declaring that he is sanctified, or that he sanctifies, excuse me, not sanctified, past tense, he sanctifies. And so he's setting aside. So first thing he does is he sets aside this idea of setting aside the Sabbath. Now, go over to Leviticus chapter 20, That's the Greek. That's the Greek. So basically, when it was translated into Greek, the original translation from Hebrew to Greek is called the Septuagint. And so if you want to see it in Greek, and the reason that's important is because when you go and you start comparing words from the New Testament, you go and you compare it back to the Septuagint. That's Old Greek. Yeah, that's an interesting point that you just made because When you go to Greece, and I have friends that live in Greece, in fact, we've had long conversations about this, they have a hard time reading the New Testament in original Greek. Greek people. It's like old English. Yeah, it's worse, John. It's like old Middle English. Middle English doesn't seem like English at all. Exactly. It's the same kind of idea. In fact, they don't even, about half the words that Greek people speak today are actually Turkish. They're not even really Greek. So the original Greek has a very limited vocabulary, believe it or not. If you look at a Greek dictionary for the New Testament, there's only about 6,000 words. Now you say, well, that seems like a lot. That's like nothing. Look at the Webster's Dictionary and tell me how many words are in the Webster's Dictionary in English. It's not even close to that few. It's somewhere in the neighborhood of about, someone told me once that there's now over 100,000 English words. It's just, I know, Mike, I'm having a hard time grasping that, that I would know 100,000 words. But the truth is is that we don't know all those words. Okay. I mean, but we know most of them. And so what's, what's really interesting is, is that when you get into Greek, it's not as it's, it's not as here, I'll tell you exactly how many there are. And I have it right here. Um, there are 5,616 words. And I used Greek words used in the new Testament. That's all. 5,600 words. It's like nothing compared to what we would do today in writing and so forth. The Greeks today have a hard time reading the New Testament or the Septuagint of the Old Testament, simply because a lot of the words that they used then are not used today, or they're used in a different way today. Well, like John just said, it's like Middle English. You know, it's like the Old English. Even more than just the King James. Come on in, John. So, you know, it's really important that, you know, that we kind of get an idea that when we're studying the Greek and so forth. But here in Hebrew, That's the way this name is used. So he goes in there and he says, but it's interesting, every time he calls himself the Lord who sanctifies, he always uses the word ani first, which is I, which is very interesting to me. Which is not in the book, by the way. But every single time he does it, he uses the Hebrew word ani. I, the Lord, sanctifies you. I, the Lord, sanctifies him. I, the Lord, sanctifies Israel. There's another one. That's what we see in Ezekiel. So it's interesting that Dr. Evans says that there's only two occasions where this expression is used in the Old Testament. That's not true. There's nine times that I've found, and there might even be more that I didn't find. But there are nine that I actually found and those nine are these if you want to write them down Leviticus 20 verse 8 Leviticus 21 verse 8 Leviticus 21 verse 15 Leviticus 21 verse 23 Leviticus 22 verse 8 or excuse me verses 8 and 9 Leviticus 22 verse 16 Ezekiel 20 verse 12 and Ezekiel 37 28 so in each one of these He does a different thing. There's a statement that's made about what has been sanctified. And then he says, and then it's like signed off by the Lord, because the Lord, I, the Lord, sanctify whatever it is that we're talking about. So it's fascinating to me that he uses this expression and he's always consistent, always ani Jehovah. In some cases, just Chadis. One case, actually, in Ezekiel, he actually uses Mechadis Israel, which is interesting. He doesn't have any suffix on the word, on the Chadis at all. But in Leviticus 20, in verse 8, it's a verse that's actually in the book. If you go over to that in your BLB again, Chadis. Q-A-D-A-S. Yes. Yeah. So if you look at, Oh yeah, you can search it. So if you, I'll show you how you do that. So if you're in, if you're, are you still in Exodus 31? Guy still in Exodus 31 or did you go to Leviticus? Doesn't matter. I don't want you to be in search. Go to the actual verse. I'll show you how to do this. So you go to this, you go to Exodus 31. You go to that verse 13, you press on it, it brings you up in the inner linear, right? Okay, so now if you go down to Chadas, the very last word in that verse, press on it, it'll bring you to the actual word in Hebrew. You see that? If you go all the way down, whoops. You go all the way down on that, and it says concordance results shown using the King James Version. You see that? Or whatever version you're using. Just go down, and it'll say, Strong's number H6942 matches the Hebrew hades, which occurs 173 times in 154 verses. You see that? Okay. So now it's going to show you every single verse where that word is used in Hebrew. It doesn't matter how it's translated. Never use the search bar. If you use search bar, you're wasting your time. Okay? So what you're doing here is you're coming in here and now it's going to show you the 175 times or whatever it is, 173 times that it's used. And it's going to show you how the word is used. So for example, in Genesis 2, 3, the Lord blessed the seventh day and sanctified it. See that? And wherever the number is, That's that word and how it was translated in whatever version Bible you're using. And you can use any version you want. I use the King James, just easier. Everybody see this? Now, let me tell you why this is a big deal. If you start to use this, if you use this app correctly, this app is like gold, man. I'm telling you, this app is like gold. It's so funny, because people tell me all the time, how do you know so much about the Old Testament? How do you know so much about the Greek? Or how do you know so much about the Hebrew? I don't know anything about Hebrew. I don't know anything about Greek, really. I just get it right here. It's right here in the book. It's right here on the app. Well, it's OK. It's a small group. It is recorded, but that's OK. But at the end of the day, At the end of the day... Right. See, these are all my secrets coming out here. This is what it's all about, okay? So, the point that I'm trying to make here is that you guys can do this, is what I'm trying to tell you, okay? This is not like that difficult, okay? This is really... I don't want to sound, it's sort of elementary if you think about just using an app. That's really all it is. But there's only one way to, how did I find all this out? I found it out because I got on this thing and started messing with it a long time. But the point is, it doesn't matter. The fact of the matter is, is that this is how you use it. So now we've got 175 times where this word hadas is used. And what's interesting is, is that it's used in its various ways. So if you're in a particular verse, and you see, if you go back up again, go back, and now to get back, this is important, to get back, you hit the little arrow up on the top. Not the double arrow, just the single arrow. If you hit the one single arrow, it'll bring you back to where you were. So now you go back to that verse again, you go down to Chadas and you see there's two words there. The bottom is always the root word, the top is always the way it's actually being used in that particular sentence. So you can see the root word and then you can see what's been either added to the front of it as a prefix or what's been added to the end of it as a suffix. And then you can actually look those words up as well. It's really kind of cool. That gets a little more advanced. I'm not gonna talk about how to do that right now, and I gotta keep some secrets, right? But at the end of the day, all of this to say that once you start to understand how to read Hebrew, it's not really that hard to read. Once you start to understand that there's root words and then there's, like for example, we have the same thing. If I have the word, if I take a particular root word, let's say it's the word occupy. Well, I can say it occupies, it preoccupies, so I added a prefix to it, right? So I preoccupy that or I occupied past tense. It's the same idea. That's basically what they're doing here in Hebrew. So whenever you're going to go change the tense or you're going to change the way the word is used or whatever, it's still going to show you the root word, which is what you're going to look up. and then it's going to show you all the variations of that root word. By the way, if you go to just a regular dictionary, English dictionary, go to Webster's, Webster's does the same thing. It gives you the root word, and then it shows you all the variations of the root word. I mean, this is pretty simple stuff. Everybody gets this, right? Well, here, we've got the same thing going on. The reason I'm bringing all of this up, and like I said, I didn't want to get too deep into the weeds today, but I really feel this is important that you understand how to use this app. That was my purpose for doing this today because I thought this was the perfect opportunity to show you how to use this particular app. And I know it's off Look, you can read the book and learn all the different things that he says, because I can't really add much to what he says in the book about this particular idea of sanctification. And I'm not even going to try, because he does an incredible job. He's got some great analogies in there about his gym and all sorts of, which I think is really, those were good, and they really are. But I do want you to understand that this name, is an expression of what God wants to do for us. That is, he wants us to be sanctified. So in Leviticus chapter 21, and in Leviticus chapter 20, he's talking about, first in Leviticus 20, he's talking about keeping the statutes of God, his word. And he says, and the reason I want you to keep my word is because I, the Lord, sanctify you. That's why I want you to keep my word. Then in chapter 21 of Leviticus, he talks to the priest and he says, look, he says, I don't want, I want the priest to be different. That's, that's the point of this. He's not saying there's anything wrong with marrying somebody that's been married before. That's not what he's saying, but for a priest, he doesn't want that to happen. He wants a priest to marry someone who's never been married. He wants a priest to not do anything which is even going to be remotely observed by someone else as being profane, as being not godly. So, here's some rules that I'm giving just to the priest. And that's what Leviticus 21 is. So, in Leviticus 21, he uses that root word charas on three different occasions that have nothing to do with the name of God. He just says, I want you to be holy. I want you to do this. I want you to be, I want you to be holy. I want you to, he's talking to the priest. And he said, so he says to them here, here, let go over to Leviticus 21. You'll see what I'm talking about. If you go to Leviticus 21, just in English. Leviticus 21 and verse 8, for example, it says, and you shall consecrate him, talking about the priest, therefore, for he offers the bread of your Lord, and he shall be holy to you, for I, the Lord, who sanctifies you, that's ani, Jehovah, michad eschem, okay? So, am holy. So in that particular verse, he's using that word Chadis a lot, but he's using it because he wants them to understand that this is what God is, and he wants you to act the same way as a priest. So it's an interesting expression. And by the way, in that chapter, chapter 21, he does it in verse 8, he does it in verse 15, and he does it in verse 23. each time declaring something about what the priest should be doing, and then ending it with, because I, Jehovah, sanctify you. Everybody got it? Okay, so it's really interesting to me. Now, I wanna show you something. If you go now over to the BLB again, go to the button at the top, click on where it says Exodus, and that'll bring you to a list of all the books. Right, everybody got me? Now click on Leviticus. Just click on the top there. And now it'll bring you to Leviticus. Now go to Leviticus 21, so click on 21. And it'll bring you up to the Bible again, okay? Now go down to verse 15. So go down to 15. Which says, neither shall he profane his seed among his people, for I, the Lord, do sanctify him. Does everybody see that? I'm sorry? I'm doing King James. No, King James. I always do everything in King James in this app. It works way better. That's a little trick to this app, by the way. Everything in this app is built around the King James. So I have two versions on my Selection I have on the left hand side of the King James on the right hand side I have the Bible that I use which is in your American Standard 95 Okay, so what you should do is on the left hand side of the King James and the way you do that is right next to the search thing There's a little thing that has like two Bibles see that so if you click there, it'll tell you how to pick it So if you click on that The first one on the left hand side you want to ping it and pick his King James and the second is whatever Bible you use Everybody got it And the reason why that's a big deal is because in this app was written. And then just put them side by side. So if you get on that app, King James, KJV on the left-hand side, and then whatever it is on the right-hand side, and then hit go. On the left-hand side, you only use the King James Bible. KJV. On the right-hand side, you can use any Bible you want. Okay? Now, why is that important? Because everything in this app is built around the KJV. Everything in the app is written around the King James Version. So, if you understand that, you can still have your version on the right-hand side, whatever version you prefer reading, but you can't use the app correctly unless you have the King James Version there. I'm just telling you, you'll get confused, because it'll bring up the King James, whether you like it or not, is my point, okay? So you hit King James Version, and then whatever, NASB 95, hit Go, and that brings you, and you'll have those two. So if you go to Leviticus 21, go to verse 15, click on that, hit Interlinear Concordance again, and again, you're gonna have the interlinear there, right? Okay, so looking at it in the Hebrew, if you're coming down to the end, you'll see in that second line, the first word there that starts off with the alf, which is that thing that looks like a backwards N, that's ani. The next word is Jehovah. And then the next word is, and now this is interesting, because this has a different suffix on it. So this is Kharash again, this is Mi Kharash. Again, it's got the Mem at the beginning, Kharash in the middle, and see at the very end there, there's a different letter. Okay, everybody see that? It's not the same. At the other one, it ended with K-M, with Khuf Mem. Okay, now it's going to end in, what is that letter? I can't remember my letters now. No, that's actually the F. So I can't remember what it's called here. It doesn't make any difference. So the point is that there's a different suffix. So now, when you look at the translation down below it, notice it goes down and it says, I, the Lord, do sanctify. That's where the mem is for do, does. Okay, and see where it says him? That's because there's a different suffix on there. So now it's saying that I, the Lord, so the name is not, this is my point, the name is not Jehovah, May, Hadass, Kem, which is what he says in his book. It's not. The name is Ani Jehovah, May, Hadass, Kem. is all it is, because the ending is just another word. That last piece is actually a different word. It's a suffix, but it comes in English. We have to do it as two words. Does everybody understand where I'm coming from? So what is the name? The name is, I, the Lord sanctifies. That's the point. I the Lord sanctifies. And then he tells you what he sanctifies. He says he sanctifies them. He sanctifies him. He sanctifies you. In Ezekiel, he says, I sanctify Israel. Do you see where it is? So I the Lord sanctifies Israel. I the Lord sanctifies you. I the Lord sanctify him. It's all about the context in which it's used. Everybody see where I'm heading here? So why is this a big deal? Because the point is, this name says God does the sanctification. That's the point. That's the point. And He is willing to sanctify anything. He'll sanctify Israel. Is Israel holy? No. He's willing to sanctify you. Are you holy? No. He's willing to sanctify Him. Is He holy? No. He's willing to sanctify them. The point is that But what's really interesting about this is that every time he uses this name, he's always sanctifying people. He's not sanctifying stuff. Everybody got that? So the Lord doesn't care about the stuff. That's the point. And Jesus said it that way. Jesus said, I don't care about all the plates. I don't care about all your fancy doodads. I don't care about any of that. All I care about is what? What do I care about? What's in that whole section there? What does God care about? Does He care about the stuff? Right, He only cares about us. That's the point. He sanctifies you. He sanctifies them. He sanctifies Him. He sanctifies Israel. Whatever it is, that's the point. He doesn't care about stuff. That's why He says in another place in 1 Samuel, I don't care about sacrifices. You can sacrifice all you want, big deal. The heathen sacrifice, big deal. I'm not into this for the blood of animals. I'm in this for what? You. That's the point of this whole entire message. And I want you to hear this because if you understand that God only cares about people, you'll understand why we are so important. We are important to God. God cares about us. And, you know, I had this great conversation with John about what's going on with his wife Lois right now, which is an incredible situation, tough situation. She's going through a tremendous amount of pain, going through a lot of different things in transit, whatever. And John said to me on Sunday, what'd you say to me on Sunday, John? When we're standing about, what was your, I'm gonna absolutely make sure this never happens. Pain. I'm gonna absolutely make sure that she doesn't go through this again, right? Yeah, and by the way, he doesn't want her to go through that, but I got news for you, John, as I told you. Unfortunately, you don't have any control over that. But pain is to remind us that we're gonna be with Him forever. Because it tells us in the book of Revelation that when we're with Him in the millennium, there is no more pain. There is no more pain. There is no more death. There is no more sorrow. There is no more sadness. But those are here. Those are realities of this present generation of the things that we're in right now. But the beauty of this is the Lord sanctifies us in the midst of all that. He sets us apart in the midst of pain. He sets us apart in the midst of trials and tribulations, whatever they are. And that's why Peter talks about trials, or James talks about trials and tribulations of our faith and so forth. They're going to happen is the point he's making. But you're sanctified. You're set apart for Him. So regardless of what happens, we're set apart for Him. If that doesn't encourage you, you're missing the whole point. And I don't mean that sarcastically. I don't mean that in a bad way. Okay, I mean, at the end of the day, this is what this is all about. He sets us apart. He sanctified us, okay? But here's what's interesting. I said we're gonna talk about Leviticus 20 in verse eight. Go to Leviticus 20, verse eight, okay? And it says, and you shall keep my statutes and practice them. Ani, Jehovah, Michad Eschem. So, he's saying, you shall keep my sacrifices and practice them. But look at what he says above that. What did he say before he said, I am the Lord that sanctifies you? What does he say above that? Look at verse seven. Yeah, read it out loud. Read it out loud. Really loud, really loud. Read it, read it, read it. Yeah. So he's saying to us, consecrate yourself, and then he says, be holy, be chadas, be separate, be different. That's what he's saying. Effectively, he's also saying, don't be profane and don't be common. He's also saying, be in the world, but don't that don't be of the world. That's 1 John 2, verse 15 through 18. It goes back to Old Testament. Yeah, it goes right back to Old Testament. Look, the point is that he's saying here is, I want you, he's saying to us, I want you to consecrate yourself. Now, what does that mean? I want you to consecrate yourself. That means set yourself apart. That's what it means. If I consecrate something, if I set it apart, for a specific purpose. He used in the book, he used the example of his mama's and papa's living room. I can appreciate that. My grandparents had a living room. Very interesting. They had the smallest little house you ever saw in your entire life. I think it may have been 1,000 square feet. They had eight kids, nine kids, excuse me, my mother was one of nine. They had nine kids, 1,000 square foot house, and no one could use the front room. I'm like, excuse me, this is crazy. Okay. Now, not only did they have nine children, but they had like 30 some odd grandchildren. I was the second of those. Okay. And as a grandchild, you know, my parents, you know, we didn't go to my grandparents' house often. because it was in Massachusetts and we were down here. But the few times that we went there, the funniest thing I ever saw was the fact that there were these cloths, these plastic things that were on my parents' grandparents' couch and chairs and stuff. in plastic, just like he's talking about. Just as nasty as you could possibly imagine, man. And I'll tell you what, they did consecrate that room because no one wanted to sit on that plastic. So, especially in the summertime, which is the only time I was ever up there, okay? So, the point is, is that we'd go into that room and my grandmother, oh my goodness gracious. My grandfather never did it, but my grandmother, oh my goodness. I still can hear her voice now, just shrilling right through our brains, you know? Donald, what are you doing? I'm shaking, man. I'm shaking right now thinking about it. And she was serious about that. And no one ever sat on them couches. So I don't know where else we sat, but we didn't sit on them couches. Those things were. Those babies were consecrated, okay? Those were separated. And it's really interesting because, you know, we had all these people, I mean, and they had a bedroom for the boys and they had a bedroom for the girls. and they had a bedroom for my grandparents, and they had that consecrated room and a kitchen, all in like a thousand square feet. I still can't believe they actually did that. And it was just, it was amazing. And so, when I was reading in the book about how his parents' house was like that, I just started laughing. I mean, because I'm thinking, man, that's, you know, Tony and Ida Canatelli, that's their house. You know, and so on. And I thought about this as I was sitting there, but the point was is that it was consecrated though, but it was actually consecrated for use. Unlike the room that is consecrated where no one can go in there. No, no, no, that's not what consecration is really for. The point is that you consecrate it so it can be used for the things that are good, rather than the things which are not good. That's why you consecrate things. You don't consecrate things so it's not used. That's the misunderstanding. It's supposed to be used for good things, not even necessarily special things, just good things. Make it holy is the point. Absolutely. Same word. Same word. Absolutely. So sacred, sanctified, holy, all the same word. All haras. You know, so this idea of the Ruach HaKodesh, the same idea, that same HaKodesh, again, that prefix that's put on the word Kodesh. So again, it's just that same concept. Uh, and so we, we see the spirit or the breath. That's what Ruach means. It means the spirit and the spirit of holiness. That's where that ha comes in. That's, that's that preposition. So, so again, it's this, it, this, this concept of, of where we, we use these things. They're not holiness, sanctification, all of these things. They're not supposed to be set aside. So they're, they're never used. That's nonsense. We're going to use them. Now, in Judaism, every Jewish household, especially an Orthodox Jewish household, is going to have separate plates for Passover. You're going to have separate dishes, separate forks, separate knives, separate everything for Passover. Now, granted, they're only used during that week, that one week, eight days actually, of the Passover celebration. the Feast of Unleavened Bread, actually. They're used during that period of time. That's the only time that they're used and then they're put away and they're used at that time. I'm not suggesting that's a bad thing or a good thing or whatever. All I'm saying is that's another good example of where things are set aside but then used. Now, I think they could be used a lot more than they're used. That's my own personal opinion. It doesn't make any difference. That's not the tradition. That doesn't matter. The point is, is that the picture that he's trying to bring out of holiness, of Kodesh, of this idea of it being for God is really the key. You're supposed to be used. So the worst thing you can have is Passover plates and then never use them for Passover. Can you imagine? I mean, why would you do that? I mean, it's just like, that's the dumbest thing I've ever heard of. I mean, first of all, you set aside all these plates, you've spent all this money for these plates, the silverware, all this kind of stuff, and then you never use them. Well, we do that all the time. Have you ever seen a China closet? I mean, my grandmother, there was another one. My grandmother had a China closet. That's another issue. She had a China closet. We were never allowed to open the door of the China closet. Honestly, can't remember that door ever being opened in my lifetime at least, in my life experience at least. I don't remember ever, ever using any of that, those dishes that were in there. And here's the tragedy of that China closet. Let me tell you the tragedy of that China closet, because it's a great picture. It's great analogy. The tragedy of that China closet is when my grandmother died, nobody wanted the China. Nobody wanted that China Yeah, I the point The point that I'm trying to make is If you set something aside and then it's never used at the end of the day. No one cares. I It doesn't have any value. It doesn't go anywhere. So here's the point. Every place where he says the Lord our God sanctifies is he's talking about things being used. So he's saying keep the statutes. And here he says, consecrate yourself and keep my statutes and what? Practice them. Keep, keep. That word. Not really. I mean, I guess you could make one, but, but that's not really, they're, they're kind of two different things. Discipleship is actually teaching you. That's, that's what it's all, this is discipleship, what we're doing. Yes, in that sense, yeah. But discipleship is actually the act of teaching someone how to do what we do. That's what discipleship is all about. in the world, and I believe that I have a responsibility whenever I have an opportunity to disciple and share what I've learned with other people, and that's why I was thinking is there a correlation? I mean, I guess you could in that sense. When I think of discipleship, I think of the idea that it's trying to teach you. So maybe we could use that. Look, here's the thing about the things of God. They all correlate. What was that circle you were talking about? Venn diagram. Okay. I, by the way, never heard that expression until this morning. Okay. But I guess a Venn diagram is where you have, uh, you know, like three or four circles and where they all intersect. That's a Venn, you know, where, so the problem with, with all of these things with the, not problem, but the, the issue with all of these things with the Lord is that they all kind of are like a Venn diagram. There's, there's overlap on, on all this stuff. So that, that obviously, uh, can go on. But, but the point that we're trying to make, is just simply this. God cares about you. That's why he says, I, the Lord sanctifies you or them or me. Does not say I, the Lord sanctifies stuff. He sanctifies us. He sanctifies you, sanctifies him, sanctifies them. It's really, really cool. So I love this particular Name of God. You know, the first commandment is to sanctify the Lord above all else. If you read Exodus chapter 20 and read the Ten Commandments, the very first one is what? What's the first commandment? I am the Lord your God. Period. I am the Lord your God. And, you know, when you start talking about the fact that He is the Lord our God, I love it because, you know, it said, you know, that very first commandment is, I am the Lord your God, and you shall have what? No other gods before me. Small g. I am the Lord your God, Elohim, and you shall have no other gods, Elohim, before me. You know, what he's saying here is, there's other people who've got other gods and so forth. No, no, no. I am the Lord your God. You shall have, in other words, sanctify me. That's the first thing you want to do, sanctify Him in your heart. And so, sanctify the Lord above all else. Set Him apart above all else, because He's going to set you apart. That's why you do that. You see, this is not a mutually exclusive relationship between God. This is, you know, God doesn't just sanctify us and we have nothing to do with it. He wants us to sanctify him at the same time. So there you go. Yeah, absolutely. Yeah, absolutely. Yeah. I thought I read that God sanctified the staff that Moses carried. He did. Which is an object, not a person. Right, but he doesn't say In other words, he doesn't use that expression, I the Lord sanctifies. He didn't use that towards the staff. He never, and so that's a really good point. He does talk about the fact that he sets apart the staff, but he doesn't say, I the Lord. In other words, he doesn't use the name. He doesn't signature it with his name. I the Lord sanctifies the staff. He doesn't say that. It's really kind of cool. Again, comes right back to that same, that's a great point though, Ken. Thank you for bringing that up. Because he does sanctify the pots. He does sanctify the stuff in the temple. That's clear. I mean, you read 175 times that word haras is used, or haresh is used. And by the way, haras, haresh, what's the difference? That's a different suffix. That's all it is. It's just like occupy occupies. It's the same idea. So you'll hear, you'll hear something like that occasionally too. Yeah. Yeah. As you were talking about that earlier and stressing that God loves us so much. Somebody years ago, uh, shared with me an insight. I thought that was really important and that is the only thing I can really love is another person. I can't love my car. I can't love my house. I can like those things, but I can't love them. And we use that word love in so many ways. We're really talking about liking. And it's hard to love people sometimes. And yet God chose to love us, not just like us, but to love us for the reasons you talked about earlier. Yeah, that's really powerful. Thank you. That's good. But in a healthy way, the only thing that we can love is God and people. Yeah. But more important, not more importantly, but just as importantly, The Lord wants people who are harash, who are holy, who have set themselves apart. One of the things that I've been saying for years, and it's just part of my lexicon at this point, is if you were brought up on charges of being a believer, would there be enough evidence to convict you? And I think, unfortunately, there are too many folk out there that say they're believers, but there's no evidence. There's nothing there that says, well, yeah. The truth is, as I wrote in here, is he wants to set apart his people from the common people. Isn't that the purpose of him? When he went into the promised land, he told them to destroy these other people. Yeah. part of them, of what they worship. So it was interesting that he was telling them that, because you're special. And that's, you know, much prior to Scripture, Peter said, but you are a chosen generation. Yeah, absolutely. You are a royal priesthood. You are a holy nation. Yeah. You are peculiar to him. Right. And you know, he was really referring back in that whole entire section, really, to Leviticus 20, 21, 22. That's what he was talking about, that we're different. Just like the priest is supposed to be different, we're to be different. And, you know, so that's, and that's why he says, in another place, in that same section of Leviticus 22, I think it is, where he says, don't touch the profane things. Don't even have anything to do with them. Don't even touch them. Don't even, don't even come near them. Why? Ani Jehovah Mechadiskim. Because I, the Lord, sanctify you. That's why I don't want you to touch them. And it's interesting, though, that Jesus, in his commission to us, doesn't go and say, you know, destroy all those other people. He says, go and make them disciples. That's right. It's a new way of bringing people to an understanding of who the Lord is. Right. By loving them. Right. Rather than by destroying them. Yeah. And I think it's interesting because we've talked about this, and we'll end on this. That's why Jonah is such an interesting story to me. Because Jonah knew that the Lord was gracious. Jonah knew that if he went and he talked to those crazy Assyrian miserable human beings, right? That they were going to repent and he wanted no part of it. because he did not like the Assyrians because he had been hurt so deeply by them. And he's like, man, the last thing I want to do is give them an opportunity to repent. I want them to burn, man. Jonah also knew that his salvation was secure. Oh yeah. Yeah, throw me overboard, I'm good. You know, that didn't even come to his thought. No. He said, let me die. I'm good with it, yeah. I think for us, that's a reflection because Jonah knew he was holy. Yeah. And he told them, he said, I'm a Hebrew and I serve the living God. Amen, amen. All right, any final thoughts there, John, Clark? Good study. I didn't even hear the word consecrate. We didn't even touch on that, but he touched on consecrate a lot. No, we did. You missed it. You just missed it. You were obviously paying attention to the road, which is good. Yeah, no, but he does want us to consecrate ourselves so that we can be used. That's what, that's what that Leviticus 20 verse seven says that, that, that, who read that? Did you read it? Yeah. Okay. So, that's, you know, so that's, that's kind of where, where, where that was coming from. Yeah. So he, and he definitely wants us to consecrate. That's what happens first. Consecrate, but he doesn't want us to consecrate stuff. He wants us to consecrate ourselves. And that's the key. Yes, Jim. Can I ask you a question? Yeah. It's too off-tangent. We can talk later. We're going to breakfast. I wish I could go. I've got to go to work someday. I was reading, and I don't even remember what I was listening to. I think it was this morning that said there was no sign given to this horrible generation except the sign of Jonah. The fact that God swallowed up Jonah into the depths of the great sea monster, and then he regurgitated him as a sign of the resurrection. So the sign is the sign of the resurrection. So I know the story. No, no, no, but that's what the point is. When he was using that expression, he was using it to say that the only sign we have is the sign of the resurrection. The resurrection of Christ. Of Christ. because I'm like he gave tons of signs there were tons of prophets and I'm like no but only one resurrection that's that's what was yeah and that's why he spent three days in the in the belly of the whale yeah another coincidence yeah all right let's get out of here let's let's pray and get out of here