CFM: April 24–30
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Unshaken | John 7-10 (Part 1) | |
The Interpreter Foundation | ||
Teaching Helps with John Hilton | | |
Talk of Him | | |
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Resources and Insights about this Week's Lesson
Feasts & Holy Days
Several weeks ago, in our lesson "Be Not Afraid," we reviewed several of the religious Holy Days. In this week's lesson, we come back to two of the festivals that are specifically mentioned by name: The Feast of Tabernacles (Sukkot) and The Feast of Dedication (Hannukah). Understanding these traditions and how they were observed can greatly enhance one's understanding of the topics and symbols covered in this week's materials. Here is a segment from our earlier lesson to recap some of the most applicable highlights.
The Feast of Tabernacles was a festival that Christ observed. Also known as Sukkot, this holiday commemorates the Israelites' 40 years of wandering in the wilderness after their exodus from Egypt. During this time, they lived in temporary shelters or booths (tents), known as sukkot, as protection from the elements and to remind the people of the "cover" that the Lord provides.
Immediately following Sukkot, there is a festival called Simchat Torah, or "Rejoicing in the Torah." This commemorates Moses returning from Mount Sinai to give the people the Law as it was engraved upon stone tablets by the finger of the Lord. In Taylor's lesson on Scripture Central, he draws some interesting parallels between this event and the Savior drawing in the sand with his finger on the Temple Mount, be sure to check it out.
In the Gospel of John, Jesus attends the Feast of Tabernacles and makes a significant statement about himself: "I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life" (John 8:12). This statement was made during the festival's celebration of the lighting of the four golden lampstands in the Temple, which illuminated the entire courtyard. This was traditionally part of the Hakhel gathering. The light symbolized God's guidance and presence during the Israelites' time in the desert. Jesus, by referring to himself as the light of the world, was making a claim to be the embodiment of God's guidance and presence, the one who would lead his people out of darkness and into the light of salvation.
The Feast of Tabernacles also involved a symbolic water ceremony where water was poured out on the altar in the Temple. This water ceremony symbolized the pouring out of God's spirit and his provision of physical and spiritual life. In John 7:37-38, Jesus stood up and proclaimed, " If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water." Jesus identified himself as the source of spiritual refreshment and fulfillment, which was symbolized by the water ceremony during the Feast of Tabernacles. These are a few of many examples where Christ used the feast days and symbols to teach important gospel principles and to reveal his identity as the Messiah.
The Feast of Dedication, or Hanukkah, is also mentioned in John's gospel (John 10:22 INT). In John 10:1-21, Jesus refers to himself as the Good Shepherd who cares for his flock and lays down his life for them. This passage is set in the context of a debate with the Pharisees, who are questioning Jesus' authority and challenging his claims to be the Messiah.
The events leading up to the celebration of Hanukkah also involved a struggle for religious and political authority. In the 2nd century BCE, the Seleucid Empire, which ruled over Judea, attempted to suppress Jewish religious practices and impose Hellenistic culture on the Jewish people. The Jewish priest Mattathias and his sons, known as the Maccabees, led a revolt against the Seleucid Empire and ultimately succeeded in reclaiming the Temple in Jerusalem.
The Maccabees are often seen as heroic figures who defended Jewish religious and cultural identity against the forces of assimilation and oppression. In this sense, they can be seen as shepherds who protected their flock from harm.
There are some scholars who suggest that Jesus may have had the events of Hanukkah in mind when he spoke about being the Good Shepherd. In this interpretation, Jesus is positioning himself as a shepherd who defends his flock against the forces of oppression and assimilation, much like the Maccabees did in their time. Christ used this festival to teach about his own identity, to proclaim himself as the "good shepherd" who would lay down his life for his sheep.
How knoweth this man his letters?
Many years ago, while in Ohio for undergrad, I had a fantastic voice teacher who was also a Jewish Cantor and Rabbi. His name is Jerry Kopmar. Dr. Kopmar knew that I was a member of the Church, and we would sometimes talk about the similarities between our cultures. Jerry had tremendous respect for the Church, and on several occasions, he told me, "You Mormons, and Us Jews, we are cousins, maybe not kissing cousins, but cousins." Jerry was a wonderful example for me and helped me to appreciate better how similar our religious traditions and beliefs were.
One of the things Dr. Kopmar respected most about the Church was its focus on education. In Jewish culture, education is extremely important. On numerous occasions, Jerry would tell me, "You will never, ever, ever meet an illiterate Jew. It just doesn't happen."
Several years later, I was reading the account in John 7 where "the Jews marveled, saying How knowest this man his letters?" I was familiar with the standard response, "Jewish leaders were surprised that Jesus was literate because he did not have a formal education." However, that explanation didn't sit right, and Jerry's words kept coming back to me, "You will never, ever, ever meet an illiterate Jew." The more I thought about it, and the more I learned, the more the "illiterate" explanation didn't make any sense, especially in reference to Jesus.
Christ was a very observant Jew; his parents raised him as such. He received his Bris at 8 days old; he was taken to the temple at 12 to perform his Bar Mitzvah, where he blew doctors and scholars away with his advanced knowledge of scripture. One of the most significant parts of the Bar Mitzvah ceremony includes a public reading portion of the Torah, where a young man must not only read from the Torah but he must chant the traditional musical notation of the Torah, demonstrating an understanding of how the vowel points and cantillation practices work. Records pertaining to these cantillation and public reading traditions date back to at least the Second Temple period. Some are even found in the writings of Ezra, Nehemiah, and Ecclesiastes (Who Made Up the Way We Sing the Torah?). This indicates that these were traditions that would have been observed, preserved, and passed down during the lifetime of Christ. Additionally, Jesus had spent the last several years teaching and doing public readings in synagogues and sermons throughout Israel. His notoriety and reputation preceded him, which is why the Jewish leaders were actively seeking him out to interrogate him.
Some of the Jews that were questioning Jesus were trying to catch him in his words. These were lawyers and scribes who were very aware of Christ's reputation and the things he was teaching, so why would they be surprised that he was literate, let alone marvel? In light of all the miracles he had performed, it was his being able to read that caught their attention? That just seems odd, and it doesn't add up. There has to be more to the story, and further investigation into the history reveals that there probably is.
First of all, what do we know about the letter themselves? The alphabet that the Jews were using at the time of Christ was virtually the same as the alphabet they still use today for their sacred texts; it is called Katav Ashurit, or "Assyrian Writing." In English, it is referred to as the Imperial Aramaic Alphabet. This is the script that most people are familiar with today when they think of Hebrew. However, historically, archeological evidence indicates that the development of this script occurred sometime during the 5th Century BC, during the reign of the Persian Achaemenid Dynasty. Archeological translations of the Benhistun Inscription explain that during King Darius' reign, Darius mandated the use of the Imperial Aramaic Script throughout his empire. This is the same King Darius that Daniel served, the one who threw him into the lion's den.
At the end of the Book of Daniel (12:4-9 INT), Daniel is instructed to "shut up the word, and seal the book." This was the same time period that the Jewish Scribes adopted the Katav Ashurit form of the script. Prior to this, the Jews used an earlier Paleo-Hebrew form, known as Katav Evrit, or "Hebrew Writing," which was an alphabet that was shared by both the Israelites and the Phoenicians during the reign of King David, around 1000 BCE. This alphabet more closely resembles its earlier ancestor, the Proto-Sinaitic Script, which dates back to around 1900-1800 BC, the time period of Abraham, and archeological evidence proves that versions of this script were in circulation among the Israelites at the time of Moses.
In 1905 AD, archeologists Sir Flinders Petrie and his wife Hilda Flinders Petrie first rediscovered this script at Serabit al-Khadim in the Sinai peninsula. It appears that it was used as graffiti to deface a temple dedicated to the Egyptian goddess Hathor near turquoise mines where Hebrew slaves were stationed. These slaves apparently rebelled sometime around 1600 - 1500 BCE, leaving behind marks of protest. Later, in 1998 AD, earlier samples dating back to 1900-1800 BCE were found in Egypt, at Wadi el-Hol, by American Egyptologists Deborah a John Darnell. Since then, multiple samples of this ancient script have been found throughout Cannan, Israel, and Egypt.
Now, why is this significant, and how does it relate to the Jew's question, "How knoweth this man his letters, having never learned?" It is very possible, and I would dare to say probable, that Christ was teaching principles associated with these earlier scripts. The context of the dialog, the references that were made, and examples of Christ using symbolic teachings that are metaphorically related to the symbolic nature of the letters can be found throughout Christ's sermons, discourses, parables, and life experiences.
Jesus' response to the Jews' question was very insightful when he said, "My doctrine is not mine, but his that sent me." This implies that the letters were somehow related to the doctrine, and further examination of the symbolic nature of the alphabet indicates that the letters were indeed symbols of doctrinal principles.
For example, The letter Aleph is the first letter of the alphabet, and it can be translated as "ox." Oxen are draft animals that were symbolically used to represent leadership in Israel. On Yom Kippur, an ox was sacrificed as a sin offering on behalf of the priests and officers. In the Molten Sea of Solomon's Temple, 12 oxen were symbolically united together as one to carry the waters of God. Each ox was symbolic of a Tribe in Israel. Later, Christ chose 12 apostles to serve as the Priesthood leaders for His Church.
In the Paleo form of the letter, one can easily observe the figure of an ox head, 𐤀, which is where we get the letter A. In the Aramaic form of the script א, the letter Aleph is depicted with two Yods י connected by a Vav ו (Chabad - Aleph). One Yod is in the top right corner; the other is in the bottom left corner. The Yods were anciently pictures of an arm or hand being raised to the square 𐤉, and this was symbolic of one's will. Symbolic concepts frequently associated with the letter Vav are the symbols of a Yoke, Hook/Nail, and one's Word/Promise/Covenant (Psalm 119:41); these are conjunctive articles that connect and bind two or more things together. The symbolic structure of the Aramaic form of the letter aleph represents God's will and man's will united through a Vav, a covenantal promise and binding relationship. This depicts a master/apprentice relationship where God tutors and guides his people/disciples. (Equally Yoked Together, by Elder Boyd K Packer)
This symbolic concept was taught by the Savior when he said, "Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." It was also demonstrated in numerous references depicting the concept of "oneness," such as John 17:20-23, "That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me."
All of the alphabet letters share similar symbolic correlations to doctrinal principles, including the letter ל Lamed, which was anciently depicted as an ox goad or shepherd staff. This is where we got the letter L. Christ taught about this letter in his discourse about the Good Shepherd, and this is specifically relevant to the material covered this week. In Hebrew, the root למד lamed indicates the concept of teaching, learning, scholastics, and study. There are multiple variations to this root, and depending on how it is structured, the root can mean different things. For example, תלמיד Talmid means "student, disciple," תלמוד Talmud, "teaching, lesson," and ללמד lelamed "to teach" are all derived from the lamed root; by adding a prefix and shifting the vowel sounds, the specific form of the word points to how it relates and applies to the root.
The word lamed is related to the infinitive form of the root ל le + מדד medad, or the abbreviated למוד lemod, meaning "to measure." מדד Medad is the root for the name of the apostle Μαθθαῖος, מדדו, or Matthew. In Greek, μαθητεύω means disciple, and it is derived from μαθητής, "learner, a pupil, learn." In Hebrew, the phonetically related madedu is a conjugated form of madad, meaning "they measured." Etymologically, during the transliteration of Hebrew to Greek, it was very common for the d and t consonants to shift, especially when those consonants appear in the middle of a word. One frequently hears this in English today, with words such as latter, matter, etc. When these words were written and transliterated from Hebrew to Greek, the scribes would have to sound things out and do their best. As such, the Hebrew letter ד (dalet), which literally means "door" would sometimes be spelled with a Greek δ delta, θ theta, or τ tav, and one can see evidence of that transliteration process in Matthew's name.
The Greeks borrowed their alphabet from the Phoenicians around 800 BC. With it, they adopted many of the linguistic roots and principles that had been developed among the Semitic/ Phoenician nations. As such, one can observe many correlations between these linguistic traditions. In the example of medad and mathetu, when one examines the phonetic relationships combined with the interpreted meanings, these correlations indicate a potential relationship; further analysis and study of various ancient records help linguists to confirm or reject these potential connections. In many cases, these roots were also adopted into later languages, and one can even see traces of these roots in many English words that we use today. Lamed and mathetu roots can be found in the English words mathematics, measure, meter, and related words, such as disciple, discipline, and so forth. It is important to recognize that during Christ's time, the distinction between letter and number had not yet developed. The letters of the alphabet were used to represent both mathematical and grammatical concepts, so not only was Christ teaching his disciples about religious doctrines, but he was also teaching them about principles of literacy, mathematics, observation, measurement, science, and overall enlightenment. As the good shepherd, he was and is the light of the world.
These symbolic principles are all linked to the letter lamed. The ox goad or shepherd's staff represented a measuring stick, a tool of authority that could be used to propel or steer a sheep, ox, or even a person to or away from something, whether that was to some type of goal or away from some kind of danger. In fact, the Hebrew word for "No," is לא [Lo], and it is indicative of this training or disciplinary concept. In Hebrew grammar, the Lamed prefix is used in a similar way, it is added to the beginning of a root to indicate an infinitive or subjunctive marker and/or the prepositional form of a verb or noun, commonly translated as "to, or for." The intended use of the Lamed in this function propels the reader to or away from something, such as a direction, destination, action, or time.
When the Savior taught about the parable of the Good Shepherd and the other principles we study in this lesson, he demonstrated many of these symbolic concepts related to the letters, Lamed (teach, learn, student, disciple, study, shepherd, sheep), Dalet (door, veil), Mem (water), Aleph (leadership, training, one, unity, sacrifice).
1 Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.
2 But he that entereth in by the door is the shepherd of the sheep.
3 To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.
4 And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice.
9 I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.
When one learns about the symbolic nature of these letters, one can clearly see that these principles were understood and explained by ancient prophets (in both the Bible and Book of Mormon). One can also observe that these are the same doctrines that are taught by modern and living prophets today. Additionally, when one carefully examines these letters listing them out in order, one can learn to appreciate how these letters beautifully and completely outline the entire Plan of Salvation. Thus demonstrating Christ's response to the Jews' questions,
17 If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.
18 He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him.
19 Did not Moses give you the law, and yet none of you keepeth the law? Why go ye about to kill me?
These letters, their symbolic natures, correlations, applications, and the doctrines they represent are remarkable and marvelous in so many ways, especially when one considers that these ancient letters are the common ancestor of virtually every alphabet on the planet. (Thoth's Pill, an Animated History of Writing)
Unfortunately, we do not have time to go over all of the letters and their histories in this lesson, and this brief introduction barely scratches the surface. However, I am currently working on a project that compiles these references and their histories using the scriptures as primary source materials. This is a huge project that has taken me a little over 8 years to compile, and there is still much work that needs to be done, so don't expect it to come out anytime soon. However, when it is ready, and if it is appropriate, I will make it public.
In addition to the symbolic nature of the letters themselves, the context of this dialogue offers further evidence to support the idea that Christ and the Jews were referring to earlier scripts.
In the Dead Sea Scrolls (DSS), there are several examples of the Katav Evrit from the First Temple Period, but these are not as common. If the DSS library reflects the types of materials that would have been available to the scribes at the time of Christ, this can offer some important clues regarding the conversation Jesus had with these Jewish leaders.
In the DSS examples, the most frequent use of the Paleo script was in reference to the Tetragrammaton, Yod-Hey-Vav-Hey. This is the divine name for God that was transliterated to Jehovah or LORD when the text was translated into English. This small fragment of the ancient text was carefully and intentionally preserved in its original form and written into the later texts that were primarily recorded in the later scripts, such as Aramaic or Greek. One can see this demonstrated in the enhanced image below of Psalms 119:59-64. One can observe that most of the text is written in Aramaic, but the Tetragrammaton, transliterated as YHVH is written in the earlier Paleo script, as seen in the highlighted sections. Several of these types of examples can be identified throughout the DSS. For example, Scroll 11Q5-11Q Ps, Plate 979, can be viewed online, and one can see multiple examples of this practice.
This is significant because this alphabetic history was over 500 years old at the time when the scribes were questioning Jesus. To a large extent, much of the history had been lost and forgotten, except for some small fragments on parchment that might have been available to some of the more educated scribes. If Christ were really teaching about these letters, this would have certainly been a reason for them to marvel.
Additionally, the most prominent use of the Tetragrammaton, YHVH, is significant, especially in the context of the conversations we read about in John 7-10. The Tetragrammaton represents the divine name for God, associated with the "to be" root hayah, הָיָה, as was used in Exodus 3:14 INT, when Moses asked the Lord whom he should say sent him. In Greek, this was translated as ἐγώ εἰμί (Ego Emi), and in English, "I AM who I AM." We see the Savior making multiple and specific references to this phrase throughout his conversation with the scribes and over the next several days. At an initial glance, I counted over 16 examples, including:
I am the light of the world
I am one that bears witness
I am from above
When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things.
I am the door of the sheep.
I am come that they might have life, and that they might have it more abundantly.
I am the good shepherd: the good shepherd giveth his life for the sheep.
I am the Son of God
Those who understood the significance of these letters would have made the connection. They would have also had serious reasons for concern.
Historically, when it came to the adoption of the Imperial Aramaic alphabet, it is important to recognize that the Samaritans and Phoenicians did not adopt the Aramaic form of the script. They preserved a version of the script that more closely resembled the earlier Paleo-Hebrew/ Phoenician/ Proto-Sinaitic script, and it was the Samaritan's preservation of this script that helped modern scholars piece together the relationships between these ancient writing systems (Samaritan Pentateuch). In many ways, one can draw powerful parallels between the history of these alphabets and the Parable of the Good Samaritan. While it is very helpful for modern scholars to recognize these relationships, Jewish leadership at the time of Christ did not share the same appreciation or enthusiasm.
In previous lessons, we discussed the intense animosity that the Jews felt toward the Samaritans and Phoenicians. This tension was at the heart of much of the division that existed. In addition to the formal split that occurred between the tribes following Rehoboam's succession to Solomon's throne and the mandate issued by Tirshatha, forbidding the Phoenicians, Samaritans, and others access to the Temple and the Priesthood due to their "impure bloodlines," there was a very complicated history between these nations. During the Seleucid, Punic, and Maccabean Wars, the Samaritans and Phoenicians sided with the Seleucids against Rome, and this was a significant problem for several reasons.
1. Many Jewish leaders feared that Christ's association with the Samaritans and Phoenicians would put a target on their backs. We saw this when Christ stood before the synagogue at Nazareth. His proclamation of being the Messiah, the priest who stood with Urim and Thummim, preaching deliverance to the captives, such as Naaman the Syrian and the Phoenician widow from Sidon who helped Elijah, ruffled major feathers. This was because Christ was essentially saying that as the Great High Priest, he was authorizing these "foreign" groups to receive the Priesthood and have access to the Temple. That would and did not sit well with the members of the Sanhedrin, and the people of Nazareth feared that if they did not condemn Christ's declaration, they would have not only the Jewish authorities breathing down their necks but they would also receive the wrath of Rome.
Rome was not fond of anyone who was sympathetic to the Phoenicians, and they severely punished anyone and any group who might even hint at leading any kind of revolt. The type of hate, mockery, and abuse that Christ received at the hands of the Romans during his trial and Crucifixion was typical of how the Romans would react to a Phoenician rebel. One can observe this in the descriptions of events that surrounded the Savior's execution. These public executions were always intended to send a message. There were clear messages Rome was sending: The Tyrian Purple Robes (made from Phoenician dyes), the crown of thorns, the manner in which they Crucified Christ (by nail), and even the plaque "King of the Jews" were all messages intended to humiliate not only the Savior but those who were responsible for his execution. Following the destruction of Tyre in 332 BC, Alexander the Great crucified thousands of Phoenician leaders on the shorelines of the beach so that when the Carthaginians arrived to reinforce their brethren, the first thing they would see was the gruesome sight. This had a profound impact on the Carthaginians, and from that point on, it became customary for the Carthaginians to crucify their own generals by nail to demonstrate the high cost of defeat. By crucifying Christ by nail and placing the plaque "King of the Jews," Rome was sending the message that, in their minds, the Jewish authorities were no better than the Phoenicians because they crucified their own King.
2. In the mind of many Jewish leaders at the time, if Christ truly were the Messiah, it would expose and depose fraudulent Jewish leaders who had usurped political power during the Maccabean and Herodian dynasties, and this would collapse their government. In many ways, these dynasties were built on fueling the animosity between the Samaritans and Jews. The first Israelite leader, Jehu, began this cycle when he built two temples in Israel so that the Northern Israelites would not return to the temple in Jerusalem and reconcile with the southern tribe of Judah. John Hyrcaneus, "The Hammer," destroyed the Samaritan Temple in order to secure his precarious position as the High Priest and Ethnarch of Jerusalem. Herod and his descendants served as Roman puppets and continued to persecute the Samaritans (and the Jews) for political gain. These are just a few of many examples.
3. The Jews blamed the Samaritans and Phoenicians for the destruction of the First Temple, even though the scriptures say it was the Jewish King Manasseh who instigated the final straw by sacrificing his own son to foreign gods inside Solomon's Temple. Regardless, many Jews believed that anything related to the Samaritans and Phoenicians was tainted with idolatry and priestcraft, including their alphabet, which many regarded as common and profane, not understanding its history with their own alphabet. If Christ were teaching about the earlier scripts, many would have been deeply offended, just as they were when Christ taught the parable of the Good Samaritan to the scribe who asked, "Who is my neighbor?".
These histories and topics can provide some valuable insight into what Jesus' message was and why his teachings were so controversial. This history helps to explain why the Jewish leaders were so afraid and why they wanted Jesus silenced.
To be clear, these were incredibly complicated political issues, and those who were involved in the conspiracy against Christ represented a very small minority. Most Jews and many Jewish leaders had no idea what was going on. It is unfortunately very common for people to blame the Jews for Christ's Crucifixion, and that is simply incorrect. This misunderstanding has tragically led to terrible persecution and atrocities that are inexcusable. Christ clearly explained that he alone had the power to lay down and take up his life. He made the conscious choice to allow situations to unfold exactly the way they did. If one wants to point fingers as to who is to blame for Christ's Crucifixion, one needs to turn that finger inward. We are all responsible for Christ's death because it was for us, for his friends, that he paid the ultimate price so that we could be saved from the consequences of the Fall, from sin, from death, from Hell. It is because of Him, and His Atonement that we have hope. It was his mission to bring to pass the immortality and eternal life of man, and he has performed his part of the contract. Now it is up to us to perform ours as we faithfully strive to take up our crosses to follow Him.
As you study these passages this week, look for these symbols. This can truly help one to find powerful insights and make connections that can have profound and lasting impact.
Major Topics & Events
Major Events/ Doctrines | Location | Scripture Source | Videos |
Opposition increases | Galilee | ||
Urged to attend the Feast of Tabernacles | Galilee | ||
Jesus attends the Feast of Tabernacles- How knoweth this man his letters? | Temple | | |
The Doctrine of the Father | Temple | ||
The Spirit testifies of Jesus’ ministry | Temple | ||
The adulterous woman | Temple | ||
The light of the world | Temple | ||
Heals blind man on the Sabbath | Jerusalem | ||
Parable: The good shepherd | Jerusalem | ||
The Feast of Dedication (Hanukkah) | Jerusalem | | |
Admirers of the Baptist believe | Bethabara, Perea | |
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