What is the Echoes of Revelation Podcast.
This being our very first episode, I want to take a moment to share what this podcast is all about and what inspired me to begin this journey.
Episode One
[00:00:00] Welcome to Echoes of Revelation podcast. I'm your host, Adolf Peters, and I'm truly grateful you've chosen to spend a few moments with me today. This being our very first episode, I want to take a moment to share what this podcast is all about and what inspired me to begin this journey. Echoes of Revelation is a space where we'll explore deep truth, ask meaningful questions, and reflect on the revelations that shape our lives and faith.
My hope is that each episode will spark, thought, stir curiosity, and offer insight as we walk this path together. I do work full-time, and that takes up a big chunk of my schedule. When I'm traveling for work, it's not always [00:01:00] easy to sit down and record or produce new content. So depending on how things unfold, episodes might drop every other week or sometimes just once a month.
My wife, Tiffany, and I are honored to serve in various roles at our local church. The Worship Center, it's truly our home, and if you live in Lubbock or any of the nearby communities and you're looking for a church family. We'd love to welcome you. TWC has two campuses right here in Lubbock and another in Brownfield, Texas.
For service times, locations, and more info, feel free to check out our website@wearetwc.com. I look forward to seeing you there. One of the greatest blessings in my life has been the opportunity to teach our second year students in our school of ministry. It's an honor to pour into this next generation of leaders and watch them grow in their calling and understanding of the word.
At our school of ministry, we're passionate about equipping, empowering, and activating believers in their God-given identity. [00:02:00] Whether you're called to serve in the church or out in the marketplace, SOM is here to provide the biblical foundation, spiritual growth, and hands-on training. You need to step boldly into your Kingdom assignment.
Our academic programs are designed to be transformative. Whether you're preparing for full-time ministry or simply want to deepen your understanding of God's word, you'll find a solid biblical foundation, practical ministry skills and leadership tools that will help you walk confidently in your calling if feeling called a ministry.
Our certification program helps you take the next step, equipping you with the knowledge, skills, and spiritual depth to serve effectively in leadership roles. For those sensing a long-term call to ministry, our ordination track offers mentorship, training, and credentials to step in your role with confidence and authority.
It's a sacred journey and we're honored to walk it with you. Our three-year program is structured to build layer by layer. Year one lays the foundation with courses faith, identity, spiritual growth, and [00:03:00] kingdom living. Year two dives deeper into theology, leadership and ministry principles. Year three focuses on empowerment, combining theory with practical ministry and marketplace leadership skills, and at the heart of it all are our instructors passionate and experienced and deeply committed to mentoring students.
They bring theological insight, real life ministry experience, and a heart for discipleship into every classroom, creating a space where students can ask questions, share revelations, and grow together For additional details, please visit our website@twcsom.com. Now, let me share a little bit about my background.
I was raised in the Mennonite faith, and that's where my love for scripture first took root. I'm incredibly grateful for those formative years. They laid the foundation for my walk with God. Both of my parents served faithfully in ministry and they were the greatest example to me and my siblings. Their passion for serving the body of Christ was [00:04:00] evident in everything they did.
They made sure we understood the importance of being part of the church community and knowing the word, not just for knowledge sake, but so we could live lives that reflect the heart and character of our savior Jesus. After high school, I went on to college and enrolled in several biblical theology courses, and that's really where my journey deepened.
It sparked a passion in me for understanding scripture and the nature of who God is, and that fire hasn't gone out. In fact, it's grown stronger every time I open my Bible and the Holy Spirit reveals something new, it's a journey I'm still on, and one I'm grateful for every single day. Now, maybe you were raised Catholic, Baptist, Methodist, church of Christ or Pentecostal, or maybe you didn't grow up in the church at all.
Whatever your background, I think many of us can fall into the trap of getting caught up in religious routines. We start going through the motions and lose sight of the heart of it all. The word itself, scripture is alive, and when we truly engage [00:05:00] with it, it has the power to transform us from the inside out.
I believe that most of the time when the people of the church read the Bible, we don't read the Bible with eyes of wonder and anticipation, but with a sense of resignation. We already know the stories, so we seldom discover new things. We don't find the buried treasure. The heart behind this podcast is to approach scripture not through the lens of our Western Greek influence mindset, but through the rich and layered perspective of an Eastern Jewish hermeneutic.
I want to explore the Bible the way its original audience would've understood it, immersed in story, community, and context, so we can uncover deeper truths and insights that often get lost in translation. This perspective might feel new to many of us because for a lot of people, it's the first time that they're encountering it, and in a way it is new, but at the same time, it's not brand new.
Over the past century, the church has been growing. Learning how to engage the Bible through a historical lens without [00:06:00] abandoning the deep convictions we hold. That scripture is inspired, authoritative, and truly the word of God. I hold those truths with deep passion, and I've come to realize that I don't have to set them aside in order to think critically, ask thoughtful questions or explore the historical context of the biblical text.
And that's really what this study's all about, creating space to wrestle with scripture in a way that's both faithful and intellectually honest. My hope and prayer for every person tuning in is simple, yet profound that you would fall in love with the word of God, maybe for the first time or perhaps all over again.
But more than anything, I pray that through this journey, you and I come to know God more deeply, his heart, his character, and the immeasurable love he has for you. Regardless of one's religious background or even lack thereof. Studying the Bible offers significant opportunities for learning and personal enrichment.
Different denominations often focus on varying aspects of the [00:07:00] text, and engaging with diverse interpretations can broaden our understanding. Many core beliefs such as the divine inspiration of Scripture and the centrality of Christ resurrection are shared across different traditions. Yet, each denomination offers a unique interpretive lens.
For example, Lutherans emphasize salvation by grace. Through faith alone reformed Calvinist. Christians focus on God's sovereignty and a covenantal framework. Eastern Orthodox prioritize the consensus of early church fathers and holy tradition, Pentecostal and charismatic believers emphasize the ongoing work of the Holy Spirit.
Exploring these varied perspectives can help test your own assumptions and reveal new insights you may have previously overlooked. non-Christian traditions and secular scholarship also offer insights into biblical text. Sharing and discussing scriptural passages with people of different faith traditions can reveal commonalities and provide new context.
The Bible has a profound [00:08:00] impact on art, literature, and philosophy, and approaching it from a non-religious perspective can still be intellectually enriching. By consciously stepping outside your own denominational biases, you can engage with the Bible in fresh and challenging ways. If considering the insights of believers from different cultural backgrounds can broaden your perspective on a passage.
The Bible itself often highlights diversity within texts, noting how God's plan is for people of every nation, tribe and language. Understanding the ancient culture in which the Bible was written can be crucial for an accurate and deeper interpretation. Despite differing interpretations on certain issues, most denominations converge on the central message of redemption through Christ and the authority of God's word.
By focusing on these shared core truths, individuals can build bridges with others rather than. Being divided by our differences. Studying the Bible with an open mind allows for a deeper and richer understanding, moving beyond a [00:09:00] single interpretive framework toward a more comprehensive and holistic appreciation of the text.
This podcast was born out of a moment last year when a few of our second year school of ministry students asked if I'd ever consider sharing beyond the classroom in class I usually just have 35 to 40 minutes to teach. But what's grown in that time is a deep, genuine hunger for the word by the students, and that hunger has truly blessed me.
So to my SOM students, this podcast exists because of you. Thank you for believing in me, for pushing me, and for awakening something fresh in my spirit. Your passion for scripture is the spark that lit this fire. I try to encourage my students to dig for treasure. Scripture is our roadmap, and this podcast is where we'll take the time to explore it more deeply, dissecting it, wrestling with it, and uncovering the richness that sometimes gets left behind in the rush of a classroom setting.
As we begin to explore the text together, you'll hear me reference a number of Jewish [00:10:00] literary tools and devices. I want to take a moment to briefly walk through some of them so that when they come up. You'll have a clear understanding of what they mean and how they help us interpret scripture more deeply.
The first one is the mishna. The MISHNA stands as the first major compilation of rabbinic literature. An extraordinary collection of teachings passed down over centuries and formally compiled around 200 ce. It captures generations of Jewish legal thought and debate organized into 63. Tractates spread across six thematic orders.
This foundational work anchors the Jewish oral tradition and serves as the bedrock for the Talmud, which builds upon the MENA through layers of commentary and interpretation. Together they form a rich tapestry of Jewish thought law and spiritual insight. The Talmud is a rich and layered record of generations of rabbinic discussion covering law, philosophy, and biblical interpretation.
Compiled between third and eighth [00:11:00] centuries. It's structured as commentary on the mishna, often interwoven with stories and insight that bring the text to life. There are two main versions of the Talmud, the Babylonian Talmud, which is the more widely studied and what's compiled in what is now Iraq and the Jerusalem Talmud compiled in the land of Israel.
Both offer profound wisdom into Jewish thought and tradition, and together they form the cornerstone of the Jewish oral tradition. The Talmud stands as the cornerstone of rabbinic Judaism, serving as the principle wellspring of Jewish law and theological reflection for centuries before the rise of modernism.
It wasn't just a religious text, it was the heart of Jewish intellectual and cultural life shaping daily practice and inspiring generations of thought. Next we have the TaNaK, often referred to as the Hebrew Bible, which is the foundational text of Judaism. The name TaNaK is actually an acronym. It represents three main sections, the [00:12:00] Torah, which includes the five books of Moses, the Nave, or prophets, and the vem or writings.
This sacred collection is the original library of the Jewish people encompassing a wide range of literary genres. Narrative history, law, poetry, wisdom, literature, and deep theological reflection. It opens with the story of creation and concludes with the decree of King Cyrus in 5 39 BC allowing the Jewish people to return to Judea and rebuild the temple in Jerusalem.
Next we have the sages. When I speak of the sages, I'm referring to the towering rabbis of previous generations. Those whose minds were steeped in Torah, whose hearts beat in rhythm with his wisdom. These were not rabbis in the modern sense today. We often wrestle just to grasp the simplest concepts, but to the sages, Torah was ever present, woven into their thoughts, their speech, and the very way of seeing the world.
They didn't view a verse in isolation. They [00:13:00] saw it as part of a vast, interconnected tapestry. The sages were the primary authorities on Jewish law and spiritual interpretation in their time. They didn't merely recite the Torah. They expanded upon it and derived new laws, rooted in its eternal principles.
They were the architects of Jewish thought and practice shaping the framework of Jewish life in the post biblical world. It was these sages who developed the oral Torah, a vast reservoir of teachings, traditions, and insights that illuminate the written Torah and guide its application. Their wisdom wasn't just intellectual, it was spiritual and deeply experiential.
They lived in an era when understanding Jewish philosophy meant engaging with its mystical depths. These weren't ordinary rabbis. They were the ones who carried a pure tradition, who saw dimensions of Judaism that others could not their legacy lives on in the foundational texts of rabbinic literature.
These texts are not [00:14:00] just records. They are echoes of the sage's minds windows into their world, and invitations for us to wrestle with the same questions they did. Next up is Midrash, or as you might have heard it pronounced midrash. Midrash is a fascinating genre within Jewish literature that focuses on interpreting and expanding upon biblical texts.
Though it began as an oral tradition during the second temple period, the earliest written collections date back to the third century. These have been in teachings, use a unique interpretive approach, often connecting distant verses across scripture to uncover deeper meaning. Whether in narrative or legal passages, it's a method that invites us to see the layers and richness embedded in the biblical text.
Then we have a Jewish chiasm or sometimes called a Hebrew chiasm. This is a literary technique found throughout the Hebrew Bible or TaNaK. It's a structure where elements are repeated in reverse order, forming an [00:15:00] inverted pattern. This design isn't just clever, it's purposeful. It draws attention to a central theme, adds symmetry, and makes the message more memorable.
You'll find chiasm in everything from single verses to entire passages, and even across whole books for ancient Hebrew readers. This wasn't just a stylistic choice. It was a powerful way to highlight key theological and cultural ideas embedded in the text. The core of a chiasm is a reversal of elements like an X shape.
A simple chiasm uses corresponding ideas or words, A and A, B, and B, that appear in a reversed sequence with the most important point at the center where the treasure lies. We find an example of this in Mark chapter two, verse 27. This is where Jesus says The Sabbath was made for man and not man for the Sabbath.
Sabbath is A, and man is B. And then this is repeated in reverse [00:16:00] order as B. A chiasm highlight culturally significant themes and central ideas within the sacred writings. They provide unity and purpose to the text, making complex narratives easier to understand. This structure makes the message more pleasing to the year and easier to remember.
By analyzing Chiasm, readers can gain deeper literary and theological insights into the text. Meaning a big part of what I hope this podcast becomes is a bridge, a way of bringing the Jewish lens into our Western, often Greek shaped mindset. I wanna raise up a new generation of learners, people who don't just read the Bible, but know how to study it.
People who know how to ask better questions. I want to grow in my own understanding of scripture, not just the words, but the story beneath the words, and I want us to learn how to wrestle with a text, not just skim it, not just quote it, but wrestle with it, because that's where the depth flies. That's where the treasure is buried.
I don't want this [00:17:00] study to be about my opinions. What I hope to do here is open the text, really open it, and start asking better questions. Not just what does it say, but what is it trying to say? What is the spirit inviting us to wrestle with? I want this whole journey to be centered, not around our traditions, not around our assumptions, but around the text itself.
That's the anchor to create a space where it's okay to ask hard questions, where it's okay to sit with discomfort because often the places in scripture that unsettle us most, that don't sit right at first glance. Those are the places where the treasure is buried. That's where the spirit is doing his deep work.
A space where no question is off limits, no wondering is too much. No wrestling is too dangerous because let's be honest, there aren't many places in the church where that kind of engagement is welcomed and I want to protect that. I wanna preserve it. It's not easy. It's a very delicate dance. If we wrestle with the text, [00:18:00] it can feel risky, it can be misunderstood, and it takes humility to do it well.
I'm committed to holding it open for others and for myself because the few times I found spaces like this, they truly changed me. So before we close today, I wanna leave you with two small treasures. An echo of what this podcast will carry. One from the Old Testament and one from the New Testament. Our first treasure is found in Genesis chapter eight, verse four.
It says, then the arc rested in the seventh month, the 17th day of the month, on the mountains of Arad. Now, typically when we read this verse, we glance over it and move on, but every verse in scripture is intentional placed there by Holy Spirit with purpose. So we must ask, why did the Spirit want us to know the exact date the ark came to rest on the mountain?
To understand this, we need to recognize that the Jewish people follow two calendars. The first is the Genesis [00:19:00] calendar, which begins in the month of Tissie in the fall, or as you may have heard it, called Rash Hashanah. This is their civil new year. This is the calendar referred to in Genesis eight, four.
Then in Exodus, we're introduced to a second calendar, the spiritual calendar, which begins in the month of the SA in the spring. And this is what God says in Exodus 12 two. This month shall be your beginning of months. It shall be the first month of the year to you. So we have two calendars, the Genesis calendar, starting in the fall, marking civil time, the Exodus calendar, starting in the spring, marking spiritual time.
Now here's where it gets profound. The first month of the Exodus calendar, Nassan is actually the seventh month of the Genesis calendar, and we know Jesus was crucified on the 14th of Nassan the day of Passover. He remained in the grave for three days, which brings us [00:20:00] to the 17th of Nassan, the day of resurrection.
Now go back to Genesis, the Ark came to rest on the mountains of Air Rat on the 17th day of the seventh month. According to the Genesis calendar, that's the same day as the 17th of Nassan on the Exodus calendar. So what does this mean? It means that Noah's new beginning on the earth after judgment and flood was prophetically timed to foreshadow our new beginning in Christ.
The arc rested on Resurrection Day. The Holy Spirit embedded that day to point us forward to the day the stone rolled away. And new life began. Our next treasure is found in the Gospel of John, and this is where we find Mary Magdalene. She was a Jewish woman from Magdala, which was a fishing village on the western shore of the Sea of Galilee.
Her name appears 12 times in the Gospels, more than most of the [00:21:00] apostles. And while she's often confused with the woman who anointed Jesus' feet, that act belonged to Mary of Bethany. Still Mary Magdalene's presence in the gospel narrative is profound in a culture where women were rarely seen as spiritual authorities.
Her inclusion is a quiet revolution. There are seven women named Mary in the Bible, but this Mary stands out not because of status or lineage, but because of her unwavering love. Mary Magdalene was a woman of fierce devotion, an unshakable faith. She was delivered by Jesus from seven demons, and her life began a living testimony to his mercy and power.
From that moment on, her loyalty never wavered. She was among the few women who followed Jesus closely, discipled not only by his words, but by his presence. In a world where women were rarely given voice or visibility, Mary's role in his ministry was nothing short of radical. She was the first to witness the risen Christ, not Peter, [00:22:00] not John Mary.
Her longing to be near him, to serve him in any way she could, became the rhythm of her life. She knew that without him, she had no life at all. The faith she embodied daily, desperately faithfully is the kind we all long to live. What was it about Mary that made her the one Jesus entrusted with such a sacred unveiling?
Why did he choose her to carry the word of resurrection? We find our answer in the gospel of John. John one. One says, in the beginning was the word. This echoes Genesis one. One. In the beginning, God created. This is linking creation to incarnation, and in John 21 it says, now, on the first day of the week, we read that on the first day of the week, Mary Magdalene came to the tomb while it was still dark, this is no accident.
John is painting a picture just as light broke into darkness and [00:23:00] Genesis. So now in a garden, once again, a new creation, Dawn. Mary becomes the first witness of this new beginning, the reversal of Eve's sorrow, the restoration of humanity's hope, the repetition of the phrase, the first day of the week in both John one, one and John 2019, which says, then the same day at evening, being the first day of the week.
This is no accident. It invites the reader to pause, to notice, and to connect. John begins his gospel by echoing Genesis in the beginning, and he closes it by mirroring the same creation rhythm. It's a deliberate framing, a theological arc that stretches from the first creation to the dawn of new creation.
This creation language intensifies when you realize that the resurrection narrative in John 20 unfolds in a garden. John 1941 tells us now in the place where he was crucified, there was a garden. [00:24:00] The setting is not incidental. It's symbolic. Just as Eden was the birthplace of humanity, this garden becomes the birthplace of resurrection.
The sequence of events leading to Jesus's resurrection follows the pattern of the creation days. On the sixth day, humanity was formed in John's passion narrative. On the sixth day, Pilate presents Jesus to the crowd. In John 19 five, behold the man on the seventh day, God rested in John Jesus rests in the tomb, and then comes the eighth day, a day beyond the original cycle, a new beginning.
Easter becomes the inauguration of new creation. And then in John 2022, the risen Lord breathes on his disciples and says, receive the Holy Spirit. This moment echoes Genesis two seven. When God breathes life into Adam's nostrils, the breath of creation [00:25:00] now becomes the breath of recreation. The spirit is given not merely to animate, but to transform.
Mary Magdalene's role in this narrative is profound. She comes to the tomb early, finds it empty and runs to tell the others, but after they leave, she remains alone weeping in the garden. This image, a woman weeping in the garden calls us back to Eden. While Genesis never depicts Eve weeping, the imaginative echo is powerful.
One can envision Eve heartbroken standing in the garden after the fall. Aware of the rupture, she helped usher in. John invites us to see Mary Magdalene as a new kind of reversal of Eve. Where Eve's story begins with loss. Mary begins with restoration where Eve's tears might have marked exile. Mary's tears proceed.
Resurrection. She is not cast out. She's called by name. She's not blamed. She is entrusted in this [00:26:00] garden, sorrow is turned to joy and the story of humanity is rewritten. But let's go a little bit deeper. Mary stands outside the tomb weeping. She stoops to peer into the emptiness where Jesus once lay and what she sees is striking two angels in white, seated at the head and foot of the place where Jesus's body had been.
This image evokes the cherub atop the mercy seat of the Ark of the Covenant, and also the cherub stationed at the East of Eden to guard the way back to the Tree of life. The symmetry is intentional. The garden setting, the angelic presence, the posture of grief, it all invites us to see the moment as a reversal of Eden.
The angels speak, woman, why are you weeping? Their address woman is echoed moments later by Jesus himself. This repetition may be John's subtle way of drawing our attention back to the first woman in the Garden Eve. Unlike the cherub of [00:27:00] Genesis who barred reentry, these angels do not drive Mary away.
They do not guard the tomb as a place of judgment. Instead, they engage her with mercy, inviting her sorrow into sacred conversation. Their question and her response seemed to gently point her toward the risen Lord, the true tree of life. The curse is unraveling. Then Mary turns and sees Jesus standing before her.
Though she does not recognize him, why Mark's gospel offers a clue. Mark 1612, it says he appeared in another form. This echoes the transfiguration where divine glory veiled and revealed itself in mystery Jesus. Now, risen stands in a form that requires spiritual recognition and not just physical sight.
Jesus repeats the angel's question. Woman, why are you weeping? But he adds another. Whom are you seeking? This is no idle inquiry. It's a rhetorical [00:28:00] invitation. Just as God once asked Adam, where are you? Jesus now asked Mary, whom are you seeking? But the tone has shifted from judgment to grace. In Eden, God sought the man to confront sin In this garden, the risen Lord seeks the woman to offer healing.
Eden is being rewritten. Mary mistakes. Jesus for the gardener. A detail rich with meaning. Adam was called to attend the garden, and now the last Adam is mistaking for one who cultivates life, but this is no error. It's a theological whisper. As Paul writes, in one Corinthians 1545, the first man Adam became a living.
Being the last Adam became a life-giving spirit. Unlike the first Adam who responded to his wife's failure with blame. The last Adam comes to the woman in the garden, his bride with mercy, love and restoration. This is not just resurrection, it's recreation. The garden is no [00:29:00] longer a place of exile but of encounter.
The angels no longer guard against return. They welcome it, and the risen Christ mistaken for a gardener is indeed cultivating something new. A restored humanity, a redeemed bride, a new Eden. Let's bring all these threads together. Now it becomes clear that John is inviting the reader to witness a moment of profound theological significance.
What the resurrection of Jesus a new era has begun. But more than that, a new creation has been set in motion. And on the first morning of this new creation in the quiet darkness before dawn, we find a woman alone weeping in the garden. The scene draws us back to Genesis to the first woman in Eden. Eve's transgression led to judgment, separation from God and estrangement from her husband.
One can imagine the weight of her sorrow, the tears of shame she may have shed, but in John's gospel, the stories being rewritten through his life, death, and [00:30:00] resurrection. Jesus has dealt with sin once and for all. And now as light breaks over the garden, the first act of the risen Christ is to undo the curse of Eden.
Mary Magdalene stands in the garden, flanked by angels, not as a trespasser to be cast out, but as a seeker met with mercy. In her grief, she searches for her Lord. Unlike Eden, where God sought the hiding man and woman in judgment. Here the woman seeks her Lord and finds compassion. And more than that, she finds her bride groom.
Jesus the true Adam. Does not rebuke her. He comforts her. He speaks her name. And in that moment of recognition, her eyes are open to the reality of resurrection. This naming is no small detail. It is an act of new creation. Just as Adam named Eve in the Garden. Jesus names Mary in the garden of resurrection.
A new Adam has come to redeem a new eve, and she now stands restored in the presence of the Lord. Mary [00:31:00] Magdalene then becomes a type of eve, a redeemed eve. If the first act of Christ is to reverse Eden, then Mary is the first fruit of the new creation. Just as Paul writes in two Corinthians five 17, if anyone is in Christ, he is a new creation.
And when Mary runs to announce to the disciples, she says, I have seen the Lord. She becomes the first witness of resurrection, the first to proclaim the life of the new creation. In this way, she echoes Genesis three 20, where Eve is called the mother of all living. Mary the New Eve bears the message of eternal life.
She is not only the first to see the risen Christ, she is the first to carry the gospel of new creation. Mary Magdalene's experience highlights the theme of redemption, where individuals are freed from the bondage of sin and reconciled back to God. As I close today, this podcast will be a space for wrestling, [00:32:00] wandering, and walking slowly through the word, a space where ancient tools, midrash, chiasm, mishna, aren't relics, but keys.
Keys that unlock depth, nuance, and the sacred tension of not knowing this podcast will be a place where questions aren't threats, but invitations where scripture isn't flattened into certainty, but stretched into story. Where the prophetic isn't loud, but luminous, whispering through layers of meaning.
The Bible refers to God by many names, but two of the most prominent are elo, him and Yahweh. What do these names reveal and why do they appear when they do these questions Open? One of scripture's most profound mysteries, even more curious, is the rare pairing of these names, Yahweh and Ihe together, which appears in the first earliest chapters of Genesis, right in the story of creation.
In the first series of episodes, we'll explore the meaning of these names individually, the significance of their combination, and how this layered [00:33:00] understanding of God's identity might shape the way we live, drawing us into deeper reverence, trust, and transformation. So as we park today, consider this a glimpse, a seed, a first breath of something that longs to grow in you.
Thank you so much for tuning in today. I pray your week is filled with grace, insight, and the quiet stirrings of a new creation. If you have questions, reflections, or you just wanna continue the conversation, feel free to reach out to me at echoes of Revelation seventy6@gmail.com. Until next time, may you walk faithfully in the tension, linger in the questions, and be surprised by the God who both builds and births who divides to reveal.
And unites to restore who hovers over the waters and breathes life into dust, blessings, and I'll see you [00:34:00] soon.