ETWord Singapore

28/05/2026

40 writers. 1,600 years. 3 continents. ONE message that ties it together perfectly. That is not coincidence. That is divine authorship

28/05/2026

28/05/2026

Nonbelievers often claim the Chinese were somehow silent about Noah’s Flood or that Chinese civilization existed independently before the biblical events of Genesis. But the historical traditions themselves tell a very different story. According to the biblical worldview, the Chinese people, like all nations, descended from the post-Flood generations that spread across the earth after Babel through the line of Japheth and the dispersal of mankind after Noah’s Flood.

What is fascinating is that China is not silent about these events at all. In fact, researchers have documented over 200 ancient Chinese traditions, legends, and cultural references connected to themes resembling Creation, the Flood, and Babel. These stories are deeply embedded into Chinese history, oral tradition, ceremonies, and even elements of ancient writing systems.

The Gun-Yu traditions speak of catastrophic floodwaters overwhelming the world. Nuwa legends describe humanity surviving a devastating flood and restoring order afterward. The Dai people preserve stories of a great deluge covering the earth with survivors escaping destruction and beginning civilization again after the waters receded.

Even more striking are the connections within ancient Chinese symbols and characters. Some researchers have pointed out that the traditional Chinese character for “boat” combines symbols associated with a vessel, the number eight, and mouths or persons, something many creation researchers see as a remarkable echo of the eight survivors aboard Noah’s Ark. Other ancient traditions preserve stories of language confusion and humanity scattering after attempting to unite together, strongly paralleling Babel.

These are not random similarities scattered across disconnected myths. They are widespread memories preserved across generations and cultures. When civilizations separated by geography and language continue carrying echoes of Creation, the Flood, and Babel, the question becomes unavoidable: why?

The evidence points toward a common human history, exactly as Genesis describes.

28/05/2026

Spiritual growth can't be rushed—it's a journey that requires your patient, daily cooperation with God.
https://www.intouch.org/read/daily-devotions/the-process-of-sanctification

28/05/2026

Words and Healing...
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The alphabet of grace is full of sibilants — sounds that can't be shouted but only whispered: the sounds of bumble-bees and wind and lovers in the dark, of whitecaps hissing up flat over the glittering sand and cars on wet roads, of crowds hushed in vast and vaulted places, the sound of your own breathing." - Frederick Buechner
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Just as the body can become sick with illness, so can the soul: "I said, 'O LORD, have mercy on me; heal my soul (רְפָאָה נַפְשִׁי), for I have sinned against you'" (Psalm 41:4). Likewise we understand that fear profoundly affects the way the brain processes images and messages. Fear colors the way we see and hear things. And since the mind and body are intricately interconnected, fear is often the root cause of many physiological problems such as heart disease, high blood pressure, clinical depression, and other ailments. Left unchecked, fear can be deadly...

The targum Onkelos states that God breathed into Adam the ability to think and to speak. In other words, thought and speech are two primary characteristics of the image (tzelem) and likeness (demut) of God. Since our use of words is directly linked to the "breath of God" within us, lashon hara (לָשׁוֹן הָרָה) defaces God's image within us.... Using words to inflict pain therefore perverts the image of God, since God created man to use language to "build up" others in love. This is part of the reason the metzora (i.e., one afflicted with tzara’at) was regarded as “dead” and in need of rebirth.

Lashon hara is really a symptom of the “evil eye” (ayin hara). “Evil comes to one who searches (דָּרַשׁ) for it” (Prov. 11:27). We must train ourselves to use the “good eye” (ayin tovah) and extend kaf zechut - the “hand of merit” to others. Genuine faith is optimistic and involves hakarat tovah, that is, recognizing the good in others and in life’s circumstances. Gam zu l’tovah: “This too is for the good” (Rom. 8:28). The Midrash states that God afflicted houses with tzara’at so that treasure hidden within the walls would be discovered. The good eye finds “hidden treasure” in every person and experience.

King David said (Psalm 35:13): “May what I prayed for happen to me!” (literally, tefillati al-cheki tashuv - “may it return upon my own breast”). Some of our prayers are conscious words spoken to God, whereas others are unconscious expressions of our inner heart attitudes. When we harbor indifference, ill will, or unforgiveness toward others, we are only hurting ourselves. It is very sobering to realize that our thoughts are essentially prayers being offered up to God... When we seek the good of others we find God’s favor, healing and life. Yeshua spoke of "good and evil treasures of the heart" that produce actions that are expressed in our words (Luke 6:45). A midrash states that if someone speaks well of another, the angels above will then speak well of him before the Holy One.

In light of the enigma of “spiritual impurity” (i.e., tumah) and its ultimate expression revealed in the corruption of death, it is all the more telling that we should heed the cry of the Spirit: "Choose Life!" (Deut. 30:19). Sin is a type of "spiritual su***de" that seduces us to exchange eternal good for the petty and trivial. The nachash (serpent) in the garden of Eden was the first to speak lashon hara. He slandered God and lied to Eve about how to discern between good and evil. He is a murderer and the father of lies. Resist his wiles with the truth of God.

May it please the LORD to help each of us be entirely mindful of the power and sanctity of our words... May it please Him to help us use our words for the purpose of strengthening and upbuilding (οἰκοδομὴν) one another (Eph. 4:29). May God help us take every thought “captive” to the obedience of the Messiah, thereby enabling us to always behold and express the truth of God’s unfailing love.
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[ Hebrew for Christians ]
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Psalm 41:4 Hebrew reading:
https://hebrew4christians.com/Blessings/Blessing_Cards/psalm41-4-jjp.mp3
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Study page:
https://hebrew4christians.com/Blessings/Blessing_Cards/psalm41-4-lesson.pdf
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28/05/2026

The Paradox of Moses...
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Our Torah portion for this week (i.e., parashat Naso) ends with these amazing words: "And when Moses went into the Tent of Meeting (i.e., the Mishkan) to commune with the LORD, he heard the Voice (הַקּוֹל) speaking to him from above the mercy seat (i.e., kapporet: כַּפּרֶת) that was upon the Ark of the Testimony, from between the two cherubim; and there the LORD spoke to him" (Num. 7:89).

Now Moses was truly an extraordinary and wonderful person -- Israel’s first great prophet, priest, and king. His life can be divided into three great distinct periods of 40 years each. First, he was raised as an Egyptian and lived as a prince of Egypt (the Egyptian period); second, he fled to the land of Midian where he became a shepherd and encountered God in the desert (the Midianite period); and third, after the great deliverance from Egypt, Moses led the people back to Sinai where he 1) became the mediator (priest) of the covenant between God and Israel, 2) legislated the various laws of the Torah, and 3) received the prophetic vision of the Tabernacle, the future exile, and the ultimate glory of Zion.

Notice, however, that Moses was extraordinary in the sense that he transcended the entire system of religion that was later established as "Judaism." First, as the great legislator, Moses stood outside of the law, serving as its voice of authority. Second, as the high priest of Israel, Moses instituted various sacrificial rites before the laws of sacrifice were enacted. For example, he instituted the Passover sacrifice in Egypt (Exod. 12:1-11), and when the people later reached Sinai, he offered blood sacrifices to ratify the terms of the covenant (Exod. 24:8). Moreover, he ascended the mountain and received the prophetic vision of the Sanctuary before the priesthood had been instituted in Israel (Exod. 25:8-9). And even after the laws of the priests were enacted and the Tabernacle was erected, Moses was allowed to go before the very Holy of Holies to hear the Voice of the LORD, even though technically speaking this was forbidden, since Moses was not a kohen (i.e., descendant of Aaron).

I mention this because some Jewish people stumble over the fact that Yeshua, who was from the tribe of Judah, served as Israel’s High Priest of the New Covenant. Of course this issue is addressed in the Book of Hebrews, where the role of the Malki-Tzedek priesthood is ascribed to King Yeshua (Heb. 5:6-11; 7:1-19), but it is important to realize that Moses himself foresaw the coming of the Messiah as Israel’s great prophet, priest and King (Deut. 18:15-19; John 5:36). Indeed, just as Moses himself was "outside" the law by serving as Israel’s priest but nevertheless was commissioned by God Himself, so also with Yeshua, who instituted the sacrifice of His blood as the Lamb of God and who went directly before God's Throne to intercede on our behalf.

Like the patriarch Joseph before him, Moses was a "picture" of Yeshua in various significant ways. Though he was a Jew from the tribe of Levi, he appeared as a "prince of Egypt" to his own people and was educated in all the wisdom of the Egyptians (Acts 7:22). And though he was God's chosen deliverer, Moses was initially rejected by the Israelites and then turned to the Gentiles, taking a "foreign" bride. After being severely tested in the desert, he was empowered by God's Spirit to become Israel's deliverer for their hour of great tribulation. Indeed, both Moses and Yeshua were "sent from a mountain of God" to free Israel; both revealed the meaning of God's Name; both spoke with God "face to face." Moses was sent from (physical) Mount Sinai in Midian; Yeshua was sent from a spiritual "Mount Zion" in Heaven (Heb. 12:22). The New Testament relates that Moses and Elijah later met with Yeshua to discuss His "departure," literally, "His Exodus" (τὴν ἔξοδον αὐτοῦ) that he would accomplish at Jerusalem to redeem the entire world (Luke 9:30-31).
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[ Hebrew for Christians ]
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Deut. 18:15 reading:
https://hebrew4christians.com/Blessings/Blessing_Cards/deut18-15-jjp.mp3
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Study page:
https://hebrew4christians.com/Blessings/Blessing_Cards/deut18-15-lesson.pdf
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28/05/2026

We all want direction.
We all want care.
We all want a life that feels full.

And yet, left on our own… we wander.

Jesus meets us there—not as a distant authority, but as a present Shepherd.

In episode 3 of the Know God Deeply podcast, we’re diving into John 10 to see what it means that Jesus is both the Door and the Good Shepherd—the One who leads, protects, and gives abundant life.

Because abundance isn’t found in striving… it’s found in following Him.

🎧 Listen to episode 3 here: https://open.spotify.com/show/6b6Qp4I9JCKKNdftSZjAjU?si=de4eb6381af342da

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