BibleInteract: Recent Episodes
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English translations use the term “cursed” to describe the Jews whom Paul was addressing in Romans 9-11. In English, the term “cursed” conveys a state of being doomed, condemned, and cut off from God. However, since Paul was conveying a Hebrew concept to Jews in Rome, we must consider the Hebrew word חרם (charam). Join me as we work to understand the Hebrew understanding, which will lead to a conclusion that challenges traditional Christian interpretations.
I would like to share with you some of my research from Scripture on the future role of the Remnant. Knowing the future helps us stand firm today and gives us an incentive to walk in harmony and righteousness with God.
We will turn to the Book of Daniel for a prophetic narrative of a future battle that will ultimately defeat Satan and his forces of evil. The story occurs in Daniel 3:19-30 when Daniel’s three friends, Shadrach, Mishach, and Abednego (who represent the Remnant) are thrown by Nebuchadnezzar’s soldiers into a furnace of blazing fire.
Paul presents evidence from Scripture to support his claim that “all Israel will be saved” by citing Isaiah 59:20-21. Traditionally the temptation has been to try and understand Paul’s message from these two verses. However, the people of ancient Israel lived in an oral society where they internalized blocks or portions of the Holy Writings by listening and memorizing. Therefore, we must turn to the quotation in Isaiah and begin by identifying its context, which will be its likely memorized block.
Paul’s metaphors of the “first piece of dough” and “the lump” have been woefully misunderstood by Christians because of their reference to Hebraic concepts. So too is the misunderstanding of the imagery of the olive tree. Then Paul’s repetition of “arrogant” rings in our ears. The sense of the original Greek means to exult or triumph over others, in this case the Jews. Paul is warning Gentile believers not to see themselves as superior over their Jewish brethren who have been seriously chastised by Paul with a warning that they may lose their special inheritance of the birthright that entitles them to participation in the Remnant. Gentiles also must listen to these words of caution.
Paul uses the narrative of Elijah in the Hebrew Scriptures to help us understand the role of the Remnant. God asks, “What are you doing here, Elijah?” (1 Kings 19:9) a question that will be repeated in verse 13, but only after God put Elijah through several testing experiences. The repetition forms what I call “a sandwich.” In this case, the construction is not chiastic because there are no parallel lines. However, the ancient ear would have heard the repetition and been drawn to the passage that the repetition brackets.
Who will be saved, and who will not be saved? This is a critical question because Christian different Christian denominations offer several possible answers. As we proceed to examine the concept of salvation in Paul’s message to the Jewish believers in Rome, we will be exploring who will be saved, how they will be saved, and the consequences of salvation as Paul and his first century Jewish brethren would have perceived this concept of “who belongs to God.”
The tragedy of a traditional Christian perspective has resulted in exalting Christians over the Jews. This is due, in part, by thinking that the Jews in Rome were not confirmed believers in Christ, which is an incorrect interpretation. However, the more serious problem is the focus on God’s benefits to Gentile believers in Christ while condemning the Jews for their unbelief. Knowing how to understand Paul’s Hebraic presentation is essential for correcting these unfortunate beliefs.
Paul’s presentation in Romans 9:14-18 becomes essential for us to comprehend because it offers an understanding about what God is doing and why. Paul explains with another halachic midrash by beginning with a startling premise that needs to be proven. He insists that God sometimes acts in unrighteous ways. “What shall we say then? There is no injustice with God, is there? May it never be!” (Rom 9:14). In other words, there IS sometimes injustice with God. Why are we so startled? Because God is a Righteous God without sin or imperfection. What does it mean that God sometimes acts in unrighteous ways? Together we will explore the answer.
As we consider the future role of the Remnant, we find that the narrative portrays two mighty armies that are struggling for ultimate control and power. One represents the world, ruled by Satan, and the other is the army of God. Both are identified as a powerful remnant. We first meet the remnant of Satan before the flood when “the Nephilim were on the earth.” These were giants of huge proportion with a name that signified them as belonging to Satan.
When Paul cited from Malachi (“Jacob I loved but Esau I hated”) I have concluded that Paul was using the Hebrew sanae to mean “unloved.” God did not “hate” Esau in the sense of condemnation, but simply did not bestow His love upon Esau because of his unworthy behavior of selling his birthright. God does the same with us by bestowing love in the form of grace and withholding love as a form of testing and instruction. God does not hate His children, but He does withhold His love for unworthy behavior.
The word midrash comes from the Hebrew דרשׁ(darash), which means to search diligently for something that is not in plain sight. A verse in Deuteronomy captures the essence of the mysterious nature of God and His Word. “You will seek the Lord your God, and you will find Him if you search [דרשׁ] for Him with all your heart and all your soul” (Dt 4:29). Halachic midrash uses methods to draw out this hidden meaning.
Paul presents the conclusion of his midrash as a premise that needs to be proven. “They are not all Israel who are from Israel” (Rom 9:6). Paul is continuing to address Jewish believers in Rome who are teaching their Christian brethren that circumcision and knowledge of the Law are required to participate in the household of God. The Gentile believers in Rome would have been listening, and so are we.
After chastising the Jewish believers for their self-righteous behavior in Romans 9:1-5, Paul presents the theme of his discourse, which is God’s selection of a Remnant. What Paul was going to present next would fly in the face of comfortable and well-established Jewish traditions of that time. Paul was going to use halachic midrash to uncover a mystery from the depth of Scripture that had not been fully known or appreciated before.
You must resist the temptation to conclude that the Jews, whom Paul was addressing in Romans 9-11, “will not be saved.” All Jews are God’s people who have been born to an inheritance called the birthright, which bestows a leadership role. However, Paul cautions these Jews that unless they overcome the sin of pride, they will be found unworthy of the special inheritance although they will still belong to God with a lesser inheritance.
We can see that Paul is speaking to Jews in Romans 9-11, ”my brethren, my kinsmen according to the flesh, who are Israelites.” In all of chapters 9-11 there are only nine verses that deal with Gentiles (Rom 11:13-21). So, are these Jews believers in Christ? Many have concluded they are not Christians, so Paul must be reprimanding them for their unbelief. If this is true, it promotes an anti-Semitic interpretation of Paul’s words. I have come to a different conclusion.
For the past 2,000 years the writings of Paul have spawned conflicting theological interpretations. As for a reflection from the Jewish community, a rabbi recently shared with me this thought. “We never discuss Paul,” he explained. Why? Because Christians have tended to interpret Paul’s obscure words literally, which has led to anti-Semitic conclusions. I will offer my personal journey to find the true meaning of Paul’s words.
Dr. Anne Davis goes into detail on the importance of inheritance and the birthright in the Old Testament and that will show the deeper meaning in Paul's message in Galatians 3:29.
In Galatians 4:24, Paul uses startling makers to lead us to the Hebrew Scriptures, pointing to the story of Hagar and Sarah. What is Paul up to when he is leading us to the Old Testament in this way?
Dr. Anne Davis continues unraveling the chiasm in Galatians 3:25-29 where Paul uses the term "sons of God".
Without recognizing chiasm in Scripture there will unfortunately be interpretations that are misleading at best and sometimes incorrect. We will explore Paul’s second chiasm which instructs us how to find true life in Christ.
There is no way to understand Paul’s words that seem to replace the seed of Abraham with a singular seed that is Christ without an understanding of Hebrew, which will be the discussion in this podcast.
We will continue to address the second midrash in Paul’s letter to the Galatians. which speaks of “the curse of the law”. My heart grieves to think of all the teaching that is based on a literal interpretation. Paul’s meaning is in the midrash!
We will continue to address Paul’s second midrash in Galatians, which he presents in a chiastic construction. To understand why Paul refers to “the curse of the law”, we must first perceive the chiasm. We will learn in the next podcast that the Law is not a curse!
In his second midrash in his letter to the Galatians the apostle Paul uses the term “curse of the law”. However, he does not mean that the law is a curse! This podcast is an introduction to this midrash on the curse of the law.
In Galatians 3:6-9, Paul cites from the Hebrew scriptures and follows it with a conclusion two times. The conclusions are almost identical and we can see that both of his citations are about Abraham but there must be something more that connects these verses that makes them conceptually similar in order to generate a legal conclusion that Paul declares twice.
Midrash was in use in the second temple period, which includes the writings of Paul. They were methods of ancient exegesis that uncovered previously hidden meaning from the Hebrew Scriptures. Are you ready to hear something that challenges your previous beliefs?
Paul commonly used the artistic patterns of the Hebrew language that can help us find deeper meaning in his letters. Dr. Davis introduces the 4 steps to decode the patterns used by the apostle Paul whenever he says something puzzling.
In modern times, Paul's words in Galatians 2 have been taken literally. Dr. Anne Davis gives evidence that he is speaking with sarcasm, which was acceptable during heated debates in ancient times. How does this change the message written in Galatians 2 and how does that challenge our own traditions?
Dr. Davis takes a look into Paul's methods of persuasion: he used both Greco-Roman rhetoric and the artistic use of patterns in the Hebrew language. What did Paul really mean when he used the phrase "Works of the Law" in Galatians 2?
There are four traditional interpretations of Paul's work in Galatians. Paul is trying to tell us something about the law and the works of the law and that has generated significant confusion despite four common interpretive positions. Which one do you agree with? Which interpretation is the right one?
After three years in Damascus, Paul appeared in Jerusalem to engage in discussion with Paul and James, who then sent Paul to his hometown of Tarsus. Paul responded to this crisis (as he responded to many other crisis throughout his ministry) by seeking God for direction and searching the scriptures for deeper meaning.
After Paul returns from Mount Sinai to talk with God, he returns to Damascus for 3 years, giving him enough distance from the intense scrutiny from the Christian leadership in Jerusalem as well as learning a tent making trade that would help fund his travels.
Before going into Paul's teachings and use of midrash, it is important to understand Paul's history. Dr. Anne Davis chronicles Paul's early travels shortly after his encounter with Yeshua on the road to Damascus.
Dr. Anne Davis goes into detail of Stephen's trial and execution as noted in the Bible. Witnesses who accused Stephen of blasphemous words against God and the law laid aside their robes at the feet of Paul (then known by his Hebrew name, Saul). As a young legalistic fanatic under the direction of the Sanhedrin in Jerusalem, Saul approved of the stoning that led to Stephen's death.
Dr. Anne Davis gives some examples of Paul's letters that many theologians have taken literally, causing a devastating effect through history as his words have been assumed as anti-Semitic. Dr. Davis offers significant evidence that Paul uses linguistic devices to provoke a much deeper concept in his writings.
When it comes to the end of time, there is a lot of misinformation and confusion surrounding on what exactly will happen. The purpose of this special podcast series is to give you a clear and vivid picture of what is going to happen during the period explained in the book of Revelation. Knowing the “hope”, which is an understanding of the future, is essential if you intend to stand for God. After all, Paul tells us to rejoice in hope so we can persevere in tribulation (Rom 12:12). Do you have a clear understanding of the hope?
When it comes to the end of time, there is a lot of misinformation and confusion surrounding on what exactly will happen. The purpose of this special podcast series is to give you a clear and vivid picture of what is going to happen during the period explained in the book of Revelation. Knowing the “hope”, which is an understanding of the future, is essential if you intend to stand for God. After all, Paul tells us to rejoice in hope so we can persevere in tribulation (Rom 12:12). Do you have a clear understanding of the hope?
When it comes to the end of time, there is a lot of misinformation and confusion surrounding on what exactly will happen. The purpose of this special podcast series is to give you a clear and vivid picture of what is going to happen during the period explained in the book of Revelation. Knowing the “hope”, which is an understanding of the future, is essential if you intend to stand for God. After all, Paul tells us to rejoice in hope so we can persevere in tribulation (Rom 12:12). Do you have a clear understanding of the hope?
When it comes to the end of time, there is a lot of misinformation and confusion surrounding on what exactly will happen. The purpose of this special podcast series is to give you a clear and vivid picture of what is going to happen during the period explained in the book of Revelation. Knowing the “hope”, which is an understanding of the future, is essential if you intend to stand for God. After all, Paul tells us to rejoice in hope so we can persevere in tribulation (Rom 12:12). Do you have a clear understanding of the hope?
Each of us today has qualities of the ancient Pharisees or those of the Sadducees. Of course, only if we lean too far does it become unacceptable, but we can all learn to overcome any excesses in our attitudes and behavior that become offensive to others from Yeshua's teachings.
The wisdom literature of John has helped us understand “who is the Father,” “who is Jesus the Son?” Now we learn “who are the disciples, and what role are they being called to play?” The discourses in John chapters 14-17 offer instruction to Yeshua’s disciples.
John chapters 14-17 are lengthy discourses that continue to be Hebrew wisdom literature. They offer a wealth of understanding to those who can penetrate the artistic nature of the text. In this session we penetrate a depth of understanding about Yeshua’s declaration: “If you have seen Me, you have seen the Father.”
In this session we will discover the meaning of being sent by exploring the ancient custom of agency. The agent was regarded as one with the sender, thus commanding the same power and authority to act on the sender’s behalf. This concept will become important when we consider, in a later session, how Yeshua is sending his disciples.
The Johannine community offers the evidence of four witnesses to Yeshua as the Messiah whom God has sent to act on His behalf.
In this session we will look more closely at the Hebraic concept of signs which reveal the nature of God and how He is working with His people.
The Book of John records seven signs that prove Yeshua is the Messiah whom God has sent with power and authority to speak in His name.
The book of John begins with a poetic introduction that we all love. However, there is a deeper meaning in the artistic nature of the language.
The Gospel is dramatically different from the Synoptic Gospels - Matthew, Mark, and Luke; Christian theology has tended to view and interpret the book of John in a way similar to Greek philosophy.
The gift of the Holy Spirit and the new covenant, both of which were made possible by the Messiah, allows us to walk in ways today that are a partial fulfillment of the way we will be able to walk in the future. However, it is possible to bring the future into our lives today.
“Do not think I came to bring peace on the earth; I did not come to bring peace but a sword” (Mat 10:34). But this contradicts the nature of God, who is peace or shalom. Yeshua then cites from Micah. This session explains how to connect the two testaments.
This account gives us information about the end of time, but encourages us to bring the end of time into our lives today. This session is an in-depth study of the artistic nature of the text.
Textual criticism is a scholarly field of study that examines biblical texts that were composed over a period of time. These texts were hand-copied and were susceptible to scribal error. By comparing later texts with earlier texts these scholars can identify scribal errors and intentional additions to uncover the most likely original.
We all know about the future Kingdom of God when God’s people will come into His presence in righteousness. However, the NT parables are directed to disciples and encourage them to walk in righteousness now. The repetitive phrase, “The Kingdom of God [Heaven] is like” encourages us to walk in the ways of the Kingdom now as a witness of God.
What is the relationship between believing in Yeshua, the son of God, and also believing in the resurrection? The answer is largely in the New Testament, but a connection to the Hebrew Scriptures is also significant.
Wisdom literature is a distinct genre, or literary form, that that is prevalent in the Hebrew Scriptures. This session gives examples of wisdom literature in Job and the first chapter of the Book of John.
Hebrew poetry appears in approximately 40% of the Hebrew Scriptures. Psalms and Proverbs are written exclusively in poetic form. Learn how to penetrate the deeper meaning of Hebrew poetry through a study of Psalm 1.
In our modern western world, we have been raised with a Greek mindset. Yet, both the Old Testament and the New Testament are deeply Hebraic in their thought and presentation.
There are two different accounts in Genesis that record God’s creation of mankind (Gen 1:27; 2:7). The western approach suggests there were originally two different manuscripts. However, this session promotes a Hebraic understanding that perceives God as the author who included both accounts for a reason.
Our traditional understanding of Esau, as rejected by God, originates, in large part, from a literal interpretation of the New Testament. However, there are two problems: the citation is part of a midrashic argument, and the English word “hate” contradicts the Hebrew meaning.
Interpreting the Bible literally began with Martin Luther 500 years ago, which effectively robbed us of an ability to uncover depth of meaning. Dr. Davis turns to Isaiah 3 to demonstrate the artistic nature of the biblical text.
The Book of Isaiah covers three different historical periods. We must know the historical background to fully appreciate the powerful messages of Isaiah.
If we read the words of Isaiah literally, it sounds like God has dismissed Israel because of sinful behavior. However, the language of wrath and judgment was intended as instruction, not as condemnation.
Isaiah’s parable of the vineyard is steeped in artistic language that leads to a powerful conclusion.
Matthew begins by citing Isaiah’s parable of a vineyard, but then turns in a different direction that leads to a powerful conclusion. We must first understand Isaiah’s parable, and then consider the Matthew’s artistry of language.
Paul declares in Romans 6:15 that “we are not under law.” However, there are two problems with a literal interpretation. Paul is alluding to the Cain and Abel story, and his words must be read in the context of the NT passage. You will discover that the conclusion is quite different from a literal interpretation.
Parables are a form of commentary on another portion of Scripture, which applies to the Parable that Nathan the prophet spoke to David the king in 2 Sam 12. What follows is subtle artistry of language that leads to a powerful conclusion that applies to our lives today.
The three festivals of the Passover week convey prophetic meaning, and also provide powerful messages for our lives today.
We will consider three people in Scripture who hit “rock bottom". In each case, their response led to a blessing that was life-changing.
We turn to the Scriptures to learn how to hear from God by exploring the phrase, “the voice of God.”
Scripture declares that the children of Israel are God’s firstborn son, and that God is their Father. “Once a son, always a son” is the conclusion of this study.
As God’s firstborn son (Ex 4:24), all the children of Israel are entitled to a special inheritance of leadership known as the birthright.
Israel’s inheritance is not “salvation” (a Christian concept), but a special inheritance of leadership known as the birthright. However, each individual must exhibit characteristics of leadership or God will remove the birthright for unworthy behavior. However, all the children of Israel, whether they inherit the birthright or not, still belong to God.
God is making a selection out of Israel as to who is worthy to inherit the birthright, which is a special role of leadership. This selection process has nothing to do with “who will be saved.” All the children of Israel belong to God. However, those who inherit the birthright are called a “remnant,” and they have a special role to play in God’s great Plan of Redemption.
God is selecting a remnant out of Israel to play an important future role. After the Millennial Kingdom, a remnant will be led by the Messiah in a victorious battle against the forces of evil, which we can see in the Book of Daniel. Our lives today are a training ground to prepare those who will be worthy of this special role.
It is clear from Scripture that there will be a remnant of Israel. In a previous session we learned that the remnant are those who will inherit the birthright. However, what about believers in Christ? Romans 9-11 reveals that there will also be a remnant from the Church.
What does it mean in Col 1:27 that Christ is “in” those with faith in him? After answering this question, we explore what it means that “you are in Christ".
Ez 37:16-19 talks about a future joining of two sticks. What do the sticks represent? This passage is in a chiastic construction, and the Hebrew word translated “companions” leads us to a different conclusion than is generally offered.
We must know the historical and cultural background of ancient Israel in order to understand the biblical passages about the Samaritans.
A common interpretation finds that only those Jews who believe in the Messiah will be “saved.” First, this teaching examines the biblical meaning of the word “saved.” Then we discover from Scripture that all the children of Israel “belong to God,” just as those with faith in Christ also “belong to God.”
How does the resurrection of Christ lead to the first aspect of salvation? And, if there is a first aspect of salvation, what follows?
Christian theology offers three possible answers (with variations on each theme). Dr. Davis suggests that you consider the evidence for each interpretation, and then come to your own conclusion.
After exploring three possible answers in the previous session, Dr. Davis shares her understanding from Scripture as to “who will be saved,” and then explains how she drew this conclusion.
Dr. Davis explains various Christian interpretations that attempt to answer the question, “Who will be saved?” Then she turns to the second aspect of salvation for Israel, which is rescue from daily consequences of walking in worldly ways. This concept of daily rescue from pain and suffering is portrayed through the artistic nature of the Exodus narrative.
Paul declares that believers in Christ have received “the promise of the Spirit through faith” (Gal 3:14). God’s promise can be found in the Hebrew Scriptures, which conveys deeper meaning through the artistry of the language.
The Exodus event teaches us how to be free from bondage to the world in our daily lives. The irony is that freedom without the law leads to suffering bondage under the control of Satan.
This session conducts a close examination of Genesis 28:10-13 by considering the geography of the event, the greater narrative in which Jacob’s vision occurs, and especially the artistic nature of the biblical text.
In Leviticus 11:44 we learn that God commands the children of Israel to be holy as He is holy. In the New Testament, Peter repeats this commandment to believers in Christ. The reason for this commandment is so that God’s children, both Jew and Gentile, can draw near to Him.
In Hebrews 6:1-2 we learn that understanding baptism is one of several “elementary teachings.” Yet, there is a depth of understanding to this “elementary teaching.” How deep is your understanding about baptism by water and Spirit?
In Hebrews 6:1-2 we learn that “laying on of hands” is an elementary teaching. Yet, Yeshua laid hands on people to heal them. This session leads us to a higher principal regarding “laying on of hands.”
In Hebrews 6:1-2 we learn that the knowledge of eternal judgment is an “elementary teaching.” This session leads us to a higher principal regarding eternal judgment.
Mature Christians press on to perfection and strive for it. In this session we examine the concept of perfection by starting in the Hebrew Scriptures, and then turning to passages in the New Testament.
Dr. Davis discusses the research she conducted before writing her book on Romans 9-11. She suggests that Rom 9:1-11:12 is addressed to Jewish believers, and Paul uses halachic midrash and artistry of language that the Jewish believers would have understood. For us to understand these chapters today, we must “think Hebrew, not Greek.”
Galatians 5:1 declares that Christ has set us free. When did this occur, and how? And what does it mean to “be free.” Then Paul warns us not to be subject to bondage again. What does this mean?
A chiastic structure in Galatians 3:1-5 offers instruction about the relationship between the Holy Spirit and the Law.
We first meet Satan’s giant army in Genesis 6:4. God caused a flood to destroy these evil giants but some survived, and they continue to appear in the biblical narrative. At some future time, possibly after the Millennial Kingdom, the armies of God and Satan will meet in a final battle.
King Jehoiachin was cut off from the rulership of Judah and carried into exile for his disobedience, which then necessitated a virgin birth.
Trees in Scripture are metaphors for rulers and The Fig Tree in particular represents the leadership of Judah.
The sanctity of trees in the land of Israel in the fourth year were Holy and set apart to God because of their first fruit status.
Leviticus 19:23-25 outlines the sanctity of trees grown in the land of Israel. In the first three years the trees were considered forbidden or uncircumcised.
Many of the physical traits of the Fig Tree can be compared to the character qualities of the believer.
Rashi suggests the Fig Tree is the Tree of the Knowledge of Good and Evil and declares the “very thing by which they were disgraced (Adam and Eve) were they restored”.
Isaac bestows a special blessing upon Esav and Jacob in Genesis 27 that is connected to the dew of heaven.
Gideon is pictured as the savior and deliverer who needed a sign. This came in the form of dew on the fleece and dew on the ground.
The story of Gideon from Judges six begins with Gideon threshing wheat in a winepress as the armies of Midian and Amalek come from the East to attack.
The children of Israel collected a portion per person of manna for 5 days then on the 6th day they collected a double portion for Shabbat.
The concept of dew and resurrection is found in Exodus 16 and is connected to the manna at the Second Passover and the Counting of the Omer.
First Kings 17 points to the resurrection through the story of Elijah and the widow from Zarephat. An element of atonement is first revealed in the flour jar.
The dew has long been associated with the resurrection of the dead in the rabbinic literature.
Part 2 of this teaching on Salt expounds the reasons behind the command in Lev 2:13, the interchangeability of salt with blood, and the significance these truths have with regard to our understanding the metaphor of salt used by Messiah in the Apostolic Scriptures.
This teaching expounds on the significance and lessons of Salt in Scripture, beginning in Part 1 with it’s nature and historic use in the Ancient Near East.
Sometimes positive (i.e. ‘do this’) and negative (i.e. ‘don’t do this) commandments seem to conflict. This teaching explains how to deal with such conflicts the way Messiah dealt with them according to the Law of Chesed (Mercy/Lovingkindess).
In this session we analyze the key Allegory in Galatians chapter four and find out the ultimate significance of Paul’s message for our lives today.
In this session we dive into the eight specific uses of the phrase ‘under law’ as used by Paul alone in Scripture.
In this session we dive into the five specific uses of the phrase ‘works of law” as used by Paul alone in Scripture.
In this session we discover the central message of Galatians that centers on the idea of forced circumcision and the ‘real’ Good News.
This session covers how false Jewish traditions of separation from or association with gentiles impacted and frustrated Paul’s efforts to clarify the REAL Good News.
This session addresses the basic issues that need to be considered when interpreting Paul and the historic, but distorted, doctrine of salvation taught within Judaism during the first century that Paul had to contend with in order to share the real Good News of Messiah.
Learn how an ingenious system of dots and dashes placed over, under, around, and through the Hebrew letters preserved the pronunciation of the holy tongue.
In an earlier session we saw that Satan has a remnant army of physical giants. God is also preparing an army, but His soldiers are spiritual giants known as “mighty men.” God’s army is called a remnant because God is selecting those who are worthy and prepared to submit and obey to their commander-in-chief, Yeshua the Messiah. The battle between these two giant armies will take place after the Millennial Kingdom.