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Weekly Parashah |
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| Torah: Gen. 23:1–25:18 | Haftara: 1 Kgs. 1:1–31 | Brith Chadashah: Mt. 1:1-17 Mt. 2:1–231 Cor. 15:50-57 |
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Chayei Sarah (The Life of Sarah) |
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Scripture: |
Genesis. 23:1–25:18
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Torah |
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Abraham Purchases Machpelah23 Now Sarah’s life was 127 years—the years of Sarah’s life. 2 Sarah died in Kiriath-arba (that is, Hebron), in the land of Canaan. Abraham came to mourn for Sarah and to weep over her. https://www.biblegateway.com/passage/?search=Gen.+23%3A1%E2%80%9325%3A18&version=TLV |
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Scripture: |
1 Kings 1:1–31
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Haftarah |
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Rivalry for the Throne1 Now King David was old, advanced in years. Though they covered him with clothes, he could not keep warm. 2 So his servants said to him: “Let them seek a young virgin for my lord the king, and let her attend the king and be his nurse; and let her lie by your side, so my lord the king may keep warm.”3 So they sought for a beautiful girl throughout all the territory of Israel, and found Abishag the Shunammite, and brought her to the king. 4 The girl was very beautiful. So she became the king’s nurse and served him, but the king was not intimate with her.5 Now Adonijah son of Haggith exalted himself, saying: “I’ll be king!” So he prepared for himself chariots, horsemen and 50 men to run before him. 6 His father had not scolded him at any time by asking: “Why have you behaved this way?” He was also a very handsome man; and he was born after Absalom.7 So he conferred with Joab son of Zeruiah and with Abiathar the kohen. Following Adonijah, they supported him. 8 But Zadok the kohen, Benaiah son of Jehoiada, Nathan the prophet, Shimei, Rei and David’s mighty men, were not on Adonijah’s side. 9 Then Adonijah sacrificed sheep, oxen and fattened cattle by the stone of Zoheleth[a], which is beside En-rogel, and invited all his brothers, the king’s sons, and all the men of Judah, the king’s servants, 10 but he did not invite Nathan the prophet, Benaiah, the mighty men, or Solomon. 11 But Nathan spoke to Bath-sheba, Solomon’s mother, saying: “Haven’t you heard that Adonijah son of Haggith has assumed the kingship—and our lord David doesn’t know it?https://www.biblegateway.com/passage/?search=1+Kgs.+1%3A1%E2%80%9331&version=TLV |
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Scripture: |
Matthew 1:1-17
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Brit Chadashah |
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Forefathers of Yeshua the Messiah1 The book of the genealogy[a] of Yeshua ha-Mashiach, Ben-David,[b] Ben-Avraham: 2 Abraham fathered Isaac, Isaac fathered Jacob, Jacob fathered Judah and his brothers, 3 Judah fathered Perez and Zerah by Tamar,[c] Perez fathered Hezron, Hezron fathered Ram, 4 Ram fathered Amminadab, Amminadab fathered Nahshon, Nahshon fathered Salmon, 5 Salmon fathered Boaz by Rahab, Boaz fathered Obed by Ruth,[d] Obed fathered Jesse, 6 and Jesse fathered David the king. https://www.biblegateway.com/passage/?search=Mt.+1%3A1-17&version=TLV Matthew 2 : 1 – 23Wise Men Follow His Star2 Now after Yeshua was born in Bethlehem of Judea, in the days of King Herod, magi from the east came to Jerusalem, 2 saying, “Where is the One who has been born King of the Jews? For we saw His star in the east and have come to worship Him.”[a] https://www.biblegateway.com/passage/?search=Mt.+2%3A1%E2%80%9323&version=TLV 1 Corinthians 15 : 50 – 5750 Now I say this, brothers and sisters, that flesh and blood cannot inherit the kingdom of God, and what decays cannot inherit what does not decay. 51 Behold, I tell you a mystery: https://www.biblegateway.com/passage/?search=1+Cor.+15%3A50-57&version=TLV |
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Parashah in 60 seconds |
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Music Styles Contemporary Worship Music
Styles
On this radio station you will find the following music styles;
Contemporary Worship Music (CWM) (Praise and Worship Music)
Contemporary worship music (CWM) is a loosely defined genre of Christian music used in contemporary worship. It has developed over the past sixty years and is stylistically similar to pop music. The songs are frequently referred to as "praise songs" or "worship songs" and are typically led by a "worship band" or "praise team", with either a guitarist or pianist leading. It is becoming a common genre of music sung in Western churches, particularly in Pentecostal churches, both denominational and nondenominational. Also many non-Charismatic Protestant Churches use this type of music. Some do so exclusively. Others have services that are just traditional along with services that are just contemporary. Others simply mix this type of music in with traditional. Some Protestant churches avoid this music and remain traditional. Also, Roman Catholic churches are using this type of music in some parishes. Some mix it in with more traditional music; others have certain masses with just contemporary worship music along with traditional masses; others only use contemporary; many others steer clear of contemporary worship and stick with traditional.
History and development
In the early 1950s, the Taizé Community in France started to attract youths from several religious denominations with worship hymns based on modern melodies.
In the 1950s and 1960s the Christian Church began to place particular emphasis on reaching to the youth. Christian Unions in university environments hosted evangelistic talks and provided biblical teaching for their members, Christian cafes opened with evangelistic aims, and church youth groups were set up. Amateur musicians from these groups began playing Christian music in a popular idiom. Some Christians felt that the Church needed to break from its stereotype as being structured, formal and dull to appeal to the younger generation. By borrowing the conventions of popular music, the antithesis of this stereotype, the Church restated the claims of the Bible through Christian lyrics, and thus sent the message that Christianity was not outdated or irrelevant. The Joystrings were one of the first Christian pop groups to appear on television, in Salvation Army uniform, playing Christian beat music. The Jesus People in America also had particular influence, and began to create their own musical subculture, sometimes referred to as Jesus music— essentially hippie-style music with biblical lyrics. This Jesus music gradually bifurcated into Christian rock (music played for concerts) and 'praise music' (music for communal worship).
Churches began to adopt some of these songs and the styles for corporate worship. These early songs for communal singing were arguably the first examples of contemporary worship music, and were characteristically simple, 'Youth Praise', published in 1966, was one of the first and most famous collections of these songs and was compiled and edited by Michael Baughen and published by the Jubilate Group.
As of the early 1990s, songs such as "Lord, I Lift Your Name on High", "Shine, Jesus, Shine" and "Shout to the Lord" had been accepted in many churches. Integrity Media, Maranatha! Music and Vineyard were already publishing newer styles of music. Supporters of traditional worship hoped the newer styles were a fad, while younger people cited Psalms 96:1, "Sing to the Lord a new song". Prior to the late 1990s, many felt Sunday morning was a time for hymns, and young people could have their music on the other six days. A "modern worship renaissance" helped make it clear any musical style was acceptable if true believers were using it to praise God. The changes resulted from the Cutting Edge recordings by the band Delirious?, the Passion Conferences and their music, the Exodus project of Michael W. Smith, and the band Sonicflood. Contemporary worship music became an integral part of Contemporary Christian music.[1]
More recently songs are displayed using projectors on screens at the front of the church, and this has enabled greater physical freedom, and a faster rate of turnover in the material being sung. Important propagators of CWM today include Hillsong, Vineyard, Bethel Music and Soul Survivor.
Theology and lyrics
As CWM is closely related to the charismatic movement, the lyrics and even some musical features reflect its theology. In particular the charismatic movement is characterised by its emphasis on the Holy Spirit, personal encounter and relationship with God, and agape.




