"Reading the Old Testament in Hebrew means,
"It is a matter of jumping directly into the time and space in which the Bible was written."
-Recommended by Song Min-won, Lee Isaac, and Hong Guk-pyeong

Hebrew is the language in which God's history breathes.
Therefore, studying the Bible in Hebrew means reading it not simply in the realm of letters or translation, but in the language of ancient Israel's culture, thought, and faith.
In the multilayered meanings of a single word, the nuances that change depending on context, and the vivid resonance that translation can never convey, we experience the vividness of standing in the midst of a biblical scene.

The Pentateuch in Hebrew is not just a grammar book.
The core texts of each book of the Pentateuch are analyzed in Hebrew, and their meanings are easily explained to help readers fully grasp the flow and message of the Pentateuch.
We will realize that the Torah, which was previously understood as merely a mandatory law, is in fact God's teaching, and the creation and patriarchal history of Genesis, the approach of God in Exodus, the holiness of Leviticus, the wilderness story of Numbers, and the exhortation to obedience in Deuteronomy will open a space where we can meet our journey of faith today.

This book rediscovers the true meaning of the Bible through ancient language and guides you to a deeper and more vivid encounter with God's word.
As we read the Pentateuch in the light of Hebrew, we will experience anew that the Bible is not simply an old story, but a living word that illuminates our lives today.

In the Hebrew Bible, the first word of each book of the Pentateuch becomes the title of the book.
So the first word and title that begins Genesis is 'In the beginning.'
In Hebrew it is read as 'Bereshit', and it is important to note that Hebrew, unlike Korean, is read from right to left.
'Bereshit' is a word that combines the preposition 'be' meaning 'in' and 'reshit' meaning 'beginning'.
This is how 'In the beginning' became the title of the first book of the Old Testament.
--- p.18 「Genesis 1.
From "All men are created equal"

The Hebrew word 'tselem' basically means 'image' or 'model', and further carries the meaning of 'something separated from something'.
In this way, 'rem' is a word used to describe the similarity between the body and the form.
In the ancient Near East, people created images of gods and believed and worshipped them as gods who had come down to earth.
It was also common for the kings of empires who proclaimed themselves as manifestations of God to erect statues of themselves throughout their domains, claiming that the king represented the rule of God.
That is, in the ancient Near East, only the king bore the image of God, and only the king was entrusted with the authority to rule by God.
In this worldview, the culture and religion that worshipped the king were bound to be strengthened.
But God's creation was a story that had a fundamental impact on the worldview of the ancient Near East.
Genesis directly criticizes the idea that only kings are images of God, his representative rulers, and objects of worship, and declares that all mankind was created in the image of God.
This goes beyond simply rejecting the worldview of king worship; it proclaims a new world in which all humanity is essentially 'equal' before God.
--- p.20 「Genesis 1.
From "All men are created equal"

The story of Noah is not an old story unrelated to the times we live in.
We are now living in various forms of 'floods'.
Endless wars and divisions, climate crisis, economic polarization, and human sin and greed that seem to have no end in sight.
In this world, keeping our faith and living righteously can sometimes feel like a reckless endeavor.
The world is becoming increasingly self-centered, fast-paced, and performance-oriented, but trusting in God and living according to His will means going against the grain.
--- p.47 「Genesis 3.
Hen: From "The 'Grace' Hidden in the Name of 'Noah'"

According to the Old Testament, before Moses, the title used to refer to God was 'Almighty God.'
In Hebrew it is 'El Shaddai'.
'El' means 'God' and 'Shaddai' means 'Almighty'.
Both words are commonly translated as 'Almighty God'.
This name was a title given by the patriarchs, not a name given directly by God.
This title is especially used in connection with the promise to give land and descendants.
If such a title existed, Moses could have simply called God "El Shaddai," so why did he ask God for his name? Obviously, this wasn't God's name.
In the ancient Near East, making a name for yourself meant establishing intimacy and making your presence known.
It was the understanding of the ancient Near Eastern people that if something exists, it must have a name.
So, in a way, Moses' request for God's name was a request for God's reality, and this was natural in their thinking.
And above all, a ‘name’ was absolutely necessary because Moses had to introduce ‘God’ to Israel through a name.
Because it was a natural understanding that if there was no ‘name’, it could not be accepted as a god who existed.
--- p.121 「Exodus 4.
Ehye Asher Ehye: From "The Names of God"

Setting the land apart for God to rest is a wise command that enables us to live a life of sharing the land's bounty with our neighbors, rather than simply owning it.
Clement of Alexandria also mentions this point:
Do you now understand how the Law teaches us piety, sharing, justice, and humanity? Doesn't the Law, by commanding that the land be left fallow during the seventh year, encourage the poor not to be afraid to use whatever crops God's grace produces? Nature acts as a farmer to those who will.
Is not the law excellent? Does it not teach justice? (Strom.
2. 86.
4-5.)”
--- p.206-207 「Leviticus 6.
From "Shabat: True Rest"

Joshua and Caleb's second words are also important.
They say, “Jehovah is with us.”
In Hebrew it is 'Bayaweh/Adonai Tanu'.
The first word is a combination of the conjunction 've' and 'Yahweh/Adonai'.
The second word is a combination of the preposition 'et' and the pronoun suffix 'first person plural'.
However, at first glance, this preposition seems to be identical to a preposition with the meaning of '~을/를'.
However, there is a difference between the two prepositions when pronoun suffixes are attached.
The difference is whether there is a dot in the second consonant 'tav/tau' when the pronoun suffix is ​​attached.
The presence or absence of a dot can distinguish the two prepositions.
Then, in the text, the preposition is ‘with’.
So the translation becomes 'with us'.
A comprehensive translation of the words would be 'and Yahweh is with us.'
The sentence is not complete because there is no verb.
However, as we learned before, when a noun sentence without a verb like this comes out, we can think of it as having a verb 'hayah' and translate it.
So the finished translation is 'And Yahweh is with us.'
--- p.240-241 「Numbers 4.
From “Bayawé Ittanu: God with Us”

The Sabbath of Exodus is something to remember.
The command to 'remember' is read 'zakor' in Hebrew, and the original form is 'zakar.'
In the Korean Bible, there is the word ‘keep’ at the end of verse 8, but it is not in the original text.
So the command to 'remember' is key.
But the key to keeping the Sabbath in Deuteronomy is keeping it.

--- p.280 「Deuteronomy 2.
Jacquard: From "Identity Remembering the Sabbath"