Daily Bible Nugget #845, John 17:22

Posted on May 7, 2024 by Jerry

 

The Nugget:

Joh 17:22  And the glory which thou gavest me I have given them; that they may be one, even as we are one:

The Challenge:

Jesus divinity is a scam.

Philippians 2:7-17 Nay, He stripped Himself of His glory, and took on Him the nature of a bondservant by becoming a man like other men.

Isaiah 42:8 (KJV) I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images.

Cultic Jesus contradict the God of Israel.

John 17:22 (KJV) And the glory which thou gavest me I have given them; that they may be one, even as we are one:

And worst dilemma.If the Glory and oneness of Jesus is about divinity.christianity is not just having trion gods but all followers of Jesus is same as God.

remember he gives his glory and we become one as the father and Jesus is One.

My Response:

If you understood how to study the Bible, and then actually studied the Bible carefully, you would never make such a mistaken claim as to say “Jesus divinity is a scam.”

So far, in terms of what I have usually seen by your responses to my comments, you do not seem to have any desire at all to come to a more accurate understanding of the Bible.

I just now carefully consulted the cross references given for John 17:22. You selected a very interesting verse to study, and I thank you for that. I wish you were open to studying that verse the way I just did.

I read the cross references given for the key words “I have given them.”

have given them. Jer 30:19, *Rom 8:17; *Rom 8:30, 1Th 2:12, Heb 2:10.

Jeremiah 30:19
19  And out of them shall proceed thanksgiving and the voice of them that make merry: and I will multiply them, and they shall not be few; I will also glorify them, and they shall not be small.
King James Version

Romans 8:17
17  And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.
King James Version

Romans 8:30
30  Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.
King James Version

1 Thessalonians 2:12
12  That ye would walk worthy of God, who hath called you unto his kingdom and glory.
King James Version

Hebrews 2:10
10  For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.
King James Version

It is clear to me by my reading of these cross references that our Lord Jesus Christ here spoke by way of anticipation. The glory He has given to those who truly believe and follow Him, though a possession now of a future promised blessing, is spoken of as a present and future certainty.

Careful students of the Bible who truly want to understand what it teaches will do as I just did and look further into what is taught in Romans 8:30.

Rom 8:30  Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

Looking at the last clause of Romans 8:30, which reads “them he also glorified,” careful readers and students of the Bible would learn that this is an example of the Figure of Speech called “Heterosis of Tenses” [the past tense, “glorified,” is put  for the future tense, to emphasize its certainty], where the called ones are spoken of as already (in the Divine Purpose) in Christ, justified, and glorified.

Bible believing Christians are able to receive and understand these truths from Scripture. Unbelievers are usually not able to do so. Those who wish to further follow up on such studies for themselves will find more information in The New Treasury of Scripture Knowledge or The Ultimate Cross Reference Treasury on these passages.

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Daily Bible Nugget #844, Psalm 80:17

Posted on May 5, 2024 by Jerry

The Nugget:

Psalm 80:17  Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself. (KJV)

My Comment:

When Psalm 80:17 is studied carefully in the light of the many other passages of Scripture which bear upon its themes, this passage is seen to be an amazing witness to our Lord Jesus Christ, who is “the man of thy right hand” and who is “the Son of  man,” the very title Jesus applied to Himself.

Dig deeper by studying the notes and cross references for Psalm 80:17 as given in The Ultimate Cross Reference Treasury:

Psalms 80:17
Let thy hand. Psa 80:15, Psa 89:21; Psa 110:1; **Psa 132:11, *Isa 53:5, +*Dan 7:13; +*Dan 7:14, Luk 1:66, *Joh 5:21, 22, 23, 24, 25, 26, 27, 28, 29.

the man. The Targum takes this of “the King Messiah.” When all else failed, He came to be the “True Vine,”—the antitype of Joseph,—the Savior of Israel (Kay).

Reference to “the man” asserts that Jesus Christ, the Messiah, will, in accordance with the promise contained in the Davidic Covenant (2Sa 7:19), return in human form fully possessed of His human nature.

To suggest, as the Jehovah’s Witnesses do, that Jesus can never return possessed of His human body because that would be to take back His sacrifice, is false doctrine based on a false theory of the Atonement (1Ti 2:5 note), used to rationalize away the plainly declared truth of Scripture. Surely “Michael the Archangel” is not qualified to fill this position!

The provisions of the Davidic Covenant require that a Man, who is “Of the fruit of thy body,” thus a direct descendent of David, will be the Person God will “set upon thy throne” (Psa 132:11), that is, the Davidic Throne. “The Man” is none other than the Messiah, the Lord Jesus Christ, the literal Son of David (Mat 1:1), who will rule forever upon the Throne of David from Jerusalem (Luk 1:32, 33; Isa 24:23), in accordance with the oath sworn to David (Psa 132:11; Isa 55:3). The opening four verses of the book of Romans assert this is the very foundation of the Gospel of Jesus Christ. See the Parallel Passages. **2Sa 7:19, 1Ch 17:17, 2Ch 6:16, Isa 32:2; Isa 42:1, 2, 3, 4; Isa 43:4, +*Zec 13:7, Act 2:30; Act 17:31, Rom 1:3, **1Ti 2:5, +*2Jn 1:7 note.

right hand. FS22A15B, +Psa 18:35. Psa 74:11 note. Psa 89:21; +Psa 110:1, Eze 19:11, Act 3:20, 21, Rom 8:34, Eph 1:20, Heb 1:3; Heb 8:1, 1Pe 3:22.

son of man. +Psa 8:4; +Psa 8:5, +*Dan 7:13, +**Mat 16:27 note.

madest strong. +*Psa 45:7, *Isa 41:10; *Isa 53:10, Eze 19:11, *Mat 28:18, Act 2:33.

for thyself. Psa 80:15.

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Daily Bible Nugget #843, John 3:13

Posted on May 4, 2024 by Jerry

 

The Nugget:

John 3:13  And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. (KJV)

Joh 3:13 And no one has gone up into heaven except He who came down out of heaven, the Son of Man, who is in heaven. (EMTV, English Majority Text Version)

Joh 3:13 No one has ascended into heaven except he who descended from heaven, the Son of Man. (ESV, English Standard Version)

My Comment:

In further considering the Messianic title, the Son of man, this title as used by Jesus of Himself proves His Deity when He declared that not only did He come down from heaven but at the time He said this said He was still in heaven.

There are good reasons to follow the Received Text underlying the King James Version, not the Critical Texts followed by most modern English translations which remove this part of John 3:13, “which is in heaven.”

The reason John 3:13 proves the Deity of Christ, and, properly understood, declares that our Lord Jesus Christ is God as the second Person of the Trinity, is that this verse shows Jesus while on earth in his human body and human nature still possessed the incommunicable divine attribute of immensity.

THE EVIDENCE:

Dig deeper into John 3:13 by carefully studying the notes and cross references as these are given in The Ultimate Cross Reference Treasury:

John 3:13
no man. *Joh 1:18; Joh 6:46, Deut 30:11, 12; Deut 30:14, *Pro 30:4, %*Act 2:34, Rom 10:6, 7, 8, %1Co 15:50, Eph 4:9, 10.

hath ascended. FS96C2, +Gen 45:9. The departure of the spirit to God is never called “ascension.” This declaration of Jesus does not deny that Enoch and Elijah are in heaven (Gen 5:24, 2Ki 2:11), or suggest that the thief on the cross could not be with him in paradise (Luk 23:43), or teach that believers upon their death do not now go immediately to heaven (2Co 5:8). The emphasis in context is that Christ at that time who was from heaven was the only available witness of the heavenly things about which he was speaking (Joh 3:12), they could appeal to no other. *Joh 6:62, %Gen 5:24 with Heb 11:5, %2Ki 2:11; %2Ki 2:12, **2Ch 21:12 note. +Psa 139:8, **Mat 22:32, Luk 24:51, 2Co 12:1, 2, 3, 4, *1Ti 2:5, %Rev 4:1.

up to heaven. FS147F, +Eze 28:2, i.e. to derive thence the knowledge of these heavenly things. Joh 3:11.

but he. Joh 3:31, *Joh 6:33; *Joh 6:38; *Joh 6:42; *Joh 6:51; *Joh 6:58; **Joh 6:62; Joh 8:23; Joh 8:42; *Joh 13:3; Joh 16:28, 29, 30; +*Joh 17:5, +Gen 11:5, Exo 3:8; Exo 19:11, Num 11:17, Act 7:34, **1Co 15:47, Eph 4:8, 9, 10.

from heaven. FS147F, +Eze 28:2, Joh 6:50; Joh 8:23; Joh 16:27, 1Jn 1:2.

even. Joh 1:18, Mat 28:20, *Mar 16:19; *Mar 16:20, *Act 20:28, Eph 1:23; *Eph 4:10.

Son of man. The title “Son of man” does not designate the divine nature of Christ, neither does it merely denote the human nature of Christ, but relates “to His descent from David and His being the designated, pre-ordained One to whom the Kingdom, by virtue of such descent, rightfully belongs” (Peters, Theocratic Kingdom, vol. 1, p. 567). [I believe Peters is correct to state the title “Son of man” relates “to His descent from David” but he is mistaken when He states the title “does not designate the divine nature of Christ.”] The ground of the title lies in the Davidic covenant (+*Isa 55:3, +*Eze 37:24). *+Joh 1:51 note. Joh 4:27; Joh 5:27; Joh 13:31, **+Psa 80:17, +**Isa 55:3, %Eze 2:1 note; +Eze 37:24, +*Dan 7:13, +*Mat 16:27 note. Mat 19:28; Mat 26:64; Mat 25:31, Mar 8:38; Mar 13:26, Luk 5:24; Luk 9:26; Luk 21:27.

which is in heaven. ?FS96C5, +Mat 2:13, Some authorities omit this phrase, but its retention may be argued for on the ground that these words may have been dropped out of the text at an early date as superfluous or objectionable (Thomas Whitlaw, commentary on John, p. 69).

That this text is weighty and difficult, is on this very account the more certainly genuine (Scrivener, Introduction, vol. 2, p. 360). While missing from some MSS., it is attested to by the early versions. The text figured early in controversy, including the Apolinarian, and in some instances even the orthodox were reluctant to cite it. The modern counterparts of the ancient Socinian and Arian heresies seem to have a particular attraction to this text.

Burgon has shown that it was cited many times by the church fathers. The manuscripts which omit this clause are convicted “of the deliberate suppression of one of the most mysterious, yet one of the most glorious, glimpses afforded to us in Scripture of the nature of the Savior, on the side of His Proper Divinity” (Scrivener, p. 361).

Burgon, discussing this passage, notes it teaches that “Christ ’came down from heaven’ when he became incarnate: and having become incarnate, is said to have ’ascended up to Heaven,’ and ’to be in Heaven,’ because ’the Son of Man,’ who was not in heaven before, by virtue of the hypostatical union was thenceforward evermore ‘in heaven’” (Causes of Corruption in the Traditional Text, p. 223).

“Hypostatical union” is a term representing Christ as possessing two natures in one Person, human and divine.

George Hutcheson explains, “The Son of God hath assumed the human nature into so strict a personal union, that what is proper to either nature is ascribed unto the person under whatsoever name; for, saith he, ’the Son of man which is in heaven,’ which is not to be understood, as if either his human nature came from heaven (for he is speaking of what still is there) or that his human nature were in every place, but that the same person who is the Son of man according to our nature is in heaven according to his divine nature, and yet but one person still” (Commentary, p. 46).

God the Son possesses the incommunicable divine attribute of immensity (Psa 139:7 note. *Jer 23:24 note. +*Mat 28:19 note). Joh 1:18; *Joh 7:34; Joh 10:30, 1Ki 8:27, Isa 57:15, *Rom 8:34, Heb 7:25; **Heb 9:24, 1Jn 2:1.

NOTES ON THE ATTRIBUTE OF IMMENSITY:

Psa 139:7  Whither shall I go from thy spirit? or whither shall I flee from thy presence?

Psalms 139:7
Whither. Exo 20:18, 2Ch 16:9, *Jer 23:23; *Jer 23:24; Jer 43:8, Jon 1:3; Jon 1:10, Act 5:9.

from thy. Psa 51:11, Gen 1:2, Job 26:13, Isa 11:1, 2, Act 5:3, 4.

spirit. Heb. ruach. A reference to God as being invisible. Joh 4:24. Similar possible references include 2Sa 23:2, Isa 40:13. But this may be a reference to God the Holy Spirit, the Third Person of the Trinity, +Isa 48:16.

flee. Jos 10:16, Hos 7:13, Amos 9:2.

thy presence. FS22A4, +Gen 19:13. God the Holy Spirit is omnipresent, and possesses the attribute of immensity. Psa 51:11, 1Ki 8:27, 2Ch 6:18, *Isa 57:15, *Jer 23:23; *Jer 23:24, Mat 2:19; +*Mat 28:19 note. Joh 14:16, 17, 1Co 3:16; 1Co 6:19. Scripture teaches both the immanence of God (He is everywhere present at the same time) and the transcendence of God (He is separate from the universe, not a part of it, and is entirely above it, such that there is an immeasurable, if not infinite, gulf between Him in all his perfections, and creation); thus to suppose man can become “God” or is “God” is, from a Biblical standpoint, absurd (see Psa 8:5 note). That men are called “god” or “gods” in Scripture does not suggest man can become or is divine or deity; rather, the Hebrew word “elohim” has multiple meanings, and is sometimes used of false gods and idols (2Ch 35:22 note), of divinely appointed (though very mortal, Psa 82:7) judges and magistrates (+Psa 82:6 note), and is used of angels (+Psa 8:5 note).

Jer 23:24  Can any hide himself in secret places that I shall not see him? saith the LORD. Do not I fill heaven and earth? saith the LORD.

Jeremiah 23:24
Can. FS85C, +Gen 18:14.

hide. Jer 49:10, *Gen 3:8; *Gen 16:13, Deut 27:15, 1Sa 28:8, 1Ki 22:30, *2Ki 6:12; 2Ki 19:27, 2Ch 18:29, *Job 22:13; *Job 22:14; *Job 24:13, 14, 15, 16; Job 33:27; *Job 34:22, *Psa 10:11; +Psa 11:4; *Psa 90:8; +*Psa 119:168; **Psa 139:3; **Psa 139:7 note; **Psa 139:11, 12, 13, 14, 15, 16, *Pro 15:3, *Isa 29:15, *Eze 8:8; *Eze 8:12; Eze 9:9, Dan 2:22; Dan 10:7, Amos 9:2, 3, Act 5:3, Eph 5:12, 1Jn 3:20 note.

not see him. Jer 7:11; Jer 16:17; Jer 29:23; Jer 32:19, Gen 13:13; Gen 39:11, Psa 10:14; Psa 33:13; Psa 44:21; Psa 53:2; Psa 94:9, Pro 5:21; +Pro 15:3, Isa 37:28; Isa 47:10, Mat 6:4.

Do not I fill. FS85B, +Gen 13:9, For the omnipresence of God the Father, see +Pro 15:3 (T220). God the Father possesses the incommunicable divine attribute of immensity (+*Mat 28:19 note). Shedd categorizes this attribute as one of the immanent or intransitive attributes “which do not go forth and operate outside of the Divine essence, but remain internal. Such are immensity, eternity, simplicity, self-existence, etc.” (Dogmatic Theology, Vol. 1, p. 337). “The Immensity of God is his essence as related to space. The Divine essence is not measurable, because not included in the limits of space. God’s immensity is spiritual, having no extension of substance. By virtue of God’s immensity, he is Omnipresent” (Shedd, Dogmatic Theology, vol. 1, pp. 339, 340). 1Ki 8:27, 2Ch 2:6; 2Ch 6:18, Psa 104:1; Psa 148:13, +Pro 15:3, **Isa 57:15; Isa 66:1, Dan 4:35, +*Mat 28:19 note. *Eph 1:22; *Eph 1:23.

heaven. +Deut 10:14, Act 7:49; Act 17:24; Act 17:27.

Mat 28:19  Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:

(32) immensity: Jer 23:24 note [Father]. Joh 3:13 [Son], Psa 139:7 [Holy Spirit].

Several divine attributes are incommunicable: they belong to God exclusively, and cannot be communicated, delegated, or given to a created being. These include eternity (3), omniscience (6), omnipresence (7), sovereignty (30), immutability (31), and immensity (32). Since only God can possess the incommunicable attributes, yet Scripture ascribes them to Jesus and to the Holy Spirit, all three persons must be God. There is no other explanation which properly agrees with all the statements of Scripture.

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Daily Bible Nugget #842, Mark 1:2

Posted on May 3, 2024 by Jerry

 

The Nugget:

Mar 1:1  The beginning of the gospel of Jesus Christ, the Son of God;
Mar 1:2  As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
Mar 1:3  The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. (KJV)

Mar 1:1 THE BEGINNING OF THE GOSPEL OF JESUS CHRIST, THE SON OF GOD.
Mar 1:2 As it is written in the Prophets: “Behold, I send My messenger before Your face, who will prepare Your way before You.”
Mar 1:3 “A voice of one crying in the wilderness: ‘In the wilderness prepare the way of the LORD; make His paths straight.’ ” (EMTV, English Majority Text Version)

Mar 1:1 The beginning of the evangel of Yeshua the Messiah, the Son of YHVH;
Mar 1:2 As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
Mar 1:3 The voice of one crying in the wilderness, Prepare ye the way of YHVH, make his paths straight. (RNKJV, Restored Names King James Version)

Mar 1:1 The beginning of the gospel of Jesus Christ, the Son of God.
Mar 1:2 As it is written in Isaiah the prophet, “Behold, I send my messenger before your face, who will prepare your way,
Mar 1:3 the voice of one crying in the wilderness: ‘Prepare the way of the Lord, make his paths straight,'” (ESV, English Standard Version)

Mar 1:1  This is the beginning of the Good News about Jesus Christ, the Son of God.
Mar 1:2  The prophet Isaiah wrote, “I am sending my messenger ahead of you to prepare the way for you.”
Mar 1:3  “A voice cries out in the desert: ‘Prepare the way for the Lord! Make his paths straight!'” (GW, God’s Word translation)

Mar 1:1 This is the good news about Jesus Christ, the Son of God.
Mar 1:2 It began just as God had said in the book written by Isaiah the prophet, “I am sending my messenger to get the way ready for you.
Mar 1:3 In the desert someone is shouting, ‘Get the road ready for the Lord! Make a straight path for him.’ ”

My Comment:

When I was the sponsor of the Comparative Religions Club at Cass Technical High School the Jewish students invited a Rabbi to speak to the club. The Rabbi made the claim that belief that Jesus was God was a later development in Christian doctrine and was not taught in the earliest Gospels, though the teaching appears much later in the Gospel of John.

I pointed out to the Rabbi and the students that all three synoptic Gospels, Matthew, Mark, and Luke affirm the Deity of Christ. Mark in his Gospel of Mark does so right in the very first chapter at Mark 1:3 where he cites Isaiah 40:3,

Isa 40:3 The voice of one that crieth, Prepare ye in the wilderness the way of Jehovah; make level in the desert a highway for our God. (ASV, American Standard Version)

This verse is cited by all of the Gospel writers as a prophecy of the Messiah, and applied it to Jesus. This verse affirms the Deity of the Messiah, for it is Jesus in the New Testament record of whom it is written of John the Baptist that he was given the task to “Prepare ye in the wilderness the way of Jehovah; make level in the desert a highway for our God.” That One for whom he was to prepare the way is Jehovah. This is one of many instances where the New Testament applies to Jesus what was said in the Old Testament of Jehovah.

Though the title “Son of man” is not used in this passage, the fact that the title “Son of man” is taken from Daniel 7:13, 14 and is applied to Jesus by Jesus Himself affirms the truth of the doctrine of the Deity of Christ.

Dig deeper by studying the notes and cross references as given in the Ultimate Cross Reference Treasury for Mark 1:2,

Mark 1:2
written. Mar 9:12, Psa 40:7, Mat 2:5; Mat 26:24; Mat 26:31, Luk 1:70; Luk 18:31.

in. Note: Several MSS., the Syriac, Persic, Coptic, Armenian, Gothic, Vulgate, and Itala versions, and several of the fathers, have, “by Isaiah the prophet,” which should probably be adopted. See the parallel texts, and note on composite quotations at Mat 27:9 note.

prophets. FS171E13, +Gen 46:7. The plural is used because it is a composite quotation (CB). %+Mar 7:6, +Mat 27:9 note. Isa 40:3, Mal 3:1, Joh 6:45.

Behold. FS92G, +Luk 4:18. >Mal 3:1, +*Neh 9:6, Psa 110:1, Isa 40:3, Mat 11:10, *Luk 1:15, 16, 17; *Luk 1:76; *Luk 7:27; *Luk 7:28, Act 2:34, 35, 36.

I send. Mat 11:9, 10, 11, Joh 3:28.

before thy face. Use of “face” denotes a real, visible presence (Peters, Theocratic Kingdom, vol. 2, p. 351). As the quoted prediction is as fully applicable to the Second Advent as it is to the first, this proves Christ’s Second Coming will be literal, personal, and visible. *Eze 20:35, Amos 9:4, Mat 11:10; +*Mat 16:27 note. Mat 18:10; +*Mat 24:3 note, Mat 24:30, Luk 1:76; Luk 2:31; Luk 7:27, +*Joh 1:51 note. +*Act 1:11, *1Co 13:12, *1Jn 3:2, +*Rev 1:7.

Dig deeper still by studying the cross references and notes for Isaiah 40:3 as given in The Ultimate Cross Reference Treasury: 

Isa 40:3  The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.

Isaiah 40:3
The voice. Note: The idea, observes Bishop Lowth, is taken from the practice of eastern monarchs, who, whenever they entered upon an expedition, especially through desert countries, sent harbingers to prepare for their passage, and pioneers to open the passes, to level the ways, and to remove all impediments. The officers appointed to superintend such preparations the Latins call stratores (See Diodorus’s account of the march of Semiramis, lib. ii). Deut 4:12, Song 2:8, >Mat 3:1, 2, 3, >Mar 1:2, 2, 3, 4, 5, >Luk 3:2, 3, 4, 5, 6, >Joh 1:23.

of him. *Mal 4:5; *Mal 4:6, Mat 11:10, 11, 12, Mar 9:12, Joh 1:6; Joh 1:31, Act 18:25.

that crieth. Isa 40:6, Rev 14:7.

wilderness. Isa 35:1; Isa 42:11, Song 8:5, +*Jer 31:2.

Prepare. T1893, Isa 35:8; Isa 54:17; Isa 62:10, 11, *Mal 3:1; Mal 4:5, 6, >Mat 11:10, *$Mar 1:2, 3, 4, Luk 1:16; +*$Luk 1:17; Luk 1:76. 77; >Luk 7:27, *Joh 1:19, 20, 21, 22, 23, 24, 25.

the Lord. Heb. Jehovah; applied repeatedly to Jesus the Messiah in the New Testament, showing that in Scripture, Jesus is identified as Jehovah. +*Neh 9:6, Psa 24:7; Psa 24:10, **Joh 5:23; *Joh 8:24, *1Co 12:3 note. +*1Pe 2:3 note.

make. Isa 11:15, 16; Isa 43:19; Isa 49:11, Psa 68:4, These words are ascribed to Isaiah by the Holy Spirit in Mat 3:3; Isa 42:1, 2, 3, 4 is so ascribed in Mat 12:17, 18, 19, 20, 21; Isa 53:1 in Joh 12:38, Rom 10:16; Isa 53:4 in Mat 8:17; Isa 53:7, 8 in Act 8:32, 33, Isa 61:1 in Luk 4:18, 19. These statements of Scripture itself as to the authorship of this portion of this book are sufficient to settle the issue for all who accept Scripture as the Word of God.

straight. Jer 31:9, Heb 12:13.

desert. Heb. arabah, +Deut 11:30. +*Amos 6:14, Mat 24:26.

highway. Isa 7:3; +Isa 11:16; Isa 19:23; Isa 35:8; Isa 43:19.

our God. +Psa 47:2, +Hab 3:3, +*Luk 24:44.

 

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Daily Bible Nugget #841, John 1:51

Posted on May 2, 2024 by Jerry

 

The Nugget:

John 1:51  And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

My Comment:

“The Son of man” is a Messianic title which the words of our Lord Jesus Christ show that He claimed this title for Himself.

The best way to understand this Messianic title, “The Son of man,” is to go directly to the Scriptures themselves and learn what the Bible has to say from the Bible itself. To that end, I share below the notes and cross references as they are given in The Ultimate Cross Reference Treasury.

To Dig Deeper into God’s Word, Study the Notes and Cross References I have given in The Ultimate Cross Reference Treasury for John 1:51,

John 1:51
Verily. The repeated “verily” indicates the solemnity and certainty of this promise. FS84, +Gen 6:17. *Joh 3:3; *Joh 3:5; *Joh 3:11; **Joh 5:19; **Joh 5:24; **Joh 5:25; Joh 6:26; Joh 6:32; Joh 6:47; Joh 6:53; **Joh 8:34; **Joh 8:51; **Joh 8:58; Joh 10:1; Joh 10:7; Joh 12:24; Joh 13:16; Joh 13:20, 21; Joh 13:38; Joh 14:12; Joh 16:20; Joh 16:23; Joh 21:18, Neh 8:6, +**Mat 5:18; Mat 18:3, +Mar 3:28; Mar 14:18, +Luk 4:24.

Hereafter. Gr. arti (S# G737, Mat 3:15). “Hereafter” indicates the promise is to be fulfilled in the future, at the appearing and kingdom, the millennium (+*2Ti 4:1 note. *Rev 20:4; *Rev 20:6). Eze 1:1, Mat 3:16; **Mat 26:64, Mar 1:10, Luk 3:21; **Luk 22:69, Act 7:56; Act 10:11, Rev 4:1; Rev 19:11.

shall see. “Shall see” indicates the visibility of the promised kingdom. *Dan 7:13 note. +*Mat 16:27 note. +*Mat 24:3 note. *2Ti 4:1 note. +*Rev 1:7.

heaven open. Isa 64:1, Eze 1:1, Hos 2:19, 20, 21, 22, 23, Mat 3:16, Mar 1:10, Luk 3:21, Act 7:56; Act 10:11, Rev 4:1; Rev 19:11; Rev 21:23, 24, 25.

and the angels. Reference to “angels” indicates the visible ministration of angels upon the Son of man. If angels ministered to Christ at the first advent, there are no grounds for denial of the doctrine that they will minister at the second advent. Joh 5:3; Joh 12:29; Joh 20:12, *Gen 28:10, 11, 12, Exo 25:20; Exo 37:9, Dan 7:9, 10, Mat 4:11; Mat 16:27; Mat 25:31, Mar 8:38, Luk 2:9; Luk 2:13; *Luk 9:26; Luk 22:43; Luk 24:4, +*Act 1:10; +*Act 1:11, **2Th 1:7, 8, 9, 1Ti 3:16, *+Heb 1:6; *+Heb 1:14; **Heb 12:22, **Jud 1:14.

ascending. *Gen 28:12.

the Son of man. FS108H9, Idiom F/S 842. With the Greek article, “Son of man” is used as a Messianic title (alluding to Psa 8:4), and so understood by the Jews in Jesus’ day (Joh 8:28; *Joh 12:34), pertaining to Messiah’s future universal dominion in the earth. Use of the title “Son of man” in this prophecy affirms that Christ will reign forever in his kingdom still possessed of his visible human nature. Joh 3:13, 14; Joh 5:27; Joh 6:27; Joh 6:53; Joh 6:62; Joh 8:28; Joh 9:35; Joh 12:23; Joh 12:34; Joh 13:31, **Dan 7:13 note, Dan 7:14, +*Zec 13:7, +Mat 8:20; Mat 9:6; Mat 16:13, 14, 15, 16; +*Mat 16:27 note, Mat 16:28; +*Mat 25:31; **Mat 26:64, +Mar 2:10; Mar 14:62, +Luk 5:24; **Luk 22:69, Rev 1:13; Rev 14:14.

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Daily Bible Nugget #840, Daniel 7:13

Posted on May 1, 2024 by Jerry

 

The Nugget:

Dan 7:13  I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. (KJV)

Dan 7:13  I beheld in the night vision, and, lo, one coming with the clouds of heaven as the Son of man, and he came on to the Ancient of days, and was brought near to him.
Dan 7:14  And to him was given the dominion, and the honour, and the kingdom; and all nations, tribes, and languages, shall serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom shall not be destroyed. (LXX, Brenton translation)

Dan 7:13  In my visions during the night, I saw among the clouds in heaven someone like the Son of Man. He came to the Ancient One, who has lived for endless years, and was presented to him. (GW, God’s Word translation)

My Comment:

The Messianic title, the Son of Man, was a favorite title of our Lord Jesus Christ. He used it of Himself many times. During His trial, when He used this title in answering the question posed to Him by the Chief Priest, the Chief Priest believed that Jesus committed blasphemy when Jesus applied this title to Himself (Matthew 26:64, 65, 66).

The title “Son of Man” as used by Jesus has several important meanings. It is helpful to study the Bible passages where this title is used.

To study this title, I make use of the Subject Index of The New Treasury of Scripture Knowledge and The Ultimate Cross Reference Treasury. “Son of Man” is indexed to the note at Matthew 16:27.

One of the important passages given as a cross reference for “Son of Man” at Matthew 16:27 is Daniel 7:13. To dig deeper, study the note and cross references given at Daniel 7:13,

Daniel 7:13
I saw. T968x. Joh 1:2 (T969x). Act 7:55, 56, Rev 7:10.

in the night visions. Dan 7:1, 2; Dan 7:7, Zec 1:8.

one like. +*Psa 8:4; +*Psa 8:5, +*Isa 9:6; +*Isa 9:7, Eze 1:26, Mat 13:41; *Mat 24:30; Mat 25:31; Mat 26:64, Mar 13:26; Mar 14:61, 62, Luk 21:27; Luk 21:36, *Joh 3:13; *Joh 5:27; Joh 12:34, Act 7:56, Php 2:6, 7, 8, Heb 2:14, **Rev 1:7; **Rev 1:13; **Rev 1:18; Rev 14:14.

Son of man. “His title ’the Son of man’ expresses his visible state, formerly in His humiliation, hereafter in His exaltation” (Fausset, on Dan 7:13, Commentary. vol. 4, p. 421). T1915, +*Psa 8:4; +*Psa 8:5; **Psa 80:17, Eze 2:1 note, +Mat 8:20; Mat 9:6; Mat 10:23; Mat 11:19; $*Mat 16:13; +*Mat 16:27 note, Mat 16:28; Mat 19:28; Mat 24:30; Mat 25:31; Mat 26:64, *Mar 2:10; *Mar 8:31; *Mar 8:38, Luk 5:24; Luk 17:24, 25; *Luk 22:69; Luk 24:26, +Joh 1:51 note. +*Joh 3:13; Joh 5:25; Joh 5:27, *Act 7:56, 2Ti 4:1 note. Heb 2:7, Rev 1:13; *Rev 14:14.

came. +Isa 35:4, +*Act 1:11.

the clouds of heaven. +Gen 9:13, Exo 13:21, 22; Exo 19:9; Exo 19:16, 1Ki 8:10, 11, Psa 68:32, 33; Psa 104:3, Isa 19:1, Eze 10:4, Nah 1:3, **Mat 24:30; **Mat 26:64, Mar 9:7; Mar 13:26, **Act 1:9, 10, 11, **Rev 1:7; Rev 10:1.

and came to. *Joh 8:54.

the Ancient. Dan 7:9; Dan 7:22.

and they. Psa 47:5; Psa 68:17, 18, Jer 33:14; Jer 49:19, Eph 1:20, 21, *1Ti 6:16, *Heb 9:24.

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Exploring the claim did Jesus ever declare His divinity

Posted on April 30, 2024 by Jerry

 

The Nugget:

Mark 10:18  And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God.

The Discussion:

PixelMistakePicasso You state:

“In the New Testament, Jesus frequently speaks about His relationship with God in ways that are open to interpretation. Key verses often cited where Jesus does not directly claim divinity include:
– Mark 10:18: “Why do you call me good? No one is good except God alone.” ”

I have given a better understanding of Mark 10:18 in my note for this verse in The New Treasury of Scripture Knowledge (NTSK):

none good but one. God the Father possesses the attribute of essential goodness (+*Mat 28:19 note), as does God the Son (Joh 10:11), and God the Holy Spirit (Psa 143:10). By this statement Jesus did not deny his own goodness, but claimed it was a proof of his deity.

You state:

“- John 14:28: “You heard me say, ‘I am going away and I am coming back to you.’ If you loved me, you would be glad that I am going to the Father, for the Father is greater than I.” This statement suggests a hierarchy where Jesus positions Himself as subordinate to the Father.”

I have given a better interpretation that is more fully in accord with the full testimony of the Bible itself in my NTSK notes and cross references for John 14:28,

rejoice. Inasmuch as he should then be glorified, and his humiliation and sufferings should cease (De Burgh, p. 276). Joh 16:22; Joh 17:13; Joh 20:13, Luk 24:52, Heb 12:2.

greater than. The Lord was not inferior as to His essential being (see Joh 14:9; Joh 14:11; Joh 10:30), but as to His office, as sent by the Father (see 1Co 15:27, Php 2:9, 10, 11) [CB]. *Joh 14:12, **Joh 5:19; +*Joh 6:38 note. Gen 41:40 with Gen 44:18, Mat 24:36, +**Mar 13:32, *1Co 11:3; +**1Co 15:28, T963x: *Joh 5:19; Joh 8:42; Joh 13:16, Luk 22:41, 42, **+1Co 15:28 (T964x). Php 2:9, Heb 2:7.

You state:

“The original texts of the New Testament were written in Koine Greek, and nuances in translation can affect the interpretation of key passages. For example:
– The use of “Son of Man” (used 81 times in the Gospels) can be a reference to the prophetic figure in Daniel 7:13-14, traditionally understood as divine, yet linguistically it also simply means “human.”

It is better to go to the Scripture itself to learn the meaning and use of the divine titles of our Lord Jesus Christ. The notes and cross references I have placed in the NTSK will assist you as you properly search the Scriptures to learn the truth:

Matthew 16:27
the Son of man. FS144A3, +Gen 11:5, The title “Son of man” designates Christ’s human nature, as the title “Son of God” denotes his divine nature (Act 8:37 note). The use of “Son of man” here in reference to his second coming in glory shows unmistakably that this coming is personal, physical, and visible. Peters notes that this title serves particularly to identify Jesus Christ as the Messiah in fulfillment of the Davidic Covenant, noting “it is the peculiar, distinctive, predicted name of the Messiah given to Him in virtue of His covenanted relationship to the Kingdom” (Theocratic Kingdom, vol. 1, p. 566). Mat 16:13, +*Mat 8:20; +*Mat 19:28; +*Mat 24:30; *Mat 25:31-34; *Mat 25:46; *Mat 26:64, **+Psa 80:17, +**Dan 7:13, Mar 1:2 note. *Mar 8:38; *Mar 13:26; *Mar 14:62, *Luk 9:26; Luk 21:27; Luk 22:69, Joh 1:51 note. Joh 3:13 note. *Joh 5:27; Joh 13:31, +*Act 1:11; *Act 7:56; Act 8:37, 1Th 1:10, 2Th 1:10, **1Jn 4:2 note. **2Jn 1:7 note. +*Rev 1:7.

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The Age of Ishmael when Hagar and he left Abraham’s household

Posted on April 29, 2024 by Jerry

 

The Text:

Gen 21:14  And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. (KJV)

The Challenge:

WORST BIBLICAL ERROR: HAGAR CARRY HER 17 YEARS OLD SON ISHMA-EL ON HER SHOULDER

Was Ishmael and Hagar sent to the desert before or after the birth of Isaac?

If we were to accept the Biblical version, we would encounter a number of inconsistencies and contradictions. It is clear from the story in Gen. 21:14-19 that Ishmael was a

at that time. For example according to Gen. 16:16 Abraham was 86 years old when Ishmael was born. And according to Gen. 21:5 Abraham was one hundred years old when Isaac was born. It follows that Ishmael was already fourteen years old when his younger brother Isaac was born. According to Gen. 21:8-19 the incident took place after Isaac was weaned. Biblical scholars tell us the child was probably weaned at about the age of three. Thus, it follows that when Hagar and Ishmael were taken away Ishmael was a full-grown teenager, seventeen years old.

However, the profile of Ishmael in Gen 21:14-19 is a small baby and not a full-grown teenager. Why?

Genesis 21:14-21 ESV So Abraham rose early in the morning and took bread and a skin of water and gave it to Hagar,

putting it on her shoulder, along with the child

, and sent her away. And she departed and wandered in the wilderness of Beersheba. (15) When the water in the skin was gone,

 

My Initial Response:

I did a brief check on your exegesis of Genesis 21:14. Your analysis is rather an eisegesis of this text and is entirely mistaken.

K&D [Keil & Deilitzsch] give the following explanation:

Gen 21:14-16

The next morning Abraham sent Hagar away with Ishmael. The words, “he took bread and a bottle of water and gave it to Hagar, putting it (שָׂם participle, not perfect) upon her shoulder, and the boy, and sent her away,” do not state the Abraham gave her Ishmael also to carry. For וְאֶת־הַיֶּלֶד does not depend upon שָׂם and וַיִּתֵּן because of the copula ו, but upon יִקַּח, the leading verb of the sentence, although it is separated from it by the parenthesis “putting it upon her shoulder.” It does not follow from these words, therefore, that Ishmael is represented as a little child. Nor is this implied in the statement which follows, that Hagar, when wandering about in the desert, “cast the boy under one of the shrubs,” because the water in the bottle was gone. For יֶלֶד like נַעַר does not mean an infant, but a boy, and also a young man (Gen 4:23); – Ishmael must have been 15 or 16 years old, as he was 14 before Isaac was born (cf. Gen 21:5, and Gen 16:16); – and הִשְׁלִיךְ, “to throw,” signifies that she suddenly left hold of the boy, when he fell exhausted from thirst, just as in Mat 15:30 ῥίπτειν is used for laying hastily down. Though despairing of his life, the mother took care that at least he should breathe out his life in the shade, and she sat over against him weeping, “in the distance as archers,” i.e., according to a concise simile very common in Hebrew, as far off as archers are accustomed to place the target. Her maternal love could not bear to see him die, and yet she would not lose sight of him.

In my cross reference study resource, The Ultimate Cross Reference Treasury, I give the following note and cross references at Genesis 21:14,

Gen 21:14 So Abraham rose early in the morning and took bread and a skin of water and gave it to Hagar, putting it on her shoulder, along with the child, and sent her away. And she departed and wandered in the wilderness of Beersheba.

child. Note: Or, rather, lad or youth, (see Gen_21:12; Gen_21:20) as Ishmael was now 16 or 17 years of age. S# H3206, +*Dan 1:4 note. 2Ki 2:23 note, 2Ki 2:24 h. +*Pro 22:6.

 

Response to me:

Your ESV is my eisegesis?????????????

All I did was merely quoted your ESV vertatimbly yet you lied and accused me of interpreting it…

Jewish interpretation (RAshi ) is also provided … Rashi tell us that Abraham put Ishmael on Hagar shoulder yet you deny it…

 

My Definitive Answer:

Abe San Yes, I accused you of eisegesis. Your citation of an English translation (whether the CEV, the ESV, or the KJV) does not answer my charge.

You stated in the Opening Post:

“Ishmael must have been a baby and not a teenager!
The above analysis leads to the inevitable conclusion that while the Bible contains some truths as explained earlier, there is also evidence of human additions, deletions and interpolations which only a subsequent authentic revelation could clear. The Islamic version of the story is fully consistent and coherent from A to Z;”

This is eisegesis because you have failed to tackle the term translated “boy” or “child” in Genesis 21:24.

I presented the evidence from my book, The New Treasury of Scripture Knowledge, and cited it from my digital eSword resource, The Ultimate Cross Reference Treasury, as follows:

child. Note: Or, rather, lad or youth, (see Gen 21:12; Gen 21:20) as Ishmael was now 16 or 17 years of age. S# H3206, +*Dan 1:4 note. 2Ki 2:23 note, 2Ki 2:24 h. +*Pro 22:6.

Here are the Bible references as well as the associated notes I have placed in my resource:

Genesis 21:12
12  And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.
King James Version

Important because this is a related immediate context to Genesis 21:14. Note carefully the statement, “for in Isaac shall thy seed be called.”

Genesis 21:20
20  And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer.
King James Version

Important because this is a related immediate context of Genesis 21:14. It also reflects the fact that the Hebrew word underlying “child” in the KJV (H3206) does not necessarily mean a young child for here the age of Ishmael is 16 or 17 years of age. Furthermore, the construction used here does not necessitate that Abraham placed Ishmael upon Hagar’s shoulder!

Daniel 1:4
4  Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans.
King James Version

Children. Note: The word yeladim, rendered children, is frequently used for lads, or young men (see Gen 21:8; Gen 21:14, 15, 16), νεανισκους, neaniskous, as the LXX. render; and Daniel must have been at this time at least seventeen or eighteen years of age. *S# H3206. Rendered “children” at Dan 1:10; Dan 1:13; Dan 1:15; Dan 1:17, Gen 30:26; Gen 33:1-2; Gen 33:5; Gen 33:5, 6, 7; Gen 33:13, 14, Exo 1:17, 18; Exo 2:6; Exo 21:4, *1Sa 1:2, **2Ki 2:23 note, 2Ki 2:24 h. Ezr 10:1, Neh 12:43, Job 21:11, Isa 2:6; Isa 8:18; Isa 29:23; Isa 57:4. 5, *Lam 4:10, Hos 1:2, Rendered otherwise at Gen 4:23 (young man). Gen 21:8 (child), **Gen 21:14 note, Gen 21:15, 16; Gen 32:22 (sons). Gen 37:30 (child). Gen 42:22; Gen 44:20, Exo 2:3 (child), Exo 2:6, 7, 8, 9; Exo 2:9, 10; Exo 21:22 (fruit). Rth 1:5 (sons). Rth 4:16 (child). 2Sa 6:23 (child). 2Sa 12:15; 2Sa 12:18; 2Sa 12:18; 2Sa 12:18; 2Sa 12:18, 19; 2Sa 12:19; 2Sa 12:21; 2Sa 12:21-22; 2Sa 12:22, 1Ki 3:25; *1Ki 12:8 (young men), 1Ki 12:10; 1Ki 12:14; 1Ki 14:12 (child). 1Ki 17:21; 1Ki 17:21, 22, 23, 2Ki 4:1 (sons), 2Ki 4:18 (child), 2Ki 4:26; 2Ki 4:34; 2Ki 4:34, 2Ch 10:8 (young men), 2Ch 10:10; 2Ch 10:14, Job 38:41 (young ones). Job 39:3, Ecc 4:13 (child), Ecc 4:15, *Isa 9:6; Isa 11:7 (young ones). Jer 31:20 (child). Joe 3:3 (boy). Zec 8:5 (boys).

2 Kings 2:23
23  And he went up from thence unto Bethel: and as he was going up by the way, there came forth little children out of the city, and mocked him, and said unto him, Go up, thou bald head; go up, thou bald head.
King James Version

children. S# H5288, naar. Note: The words neurim ketannim not only signify little children, but young men; for katon signifies not only little, but young, in opposition to old; and “naar” signifies not only a child, but a young man, grown to years of maturity: thus Isaac (Gen 22:5) is called “naar” when twenty-eight years old, Joseph (Gen 41:12) when thirty-nine, and Rehoboam (2Ch 13:7) when forty. These idolatrous young men, having heard of the ascension of Elijah, without believing it, blasphemously bade Elisha follow him. The venerable prophet, from a divine impulse, pronounced a curse “in the name of the Lord,” which was immediately followed by the most terrible judgment; thus evincing the Source from which it flowed.

Proverbs 22:6
6  Train up a child in the way he should go: and when he is old, he will not depart from it.
King James Version

The word rendered “child” in Proverbs 22:6 is the same Hebrew word found in 2 Kings 2:23. This verse, often taken as a promise for the future faithfulness of children who have been taught properly during childhood in the home will not depart from that training when they grow older. The general truth stated in this familiar proverb is not restricted to young children, but to young adults who have reached the age of forty years old as seen in the cross references given above.

Therefore, Hagar’s son was not a young child when these events took place but a teenager.

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Who men saw when they saw God face to face and lived

Posted on April 28, 2024 by Jerry

 

 

The Text:

Gen 32:30  And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved. (KJV)

The Complaint:

i found so annoying when christian wants to kidnap all the biblical figure, and insisting it is their cultic Jesus .Shame! really shame!l

My Response:

It is a shame that that some of the commenters here refuse to believe the Word of God as it is written in the Bible.

Who said this:

Exo 33:20 But, “he said, “you cannot see my face, for man shall not see me and live.”

Clearly these words were spoken by God the Father, who is spirit (John 4:24), and therefore not visible to man (John 1:18).

John 4:24 God is spirit, and those who worship him must worship in spirit and truth. (ESV)

Joh 1:18 No one has ever seen God; the only God, who is at the Father’s side, he has made him known. (ESV)

John 1:18  No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. (KJV)

Therefore, when men see God as reported in the Old Testament, in context they have seen the Angel of the Lord, who also in context is called both God and Jehovah. These instances are correctly understood to be pre-incarnate appearances of our Lord Jesus Christ as a careful comparison of Scripture with Scripture will verify.

Some of the other relevant Scripture passages which bear upon this issue include:

Exodus 24:10

10 And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness.
King James Version

Genesis 32:30

30 And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved.
King James Version

Numbers 12:8

8 With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant Moses?
King James Version

Deuteronomy 5:24

24 And ye said, Behold, the LORD our God hath shewed us his glory and his greatness, and we have heard his voice out of the midst of the fire: we have seen this day that God doth talk with man, and he liveth.
King James Version

Judges 6:22

22 And when Gideon perceived that he was an angel of the LORD, Gideon said, Alas, O Lord GOD! for because I have seen an angel of the LORD face to face.
Jdg 6:23 And the LORD said unto him, Peace be unto thee; fear not: thou shalt not die.
King James Version

Judges 13:22

22 And Manoah said unto his wife, We shall surely die, because we have seen God.
Jdg 13:23 But his wife said unto him, If the LORD were pleased to kill us, he would not have received a burnt offering and a meat offering at our hands, neither would he have shewed us all these things, nor would as at this time have told us such things as these.
King James Version

Isaiah 6:5

5 Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts.
King James Version

John 1:18

18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.
King James Version

Joh 1:18 No one has ever seen God. The only one, himself God, who is in closest fellowship with the Father, has made God known. (NET Bible)

John 5:37

37 And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape.
King James Version

Those who know and properly respect the Holy Scriptures will not try to deny what is plainly revealed about Who our Lord Jesus Christ truly is.

 

Response to My Comment:

Those who respect our Creator and His Torah would never suggest that He would appear as a man, because to do so would be calling Him a liar!

Exodus 24:10, no description of an image is given!

Genesis 32:30 was a vision/dream, where Jacob wrestled with a man! It doesn’t say that he wrestled with our Creator and to suggest that reveals how little you think of Him!

Numbers 12:8 is speaking in future tense, proclaiming Moses will unite with Him, after death! Our Creator already made it clear that no one can look at His face and live!

Deuteronomy 5:24, no one saw an image!

Both references from judges are referring to messengers, not our Creator!

Isaiah 6:5 is referring to the vision he had. Again, a vision is not a physical manifestation!

The quotes from the Greek New Testament are irrelevant

Jesus was not a god! Jesus wasn’t even a good person!

Jesus spoke against our commandments multiple times in Mathew chapter 5!

Jesus practiced witchcraft in Mathew chapter 17, when he summoned the spirit of Moses!

Jesus encouraged pagan traditions like blood consumption in John 6:53-56! Even though Christians mimic his teachings symbolically; symbolic abominations are still abominable!

Jesus engaged in hedonistic behavior with men in John chapter 13 and is promised 144,000 virgin men “undefiled by women”, in Revelations 14:3-4!

There was nothing to suggest Jesus was anything but a man who resisted the Roman occupation and was killed for it, just like hundreds of thousands of other people.

Jesus died for the only sins he could; his own!

The days of Jesus were shortened and he had no offspring to see.

 

My Reply:

You state:

“Genesis 32:30 was a vision/dream, where Jacob wrestled with a man! It doesn’t say that he wrestled with our Creator and to suggest that reveals how little you think of Him!”

I respect and honor your great regard for the Torah.

If you read the immediate context of the incident recorded in Genesis 32:30 there is nothing said that would indicate this was a dream. Compare the incident recorded in Genesis 28:10-22 where the experience Jacob had is specified to be a dream:

Gen 28:10  And Jacob went out from Beersheba, and went toward Haran.
Gen 28:11  And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep.
Gen 28:12  And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.

In response to this dream Jacob vowed:

Gen 28:19  And he called the name of that place Bethel: but the name of that city was called Luz at the first.
Gen 28:20  And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,
Gen 28:21  So that I come again to my father’s house in peace; then shall the LORD be my God:

However, that you would regard Jacob’s wrestling all night with the Angel to be but a dream is contrary to the physical results of that “dream” which resulted in permanent impairment of his hip:

Gen 32:31  And as he passed over Penuel the sun rose upon him, and he halted upon his thigh.

Your view that this incident was but a dream seems contrary to the fact of the solemnity given this incident in Scripture which tells the circumstances upon which God changed Jacob’s name from Jacob to Israel:

Gen 32:28  And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed.

Furthermore, when Jacob makes reference to this event and more at the end of his life, Jacob states:

Gen 48:15  And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day,
Gen 48:16  The Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.

And so all of your quick dismissals of the Biblical evidence I gave where men saw God and were frequently surprised that they yet lived could be answered by a closer examination of each text in its near and related contexts, but this first example of looking at Scripture more carefully is enough to make my point.

 

 

 

 

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Daily Bible Nugget #839, Micah 5:2

Posted on April 26, 2024 by Jerry

 

The Nugget:

Micah 5:2  But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.

The Challenge: 

You have provided an interesting list of Bible verses to consider. To label them as “translation errors” is hardly warranted.

This example is rather ironic:

8. Micah 5:2 – “But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel…” The translation of this prophecy affects Christian understanding of Jesus’ birthplace and his messianic role.

It is ironic because in the New Testament record this verse is quoted by the scribes and Pharisees who understood from this very Scripture where the Messiah must be born (see Matthew 2:6 and John 7:52). That is hardly a Christian understanding at the time because there were no Christians yet when this happened, so the interpretation is originally Jewish.

Furthermore, when the whole verse (Micah 5:2) is cited, it reveals that the Person of the Messiah has existed for eternity past, which proves His Deity: “whose goings forth have been from of old, from everlasting.”

Mic 5:2  But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.

A study of the cross references given most extensively in my book The New Treasury of Scripture Knowledge and my expansion of that resource in digital form titled The Ultimate Cross Reference Treasury will confirm the teaching of this verse.

I just now did a search of my Real Bible Study site and discovered I have discussed Micah 5:2 there only once and that very briefly at the following link:

The Deity of Jesus Christ proven from Scripture: Part 3

I will now remedy that and write a new post which includes the cross references for Micah 5:2 from my digital resource, The Ultimate Cross Reference Treasury, so that everyone who wishes can access them freely.

Dig Deeper by Studying the Cross References from The Ultimate Cross Reference Treasury for Micah 5:2 which are as follows:

Micah 5:2
But thou. >Mat 2:6, >Joh 7:42.

Bethlehem. T1888, +Jos 19:15. Jdg 12:8; %Jdg 17:7, $Mat 2:1; $Mat 2:6, $Luk 2:4, 5, 6, Joh 7:42, Heb 7:14.

Ephratah. Gen 35:16; Gen 35:19; +Gen 48:7, Ephrath. Jos 12:9 note. +Rth 1:2; Rth 4:11, 1Sa 17:12, +1Ch 2:50; +1Ch 2:51; +1Ch 2:54; 1Ch 4:4, Psa 132:6.

little. Jdg 6:15, 1Co 1:27, 28, 29.

among. 1Sa 10:19; 1Sa 23:23.

thousands. +Exo 18:21; +Exo 18:25 <rp. Num 1:16, Deut 1:15, +Jos 22:21, Jdg 6:15; Jdg 12:6 mg, note. Jdg 15:15 note. 1Sa 6:19 note. 1Sa 8:12; 1Sa 10:19; 1Sa 17:18; 1Sa 23:23, 1Ki 20:30 note. 1Ch 12:20; 1Ch 15:25; 1Ch 27:1.

of Judah. Deut 33:7, +1Ch 5:2, %+Psa 60:7, $Mat 2:6, $Heb 7:14, $Rev 5:5.

yet. Isa 11:1; Isa 53:2, Eze 17:22, 23, 24, *Amos 9:11, Luk 2:4, 5, 6, 7, 1Co 1:27, 28.

out of thee. Num 24:19, Isa 11:1, Joh 7:27.

shall he. Psa 23:1; Psa 78:71, Jer 23:4, Zec 13:7, Act 13:32; Act 26:6, Heb 5:5.

come forth. Jer 33:14, Eze 21:27, Dan 9:25, %*Zec 9:9; Zec 12:8, Mat 11:3; Mat 21:5, Luk 2:6; Luk 7:19; +**Luk 24:27, Joh 1:45, Gal 4:4, =1Th 4:16.

that is. +*Gen 49:10, 1Ch 5:2, +*Isa 9:6; +*Isa 9:7, +*Jer 23:5; +*Jer 23:6, Eze 34:23, 24; Eze 37:22, 23, 24, 25, *Zec 9:9, Mat 28:18, +**Luk 1:31, 32, 33; Luk 23:2; Luk 23:38, Joh 19:14, 15, 16, 17, 18, 19, 20, 21, 22, 1Ti 3:16, Rev 19:16.

ruler. 1Ch 11:2, Psa 28:9, Isa 55:4, Jer 30:9; Jer 30:21, Eze 37:24, **Joh 1:49, +*Act 2:30; =Act 7:35; +*Act 10:36, *Rom 9:5, Col 1:20, 1Ti 1:17.

in Israel. +*Act 1:6.

whose goings forth. +Gen 22:15 note. *Psa 90:2; Psa 102:25, 26, 27, *Pro 8:22; *Pro 8:23, +*Joh 1:1-3; **Joh 8:58, *Col 1:17, +*Heb 13:8, *1Jn 1:1; *1Jn 1:2, *Rev 1:11, 12, 13, 14, 15, 16, 17, 18; Rev 2:8; Rev 21:6.

from. *Psa 55:19; Psa 93:2, Isa 43:13, Dan 7:9, Joh 1:15; +*Joh 8:58.

of old. Heb. kedem, +S# H6924. Always used of the past; rendered (1) ever, Pro 8:23, (2) eternal, Deut 33:27, (3) everlasting, **Hab 1:12, (4) old, Neh 12:46, Psa 44:1; Psa 55:19; Psa 68:33; Psa 74:2; Psa 77:5; Psa 77:11; Psa 78:2; Psa 119:152; Psa 143:5, Jer 46:26, Lam 1:7; Lam 2:17, Mic 7:20, (5) ancient, Deut 33:15, 2Ki 19:25, Isa 19:11; Isa 23:7; Isa 37:26; Isa 45:21; Isa 46:10; Isa 51:9, (6) past, Job 29:2, (7) aforetime, Jer 30:20, (8) before, Psa 139:5, Pro 8:22.

from. T76-3, Psa 72:17. Pro 8:22, 23, 24, +*Joh 1:1; +*Joh 1:2; +*Joh 8:35; +*Joh 8:58; *Joh 17:5, *1Jn 1:1; *1Jn 1:2, +*Rev 1:8; +*Rev 1:17.

everlasting. or, the days of eternity. Heb. olam, +Gen 17:7. FS22D4B, +Dan 7:9. Mic 7:14, Deut 33:27, **Psa 90:2; Psa 93:2, *Pro 8:22; *Pro 8:23, Isa 57:15, Hab 1:12, *Joh 1:1; *Joh 1:2; **Joh 6:54 note. Rom 16:26, Php 2:6, 1Pe 1:20, Rev 1:4.

Symbol Explanation:
* clear verse
**important reference, don’t miss
+ find more here
> verse quoted in the Bible at this reference
= Bible type: a person, action, rite, institution that prefigures a NT truth
or Italicized or indicates an alternative translation provided by KJV translators
FS Figure of speech reference
T Topic Number Index reference
<rp Reference to Pentateuch
S# Strong Number as given in the lexicons at the back of Strong’s Concordance
$  Fulfilled Prophecy
mg margin reading

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