Monday, August 25, 2014

Deuteronomy 8:4

Deuteronomy 8:4

Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years.

a. NLT: For all these forty years your clothes didn’t wear out, and your feet didn’t blister or swell.

b. NIV: Your clothes did not wear out and your feet did not swell during these forty years.

c. Amplified Bible: Your clothing did not become old upon you nor did your feet swell these forty years.

d. Septuagint: Thy garments grew not old from off thee, thy shoes were not worn from off thee, thy feet were not [painfully] hardened, lo! these forty years.

e. Stone Edition Torah/ Writings/Prophets: Your garment did not wear out upon you and your feet did not swell, these forty years.

1. “Thy raiment waxed not old upon thee…”

a. raiment [8071 * simlah] [Strong: (through the idea of a cover assuming the shape of the object beneath); a dress, especially a mantle:--apparel, cloth(-es, -ing), garment, raiment.] 

b. waxed old [1086 * balah] [Strong: a primitive root; to fail; by implication to wear out, decay (causatively, consume, spend):--consume, enjoy long, become (make, wax) old, spend, waste.]

2. “…neither did thy foot swell, these forty years.”

a. foot [7272 * regel] [Strong: a foot (as used in walking); by implication, a step; by euphem. the pudenda:--X be able to endure, X according as, X after, X coming, X follow, ((broken-))foot((-ed, -stool)), X great toe, X haunt, X journey, leg, + piss, + possession, time.]

b. swell [1216 * batseq] [Strong: a primitive root; perhaps to swell up, i.e. blister:--swell.]

c. forty [705 * ‘arba’iym] [Strong: forty:---forty.]

d. years [8141 * shaneh] [Strong: a year (as a revolution of time):--+ whole age, X long, + old, year(X -ly).

e. A look at comparative verses here is necessary.

1). Deuteronomy 29:5 And I have led you forty years in the wilderness: your clothes are not waxen old upon you, and thy shoe is not waxen old upon thy foot.

a). For forty years their clothes or their shoes never wore out.

2). Nehemiah 9:21 Yea, forty years didst thou sustain them in the wilderness, so that they lacked nothing; their clothes waxed not old, and their feet swelled not.

a). swelled [1216 * batseq][Strong: a primitive root; perhaps to swell up, i.e. blister:--swell.

f. Here is a remarkable note found in the Chumash under Deuteronomy 8:4.
“The clothing, too, proved that God was with them, for it is a miracle that clothing could last forty years without deteriorating or wearing out, even without being subjected to perspiration and harsh use (Ramban). How much more so since the Midrash teaches that clothing grew with the children and always remained clean and fresh (Rashi).”

           1). I have no trouble believing the clothing and shoes grew with the people. If I was 5 years old when            the Exodus happened and at the end of the forty years I was 45 and I’m still wearing the same shoes            because they didn’t wear out, that would imply the shoes grew with me.

Deuteronomy 3:11

Deuteronomy 3:11

For only Og king of Bashan remained of the remnant of giants; behold, his bedstead was a bedstead of iron; is it not in Rabbath of the children of Ammon? nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man.

a. NLT: (King Og of Bashan was the last survivor of the giant Rephaites. His bed was made of iron and was more than thirteen feet long and six feet wide. It can still be seen in the Ammonite city of Rabbah.)

b. NIV: (Og king of Bashan was the last of the Rephaites. His bed was decorated with iron and was more than nine cubits long and four cubits wide. It is still in Rabbah of the Ammonites.)

c. Amplified Bible: For only Og king of Bashan remained of the remnant of the [gigantic] Rephaim. Behold, his bedstead was of iron; is it not in Rabbah of the Ammonites? Nine cubits was its length and four cubits its breadth, using the cubit of a man [the forearm to the end of the middle finger].

d. Septuagint: For only Og the king of Basan was left of the Raphain: behold, his bed [was] a bed of iron; behold, [it is] in the chief city of the children of Ammon; the length of it [is] nine cubits, and the breadth of it four cubits, according to the cubit of a man.

e. Stone Edition Torah/Writings/Prophets: For only Og king of Bashan was left of the remaining Rephaim—behold! His bed was an iron bed, in Rabbah of the children of Ammon—nine cubits was its length and four cubits its width, byt the cubit of that man.

1. “For only Og king of Bashan remained of the remnant of giants…”

a. remained [7604 * sha’ar] [Strong: a primitive root; properly, to swell up, i.e. be (causatively, make) redundant:--leave, (be) left, let, remain, remnant, reserve, the rest.]

b. remnant [3499 * yether] [Strong: properly, an overhanging, i.e. (by implication) an excess, superiority, remainder; also a small rope (as hanging free):--+ abundant, cord, exceeding, excellancy(-ent), what they leave, that hath left, plentifully, remnant, residue, rest, string, with.]

c. giants [7497 * rapha’][Gesenius: giants, Rephaim, old tribe of giants.]

d. I believe that this is referring to this particular area because Og had been defeated while Moses was still alive (Numbers 21:33-35). Joshua, a short time later in his conquest of Canaan killed other giants around Hebron (Joshua 11:21, 22). The following passage I think clarifies the phrase in this verse regarding Og being the last of the giants.

1). Joshua 12:4-6 And the coast of Og king of Bashan, which was of the remnant of the giants, that dwelt at Ashtaroth and at Edrei,
12:5 And reigned in mount Hermon, and in Salcah, and in all Bashan, unto the border of the Geshurites and the Maachathites, and half Gilead, the border of Sihon king of Heshbon.
12:6 Them did Moses the servant of the Lord and the children of Israel smite: and Moses the servant of the Lord gave it for a possession unto the Reubenites, and the Gadites, and the half tribe of Manasseh.


e. The descendants of Lot, the Moabites, and Ammonites as well as the descendants of Esau all conquered lands from races of giants.

1). Deuteronomy 2:9-12 And the Lord said unto me, Distress not the Moabites, neither contend with them in battle: for I will not give thee of their land for a possession; because I have given Ar unto the children of Lot for a possession.
2:10 The Emims dwelt therein in times past, a people great, and many, and tall, as the Anakims;
2:11 Which also were accounted giants, as the Anakims; but the Moabites called them Emims.
2:12 The Horims also dwelt in Seir beforetime; but the children of Esau succeeded them, when they had destroyed them from before them, and dwelt in their stead; as Israel did unto the land of his possession, which the Lord gave unto them.

2). Deuteronomy 2:19-23  And when thou comest nigh over against the children of Ammon, distress them not, nor meddle with them: for I will not give thee of the land of the children of Ammon any possession; because I have given it unto the children of Lot for a possession.
2:20 (That also was accounted a land of giants: giants dwelt therein in old time; and the Ammonites call them Zamzummims;
2:21 A people great, and many, and tall, as the Anakims; but the Lord destroyed them before them; and they succeeded them, and dwelt in their stead:
2:22 As he did to the children of Esau, which dwelt in Seir, when he destroyed the Horims from before them; and they succeeded them, and dwelt in their stead even unto this day:
2:23 And the Avims which dwelt in Hazerim, even unto Azzah, the Caphtorims, which came forth out of Caphtor, destroyed them, and dwelt in their stead.)

2.  “…his bedstead was a bedstead of iron; is it not in Rabbath of the children of Ammon? nine cubits was the length thereof, and four cubits the breadth of it…”

a. cubits [520 * ‘ammah][Gesenius:  cubit - a measure of distance (the forearm), roughly 18 in (.5m). There are several cubits used in the OT, the cubit of a man or common cubit (Dt 3.11), the legal cubit or cubit of the sanctuary (Eze 40.5) plus others. See a Bible Dictionary for a complete treatment.]


b. If 18 inches is correct Og’s bed was 13 and a half feet long.

Saturday, August 23, 2014

Judges 11:31

Judges 11:31

Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the Lord's, and I will offer it up for a burnt offering.

a. NLT: I will give to the LORD whatever comes out of my house to meet me when I return in triumph. I will sacrifice it as a burnt offering.”

b. NIV: whatever comes out of the door of my house to meet me when I return in triumph from the Ammonites will be the LORD’s, and I will sacrifice it as a burnt offering.”

c. Young’s Literal Translation: then it hath been, that which at all cometh out from the doors of my house to meet me in my turning back in peace from the Bene-Ammon -- it hath been to Jehovah, or I have offered up for it -- a burnt-offering.'

d. Amplified Bible: Then whatever or whoever comes forth from the doors of my house to meet me when I return in peace from the Ammonites, it shall be the Lord’s, and I will offer it or him up as a burnt offering.

e. Septuagint: then it shall come to pass that whosoever shall first come out of the door of my house to meet me when I return in peace from the children of Ammon, he shall be the Lord's: I will offer him up for a whole-burnt-offering.

f. Stone Edition Torah/Writings/Prophets: then it shall be that whatever emerges—what will emerge from the doors of my house-toward me when I return in peace from the Children of Ammon, it shall belong to HASHEM and I shall offer it up as aan elevation-offering.”

1. “…that whatsoever cometh forth of the doors of my house to meet me…shall surely be the Lord’s, and I will offer it up for a burnt offering.”

a. Institute Of Creation Research Daily Devotional 10/24/13 The story of Jephthah has been a stumbling block to many who interpret it as teaching that Jephthah sacrificed his daughter to God as a burnt offering. As he was preparing to face the Ammonite armies, he had made the vow recorded in our text, if God would only give him the victory. His only child—a beloved daughter—was then first to meet him at his return, and so it was she who had to be offered.
It should be remembered, however, that Jephthah was a man of true faith (Hebrews 11:32, 33), and he would never have vowed to disobey God’s prohibition against human sacrifice. The problem is that the Hebrew conjunction waw (translated “and” in our text) is very flexible in meaning depending on context. Here, “or” is better than “and.” That is, Jephthah vowed that whatever first came out to meet him would be dedicated to the Lord: If a person came out (Jephthah was probably thinking of a servant), he or she would be dedicated to God’s service at the tabernacle, as Hannah later dedicated Samuel (1 Samuel 1:11). Or if an animal from his flock came out, it would be sacrificed. His daughter, out of love for her father and gratitude to God for His deliverance from the Ammonites, insisted that her father keep his vow. Since that meant that she, as a perpetual servant at the tabernacle, could never have a husband and children, she “bewailed her virginity” for two months (not her impending death) and then “returned to her father,” so that he could keep his vow, and throughout her life “she knew no man” (Judges 11:38, 39). Instead of a strange tale of human sacrifice, this is the story of the love of a God-fearing father and daughter for each other and for their Lord. HMM

1). I attempted to find the Hebrew word translated for “and” in my 1978 edition of Strong’s, but I was unsuccessful. It recognizes the word “and” in the appendix, but fails to give a number for it. Blue Letter Bible gives the number 5927 but includes the words, “and I will offer it up” as the phrase. I choose to accept the scholarship of ministries such as ICR that give I believe a faithful to the Scripture commentary regarding this Biblical event. I don’t believe for a minute that Jephthah would offer his daughter as a burnt offering.  


b. Adam Clark Commentary: Shall surely be the Lord's, and I will offer it up for a burnt-offering - The text is והיה ליהוה והעליתיהו עולה vehayah layhovah, vehaalithihu olah; the translation of which, according to the most accurate Hebrew scholars, is this: I will consecrate it to the Lord, or I will offer it for a burnt-offering; that is, "If it be a thing fit for a burnt-offering, it shall be made one; if fit for the service of God, it shall be consecrated to him." That conditions of this kind must have been implied in the vow, is evident enough; to have been made without them, it must have been the vow of a heathen, or a madman. If a dog had met him, this could not have been made a burnt-offering; and if his neighbor or friend's wife, son, or daughter, etc., had been returning from a visit to his family, his vow gave him no right over them. Besides, human sacrifices were ever an abomination to the Lord; and this was one of the grand reasons why God drove out the Canaanites, etc., because they offered their sons and daughters to Molech in the fire, i.e., made burnt-offerings of them, as is generally supposed. That Jephthah was a deeply pious man, appears in the whole of his conduct; and that he was well acquainted with the law of Moses, which prohibited all such sacrifices, and stated what was to be offered in sacrifice, is evident enough from his expostulation with the king and people of Ammon, Judges 11:14-27. Therefore it must be granted that he never made that rash vow which several suppose he did; nor was he capable, if he had, of executing it in that most shocking manner which some Christian writers ("tell it not in Gath") have contended for. He could not commit a crime which himself had just now been an executor of God's justice to punish in others.

1 Timothy 6:17

1 Timothy 6:17

Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;

a. NLT: Teach those who are rich in this world not to be proud and not to trust in their money, which is so unreliable. Their trust should be in God, who richly gives us all we need for our enjoyment.

b. NIV: Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment.

c. Amplified Bible: As for the rich in this world, charge them not to be proud and arrogant and contemptuous of others, nor to set their hopes on uncertain riches, but on God, Who richly and ceaselessly provides us with everything for [our] enjoyment.

d. Worrell Translation: Charge those who are rich in this present age, not to be high-minded, not to have their hope set on the uncertainty of riches, but on God, Who giveth us richly all things for enjoyment.

1. “Charge them that are rich in this world…”

a. charge [3853 * paraggellō; para-to the side of; aggello-to tell, declare] [Strong: to transmit a message, i.e. (by implication) to enjoin:--(give in) charge, (give) command(-ment), declare.]

            1). This same Greek word is translated “commanded” in other verses.

a). Luke 8:29 (For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.)

b). Acts 1:4 And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me.

b. rich [4145 * plousios] [Strong:  wealthy; figuratively, abounding with:--rich.]

c. world [165 * aion] [Strong: properly, an age; by extension, perpetuity (also past); by implication, the world; specially (Jewish) a Messianic period (present or future):--age, course, eternal, (for) ever(-more), (n-)ever, (beginning of the , while the) world (began, without end).]

2. “…that they be not highminded…”

a. highminded [5309 * hupselophroneo; hupselos-high; phroneo-to think] [Zodhiates: to be high minded, proud, arrogant.]

             1). A high minded attitude toward money could be thinking that I myself got the riches.

a). Deuteronomy 8:11-18 Beware that thou forget not the Lord thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day:
8:12 Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein;
8:13 And when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied;
8:14 Then thine heart be lifted up, and thou forget the Lord thy God, which brought thee forth out of the land of Egypt, from the house of bondage;
8:15 Who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water; who brought thee forth water out of the rock of flint;
8:16 Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end;
8:17 And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth.
8:18 But thou shalt remember the Lord thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day.

b). Luke 12:16-21 And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:
12:17 And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?
12:18 And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods.
12:19 And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.
12:20 But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?
12:21 So is he that layeth up treasure for himself, and is not rich toward God.

3. “…nor trust in uncertain riches…”

a. trust [1679 * elpizo] [Strong: to expect or confide:--(have, thing) hope(-d) (for), trust.]

b. uncertain [83 * adelotes] [Strong:  uncertainty:--X uncertain.] 

a.       riches [4149 * ploutos] [Strong: wealth (as fulness), i.e. (literally) money, possessions, or (figuratively) abundance, richness, (specially), valuable bestowment:--riches.]

           1). Riches are uncertain.

a). Proverbs 23:4, 5 Labour not to be rich: cease from thine own wisdom.
23:5 Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings; they fly away as an eagle toward heaven.

           2). They are also deceitful and will choke the life of God out of us.

b). Matthew 13:22   He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.

d. Biblical warning concerning trusting in wealth.

            1). Proverbs 18:11 The rich man’ wealth is his strong city, and as an high wall in his own conceit.

4. “…but in the living God…”

a. living [2198 * zao] [Strong: a primary verb; to live (literally or figuratively):--life(-time), (a-)live(-ly), quick.]

b. God [2316 * theos] [Strong: a deity, especially (with 3588) the supreme Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding, God, god(-ly, -ward).]

             1). Our God is the one and only living God.

a). 1 Thessalonians 1:9 For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God;

b). 1 Timothy 3:15 But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.

c). 1 Timothy 4:10  For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.

c. Instead of trusting in uncertain riches or any thing from self or things material, we should trust in the living God.

          1). Proverbs 3:5, 6 Trust in the Lord with all thine heart; and lean not unto thine own understanding.
          3:6 In all thy ways acknowledge him, and he shall direct thy paths.

          2). One major way we should trust in the Lord is to trust him in our giving and finances. Do we trust                him enough to tithe?

5. “…who giveth us richly all things to enjoy.”

a. giveth [3930 * parecho] [Strong: to hold near, i.e. present, afford, exhibit, furnish occasion:--bring, do, give, keep, minister, offer, shew, + trouble.]

b. richly [4146 * plousiōs] [Strong: copiously:--abundantly, richly.]

c. enjoy [619 * apolausis] [Zodhiates: It denotes the cleaving or adherence of the mind or affection to an object,. Enjoyment.]

d. God is a good God who wants to bless his children with good things to enjoy.

           1). Deuteronomy 8:11-18 Beware that thou forget not the Lord thy God, in not keeping his                           commandments, and his judgments, and his statutes, which I command thee this day:
           8:12 Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein;
           8:13 And when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that            thou hast is multiplied;
           8:14 Then thine heart be lifted up, and thou forget the Lord thy God, which brought thee forth out of              the land of Egypt, from the house of bondage;
           8:15 Who led thee through that great and terrible wilderness, wherein were fiery serpents, and                      scorpions, and drought, where there was no water; who brought thee forth water out of the rock of              flint;
           8:16 Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble                thee, and that he might prove thee, to do thee good at thy latter end;
           8:17 And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth.
           8:18 But thou shalt remember the Lord thy God: for it is he that giveth thee power to get wealth, that              he may establish his covenant which he sware unto thy fathers, as it is this day.

Thursday, August 21, 2014

John 1:1

John 1:1

In the beginning was the Word, and the Word was with God, and the Word was God.

a. NLT: In the beginning the Word already existed. The Word was with God, and the Word was God.

b. NIV: In the beginning was the Word, and the Word was with God, and the Word was God.

c. Young’s Literal Translation: In the beginning was the Word, and the Word was with God, and the Word was God;

d. Amplified Bible: In the beginning [before all time] was the Word (Christ), and the Word was with God, and the Word was God Himself.

1. “In the beginning was the Word…”

a. beginning [746 * arche] [Strong: a commencement, or (concretely) chief (in various applications of order, time, place, or rank):--beginning, corner, (at the, the) first (estate), magistrate, power, principality, principle, rule.]

b. was [2258 * en] [Strong: (thou, etc.) was (wast or were):--+ agree, be, X have (+ charge of), hold, use, was(-t), were.]

c. Word [3056 * logos] [Strong: something said (including the thought); by implication, a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension, a computation; specially, (with the article in John) the Divine Expression (i.e. Christ):--account, cause, communication, X concerning, doctrine, fame, X have to do, intent, matter, mouth, preaching, question, reason, + reckon, remove, say(-ing), shew, X speaker, speech, talk, thing, + none of these things move me, tidings, treatise, utterance, word, work.]

d. Vincent’s Word Studies: With evident allusion to the first word of Genesis. But John elevates the phrase from its reference to a point of time, the beginning of creation, to the time of absolute pre-existence before any creation, which is not mentioned until John 1:3. This beginning had no beginning (compare John 1:3; John 17:5; John 1:1; Ephesians 1:4; Proverbs 8:23;Psalm 90:2). This heightening of the conception, however, appears not so much in ἀρχή, beginning, which simply leaves room for it, as in the use of ἦν, was, denoting absolute existence (compare εἰμί, I am, John 8:58) instead of ἐγένετο, came into being, or began to be, which is used in John 1:3, John 1:14, of the coming into being of creation and of the Word becoming flesh. Note also the contrast between ἀρχή, in the beginning, and the expression ἀπ' ἀρχῆς, from the beginning, which is common in John's writings (John 8:44; 1 John 2:7, 1 John 2:24; 1 John 3:8) and which leaves no room for the idea of eternal pre-existence. "In genesis 1:1, the sacred historian starts from the beginning and comes downward, thus keeping us in the course of time. Here he starts from the same point, but goes upward, thus taking us into the eternity preceding time" (Milligan and Moulton). See on Colossians 1:15. This notion of "beginning" is still further heightened by the subsequent statement of the relation of the Logos to the eternal God. The ἀρχή must refer to the creation - the primal beginning of things; but if, in this beginning, the Logos already was, then he belonged to the order of eternity. "The Logos was not merely existent, however, in the beginning, but was also the efficient principle, the beginning of the beginning. The ἀρχή (beginning), in itself and in its operation dark, chaotic, was, in its idea and its principle, comprised in one single luminous word, which was the Logos. And when it is said the Logos was in this beginning, His eternal existence is already expressed, and His eternal position in the Godhead already indicated thereby" (Lange). "Eight times in the narrative of creation (in Genesis) there occur, like the refrain of a hymn, the words, And God said. John gathers up all those sayings of God into a single saying, living and endowed with activity and intelligence, from which all divine orders emanate: he finds as the basis of all spoken words, the speaking Word" (Godet).

2. “…and the Word was with God, and the Word was God.”

a. Word [3056 * logos] [Strong: something said (including the thought); by implication, a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension, a computation; specially, (with the article in John) the Divine Expression (i.e. Christ):--account, cause, communication, X concerning, doctrine, fame, X have to do, intent, matter, mouth, preaching, question, reason, + reckon, remove, say(-ing), shew, X speaker, speech, talk, thing, + none of these things move me, tidings, treatise, utterance, word, work.]

b. was [2258 * en] [Strong: (thou, etc.) was (wast or were):--+ agree, be, X have (+ charge of), hold, use, was(-t), were.]

c. with [4314 * pros] [Strong: a preposition of direction; forward to, i.e. toward (with the genitive case, the side of, i.e. pertaining to; with the dative case, by the side of, i.e. near to; usually with the accusative case, the place, time, occasion, or respect, which is the destination of the relation, i.e. whither or for which it is predicated):--about, according to , against, among, at, because of, before, between, (where-)by, for, X at thy house, in, for intent, nigh unto, of, which pertain to, that, to (the end that), X together, to (you) -ward, unto, with(-in). In the comparative case, it denotes essentially the same applications, namely, motion towards, accession to, or nearness at.]

3. “…and the Word was God.”

a. Word [3056 * logos] [Strong: something said (including the thought); by implication, a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension, a computation; specially, (with the article in John) the Divine Expression (i.e. Christ):--account, cause, communication, X concerning, doctrine, fame, X have to do, intent, matter, mouth, preaching, question, reason, + reckon, remove, say(-ing), shew, X speaker, speech, talk, thing, + none of these things move me, tidings, treatise, utterance, word, work.]

b. was [2258 * en] [Strong: (thou, etc.) was (wast or were):--+ agree, be, X have (+ charge of), hold, use, was(-t), were.]

c. God [2316 * theos] [Strong: a deity, especially (with 3588) the supreme Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding, God, god(-ly, -ward).] [Thayer: a god or goddess, a general name of deities or divinities, the Godhead, trinity, God the Father, the first person in the trinity, Christ, the second person of the trinity, Holy Spirit, the third person in the trinity, spoken of the only and true God, refers to the things of God, his counsels, interests, things due to him, whatever can in any respect be likened unto God, or resemble him in any way God's representative or viceregent, of magistrates and judges.]

d. Vincent’s Word Studies: In the Greek order, and God was the Word, which is followed by Anglo-Saxon, Wyc., and Tynd. But θεὸς, God, is the predicate and not the subject of the proposition. The subject must be the Word; for John is not trying to show who is God, but who is the Word. Notice that Θεὸς is without the article, which could not have been omitted if he had meant to designate the word as God; because, in that event, Θεὸς would have been ambiguous; perhaps a God. Moreover, if he had said God was the Word, he would have contradicted his previous statement by which he had distinguished (hypostatically) God from the word, and λόγος (Logos) would, further, have signified only an attribute of God. The predicate is emphatically placed in the proposition before the subject, because of the progress of the thought; this being the third and highest statement respecting the Word - the climax of the two preceding propositions. The word God, used attributively, maintains the personal distinction between God and the Word, but makes the unity of essence and nature to follow the distinction of person, and ascribes to the Word all the attributes of the divine essence. "There is something majestic in the way in which the description of the Logos, in the three brief but great propositions of John 1:1, is unfolded with increasing fullness" (Meyer).


e. [Kingdom of the Cults, Walter Martin] “The Greek grammatical construction leaves no doubt whatsoever that this is the only possible rendering of the text. The subject of the sentence is the “Word” (Logos), the verb, “was”. There can be no direct object following “was” since according to grammatical usage, intransitive verbs take no object but take instead predicate nominatives which refer back to the subject, in this case, “Word” (Logos)”. It is therefore easy to see that no article is needed for God (Theos) and to translate it ‘a god’ is both incorrect grammar and poor Greek since ‘Theos’ is the predicate nominative of ‘was’ in the third sentence-clause of the verse and must refer back to the subject, ‘Word’ (Logos). Christ then if He is the Word ‘made flesh’, (John 1:14 can be no one else except God unless the Greek   text and God’s word be denied.”

Tuesday, August 19, 2014

Genesis 14:9

Genesis 14:9

With Chedorlaomer the king of Elam, and with Tidal king of nations, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings with five.

a. NLT: They fought against King Kedorlaomer of Elam, King Tidal of Goiim, King Amraphel of Babylonia, and King Arioch of Ellasar—four kings against five.

b. NIV: against Kedorlaomer king of Elam, Tidal king of Goyim, Amraphel king of Shinar and Arioch king of Ellasar—four kings against five.

c. Young’s Literal Translation: with Chedorlaomer king of Elam, and Tidal king of Goyim, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings with the five.

d. Amplified Bible: With the kings Chedorlaomer of Elam, Tidal of Goiim, Amraphel of Shinar, and Arioch of Ellasar—four kings against five.

e. Septuagint: against Chodollogomor king of Elam, and Thargal king of nations, and Amarphal king of Sennaar, and Arioch king of Ellasar, the four kings against the five.

f. Stone Edition Torah/Writings/Prophets: With Chedorlaomer, king of Elam; Tidal, king of Goiim; Amraphel, king of Shinar; Arioch, king of Ellasar—four kings with five.

1. “With Chedorlaomer the king of Elam…”

a. Chedorlaomer [3540] All non-Jewish attempts to identify this king are unfruitful.

1). Chumash, p.61, Note 1: “The Midrash identifies Chedorlaomer as Elam, the son of Shem son of Noah…Although , as indicated in verse 5, Chedorlaomer was the leader of this alliance, Amraphel is mentioned first because he was the senior of the four kings.”

b. Elam was located just northeast of the Persian Gulf in present day Iran.

1). Elam is listed as one of the sons of Shem in Genesis 10:22.

a). Genesis 10:22 “The children of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram;”

2). Josephus, Antiquities of the Jews, Chapter 6.4: “Shem, the third son of Noah, had five sons, who inhabited the land that began at Eurphrates, and reached to the Indian Ocean; for Elam left behind him the Elamites, the ancestors of the Persians. Ashur lived at the city of Nineveh; and named his subjects Assyrians, who became the most fortunate nation, beyond others. Arphaxad named the Arphaxadites, who are now called Chaldeans. Aram the Aramites, which the Greeks call Syrians; as Laud founded the Laudites, which are now Lydians.”

a). Elam was a city named after Shem’s son. As previously stated, Jewish tradition teaches that Chedorlaomer was none other than Elam, Shem’s son. Not only is this probability true, there is a good possibility that Abraham was known to Chedorlaomer and that Chedorlaomer was known to Abram. Ur the city where Abraham grew up is only about 150 miles more or less from Elam, the city and nation descended from Elam, the son of Shem. The point I’m making is that Abraham went to war and defeated not only Shem’s grandchildren but possibly even his son! The question that begs to be asked is, Where or what part does Shem play in all this? He was certainly alive while all this was going on. I believe this is perhaps the reason for Shem disappearing from the Biblical record after the flood, and also why Abraham gains the preeminence in the Biblical record and not Shem or any of his sons.  

3). Shem, the son of Noah and one of those who survived the flood, lived until Abraham was 150 years old. So he was alive at this point.  There is no doubt that the city/state of Elam was associated with the son of Shem. It is such a shock to me that a man of the stature of Shem, who survived the flood, would have no preeminence after the flood. It seems he just dropped off the map after the flood. I believe that, perhaps, Shem became a worldly individual, perhaps even antagonistic toward the things of God.

4). There is a fascinating passage of Scripture in Ezekiel that I believe sheds more than a little light on this. Looking at this passage we must remember this multitude of men including all the men from Elam were slaughtered by Abram and his confederacy.

a). Ezekiel 32:24, 25 There is Elam and all her multitude round about her grave, all of them slain, fallen by the sword, which are gone down uncircumcised into the nether parts of the earth, which caused their terror in the land of the living; yet have they borne their shame with them that go down to the pit.
32:25 They have set her a bed in the midst of the slain with all her multitude: her graves are round about him: all of them uncircumcised, slain by the sword: though their terror was caused in the land of the living, yet have they borne their shame with them that go down to the pit: he is put in the midst of them that be slain

2. “…and with Tidal king of nations…”

a. Tidal [8413 * Tid’al][Strong: fearfulness; Tidal, a Canaanite:--Tidal.]

b. nations [1471 * gowy][Gesenius: the nations besides Israel.]

3. “…and Amraphel king of Shinar…”

a. Amraphel (Unger’s Bible Dictionary) “…a king of Shinar, the alluvial lowland of southern Babylonia, and ally of Chrdorlaomer in the invasion of the west in the time of Abraham…formerly identified with Hammurabi the Great of the First Dynasty of Babylon…but is now disproved chronologically.”

1). Chumash, p.61, Note 1. “Amraphel…The Sages (Eruvin 53a) identify Amraphel as Nimrod, who reigned over Shinar [Babylon], and who had ordered that Abraham be thrown into the furnace because of his refusal to accept Idol worship.”

2). We must remember that Nimrod was king over Shinar.

a). Genesis 10:8-10 And Cush begat Nimrod: he began to be a mighty one in the earth.
10:9 He was a mighty hunter before the Lord: wherefore it is said, Even as Nimrod the mighty hunter before the Lord.
10:10 And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar.
   
3). According to the Biblical chronology, Shem’s grandson, Salah lived until Abraham was 118 years old. Because the Bible does not give the age breakdown of the descendants of Japeth and Ham like it does with Shem’s we have to compare them. Using those comparisons, if Shem’s grandson Salah was contemporary with Abraham for 118 years it is probable that Ham’s grandson, Nimrod was also contemporary with Abraham. It is indeed a possibility that this person could be Nimrod. 

b. Shinar (Unger’s Bible Dictionary) “…roughly spoken of as southern Babylonia.” [See map.]

4. “…and Arioch king of Ellasar…”

a. Arioch [Unger’s Bible Dictionary] Perhaps Sumerian eri-aku, servant of the moon-god. The king of Ellasar, who was in alliance with Chedorlaomer in his invasion of the Jordan valley.

b. Ellasar (Harper Collins Bible Dictionary) The identification of Ellasar is uncertain … Larsa, a city in southern Babylonia seems likely if Shinar, the home of Amraphel (Genesis 14:1) derives from the Sinjar Mountains of middle Mesopotamia.

5. “…four kings with five.”

      a. The four kings of Mesopotamia against the five kings of Canaan.

Genesis 14:24

Genesis 14:24

Save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre; let them take their portion.

a. NLT: I will accept only what my young warriors have already eaten, and I request that you give a fair share of the goods to my allies—Aner, Eshcol, and Mamre.”

b. NIV: I will accept nothing but what my men have eaten and the share that belongs to the men who went with me—to Aner, Eshkol and Mamre. Let them have their share.”

c. Young’s Literal Translation: save only that which the young men have eaten, and the portion of the men who have gone with me -- Aner, Eshcol, and Mamre -- they take their portion.'

d. Amplified Bible: [Take all] except only what my young men have eaten and the share of the men [allies] who went with me—Aner, Eshcol, and Mamre; let them take their portion.

e. Septuagint: Except what things the young men have eaten, and the portion of the men that went with me, Eschol, Aunan, Mambre, these shall take a portion.

f. Stone Edition Torah/Writings/Prophets: Far from me! Only what the young men have eaten, and the share of the men who accompanied me: Aner, Eschol, and Mamre—they will take their portion.”

1. “Save only that which the young men have eaten…”

2. “…and the portion of the men which went with me, Aner, Eshcol, and Mamre…”

a. These men went with Abram because they were in Covenant with Abram.

1). Genesis 14:13 And there came one that escaped, and told Abram the Hebrew; for he dwelt in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner: and these were confederate with Abram.

a). confederate [Two Hebrew words: (1167 * ba’al) (master, husband, confederate, have to do, they of…) & (1285 * beriyth) (a compact (because made by passing between pieces of flesh):- confederacy, covenant, league.)]

2). All of the translations fail to translate this word as strongly as it should. While most say “allied” or “confederate with”, these men were in blood covenant together. The translation that comes closest is the Holman Christian Standard Bible that says, “They were bound by a treaty with Abram.” The note underneath says “were possessors of a covenant of”.

3). H. Clay Trumbull, writes in his The Blood Covenant, “blood covenanting: a form of mutual covenanting by which two person enter into the closest, the most enduring, and the most sacred of compacts, as friends and brothers, or as more than brothers…”

3. “…let them take their portion.”

a. It is not stated what their portion was. It seems that though Abram did not want any of the goods, he did not put that same restriction upon the men that put their lives in jeapardy to help him rescue his nephew and family.

Thursday, August 14, 2014

2 Corinthians 12:7

2 Corinthians 12:7

And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.

a. NLT: even though I have received such wonderful revelations from God. So to keep me from becoming proud, I was given a thorn in my flesh, a messenger from Satan to torment me and keep me from becoming proud.

b. NIV: or because of these surpassingly great revelations. Therefore, in order to keep me from becoming conceited, I was given a thorn in my flesh, a messenger of Satan, to torment me.

c. Young’s Literal Translation: and that by the exceeding greatness of the revelations I might not be exalted overmuch, there was given to me a thorn in the flesh, a messenger of the Adversary, that he might buffet me, that I might not be exalted overmuch.

d. Amplified Bible: And to keep me from being puffed up and too much elated by the exceeding greatness (preeminence) of these revelations, there was given me a thorn (a splinter) in the flesh, a messenger of Satan, to rack and buffet and harass me, to keep me from being excessively exalted.

1. “And lest I should be exalted above measure through the abundance of the revelations…”

a. lest [3363 * hina me] [Vine: "in order that not," is rendered "lest,"]

b. exalted above measure [5229 * huperairomai; huper-above or intensive; airo-to lift up] [Zodhiates: to lift above, elevate, exalt, be conceited, arrogant, insolent.]

1). In order to prevent Paul from getting arrogant, conceited. This was a preventive measure to prevent Paul from getting arrogant because of the revelations he received.

2), According to Blue Letter Bible this Greek word is used three times in the New Testament. Twice in this verse and once in 2 Thessalonians.

a). 2 Thessalonians 2:4 Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.

3). This phrase is used twice in this verse and it is clearly stated as the reason why a messenger of Satan buffeted Paul. I don’t believe this was the only reason, but it clearly was one of them. More below.

c. abundance [5236 * huperbole] [Strong: a throwing beyond others, i.e. (figuratively) supereminence; adverbially (with 1519 or 2596) pre- eminently:--abundance, (far more) exceeding, excellency, more excellent, beyond (out of) measure.]

d. revelations [602 * apokalupsis; apo-from; kalupto-to cover, conceal] Zodhiates: revelation, uncovering disclosure, unveiling.]

1). The revelations were not only made up of the truths of the New Covenant which he was called to minister to the Body of Christ in the form of preaching and epistles to the churches, apparently it also included things he was forbidden to speak or write about.

a). 2 Corinthians 12:1-4 It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord.
12:2 I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.
12:3 And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)
12:4 How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.

2). If language means anything, in this section of the verse Paul is speaking of something that would prevent him from becoming arrogant because of the abundance of revelations.

2. “…there was given to me a thorn in the flesh, the messenger of Satan to buffet me…”

a. thorn [4647 * skolops] [Strong: withered at the front, i.e. a point or prickle (figuratively, a bodily annoyance or disability):--thorn.]

1). The beginning of thorns in the earth starts with the fall of man where the LORD God warned Adam that because of his sin thorns would begin to plague the earth.

a). Genesis 3:17, 18 And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life;
3:18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;

2). In another use of the word God warned the Israelites that if they failed to drive out the inhabitants from the promised land, that they would be thorns in their sides and in their eyes.

a). Numbers 33:55 But if ye will not drive out the inhabitants of the land from before you; then it shall come to pass, that those which ye let remain of them shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell.

b). Joshua 23:13 Know for a certainty that the LORD your God will no more drive out any of these nations from before you; but they shall be snares and traps unto you, and scourges in your sides, and thorns in your eyes, until ye perish from off this good land which the LORD your God hath given you.

c). Judges 2:3 Wherefore I also said, I will not drive them out from before you; but they shall be as thorns in your sides, and their gods shall be a snare unto you.

b. flesh [4561 * sarx] [Strong: flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such):--carnal(-ly, + -ly minded), flesh(-ly).]

c. messenger [32 * aggelos] [Strong: a messenger; especially an "angel"; by implication, a  pastor:--angel, messenger.]

d. Satan [4566 * satan] [Strong: Satan, i.e. the devil:--Satan.]

e. buffet [2852 * kolaphizo] [Strong:  to rap with the fist:--buffet.]

f. It is clear that the thorn was a demonic being specially dispatched to buffet Paul. Andrew Womack writes the following about Paul’s thorn:

1). “If we look at the context of Paul's thorn in the flesh, we find that infirmity does not mean sickness in 2 Corinthians 12:9 and 10. In 2 Corinthians 11:30, Paul uses the exact terminology of "glorying in infirmities" that is used just a few verses later in speaking about this thorn. In the eleventh chapter he had just finished listing what those infirmities were. In verses 23-29, he lists such things as imprisonment, stripes, shipwrecks, and stonings; none of these speak of sickness. Verse 27 mentions weakness and painfulness, which some have tried to make mean sickness, but it is just as possible he could have been weary and suffered painfulness from such things as being stoned and left for dead (Acts 14:19). All these things listed in 2 Corinthians 11 refer to persecutions as infirmities. So, in context, Paul's thorn was a demonic angel or messenger sent by Satan which continually stirred up persecution against him. This is also verified by three Old Testament references (Num. 33:55; Josh. 23:13 and Judg. 2:3), where people are spoken of as being "thorns in your sides" and "thorns in your eyes." Paul asked the Lord to remove persecution from him, not sickness, and the Lord told him His grace was sufficient. We are not redeemed from persecution, and Paul later stated that when he said in 2 Timothy 3:12, "All that will live godly in Christ Jesus shall suffer persecution." Most gladly, therefore, he gloried in persecutions, reproaches, necessities, and distresses that the power of Christ might rest upon him (2 Cor. 12:9). The word "glory" is an old English word which means to have dominion over or command. It is used in Exodus 8:9 where Moses told Pharaoh to glory over him, or command him, when to destroy the frogs. So when Paul spoke of glorying in these infirmities or persecutions, he was speaking of victory even in the midst of continual harassment.” http://www.awmi.net/extra/article/pauls_thorn

2). Scripture clearly says the thorn in the flesh was a messenger or angel of Satan, and although sickness and disease come from the devil, I don’t believe this was anything to do with sickness or disease. I believe as Mr. Womack says it was the persecution against the gospel.

a). 2 Corinthians 11:24-33   Of the Jews five times received I forty stripes save one.
11:25Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep;
11:26 In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren;
11:27 In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.
11:28 Beside those things that are without, that which cometh upon me daily, the care of all the churches.
11:29 Who is weak, and I am not weak? who is offended, and I burn not?
11:30 If I must needs glory, I will glory of the things which concern mine infirmities.
11:31 The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not.
11:32 In Damascus the governor under Aretas the king kept the city of the damascenes with a garrison, desirous to apprehend me:
11:33 And through a window in a basket was I let down by the wall, and escaped his hands.

3). Jesus said that persecution and affliction would arise because of the word.

a). Mark 4:17 And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended.

b). Matthew 13:21 Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.

3. “…lest I should be exalted above measure.”

a. The same Greek words were used earlier in the verse.

            1). lest [3363 * hina me] [Vine: "in order that not," is rendered "lest,"]

            2). exalted above measure [5229 * huperairomai; huper-above or intensive; airo-to lift up]                            [Zodhiates: to lift above, elevate, exalt, be conceited, arrogant, insolent.]

 b. According to Blue Letter Bible this Greek word is used three times in the New Testament. Twice in  this verse and once in 2 Thessalonians.

             1). 2 Thessalonians 2:4 Who opposeth and exalteth himself above all that is called God, or that is                   worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.

              2). This phrase is used twice in this verse and it is clearly stated as the reason why a messenger of                 Satan buffeted Paul. I don’t believe this was the only reason, but it clearly was one of them.