Tuesday, December 16, 2014

A Woman Leads Men


2 Kings 22:12-14 And the King commanded...Go ye inquire of YHWH for me and for the people and for all Judah concerning the words of this book that is found for great is the wrath of YHWH that is kindled against us because our fathers have not hearkened unto the words of this book to do according unto all that which is written concerning us 14: So Hilkiah the priest and Ahikam and Achbor and Shaphan and Asahiah went unto Huldah the prophetess...[1]


[1] The High Priest, under orders from the King, and accompanied by other honorable men (a scribe and servants of the King), went to a woman to inquire of the LORD for the King, for the people, and for all Judah. The situation was dire, with the wrath of God about to come down on them all. A careful reading of this passage, vs. 12-14, bears clear witness to the biblical testimony that God does not single out men [only] for leadership. Here we see the most powerful men in the kingdom entrusting their physical safety to the spiritual leadership of a woman.

Wednesday, December 10, 2014

Why is Judah called Judas in Matthew Chapter one?

Q: In Matthew chapter one we find the generation of Jesus Christ. In verse 2 it says " Jacob begat Judas" but in Genesis 35:23 the sons of Jacob and Leah are listed and no Judas and Rachel's sons are Benjamin and Joseph. What am I missing?


A: In the Received Text, the Judas of Matthew One and the Judah of Genesis 29 and 35 are the same person that was born of Leah and who King David and our Lord Jesus descended from. The likely reason for the difference in spelling and pronunciation is that Matthew was written in Greek and Genesis was written in Hebrew, but there is no Biblical contradiction here.
We see similar differences in other Bible names such Isaiah/Esaias. MATTHEW 3:3 is a reference to the prophet Isaiah who the writer called Esaias"For this is he that was spoken of by the prophet Esaias saying The voice of one crying in the wilderness Prepare ye the way of the Lord, make his paths straight" 

 GENESIS 29:
32: And Leah conceived, and bare a son, and she called his name Reuben: for she said, Surely the LORD hath looked upon my affliction; now therefore my husband will love me.
33: And she conceived again, and bare a son; and said, Because the LORD hath heard that I was hated, he hath therefore given me this son also: and she called his name Simeon.
34: And she conceived again, and bare a son; and said, Now this time will my husband be joined unto me, because I have born him three sons: therefore was his name called Levi.
35: And she conceived again, and bare a son: and she said, Now will I praise the LORD: therefore she called his name Judah; and left bearing


GENESIS 35:
Now the sons of Jacob were twelve:
23: The sons of Leah; Reuben, Jacob's firstborn, and Simeon, and Levi, and Judah, and Issachar, and Zebulun:
24: The sons of Rachel; Joseph, and Benjamin:
25: And the sons of Bilhah, Rachel's handmaid; Dan, and Naphtali:
26: And the sons of Zilpah, Leah's handmaid; Gad, and Asher: these are the sons of Jacob, which were born to him in Padan-aram.

Sunday, August 24, 2014

The Bible Uncorrupted

The following is the writing of Katherine Bushnell, 19th Century Hebrew Scholar, on the reliability of the Word of God despite the efforts of some to manipulate it to their own ends:

2. Our argument assumes that the Bible is all that it claims for itself.

It is (1) Inspired, 2 Timothy 3:16;[1] (2) Infallible, Isaiah 40:8; and (3) Inviolable, John 10:35.

Indeed, no other basis of procedure is available for us. However freely certain... scholars of the present day manipulate the text... But a manipulation of the text is unnecessary, even if we thought it lawful under any circumstances.

3. The assumption that the text needs amending, to any great extent, is very erroneous. A candid acceptance of the testimony as to its history proves that the original text has been preserved in manuscripts with scarcely an important change. It is known that the Scribes wrote out their copy with immense care, as to the Hebrew Old Testament. They copied even supposed errors, calling attention to seeming irregularities by slight marks, but not venturing to correct. They have left records to show that when copying they counted each consonant and vowel-letter in each line, and kept records of the same, in order to verify their finished work. Superstition alone was enough to cause the Jews to preserve their Scripture text inviolable, they prized the letter beyond the spirit of the Word.

The Apostle Paul speaks in direct testimony of their faithful preservation of the Hebrew text, since had it been otherwise, the Jews would have been less in favor with God, Romans 3:1-2. Jesus Christ strongly denounced the misinterpretation of the Scriptures by the "traditions" of the Jews, Mark 7:9-13, etc., but He never accused the Jews of corrupting the text of their Scriptures.

4. The Lord Jesus said, "Till heaven and earth pass, one jot or one tittle shall not pass from the law, till all be fulfilled." The "jot" (letter j), is nearly like our single quotation mark ( ‘ ), in form and size; the "tittle" is not a letter, but the distinguishing point of difference between one Hebrew letter and another much like it.

For instance, the Jewish rabbis, who taught also the infallibility of the text, in a treatise called Vayikra Rabba (s.19) declare:

1. "Should anyone, in Deut. 6:4, change (d) to (r) he would ruin the world."
2. "Should anyone, in Ex. 34:14, change (r) to (d) he would ruin the world."
3. "Should anyone, in Lev. 22:32, change (ch) to (h) he would ruin the world."
4. "Should anyone, in Psa. 150:6, change (h) to (ch) he would ruin the world."
5. "Should anyone, in Jer. 5:12, change (b) to (k) he would ruin the world."
6. "Should anyone, in 1 Sam. 2:2, change (k) to (b) he would ruin the world."

Because these passages would then mean respectively,
1. "Hear, O Israel; the Lord is a false Lord."
2. "Thou shalt not worship the one true God."
3. "Neither shall ye praise [for "profane"] My Holy name."
4. "Let everything that hath breath profane [for "praise"] the Lord."
5. "They have lied like [for "belied"] the Lord."
6. "There is no holiness in [for "none holy as"] the Lord."

5. But when we speak of the Bible as inspired, infallible and inviolable, we do not refer to our English version, or any mere version, but to the original text. Prof. Deissmann has well said, "All translation implies some, if only a slight, alteration of the sense of the original." Now we must explain more precisely what "the original text" really implies, and how much it includes.

The original Hebrew of the Old Testament was written without any spaces between words in totally different looking letters from those we call "Hebrew” at the present time; and the language as first written contained no vowels, as though the English of Genesis 1:1 were written:
NTHBGNNGGDCRTDTHHVNSNDTHRTH

No distinction existed between small and capital letters, and doubled letters were often written only once, as we have indicated in the word, "beginning." 6. Hebrew ceased to be spoken by the common people during the Babylonian captivity. It was practically a "dead language" as early as B.C. 250. In the absence of
expressed vowels, its pronunciation was likely to become lost. So the Scribes took four consonants, "a h w and j," and inserted them into the text to indicate the vowel sounds.

While this device helped to some extent, in the end it led to confusion, often raising the question: "Is this letter a consonant, belonging to the original, or is it a vowel letter, added by the Scribes?" Moreover the insertion of these vowel-letters did not prove sufficient; then, as late as 600-800 A.D., a whole system of vowel-signs was added, most elaborately indicating the vowels of each word as tradition had preserved it. These vowel-signs were interlinear, and therefore did not confuse the text, as did the vowel-letters. With vowel-signs we might indicate the pronunciation of Genesis 1:1, as given above, something like this (separating the words): _N TH B!GNNG GD CR TD TH HVNS ND TH RTH.[2]

7. We understand, now that the Hebrew text may have mistakes which we are free (with due respect for the scholarship which has given to it its present form, and due reverence for God's Word), to amend, so far as the vowel-letters and the vowel-signs are concerned, for no one claims that the Scribes who made these additions to the text in comparatively recent times did "inspired" work, as did the original authors....

Monday, July 21, 2014

Genesis 1:1 Jesus is Yahweh Elohiym




    1: In the beginning God[1] created the heaven[2] and the earth.


[1] ELOHIYM: All references to “God” in Genesis chapter one are Strong’s Hebrew reference 430, “Elohiym”).  The word refers to more than two (Martin/Ankerberg 1985). There is a word in Hebrew that refers to more than one but not more than two, but Elohiym is not that word. The word “Elohiym, is a reference to the Triune Godhead. Genesis 1:1 specifically tells us that it is the Triune God--the Godhead---who created all things (Isaiah 44:24, 45:18, John 1:3,10). This is first Biblical evidence that Jesus is Jehovah, not simply a subordinate that God “used” to create all things. According to Philippians 2:10-11, which is a New Testament quote of Jehovah who is speaking in Isaiah 45:23, Jesus is the LORD GOD—Yahweh Elohiym—of Genesis1-3. The fullness (entirety) of the Godhead resides in Jesus in physical form (Colossians 2:9). We serve a Triune God who is one. The Holy of Holies literally means the Holy place of the Holy Ones—i.e., the Godhead (Cooke). Do we understand how God can be three yet be one? No, we do not. It is as impossible for man to analyze and pry apart the Godhead as it would be to attempt to separate the soul and spirit; only God has sufficient understanding and power to accomplish such a thing in His triune personage and yet remain one. It is sin to theologically transform the Triune Godhead into a hierarchal, idolatrous, triad.

[2] Strong’s Hebrew reference 8064 Heaven is, “SHAMAYIM.” The word is used exclusively for all references to heaven from Genesis through Psalm 78:8. In these passages, only the context can determine which “heaven” the verse is referring to, whether the sky, beyond the sky (space), or the third Heaven Paul was caught up to.