There is almost unanimous agreement among Christian believers that the LORD was crucified, buried, and arose from the grave after three days, but is this period of time specifically prophesied in the Scriptures [“TANAKH”]? Jesus [Yeshua] did however, make several references to His disciples about His suffering, death, and that He would be raised on the ‘third’ day (Cp. Matthew 16: 21; 17: 22; Mark 8: 31; 10: 33-34; Luke 9: 22, 44; 18: 31-33, 24: 46). There are passages in the Old Testament that refer to a SUFFERING SERVANT or SHEPHERD, who is tortured, abandoned, and put to death; such as in Isaiah 50: 6; 52: 13-14; 53: 1-12; Psalms 22: 1, 6-8, 11-19. The Apostle Paul [Rav Shaul] writes in 1 Corinthians 15: 3-4: For I delivered to you first of all that which I also received [“by revelation”-Galatians 1: 11-12]; that Christ [Mashiyach] died for our sins according to the Scriptures, and that He was buried, and that He rose again the “third day” according to the Scriptures.
The Apostle Paul goes on to say that after receiving the spiritual or ascended Jesus [Yeshua] (Cp. Acts 9: 1-9), he went away into Arabia, returned to Damascus, then went up to Jerusalem three years later (Cp. Galatians 1: 17). The question is, what are the ‘Scriptures’ Paul is referring to in his letter to the Corinthian believers in Yeshua (Jesus)? There are no direct Old Testament prophesies about a resurrection after three days, but a curious passage is found in Hosea 6: 2, which says: After two days He will revive us; On the “third day” He will raise us up that we might live in His sight. Since the letter to the Corinthian Church [assembly] is dated to be around 56 AD, the Gospel of MATTHEW is believed to have been written as early as 50 AD, it is possible that Paul could have used this book (scroll) as reference material or used the quotation from HOSEA.
Even Zechariah 12: 10b says, “Then they will look on Me whom they pierced (Cp. Revelation 1: 7). Yes, they will mourn for Him as one mourns for his only [only-begotten] son, and grieve for Him as one grieves for a firstborn [first-begotten]. This last reference does not, however, specifically point to a post-resurrection appearance after three days in the grave. Perhaps another possibility is that the “third day” has more significance than a literal three days but rather has some deeply spiritual and symbolic meaning which is related to one of the Jewish sacrificial offerings, foreshadowing the redemptive work of the coming LORD and Savior, as in the following:
Leviticus 7: 11, 15-18
This is the law of the sacrifice of peace offerings which he shall offer before the LORD. The flesh of the sacrifice of his peace offering for “thanksgiving” (Cp. Philippians 4: 6; Colossians 4: 2) shall be eaten the same day it is offered. He shall not leave any of it till the morning. But if the sacrifice of his offering is a vow or voluntary offering, it shall be eaten the same day that he offers his sacrifice; but on the next day the remainder of it shall also be eaten; the remainder of the flesh of the sacrifice on the third day must be burned with fire. And if any of the flesh of the sacrifice of his peace offering is eaten at all on the third day, it shall not be accepted, nor shall it be “imputed” to him; it shall be an abomination to him who offers it, and the person who eats it shall bear guilt [his iniquity, transgression or sin].
John 6: 51, 53
“I AM the living bread which came down from heaven. If anyone eats of this bread, he will live forever; and the bread that I give is My flesh, which I shall give for the life of the world.” Then Jesus [Yeshua] said to them, “Most assuredly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you.”
Ephesians 5: 2
And walk in love, as Christ [Mashiyach] also has loved us and given Himself for us, an [peace??] offering and a sacrifice to God for a sweet-smelling aroma.
Psalms 32: 1-2a
“Blessed is he whose transgression is forgiven, whose sin is covered.
Blessed is the man to whom the LORD shall not ‘impute’ iniquity [sin].”
2 Corinthians 5: 19a
That is, that God was in Christ [Mashiyach] reconciling the world to Himself, not “imputing” their trespasses to them. . .
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
April 29, 2010
pbks@hotmail.com
Friday, April 30, 2010
Are You the “Coming One” or do we look for Another?
One would think that the expectations of a long-awaited appearing of the Messiah with all of what such an event brings about, is a rather straightforward affair, but such was not the case. The Jewish Scriptures [TANAKH] do indeed mention such a person, but not all the narratives portray Him in the same way; in fact, it seems that at least four different individuals could fill that role. In its most basic sense, Messiah simply means “anointed,” which applies to anyone who had oil poured on them to be consecrated [set apart] and dedicated for God’s holy purpose (Cp. 1 Samuel 2: 10, 35; 12: 3, 5).
Baalim’s prophecy in Genesis 49: 10 foretold about the coming of “Shiloh” from the tribe of Judah, however, the word means “at peace;” the very meaning contained in the name of Solomon [‘Peaceful’] King of Judah. Then there is “the Prophet” that Moses said would come in the future (Cp. Deuteronomy 18: 10) of whom some thought was John the Baptizer (Cp. John 1: 19, 25). A Suffering Servant or One of humiliation is presented in Psalms 16: 1, 10; 22: 1-21; 40: 1-3, 13, 15; Isaiah 52: 14; 53: 1-12. The Messiah is portrayed as a type of supernatural being or as God in Micah 5: 2-4; Isaiah 9: 6; Zechariah 14: 1, 4, 9, 16, and as a God-appointed King or Ruler (Cp. Psalms 2: 1-9; 110: 1-6). Now it is time to see what the conditions were like in the social conditions and contemporary setting into which the Savior [Jesus of Nazareth] came.
John 1: 40-41
One of the two who heard John speak, and followed Him, was Andrew, Simon Peter’s brother. Then he found his own brother, and said to him, “We have found the Messiah” (which is translated, the Christ [Anointed, Deliverer]). . .
1: 45-49
Philip found Nathanael and said to him, “We have found Him of whom Moses in the Law [Torah], and also the prophets, wrote-Jesus of Nazareth, the son of Joseph. Nathanael answered and said to Him, “Rabbi, You are the Son of God! You are the King of Israel!”
NOTE: That’s an amazing statement coming from Nathanael, considering his initial introduction to Jesus [Yeshua]; and before any miraculous proofs were demonstrated prior to their meeting. Even after three and one half years, the most prominent of the disciples were not quite as certain as he was at this early period. Also, the TANAKH says that this unique person would come from Judah and not from Galilee.
3: 28
“You yourselves bear me witness, that I said, ‘I am not the Christ [Messiah],’ but I have been sent before Him.’
4: 25-26
The [Samaritan] woman said to Him, “I know that Messiah is coming” (He who is called Christ [Anointed, Deliverer]. “When He comes, He will tell us all things.” Jesus [Yeshua] said to her, I Who speak to you am He.”
4: 44
For Jesus Himself testified that a prophet has no honor in His own country.
7: 40-43
Therefore many from the crowd, when they heard this saying, said, “Truly this is the Prophet (Cp. Deuteronomy 18: 10).” Others said, “This is the Christ [Messiah].” But some said, “Will the Christ [Messiah] come out of Galilee? “Has not the Scripture said that the Christ comes from the seed of David and from the town of Bethlehem (Cp. Micah 5: 2), where David was?” So there was a division among them.
11: 27
She said to Him, “Yes, LORD, I believe that You are the Christ [Messiah], the Son of God, Who is to come into the world.”
12: 34
The people answered Him, “We have heard from the Law [Torah] that the Christ [Messiah] remains forever (Cp. Micah 5: 2); and how can You say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”
Matthew 16: 15-16
He said to them, "But who do you say that I [the Son of Man] am?" Simon Peter answered and said, "You are the Christ [Messiah], the Son of the Living God."
Matthew 23: 10
“And do not be called teachers; for One is your Teacher [Rabbi], the Christ [Messiah].”
Mark 8: 27-29
Now Jesus [Yeshua] and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, “Who do men say that I am?” So they answered, “John the Baptizer; but some say, Elijah; and others, one of the prophets.” He said to them, “But who do you say that I am?” Peter answered and said to Him, “You are the Christ [Messiah].”
Luke 1: 67-75
(Zechariah’s Prophesy)
3: 15
Now, as the people were in expectation and all reasoned in their hearts about John, whether he was the Christ [Messiah] or not.
7: 19
And John, calling two of his disciples to him, sent him to Jesus [Yeshua] saying, “Are You the Coming One, or do we look for another?”
COMMENTARY: In the Synoptic Gospels (MATTHEW-LUKE) Jesus is mostly referred to by the mysterious title “Son of Man” whereas in JOHN, He was called the Christ [Messiah] or Son of God in numerous instances. Interestingly, in this same book the High priest interrogated Jesus regarding His disciples and His doctrine (Cp. John 18: 19-21), as opposed to His deity; but in the other narratives it seems that the interest was in whether He was the Christ [Messiah] or the Son of God (Cp. Matthew 26: 63-64; Mark 14: 61-62; Luke 22: 67). So, the Messianic expectation has been met with great anticipation of a mighty deliverance from Israel’s enemies, but this time of national unrest and revolt has brought about the martyrdom of many people as well as the death of some charismatic deliverer [Messiah] who led them astray.
Political and religious movements come and go, and all of them have a certain shelf life. People soon return back to their usually normal pursuits until they become mistreated or oppressed, then they look for someone sent by God to inaugurate a new way of life that is free of cruelty and allow the people to worship the LORD just like their forefathers did. Of course, there would naturally be certain signs that would validate the prophetic fulfillment and John the Baptizer wanted to be assured like any other Jewish person of his contemporary time as to whether Jesus [Yeshua] was the promised Messiah [Deliverer] or should they instead, “look for Another?”
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
April 23, 2010
pbks@hotmail.com
Baalim’s prophecy in Genesis 49: 10 foretold about the coming of “Shiloh” from the tribe of Judah, however, the word means “at peace;” the very meaning contained in the name of Solomon [‘Peaceful’] King of Judah. Then there is “the Prophet” that Moses said would come in the future (Cp. Deuteronomy 18: 10) of whom some thought was John the Baptizer (Cp. John 1: 19, 25). A Suffering Servant or One of humiliation is presented in Psalms 16: 1, 10; 22: 1-21; 40: 1-3, 13, 15; Isaiah 52: 14; 53: 1-12. The Messiah is portrayed as a type of supernatural being or as God in Micah 5: 2-4; Isaiah 9: 6; Zechariah 14: 1, 4, 9, 16, and as a God-appointed King or Ruler (Cp. Psalms 2: 1-9; 110: 1-6). Now it is time to see what the conditions were like in the social conditions and contemporary setting into which the Savior [Jesus of Nazareth] came.
John 1: 40-41
One of the two who heard John speak, and followed Him, was Andrew, Simon Peter’s brother. Then he found his own brother, and said to him, “We have found the Messiah” (which is translated, the Christ [Anointed, Deliverer]). . .
1: 45-49
Philip found Nathanael and said to him, “We have found Him of whom Moses in the Law [Torah], and also the prophets, wrote-Jesus of Nazareth, the son of Joseph. Nathanael answered and said to Him, “Rabbi, You are the Son of God! You are the King of Israel!”
NOTE: That’s an amazing statement coming from Nathanael, considering his initial introduction to Jesus [Yeshua]; and before any miraculous proofs were demonstrated prior to their meeting. Even after three and one half years, the most prominent of the disciples were not quite as certain as he was at this early period. Also, the TANAKH says that this unique person would come from Judah and not from Galilee.
3: 28
“You yourselves bear me witness, that I said, ‘I am not the Christ [Messiah],’ but I have been sent before Him.’
4: 25-26
The [Samaritan] woman said to Him, “I know that Messiah is coming” (He who is called Christ [Anointed, Deliverer]. “When He comes, He will tell us all things.” Jesus [Yeshua] said to her, I Who speak to you am He.”
4: 44
For Jesus Himself testified that a prophet has no honor in His own country.
7: 40-43
Therefore many from the crowd, when they heard this saying, said, “Truly this is the Prophet (Cp. Deuteronomy 18: 10).” Others said, “This is the Christ [Messiah].” But some said, “Will the Christ [Messiah] come out of Galilee? “Has not the Scripture said that the Christ comes from the seed of David and from the town of Bethlehem (Cp. Micah 5: 2), where David was?” So there was a division among them.
11: 27
She said to Him, “Yes, LORD, I believe that You are the Christ [Messiah], the Son of God, Who is to come into the world.”
12: 34
The people answered Him, “We have heard from the Law [Torah] that the Christ [Messiah] remains forever (Cp. Micah 5: 2); and how can You say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”
Matthew 16: 15-16
He said to them, "But who do you say that I [the Son of Man] am?" Simon Peter answered and said, "You are the Christ [Messiah], the Son of the Living God."
Matthew 23: 10
“And do not be called teachers; for One is your Teacher [Rabbi], the Christ [Messiah].”
Mark 8: 27-29
Now Jesus [Yeshua] and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, “Who do men say that I am?” So they answered, “John the Baptizer; but some say, Elijah; and others, one of the prophets.” He said to them, “But who do you say that I am?” Peter answered and said to Him, “You are the Christ [Messiah].”
Luke 1: 67-75
(Zechariah’s Prophesy)
3: 15
Now, as the people were in expectation and all reasoned in their hearts about John, whether he was the Christ [Messiah] or not.
7: 19
And John, calling two of his disciples to him, sent him to Jesus [Yeshua] saying, “Are You the Coming One, or do we look for another?”
COMMENTARY: In the Synoptic Gospels (MATTHEW-LUKE) Jesus is mostly referred to by the mysterious title “Son of Man” whereas in JOHN, He was called the Christ [Messiah] or Son of God in numerous instances. Interestingly, in this same book the High priest interrogated Jesus regarding His disciples and His doctrine (Cp. John 18: 19-21), as opposed to His deity; but in the other narratives it seems that the interest was in whether He was the Christ [Messiah] or the Son of God (Cp. Matthew 26: 63-64; Mark 14: 61-62; Luke 22: 67). So, the Messianic expectation has been met with great anticipation of a mighty deliverance from Israel’s enemies, but this time of national unrest and revolt has brought about the martyrdom of many people as well as the death of some charismatic deliverer [Messiah] who led them astray.
Political and religious movements come and go, and all of them have a certain shelf life. People soon return back to their usually normal pursuits until they become mistreated or oppressed, then they look for someone sent by God to inaugurate a new way of life that is free of cruelty and allow the people to worship the LORD just like their forefathers did. Of course, there would naturally be certain signs that would validate the prophetic fulfillment and John the Baptizer wanted to be assured like any other Jewish person of his contemporary time as to whether Jesus [Yeshua] was the promised Messiah [Deliverer] or should they instead, “look for Another?”
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
April 23, 2010
pbks@hotmail.com
Tuesday, April 20, 2010
So why does the idea of a “Holy War” [‘jihad’] trouble us so much?
Ever since September 11, 2001, many if not most Americans have become increasingly jittery and paranoid when hearing words such as ‘jihad,’ terrorists, and al-Qaida; which have been added to our social and political Lexicon, but should this really be the case? It seems that many of us have a short attention span and selected memory when it pertains to the Historical and Biblical narratives. To the colonial settlers on the American frontier, the British “Red Coats” might have seemed like they were the ‘terrorists,’ and to the Royal troops these upstart, disloyal and traitorous brigands were waging some sort of guerilla or urban warfare against them.
The American Civil War, WWI, WWII, Spanish-American War, Korean Conflict, Viet-Nam, etc., all have one thing in common, namely: At least one side in the conflict believes that what they are doing is “God’s Will” or that their justification to participate in such horrific acts has some sort of ‘Divine’ sanction or “Higher Purpose.” During the 1970’s, Folk Singer Bob Dylan had a song entitled, “God is on our Side.” Indeed, even that old “Rail Splitter,” “Honest Abe,” President Abraham Lincoln, penned the immemorial words about it is not so much a concern as to whether or not we are on God’s side but rather if God is on our side. This overarching ‘TRUTH’ [religious sanction] is behind just about all the Wars that have ever been waged on planet Earth since people started to make weapons and use these instruments to kill; especially beyond that point used for just mere survival.
It is of special concern for those who study the TANAKH (Christian Old Testament Bible), because clearly, an undeniable “fact” emerges, and that is, Holy War [jihad] is throughout its many pages, and just as startling, namely, that “it is of God;” and not just something made up in recent times by religiously zealous Muslim and Arab fighters from predominately the Middle East countries. This assertion can be proven quite convincingly in the following:
Psalms 24: 8
Who is this King of Glory? The LORD strong and mighty, The LORD mighty in battle.
2 Chronicles 20: 15b
Do not be afraid nor dismayed because of this great multitude, for the battle is not yours, but God’s.
1 Samuel 17: 47
Then all this assembly shall know that the LORD does not save with sword and spear; for the battle is the LORD’S. . .
Exodus 15: 3
The LORD is a man of war, the LORD is His name.
Exodus 17: 16
Because the LORD has sworn: the LORD [not Israel] will have war with Amalek from generation to generation.
Exodus 32: 20-21, 23
Then Moses said to them, “If you do this thing, if you arm yourselves before the LORD for war, “and all your armed men cross the Jordan before the LORD until He has driven out His
[not Israel’s enemies??] enemies, “But if you do not do so, then take note, you have sinned against the LORD; and be sure, your sin will find you out.”
2 Samuel 22: 33a, 35
God is my strength and my power, He teaches my hands to make war, So that my arms can bend a bow of bronze.
Exodus 14: 14
The LORD will fight for you, and you shall hold your peace.
Deuteronomy 1: 30a, 42
The LORD your God, who goes before you, He will fight for you.
Deuteronomy 3: 22
You must not fear them, for the LORD your God Himself fights for you.
Deuteronomy 20: 4
For the LORD your God is He who goes with you, to fight for you against your enemies, to save you.
Psalms 144: 1
Blessed is the LORD my Rock, who trains my hands for war, and my fingers for battle.
COMMENTARY: When Jacob’s descendants grew into a mixed multitude of approximately one and one-half to two million people, doubtless an amalgamation of indigenous Egyptians and other slave laborers, after leaving Egypt became a confederation of 12 uniquely distinctive clans united under a single leader; each with their own clan or tribal loyalties. The one single thing which would unite these disparate groups and their leading families is embracing a common set of rules or conduct [RELIGION] to which everyone pledged loyalty and mutual protection. Under this agreement is belief in the God and His Torah [Law] as revealed to Moses and now these people were given the command to go out and conquer the inhabitants of Canaan and possess the land that God promised to the Patriarchs.
So, this ‘jihad’ or “Holy War” against other peoples (“infidels”) was not really so much different then than it is today. These acts of armed conflict and destruction aren’t so much about a philosophical difference or morality, but rather faithful obedience to one’s God and victory over another people and their god(s). That being said, the one mistake that America makes when trying to understand the seeming inconsistency between Islam [“Peace”] or a Muslim [“submission” to the will of God/Allah] is viewing the religion or the Anti-American rhetoric spewed in the Madrasas by the Imams through the lens of Western cultural values. The warfare against America isn’t retaliation from past Imperialist exploitation by the Western powers nor is it even personal, and it may not even seem rational, but one thing is certain: Muslim zealots take this mandate very seriously and one they are willing to give their very lives for, and in the words of Lao-Tzu in “The Art of War,” WAR IS FOREVER.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
April 19, 2010
pbks@hotmail.com
The American Civil War, WWI, WWII, Spanish-American War, Korean Conflict, Viet-Nam, etc., all have one thing in common, namely: At least one side in the conflict believes that what they are doing is “God’s Will” or that their justification to participate in such horrific acts has some sort of ‘Divine’ sanction or “Higher Purpose.” During the 1970’s, Folk Singer Bob Dylan had a song entitled, “God is on our Side.” Indeed, even that old “Rail Splitter,” “Honest Abe,” President Abraham Lincoln, penned the immemorial words about it is not so much a concern as to whether or not we are on God’s side but rather if God is on our side. This overarching ‘TRUTH’ [religious sanction] is behind just about all the Wars that have ever been waged on planet Earth since people started to make weapons and use these instruments to kill; especially beyond that point used for just mere survival.
It is of special concern for those who study the TANAKH (Christian Old Testament Bible), because clearly, an undeniable “fact” emerges, and that is, Holy War [jihad] is throughout its many pages, and just as startling, namely, that “it is of God;” and not just something made up in recent times by religiously zealous Muslim and Arab fighters from predominately the Middle East countries. This assertion can be proven quite convincingly in the following:
Psalms 24: 8
Who is this King of Glory? The LORD strong and mighty, The LORD mighty in battle.
2 Chronicles 20: 15b
Do not be afraid nor dismayed because of this great multitude, for the battle is not yours, but God’s.
1 Samuel 17: 47
Then all this assembly shall know that the LORD does not save with sword and spear; for the battle is the LORD’S. . .
Exodus 15: 3
The LORD is a man of war, the LORD is His name.
Exodus 17: 16
Because the LORD has sworn: the LORD [not Israel] will have war with Amalek from generation to generation.
Exodus 32: 20-21, 23
Then Moses said to them, “If you do this thing, if you arm yourselves before the LORD for war, “and all your armed men cross the Jordan before the LORD until He has driven out His
[not Israel’s enemies??] enemies, “But if you do not do so, then take note, you have sinned against the LORD; and be sure, your sin will find you out.”
2 Samuel 22: 33a, 35
God is my strength and my power, He teaches my hands to make war, So that my arms can bend a bow of bronze.
Exodus 14: 14
The LORD will fight for you, and you shall hold your peace.
Deuteronomy 1: 30a, 42
The LORD your God, who goes before you, He will fight for you.
Deuteronomy 3: 22
You must not fear them, for the LORD your God Himself fights for you.
Deuteronomy 20: 4
For the LORD your God is He who goes with you, to fight for you against your enemies, to save you.
Psalms 144: 1
Blessed is the LORD my Rock, who trains my hands for war, and my fingers for battle.
COMMENTARY: When Jacob’s descendants grew into a mixed multitude of approximately one and one-half to two million people, doubtless an amalgamation of indigenous Egyptians and other slave laborers, after leaving Egypt became a confederation of 12 uniquely distinctive clans united under a single leader; each with their own clan or tribal loyalties. The one single thing which would unite these disparate groups and their leading families is embracing a common set of rules or conduct [RELIGION] to which everyone pledged loyalty and mutual protection. Under this agreement is belief in the God and His Torah [Law] as revealed to Moses and now these people were given the command to go out and conquer the inhabitants of Canaan and possess the land that God promised to the Patriarchs.
So, this ‘jihad’ or “Holy War” against other peoples (“infidels”) was not really so much different then than it is today. These acts of armed conflict and destruction aren’t so much about a philosophical difference or morality, but rather faithful obedience to one’s God and victory over another people and their god(s). That being said, the one mistake that America makes when trying to understand the seeming inconsistency between Islam [“Peace”] or a Muslim [“submission” to the will of God/Allah] is viewing the religion or the Anti-American rhetoric spewed in the Madrasas by the Imams through the lens of Western cultural values. The warfare against America isn’t retaliation from past Imperialist exploitation by the Western powers nor is it even personal, and it may not even seem rational, but one thing is certain: Muslim zealots take this mandate very seriously and one they are willing to give their very lives for, and in the words of Lao-Tzu in “The Art of War,” WAR IS FOREVER.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
April 19, 2010
pbks@hotmail.com
Saturday, April 17, 2010
Chronological order of the Prophetical Books
ISAIAH
Judah and Jerusalem (1) in the days of Uzziah [Azariah] king of Judah (Cp. 2 Kings 14: 21; 15: 1-7), (3) *Jotham (Cp. 2 Kings 15: 7b, 32-38), (4) Ahaz (Cp. 2 Kings 16: 1-20), and
(5) Hezekiah (Cp. 2 Kings 18: 1-20: 21),* Kings of Judah.
JEREMIAH
In the days of (6) Josiah (Cp. 2 Kings 22: 1-23: 30), (7) Jehoiakim [Eliakim] (Cp. 2 Kings 23: 34-24: 6a), (9) Zedekiah [Mattaniah] (Cp. 2 Kings 24: 17-25: 21; esp. 25: 1-7), until the carrying away of Jerusalem captive [into Babylon].
EZEKIEL
In the fifth year of King (8a) Jehoiachin’s capture [in Babylon] (Cp. 24: 6b-16; 25: 27-30).
DANIEL
In the third year of the reign of (8) Jehoiachin [in Babylon] (Cp. 24: 6b-16).
HOSEA
(1) In the days of Uzziah king of Judah (Cp. 2 Kings 14: 21; 15: 1-7), (3) *Jotham (Cp. 2 Kings 15: 7b, 32-38), (4) Ahaz (Cp. 2 Kings 16: 1-20), (5) Hezekiah (Cp. 2 Kings 18: 1-20: 21),* in the days of (2) Jeroboam II the son of Joash, King of Israel (Cp. 2 Kings 14: 23-29).
JOEL
Not written during the reign of any particular king nor does the book address a specific set of circumstances.
AMOS
(1) In the days of Uzziah King of Judea (Cp. 2 Kings 14: 21; 15: 1-7), and in the days of (2) Jeroboam II the son of Joash King of Israel (Cp. 2 Kings 14: 23-29); two years before the earthquake.
OBADIAH
The prophet pronounces God’s judgment against Edom.
JONAH
The prophet sent to pronounce God’s judgment against Nineveh.
MICAH
Micah of Moresheth in the days of (3) *Jotham (Cp. 2 Kings 15: 7b, 32-38), (4) Ahaz (Cp. 2 Kings 16: 1-20), and (5) Hezekiah (Cp. 2 Kings 18: 1-20: 21),* Kings of Judah.
NAHUM
Nahum the Elkoshite prophesies against Nineveh.
HABAKKUK
Not written during the reign of any particular king nor does the book address a specific set of circumstances.
ZEPHANIAH
Zephaniah the son of Cushi, the son of Gedaliah, the son of Amaziah, the son of Hezekiah; in the days of (6) Josiah (Cp. 2 Kings 22: 1-23: 30) the son of Amon, King of Judah.
HAGGAI
In the second year of King Darius, in the sixth month, first day of the month: To Zerubbabel the son of Shealtiel, Governor of Judah, and to Joshua the son of Jehozadak, the high priest.
NOTE: It must be remembered that Darius was made King over the Chaldeans and Persia and not over the Medes or the entire kingdom of Babylon (Cp. Daniel 9: 1; 11: 1; Ezra 4: 24; 6: 14b).
ZECHARIAH
In the eighth month of the second year of Darius (Cp. Haggai 2: 10; Ezra 4: 24; 6: 14b).
NOTE: It must be remembered that Darius was made King over the Chaldeans and Persia and not over the Medes or the entire kingdom of Babylon (Cp. Daniel 9: 1; 11: 1).
MALACHI
Not written during the reign of any particular king nor does the book address a specific set of circumstances.
COMMENTARY: The period of Prophesying, starting in chronological order according to the reign of the Kings of Israel and Judah [King Uzziah or Azariah thru Zedekiah or Mattaniah], are the Prophets: Isaiah, Amos, Hosea, Micah, Jeremiah, Zephaniah, Daniel, Ezekiel, 2 Jeremiah (??), Haggai, and Zechariah; covering a span of approximately 244 to 283 years. In order to arrive at a better understanding of prophetic fulfillment, especially when it comes to “Messianic” expectations, it might be prudent as well as vital, to consider this ordering of historic events; whether pre-exilic, exilic, or post-exilic, among the Israelites (Hebrews, Jews, etc.).
It is interesting that of the 9 kings that are mentioned, Jeroboam II is the ONLY non-Judean one; being the son of Joash. Not only that, but things really started to unravel socially, politically, religiously for the Israelites whafter the death of King Josiah. Pharaoh Necho of Egypt imprisoned Jehozadak son of Josiah in Hamath, where he later died. Then he appoints another son of Josiah, Eliakim [Jehoiakim] to rule in Jerusalem. Jehoiakim and the region became a vassal state to Babylon and King Nebuchadnezzar. Jehoiakim rebelled against Babylon’s authority and Judea was destroyed. Jehoiakim died in the land but his son Jehoiachin and the royal family as well as the servants and many of the inhabitants were taken captive to Babylon. Nebuchadnezzar renamed Zedekiah was actually King Jehoiachin’s uncle, Mattaniah. Zedekiah was the last recorded Judean king and he rebelled against Nebuchadnezzar, too; for which he paid an awful price. His sons were killed right before his eyes, and then he was blinded and taken in bronze fetters to Babylon
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
March 28, 2010
pbks@hotmail.com
Judah and Jerusalem (1) in the days of Uzziah [Azariah] king of Judah (Cp. 2 Kings 14: 21; 15: 1-7), (3) *Jotham (Cp. 2 Kings 15: 7b, 32-38), (4) Ahaz (Cp. 2 Kings 16: 1-20), and
(5) Hezekiah (Cp. 2 Kings 18: 1-20: 21),* Kings of Judah.
JEREMIAH
In the days of (6) Josiah (Cp. 2 Kings 22: 1-23: 30), (7) Jehoiakim [Eliakim] (Cp. 2 Kings 23: 34-24: 6a), (9) Zedekiah [Mattaniah] (Cp. 2 Kings 24: 17-25: 21; esp. 25: 1-7), until the carrying away of Jerusalem captive [into Babylon].
EZEKIEL
In the fifth year of King (8a) Jehoiachin’s capture [in Babylon] (Cp. 24: 6b-16; 25: 27-30).
DANIEL
In the third year of the reign of (8) Jehoiachin [in Babylon] (Cp. 24: 6b-16).
HOSEA
(1) In the days of Uzziah king of Judah (Cp. 2 Kings 14: 21; 15: 1-7), (3) *Jotham (Cp. 2 Kings 15: 7b, 32-38), (4) Ahaz (Cp. 2 Kings 16: 1-20), (5) Hezekiah (Cp. 2 Kings 18: 1-20: 21),* in the days of (2) Jeroboam II the son of Joash, King of Israel (Cp. 2 Kings 14: 23-29).
JOEL
Not written during the reign of any particular king nor does the book address a specific set of circumstances.
AMOS
(1) In the days of Uzziah King of Judea (Cp. 2 Kings 14: 21; 15: 1-7), and in the days of (2) Jeroboam II the son of Joash King of Israel (Cp. 2 Kings 14: 23-29); two years before the earthquake.
OBADIAH
The prophet pronounces God’s judgment against Edom.
JONAH
The prophet sent to pronounce God’s judgment against Nineveh.
MICAH
Micah of Moresheth in the days of (3) *Jotham (Cp. 2 Kings 15: 7b, 32-38), (4) Ahaz (Cp. 2 Kings 16: 1-20), and (5) Hezekiah (Cp. 2 Kings 18: 1-20: 21),* Kings of Judah.
NAHUM
Nahum the Elkoshite prophesies against Nineveh.
HABAKKUK
Not written during the reign of any particular king nor does the book address a specific set of circumstances.
ZEPHANIAH
Zephaniah the son of Cushi, the son of Gedaliah, the son of Amaziah, the son of Hezekiah; in the days of (6) Josiah (Cp. 2 Kings 22: 1-23: 30) the son of Amon, King of Judah.
HAGGAI
In the second year of King Darius, in the sixth month, first day of the month: To Zerubbabel the son of Shealtiel, Governor of Judah, and to Joshua the son of Jehozadak, the high priest.
NOTE: It must be remembered that Darius was made King over the Chaldeans and Persia and not over the Medes or the entire kingdom of Babylon (Cp. Daniel 9: 1; 11: 1; Ezra 4: 24; 6: 14b).
ZECHARIAH
In the eighth month of the second year of Darius (Cp. Haggai 2: 10; Ezra 4: 24; 6: 14b).
NOTE: It must be remembered that Darius was made King over the Chaldeans and Persia and not over the Medes or the entire kingdom of Babylon (Cp. Daniel 9: 1; 11: 1).
MALACHI
Not written during the reign of any particular king nor does the book address a specific set of circumstances.
COMMENTARY: The period of Prophesying, starting in chronological order according to the reign of the Kings of Israel and Judah [King Uzziah or Azariah thru Zedekiah or Mattaniah], are the Prophets: Isaiah, Amos, Hosea, Micah, Jeremiah, Zephaniah, Daniel, Ezekiel, 2 Jeremiah (??), Haggai, and Zechariah; covering a span of approximately 244 to 283 years. In order to arrive at a better understanding of prophetic fulfillment, especially when it comes to “Messianic” expectations, it might be prudent as well as vital, to consider this ordering of historic events; whether pre-exilic, exilic, or post-exilic, among the Israelites (Hebrews, Jews, etc.).
It is interesting that of the 9 kings that are mentioned, Jeroboam II is the ONLY non-Judean one; being the son of Joash. Not only that, but things really started to unravel socially, politically, religiously for the Israelites whafter the death of King Josiah. Pharaoh Necho of Egypt imprisoned Jehozadak son of Josiah in Hamath, where he later died. Then he appoints another son of Josiah, Eliakim [Jehoiakim] to rule in Jerusalem. Jehoiakim and the region became a vassal state to Babylon and King Nebuchadnezzar. Jehoiakim rebelled against Babylon’s authority and Judea was destroyed. Jehoiakim died in the land but his son Jehoiachin and the royal family as well as the servants and many of the inhabitants were taken captive to Babylon. Nebuchadnezzar renamed Zedekiah was actually King Jehoiachin’s uncle, Mattaniah. Zedekiah was the last recorded Judean king and he rebelled against Nebuchadnezzar, too; for which he paid an awful price. His sons were killed right before his eyes, and then he was blinded and taken in bronze fetters to Babylon
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
March 28, 2010
pbks@hotmail.com
Friday, April 9, 2010
The search for a Palestinian Homeland
Every ethnic group, clan, or tribe wants to preserve its unique cultural identity and history, so the designation of an ancestral land of origin and statehood is critical to achieving that end result. Since the Palestinians trace their ancestry back to the people known as “Philistines,” it is prudent then, to find out where in the Bible as well as what the spade of archaeology first unearths as evidence of these people whose indomitable spirit is very much alive in their descendants.
Genesis 20: 1, 2b
And Abraham journeyed from thence toward the south country [NEGEB??], and dwelled between Kadesh and Shur, and sojourned in Gerar. And Abimelech king of Gerar sent, and took Sarah.
Genesis 32: b-34
Then Abimelech rose up, and Phichol the chief captain of his host [army] and they returned into the land of the Philistines. And Abraham planted a grove in Beersheba, and called there on the name of the LORD, the everlasting God [JHVH olam]. And Abraham sojourned in the land of the Philistines many days.
NOTE: This is the earliest period in which the Philistines are mentioned, and they are established in Gerar, in the south country [NEGEB]. Gerar is identified with Tell Jemmeh about 8 miles south of Gaza. More recent archaeological research places this site with Tell Abu Hurreira, which lies on the banks of Wadi esh-Sheira, 11 miles southeast of Gaza. Beersheba seems to be nearby, on the border of its territory near its limit toward the northeast.
Amos 9 7b
Have I not brought up Israel out of the land of Egypt? And the Philistines from Caphtor, and the Syrians from Kir?
Genesis 10: 14
And Pathrusim, and Casluhim (out of whom came the Philistines) and Caphtorim.
Deuteronomy 2: 23
And the Avim, who dwelt in villages [Hazarim] as far as Gaza [Azzah], the Caphtorim, which came forth out of Caphtor, destroyed them and dwelt in their place.
NOTE: Caphtor is thought to be in Egypt or near it in Africa. The ‘Avim’ are the early inhabitants of Palestine in the southwest corner of the seacoast, and they may have made their way northward from the desert. They are probably identified with the “Hivites.” The Philistines displaced the indigenous people and dwelt in Gaza. Gaza is one of the five chief cities of the Philistines. It was situated on the great coastal highway between Egypt and Mesopotamia, and at a junction of the trade route from south and central Arabia. It is the last town in the southwest of Palestine, on the frontier toward Egypt. From their presence in the lower southern country, the Philistines pressed into territories more northward.
2 Chronicles 26: 6
Now he [King Uzziah] went out and made war against the Philistines, and broke down the wall of Jabneh, and the wall of Ashdod; and he built cities around Ashdod and among the Philistines.
Joshua 15: 1a, 45-47a
So this was the lot of the tribe of the children of Judah according to their families. Ekron with its towns and villages; from Ekron to the sea, all that lay near Ashdod, with their villages; Ashdod with its towns and villages, Gaza with its towns and villages-
NOTE: Ashdod was about 30 miles from the southern frontier of Palestine, 3 miles from the Mediterranean Sea, and nearly midway between Gaza and Joppa. Ekron was the most northern of the five major Philistine cities located in Palestine, east of Ashdod.
1 Samuel 13: 3a, 16b
And Jonathan attacked the garrison of the Philistines that was in Geba, and the Philistines heard of it. But the Philistines encamped at Michmash.
1 Samuel 14: 31
Now they had driven back the Philistines that day from Michmash to Ajalon. So the people were very faint.
1 Samuel 17: 52
Now the men of Israel and Judah arose and shouted, and pursued the Philistines as far as the entrance of the valley [of Elah??] and to the gates of Ekron. And the wounded of the Philistines fell along the road to Shaaraim, even as far as Gath and Ekron.
NOTE: The valley of Elah, where David slew Goliath was somewhere near Socoh of Judah and Azekah, west of Timnah. Gath was about 10 miles east of Ashdod and equal distance east from Ekron. Geba is 6 miles north of Jerusalem, on the very edge of the great Wadi Suweinit, looking northward to the ancient city of Michmash. Michmash is a village about 7 miles north of Jerusalem which still bears the ancient name Mukhmas.
2 Samuel 5: 18, 20a, 25
The Philistines also went up and deployed themselves in the Valley of Rephaim. So David went up to Baal Perazim, and David defeated them there. And David did so, as the LORD commanded him; and he drove back the Philistines from Geba as far as Gezer.
COMMENTARY: From what can be ascertained from the Jewish Scriptures and doubtless corroborated with Archaeological and historical records, the ancestors of the Palestinians migrated from either somewhere around Egypt, or that part which touches Africa. The Genesis narrative starts with the Philistines having a king named Abimelech whose capital is in Gerar, in the southern country or NEGEB. From that area they move ever northward and establish 5 main cities, and a few other villages. The closest that any of the Philistines get toward Jerusalem is within 6 or 7 miles to the north; and even then, it is uncertain how long they lived there, and if in fact it was a permanent settlement. There certainly is no compelling reason that the Palestinians could or should claim East Jerusalem as well as any other part of the Holy City as their homeland; God’s promised allotment of the land to the tribe of Judah as well as the remaining parcels to all the children, notwithstanding.
One of the things which make this issue a little bit more complex is that although God promised a vast amount of acreage to the Israelites, they had certain requirements or obligations as an inheritance, such as: make no covenants or intermarry with the other nations (Cp. Ezra 9: 1-2a); do not worship their gods; drive the people out of the land or utterly destroy them; and lastly, but most importantly, to obey God’s commandments and worship Him only. After the death of Joshua and when the monarchy split apart into the kingdoms of Judah [including Benjamin] and Israel [remaining10 tribes] after the reign of King David and Solomon, the history of the Jews or Hebrews was one long and sad narrative of rebellion, apostasy, and rejection of God and His holy Law [Torah]. Yes, God would deliver them time and time again from their enemies but they would fall right back into their pattern of forgetting to reverence God and treat Him as their One and only sovereign LORD. For their punishment, God ultimately removed them from the very land which He had bequeathed to them; Israel being led into Assyrian captivity and Judah into Babylonian exile.
Of course, as with any massive deportation of people there are always a few remnant people left behind to be farmers and vinedressers. The land then became repopulated with citizens of foreign nations [it doesn’t seem that the Philistines were among these people], which are found recorded in 2 Kings 17: 1-41; Ezra 4: 1-2. Although the prophets during “the exile” promised that God would once again bring the Israelites scattered from among all the nations of the Earth back to be resettled in the “Promised Land” and never to be uprooted again, does this necessarily mean that the descendants of those Gentile nations who were deported or relocated to the land of Samaria, Israel and Judah should just walk away from everything they have worked hard all their lives to acquire instead of living in peace side by side with their returning Jewish neighbors?
Finally, pertaining to the Palestinians, if indeed they want to stake out a claim of territory as their ancestral homeland or for a politically-sovereign nation and Statehood, then somewhere in the NEGEB would be a more legitimate claim, and they have just as compelling a right to do so as their Semitic cousins, the Israelis do for settling in Jerusalem/Judea and the surrounding territory.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
April 8, 2010
pbks@hotmail.com
Genesis 20: 1, 2b
And Abraham journeyed from thence toward the south country [NEGEB??], and dwelled between Kadesh and Shur, and sojourned in Gerar. And Abimelech king of Gerar sent, and took Sarah.
Genesis 32: b-34
Then Abimelech rose up, and Phichol the chief captain of his host [army] and they returned into the land of the Philistines. And Abraham planted a grove in Beersheba, and called there on the name of the LORD, the everlasting God [JHVH olam]. And Abraham sojourned in the land of the Philistines many days.
NOTE: This is the earliest period in which the Philistines are mentioned, and they are established in Gerar, in the south country [NEGEB]. Gerar is identified with Tell Jemmeh about 8 miles south of Gaza. More recent archaeological research places this site with Tell Abu Hurreira, which lies on the banks of Wadi esh-Sheira, 11 miles southeast of Gaza. Beersheba seems to be nearby, on the border of its territory near its limit toward the northeast.
Amos 9 7b
Have I not brought up Israel out of the land of Egypt? And the Philistines from Caphtor, and the Syrians from Kir?
Genesis 10: 14
And Pathrusim, and Casluhim (out of whom came the Philistines) and Caphtorim.
Deuteronomy 2: 23
And the Avim, who dwelt in villages [Hazarim] as far as Gaza [Azzah], the Caphtorim, which came forth out of Caphtor, destroyed them and dwelt in their place.
NOTE: Caphtor is thought to be in Egypt or near it in Africa. The ‘Avim’ are the early inhabitants of Palestine in the southwest corner of the seacoast, and they may have made their way northward from the desert. They are probably identified with the “Hivites.” The Philistines displaced the indigenous people and dwelt in Gaza. Gaza is one of the five chief cities of the Philistines. It was situated on the great coastal highway between Egypt and Mesopotamia, and at a junction of the trade route from south and central Arabia. It is the last town in the southwest of Palestine, on the frontier toward Egypt. From their presence in the lower southern country, the Philistines pressed into territories more northward.
2 Chronicles 26: 6
Now he [King Uzziah] went out and made war against the Philistines, and broke down the wall of Jabneh, and the wall of Ashdod; and he built cities around Ashdod and among the Philistines.
Joshua 15: 1a, 45-47a
So this was the lot of the tribe of the children of Judah according to their families. Ekron with its towns and villages; from Ekron to the sea, all that lay near Ashdod, with their villages; Ashdod with its towns and villages, Gaza with its towns and villages-
NOTE: Ashdod was about 30 miles from the southern frontier of Palestine, 3 miles from the Mediterranean Sea, and nearly midway between Gaza and Joppa. Ekron was the most northern of the five major Philistine cities located in Palestine, east of Ashdod.
1 Samuel 13: 3a, 16b
And Jonathan attacked the garrison of the Philistines that was in Geba, and the Philistines heard of it. But the Philistines encamped at Michmash.
1 Samuel 14: 31
Now they had driven back the Philistines that day from Michmash to Ajalon. So the people were very faint.
1 Samuel 17: 52
Now the men of Israel and Judah arose and shouted, and pursued the Philistines as far as the entrance of the valley [of Elah??] and to the gates of Ekron. And the wounded of the Philistines fell along the road to Shaaraim, even as far as Gath and Ekron.
NOTE: The valley of Elah, where David slew Goliath was somewhere near Socoh of Judah and Azekah, west of Timnah. Gath was about 10 miles east of Ashdod and equal distance east from Ekron. Geba is 6 miles north of Jerusalem, on the very edge of the great Wadi Suweinit, looking northward to the ancient city of Michmash. Michmash is a village about 7 miles north of Jerusalem which still bears the ancient name Mukhmas.
2 Samuel 5: 18, 20a, 25
The Philistines also went up and deployed themselves in the Valley of Rephaim. So David went up to Baal Perazim, and David defeated them there. And David did so, as the LORD commanded him; and he drove back the Philistines from Geba as far as Gezer.
COMMENTARY: From what can be ascertained from the Jewish Scriptures and doubtless corroborated with Archaeological and historical records, the ancestors of the Palestinians migrated from either somewhere around Egypt, or that part which touches Africa. The Genesis narrative starts with the Philistines having a king named Abimelech whose capital is in Gerar, in the southern country or NEGEB. From that area they move ever northward and establish 5 main cities, and a few other villages. The closest that any of the Philistines get toward Jerusalem is within 6 or 7 miles to the north; and even then, it is uncertain how long they lived there, and if in fact it was a permanent settlement. There certainly is no compelling reason that the Palestinians could or should claim East Jerusalem as well as any other part of the Holy City as their homeland; God’s promised allotment of the land to the tribe of Judah as well as the remaining parcels to all the children, notwithstanding.
One of the things which make this issue a little bit more complex is that although God promised a vast amount of acreage to the Israelites, they had certain requirements or obligations as an inheritance, such as: make no covenants or intermarry with the other nations (Cp. Ezra 9: 1-2a); do not worship their gods; drive the people out of the land or utterly destroy them; and lastly, but most importantly, to obey God’s commandments and worship Him only. After the death of Joshua and when the monarchy split apart into the kingdoms of Judah [including Benjamin] and Israel [remaining10 tribes] after the reign of King David and Solomon, the history of the Jews or Hebrews was one long and sad narrative of rebellion, apostasy, and rejection of God and His holy Law [Torah]. Yes, God would deliver them time and time again from their enemies but they would fall right back into their pattern of forgetting to reverence God and treat Him as their One and only sovereign LORD. For their punishment, God ultimately removed them from the very land which He had bequeathed to them; Israel being led into Assyrian captivity and Judah into Babylonian exile.
Of course, as with any massive deportation of people there are always a few remnant people left behind to be farmers and vinedressers. The land then became repopulated with citizens of foreign nations [it doesn’t seem that the Philistines were among these people], which are found recorded in 2 Kings 17: 1-41; Ezra 4: 1-2. Although the prophets during “the exile” promised that God would once again bring the Israelites scattered from among all the nations of the Earth back to be resettled in the “Promised Land” and never to be uprooted again, does this necessarily mean that the descendants of those Gentile nations who were deported or relocated to the land of Samaria, Israel and Judah should just walk away from everything they have worked hard all their lives to acquire instead of living in peace side by side with their returning Jewish neighbors?
Finally, pertaining to the Palestinians, if indeed they want to stake out a claim of territory as their ancestral homeland or for a politically-sovereign nation and Statehood, then somewhere in the NEGEB would be a more legitimate claim, and they have just as compelling a right to do so as their Semitic cousins, the Israelis do for settling in Jerusalem/Judea and the surrounding territory.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
April 8, 2010
pbks@hotmail.com
Tuesday, April 6, 2010
Was Jesus [Yeshua] really forsaken on the Cross of Calvary?
There are very few believing Christians who read their Bible on a regular basis that are not familiar with the famous last words of Jesus of Nazareth spoken just moments before His death on Calvary’s Cross, as recorded in MATTHEW and LUKE’S Gospels; but is that really what the Savior uttered and what implications does it carry for those Christians who faced martyrdom for their “Faith?” If our Heavenly Father would turn His back on His One and only-Begotten Son, who was sinless, in His hour of greatest trial, then what does this say about God’s continual presence or rather withdrawal from us when we need Him the most? It is therefore prudent and necessary to reexamine the Scriptural narrative and other references to give us reassurance and consolation that indeed, prove that our God is most trustworthy and will never abandon His children. Let’s take another look at Matthew’s account of the site of the Crucifixion at Golgotha Hill [Place of a skull].
Matthew 27: 46
And about the ninth hour [3PM] Jesus [Yeshua] cried out with a loud voice, saying, Eli, Eli, sabachthani? That is, “My God, My God, why have You forsaken Me?”
COMMENTARY: The first thing that needs to be considered is in translating the Aramaic word sabachthani/shbakthani. In the KJV and other English versions, the word is translated as “forsaken,” but this is incorrect. According to the Aramaic Peshitta, and translated by such scholars as Andrew Gabriel Roth, Paul Younan, and the late George M. Lamsa, the word ‘sabachthani’ should be translated as ‘kept’ or ‘spared.’ The Aramaic words which can be translated as “forsaken” or “forget” are taatani (Cp. Psalms 13: 1 {forget}; 42: 9 {forgotten}; 43: 2 {forsake}; 44: 9 {forsake}; 60: 1 {forsake}; 78: 7, 9 {forsaken, forgotten}; 103: 2 {forget}; 119: 141 {forget}), or nashthani [forsake/forget-Cp. Genesis 41: 51]. Even in Hebrew, the word translated as “forsaken” is either ‘azab or nātash. If the LORD Jesus/Yeshua really meant to convey that He was truly forsaken by God, then any one of these Aramaic or Hebrew words, or their roots, would have been used instead. Jesus told His disciples in John 16: 32, these words: “Indeed, the hour is coming, yes, has now come, that you will be scattered, each to his own town, and will leave me alone. And yet I am not [never] alone, because the Father is [always] with Me.” If God did abandon Jesus because he bore all the sins [imputed/symbolically] of humanity, then when did God reverse this action; sometime between 3PM on that day and 72 hours later when He raised Jesus from the grave?
What was the Father’s attitude toward the Son?
Matthew 3: 17
And suddenly a voice came from heaven, saying, “This is My beloved Son, in whom I am well pleased.”
Jesus tells His disciples in the following:
Matthew 28: 20b
“And lo, I am [will be] with you always, even to the end of the world [age].”
The Apostle Paul assures believing Christians:
2 Corinthians 4: 9
. . . [we are] persecuted, but not forsaken; struck down, but not destroyed-
The Father’s Plan to redeem or reconcile sinning humanity back to fellowship with Him:
2 Corinthians 5: 21
For He [God the Father] made Him [Jesus/Yeshua] who knew no sin to be sin for us, that we might become the righteousness of God in Him.
Isaiah 53: 6b, 8b, 9-10a, 12b
And the LORD has laid on Him the iniquity of us all. For the transgression of My people He was stricken. And they made His grave with the wicked- but with the rich at His death, because He had done no violence, nor was any deceit in His mouth. Yet it pleased the LORD to bruise Him; He has put Him to grief, when he made His [Jesus/Yeshua] soul an offering for sin.
Doubtless, the sources for the narratives of the crucifixion scene interpreted the Gospels of MATTHEW and MARK based upon the circumstances as they appeared, and used Psalms 22: 1 to buttress their presumptions of someone being forsaken as a literal interpretation; instead of taken as part of a Jewish ‘midrash’ instead. Here is what the Aramaic Mark 15: 3-4 says: “My God, my God, for this [moment] was I kept!” This is My destiny for which I was born. “My God, My God, for what purpose am I here!” For this very purpose [hour] am I reserved [came I into the world].
The Son says below in the following:
Matthew 26: 53-54
“Or do you think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels? “How then could the Scriptures be fulfilled, that it [this] must happen thus?”
Hebrews 10: 5-7
Therefore when He came into the world, He said: “Sacrifice and offering You did not desire, but a body You have prepared for Me. In burnt offerings and sacrifices for sin You had no pleasure. Then I said, ‘Behold, I have come- in the volume of the book it is written of Me- to do Your will, O God.’ ”
So then, looking at this momentous event from the standpoint of God continually being present with His children as they approach death instead of abandoning them is very reassuring in the final moment before one’s last exhalation of ‘vital breath’ (expiation). And since the Father did not forsake His Son in whom His soul delights in His darkest hour, God also assures those who trust in Him:
Hebrews 13: 5b
For He Himself has said, “I will never leave you nor forsake you (Cp. Joshua 1: 5b).”
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
April 5, 2010
pbks@hotmail.com
Matthew 27: 46
And about the ninth hour [3PM] Jesus [Yeshua] cried out with a loud voice, saying, Eli, Eli, sabachthani? That is, “My God, My God, why have You forsaken Me?”
COMMENTARY: The first thing that needs to be considered is in translating the Aramaic word sabachthani/shbakthani. In the KJV and other English versions, the word is translated as “forsaken,” but this is incorrect. According to the Aramaic Peshitta, and translated by such scholars as Andrew Gabriel Roth, Paul Younan, and the late George M. Lamsa, the word ‘sabachthani’ should be translated as ‘kept’ or ‘spared.’ The Aramaic words which can be translated as “forsaken” or “forget” are taatani (Cp. Psalms 13: 1 {forget}; 42: 9 {forgotten}; 43: 2 {forsake}; 44: 9 {forsake}; 60: 1 {forsake}; 78: 7, 9 {forsaken, forgotten}; 103: 2 {forget}; 119: 141 {forget}), or nashthani [forsake/forget-Cp. Genesis 41: 51]. Even in Hebrew, the word translated as “forsaken” is either ‘azab or nātash. If the LORD Jesus/Yeshua really meant to convey that He was truly forsaken by God, then any one of these Aramaic or Hebrew words, or their roots, would have been used instead. Jesus told His disciples in John 16: 32, these words: “Indeed, the hour is coming, yes, has now come, that you will be scattered, each to his own town, and will leave me alone. And yet I am not [never] alone, because the Father is [always] with Me.” If God did abandon Jesus because he bore all the sins [imputed/symbolically] of humanity, then when did God reverse this action; sometime between 3PM on that day and 72 hours later when He raised Jesus from the grave?
What was the Father’s attitude toward the Son?
Matthew 3: 17
And suddenly a voice came from heaven, saying, “This is My beloved Son, in whom I am well pleased.”
Jesus tells His disciples in the following:
Matthew 28: 20b
“And lo, I am [will be] with you always, even to the end of the world [age].”
The Apostle Paul assures believing Christians:
2 Corinthians 4: 9
. . . [we are] persecuted, but not forsaken; struck down, but not destroyed-
The Father’s Plan to redeem or reconcile sinning humanity back to fellowship with Him:
2 Corinthians 5: 21
For He [God the Father] made Him [Jesus/Yeshua] who knew no sin to be sin for us, that we might become the righteousness of God in Him.
Isaiah 53: 6b, 8b, 9-10a, 12b
And the LORD has laid on Him the iniquity of us all. For the transgression of My people He was stricken. And they made His grave with the wicked- but with the rich at His death, because He had done no violence, nor was any deceit in His mouth. Yet it pleased the LORD to bruise Him; He has put Him to grief, when he made His [Jesus/Yeshua] soul an offering for sin.
Doubtless, the sources for the narratives of the crucifixion scene interpreted the Gospels of MATTHEW and MARK based upon the circumstances as they appeared, and used Psalms 22: 1 to buttress their presumptions of someone being forsaken as a literal interpretation; instead of taken as part of a Jewish ‘midrash’ instead. Here is what the Aramaic Mark 15: 3-4 says: “My God, my God, for this [moment] was I kept!” This is My destiny for which I was born. “My God, My God, for what purpose am I here!” For this very purpose [hour] am I reserved [came I into the world].
The Son says below in the following:
Matthew 26: 53-54
“Or do you think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels? “How then could the Scriptures be fulfilled, that it [this] must happen thus?”
Hebrews 10: 5-7
Therefore when He came into the world, He said: “Sacrifice and offering You did not desire, but a body You have prepared for Me. In burnt offerings and sacrifices for sin You had no pleasure. Then I said, ‘Behold, I have come- in the volume of the book it is written of Me- to do Your will, O God.’ ”
So then, looking at this momentous event from the standpoint of God continually being present with His children as they approach death instead of abandoning them is very reassuring in the final moment before one’s last exhalation of ‘vital breath’ (expiation). And since the Father did not forsake His Son in whom His soul delights in His darkest hour, God also assures those who trust in Him:
Hebrews 13: 5b
For He Himself has said, “I will never leave you nor forsake you (Cp. Joshua 1: 5b).”
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
April 5, 2010
pbks@hotmail.com
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