There probably isn’t a more controversial chapter in the Old Testament and perhaps the entire Bible than this one, most notably due to the translation of the Hebrew word for “virgin” in verse 14. And this matter is even more significant for Christians, especially Catholics who read the New Testament gospel of Matthew about the Virgin Mary’s “Immaculate” conception. Context is everything and it seems that this prophesy had a more immediate concern than pertaining to an event that was to take place around seven centuries or so later.
Isaiah 7: 1-7, 8b, 9b
Now it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin king of Syria and Pekah the son of Remaliah, king of Israel went up to Jerusalem to make war against it, but could not prevail against it. And it was told to the house of David, saying, “Syria’s forces are deployed in Ephraim.” So his [king Ahaz] heart and the heart of his people were moved as the trees of the woods are moved with the wind [they became fainthearted, fearful, anxious and distressed]. Then the LORD said to Isaiah, “Go out now to meet Ahaz, you and Shear-Jashub [a remnant shall return] your son, at the end of the aqueduct from the upper pool on the highway to the Fuller’s Field, and say to him, “Take heed, and be quiet, do not fear or be fainthearted for these two stubs of smoking firebrands, for the fierce anger of Rezim and Syria, and the son of Remaliah. ‘Because Syria, Ephraim [Israel], and the son of Remaliah [Pekah] have plotted evil against you, saying, “Let us go against Judah and trouble it [cause a sickening dread in their midst], and let us make a gap in its wall for ourselves, and set a king over them, the son of Tabel”-‘thus says the LORD God: “It shall not stand, nor shall it come to pass. . . Within sixty-five years Ephraim will be broken [shattered], so that it will not be a people. . . If you will not believe, surely you will not be established [continue as a kingdom].
2 Chronicles 28: 1-6
Ahaz was twenty years old when he became king [over Judah], and he reigned sixteen years in Jerusalem. He did not please the LORD as his forefather David had done, but conducted himself like the kings of Israel and even made molten idols of the Baals. Moreover, he offered sacrifice in the Valley of Ben-hinnom, and immolated (burned) his sons by fire according to the abominable practice of the nations which the LORD had cleared out before the Israelites. He offered sacrifice and incense on the high places, on hills, and under every leafy [green??] tree. Therefore the LORD, his God, delivered him into the power of the king of Aram. . . He was also delivered into the power of the king of Israel, Pekah, the son of Remaliah, slew one hundred and twenty-thousand of Judah in a single day, all of them valiant men, because they had abandoned the LORD, the God of their fathers.
NOTE: More can be read about the faithless king Ahaz (Cp. 2 Chronicles 28: 16-25) but his encounter with Pekah king of Israel happened on another occasion or this apparent slaughter happened with the assistance of the Syrian forces under king Rezim, but how can that be since God promised king Ahaz that, “it shall not come to pass?” How God could spare the defeat of such a pathetic ruler is quite inexplicable, to say the least.
Isaiah 7: 10-14, 16-17a
Moreover the LORD spoke to Ahaz, saying, “Ask a sign for yourself from the LORD your God; ask it either in the depth or in the height above.” But Ahaz said, “I will not ask, nor will I test the LORD!” Then he [King Ahaz or Isaiah the prophet??] said, “Hear now, O House of David! Is it a small thing for you to weary men, but will you weary my God (Cp. 2 Chronicles 28: 5a??) also? “Therefore the LORD Himself will give you a sign: Behold, the virgin [Heb. betulah or almah??] shall conceive and bear a Son, and shall call His name Immanuel (God with us). For before the Child shall know to refuse the evil and choose the good, the land [Israel] that you dread will be forsaken by both her kings [Pekah and Rezim]. The LORD will bring the king of Assyria upon you and your people and your father’s house. . .”
COMMENTARY: The “sign” of a virgin giving birth to a Son who is to be called ‘Immanuel’ was revealed to king Ahaz that during His early years [infancy] the king of Assyria will come and drive out king Pekah and king Rezim from the land of Ephraim [Israel]; no longer posing a threat to him from their impending alliance and plans to distress the people of Judah and Jerusalem. Interestingly, this prophesy in Isaiah 7: 14 is only mentioned in MATTHEW’S Gospel (Cp. Matthew 1: 18-23) where the Son is to be named Jesus [Yeshua] and not Immanuel. It must be remembered that quotations or reference notes may not necessarily be inspired even when the text or passage in the Scriptural record is believed to be.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
December 31, 2010
Robertrandle51@yahoo.com
Friday, December 31, 2010
The Jewish perspective on whether the Messiah has arrived or not
One of the matters of disagreement between a Christian and a Jew when discussing whether Jesus was the Messiah is that if He really was, then why are things in the world as they are, and certainly even more so when it pertains to the nation of Israel. This study is an attempt to understand the theological quandary written with the pen of a Christian but viewed from a Jewish perspective, perhaps.
Jeremiah 30: 3, 9
For behold, the days are coming, says the LORD, that I will bring back from captivity My people Israel and Judah, says the LORD. And I will cause them to return to the land that I gave their fathers, and they shall possess it. But they shall serve the LORD their God, and David their king, whom I will raise up for them.
NOTE: In this particular instance, the return from the captivity are those who were taken to Assyria from Samaria/Israel and to Babylon from Jerusalem/Judea.
Ezekiel 34: 12-13a, 23-24
As a shepherd seeks out his flock on the day he is among his scattered sheep, so will I seek out My sheep and deliver them from all the places they were scattered on a cloudy and dark day. And I will bring them out from the peoples and gather them from the countries, and will bring them to their own land. I will establish one shepherd over them, and he shall feed them-My servant David. He shall feed them and be their shepherd. And I, the LORD, will be their God, and My Servant David a prince among them; I, the LORD, have spoken.
NOTE: Have all the Jews returned to their ancestral land from countries around the world?
Ezekiel 37: 21-22, 24-27
Then say to them, “Thus says the LORD God: Surely I will take the children of Israel from among the nations, wherever they have gone, and will gather them from every side and bring them into their own land. And I will make them one nation in the land, on the mountain of Israel; and one king shall be king over them all; they shall no longer be two nations (Cp. 37: 15-19), nor shall they be divided into two kingdoms again. David My servant shall be king over them, and they shall all have one shepherd; they shall also walk in my judgments and observe my statutes and do them. Then they shall dwell in the land that I have given to Jacob My servant, where your fathers dwelt; and they shall dwell there, they, their children, and their children’s children, forever; and My servant David shall be their prince forever.
NOTE: This event hasn’t happened because not all the Jews are living in the land and not only that, but quite a few of them don’t want to return back to Israel and a number of them are secular and have very little interest in the religious practices and traditions of their ancestors.
Hosea 3: 4-5
For the children of Israel shall abide many days without king or prince, without sacrifice or sacred pillar, without ephod or teraphim. Afterward the children of Israel shall return [Heb. teshuvah-“repent”] and seek the LORD their God and David their king. They shall fear the LORD and His goodness in the latter days.
COMMENT: The prophets mention about a king David ruling over them but it cannot be the historical king of Israel, who had long since died so it must refer to his descendant; but to whom or how is he identified in the Old Testament [TANAKH]? Since the Jews do not believe in the New Testament [Brit Chadasha] then the identity of the Messiah would remain a mystery until he is revealed [as they see it] in some kind of contemporary or future-time event to take place in the land of Israel. Nevertheless, it is interesting to see what the New Testament does say which just might tie in with what is written in the Old Testament, as in the following:
Luke 1: 26-27, 30-33
Now in the sixth month the angel Gabriel was sent by God to a city in Galilee named Nazareth, to a virgin [Heb. betulah] betrothed to a man named Joseph, of the house of David. The virgin’s name was Mary. Then the angel said to her, “Do not be afraid, Mary, for you have found favor with God. “And behold, you will conceive in your womb and bring forth a Son, and shall call His name Jesus [Yeshua]. “He will be great, and will be called the Son of the Highest; and the LORD God will give Him the throne of His father [ancestor] David. “And He will reign over the house of Jacob forever, and of His kingdom there will be no end.”
Acts 2: 29
Men and brethren, let me speak freely to you of the patriarch David; that he is both dead and buried, and his tomb is with us to this day. Therefore, being a prophet, and knowing that God had sworn with an oath to him [King David] that of the fruit of his body, according to the flesh, He would raise up the Christ [Moshiach] to sit on his throne.
NOTE: Is Christ [the Messiah] sitting on the throne of David at this present time or is it an event which will take place in the future?
Acts 1: 6
Therefore, when they [the disciples] had come together [and met with Jesus], they asked Him, saying, “LORD, will You at this time restore the kingdom to Israel?”
COMMENT: This certainly implies that Jesus had not or was not about to reign on the throne of David and restore Israel to her former, or even greater glory than she had enjoyed previously. Now from the standpoint of someone Jewish these passages would seem to strengthen and support their belief that the Messiah had not come because the events associated with His reign over the kingdom of Israel, especially among the Jews, had not occurred.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
December 31, 2010
robertrandle51@yahoo.com
Jeremiah 30: 3, 9
For behold, the days are coming, says the LORD, that I will bring back from captivity My people Israel and Judah, says the LORD. And I will cause them to return to the land that I gave their fathers, and they shall possess it. But they shall serve the LORD their God, and David their king, whom I will raise up for them.
NOTE: In this particular instance, the return from the captivity are those who were taken to Assyria from Samaria/Israel and to Babylon from Jerusalem/Judea.
Ezekiel 34: 12-13a, 23-24
As a shepherd seeks out his flock on the day he is among his scattered sheep, so will I seek out My sheep and deliver them from all the places they were scattered on a cloudy and dark day. And I will bring them out from the peoples and gather them from the countries, and will bring them to their own land. I will establish one shepherd over them, and he shall feed them-My servant David. He shall feed them and be their shepherd. And I, the LORD, will be their God, and My Servant David a prince among them; I, the LORD, have spoken.
NOTE: Have all the Jews returned to their ancestral land from countries around the world?
Ezekiel 37: 21-22, 24-27
Then say to them, “Thus says the LORD God: Surely I will take the children of Israel from among the nations, wherever they have gone, and will gather them from every side and bring them into their own land. And I will make them one nation in the land, on the mountain of Israel; and one king shall be king over them all; they shall no longer be two nations (Cp. 37: 15-19), nor shall they be divided into two kingdoms again. David My servant shall be king over them, and they shall all have one shepherd; they shall also walk in my judgments and observe my statutes and do them. Then they shall dwell in the land that I have given to Jacob My servant, where your fathers dwelt; and they shall dwell there, they, their children, and their children’s children, forever; and My servant David shall be their prince forever.
NOTE: This event hasn’t happened because not all the Jews are living in the land and not only that, but quite a few of them don’t want to return back to Israel and a number of them are secular and have very little interest in the religious practices and traditions of their ancestors.
Hosea 3: 4-5
For the children of Israel shall abide many days without king or prince, without sacrifice or sacred pillar, without ephod or teraphim. Afterward the children of Israel shall return [Heb. teshuvah-“repent”] and seek the LORD their God and David their king. They shall fear the LORD and His goodness in the latter days.
COMMENT: The prophets mention about a king David ruling over them but it cannot be the historical king of Israel, who had long since died so it must refer to his descendant; but to whom or how is he identified in the Old Testament [TANAKH]? Since the Jews do not believe in the New Testament [Brit Chadasha] then the identity of the Messiah would remain a mystery until he is revealed [as they see it] in some kind of contemporary or future-time event to take place in the land of Israel. Nevertheless, it is interesting to see what the New Testament does say which just might tie in with what is written in the Old Testament, as in the following:
Luke 1: 26-27, 30-33
Now in the sixth month the angel Gabriel was sent by God to a city in Galilee named Nazareth, to a virgin [Heb. betulah] betrothed to a man named Joseph, of the house of David. The virgin’s name was Mary. Then the angel said to her, “Do not be afraid, Mary, for you have found favor with God. “And behold, you will conceive in your womb and bring forth a Son, and shall call His name Jesus [Yeshua]. “He will be great, and will be called the Son of the Highest; and the LORD God will give Him the throne of His father [ancestor] David. “And He will reign over the house of Jacob forever, and of His kingdom there will be no end.”
Acts 2: 29
Men and brethren, let me speak freely to you of the patriarch David; that he is both dead and buried, and his tomb is with us to this day. Therefore, being a prophet, and knowing that God had sworn with an oath to him [King David] that of the fruit of his body, according to the flesh, He would raise up the Christ [Moshiach] to sit on his throne.
NOTE: Is Christ [the Messiah] sitting on the throne of David at this present time or is it an event which will take place in the future?
Acts 1: 6
Therefore, when they [the disciples] had come together [and met with Jesus], they asked Him, saying, “LORD, will You at this time restore the kingdom to Israel?”
COMMENT: This certainly implies that Jesus had not or was not about to reign on the throne of David and restore Israel to her former, or even greater glory than she had enjoyed previously. Now from the standpoint of someone Jewish these passages would seem to strengthen and support their belief that the Messiah had not come because the events associated with His reign over the kingdom of Israel, especially among the Jews, had not occurred.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
December 31, 2010
robertrandle51@yahoo.com
Thursday, December 23, 2010
Was Jesus Christ really born on December 25th?
Tradition is not revealed “truth” and old habits are hard to break; especially when it is festive and a lot of fun. The day celebrated on December 25th as the time when the Savior of the world, the Holy Babe from the womb of the virgin Mary, the betrothed wife of Joseph, descendant of David from Nazareth of Galilee is one of the greatest events in all creation, but is the affixed time of His birth really true, or even likely? There is a lot of debate on when this celestial and supernatural event occurred and even if it happened at all as reported in the Christian Gospels. It seems that this time of the year was celebrated by the ancient pagans several thousands of years ago in adoration and worship of the sun gods of their mythology and superstitious beliefs. So, is there anything in the Biblical record [Old and New Testament] that can provide any plausible clue or timeline [chronology] as to when this blessed event might have taken place? Perhaps the Gospel of LUKE is a good place to start this search, as in below:
Luke 1: 26-28, 30-33, 35-36, 38
Now in the sixth month [Elul; August-September] the angel Gabriel was sent by God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David; the virgin's name was Mary. And having come in, the angel said to her, "Rejoice, highly favored one, the LORD is with you; [Blessed are you among women]!" Then the angel said to her, "Do not be afraid, Mary, for you have found favor with God.”And behold, you will conceive in your womb and bring forth a Son, and shall call His name Jesus (Yeshua). "He will be great, and will be called the Son of the Highest, and the LORD God will give Him the throne of His father David. And He will reign over the house of Jacob forever, and of His kingdom there will be no end (Cp. II Samuel 7: 12-17; Isaiah 9: 6-7; Daniel 7: 13-14)." Then the angel answered and said to her, "The Holy Spirit (Ruach Ha Kodesh) will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God. "Now indeed, Elizabeth your relative has "also" conceived a son in her old age; this is now the sixth month for her who was called barren. Then Mary said, "Behold the maidservant of the Lord! Let it be to me according to your word." And the angel departed from her.
NOTE: Elizabeth must have conceived around the twelfth month [Adar; February-March]. Also, the angel Gabriel told Mary that her cousin Elizabeth is "also" pregnant [just like you now are].
Luke 1: 56-57
And Mary remained with her (Elizabeth) about three months, and returned to her house [in Nazareth]. Now Elizabeth's full time came for her to be delivered, and she brought forth a son.
NOTE: Mary probably stayed with her cousin Elizabeth until she delivered and perhaps even assisted in the birthing process and then returned back to Nazareth in Galilee. However, the virgin who is espoused to the devoutly religious Joseph is probably showing signs of pregnancy after supposedly visiting her cousin, and upon seeing his betrothed in this condition God only knows what thoughts might have been racing around in his head.
Matthew 1: 18-23
Now the birth of Jesus Christ was as follows: After His mother Mary was betrothed to Joseph, before they came together, she was found with child of the Holy Spirit. Then Joseph her husband, being a just man, and not wanting to make her a public example, was minded to put her away secretly. But while he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, do not be afraid to take to you Mary your wife, for that which is conceived in her is of the Holy Spirit (Ruach Ha Kodesh). And you shall bring forth a Son and call His name "JESUS" [Yeshua] and He shall save His people from their sins. So all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying: "Behold, the virgin shall be with child, bear a Son, and they shall call His name "IMMANUEL," meaning, 'GOD WITH US.' (Cp. Isaiah 7: 14)
Luke 2: 1-2, 4-7
And it came to pass in those days that a decree went out from Caesar Augustus that the entire world should be registered [for taxation]. This census first took place while Quirinus was governing Syria. Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, to be registered with Mary, his betrothed wife, who was with child. So it was while they were there, the days were completed for her to be delivered. And she brought forth her firstborn Son, and wrapped Him in swaddling clothes [a blanket used to put upon sick animals] and laid Him in a manger [a feeding trough for animals], because there was no room for them in the inn.
LUKE 2: 8-12, 15-18
Now there were in the same country [Judea] shepherds living out in the fields, keeping watch over their flocks by night. And behold, an angel of the LORD stood before them, and the glory of the LORD shone around them, and they were greatly afraid. Then the angel said to them, "Do not be afraid, for behold, I bring you good tidings ['Evangelion'- "Good News"] of great joy which will be to all people. "For there is born to you this day in the city of David a Savior, who is Christ [Meshiyach] the LORD. "And this will be a sign to you: You will find the Babe wrapped in swaddling clothes, and lying in a manger. So it was, when the angels had gone away from them into heaven that the shepherds said to one another, "Let us now go to Bethlehem and see this [wondrous] thing that has come to pass, which the LORD has made known to us." And they came with haste and found Mary and Joseph, and the Babe lying in a manger. Now when they had seen Him, they made known [spread the word] the saying which was told them concerning this Child. And all those who heard it marveled at those things which were told them by the shepherds.
NOTE: Mary most likely gave birth to Jesus in the third month [Sivan; May-June] which coincidentally is near the same time as the Feast of Firstfruits and the Barley/Wheat Harvest on the 6th day of the third month [Sivan; May-June]. Interestingly, Jesus said in John 12: 24, "Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain.
According to a Facebook post titled, “Why Jesus wasn’t born on December 25” [although the author thinks Jesus was born in September in 5 B.C.], he writes. . . Israeli meteorologists tracked December weather patterns for many years and concluded that the climate in Israel has been essentially constant for at least the last 2,000 years. The Interpreter's Dictionary of the Bible states that, "broadly speaking, weather phenomena and climatic conditions as pictured in the Bible correspond with conditions as observed today" (R.B.Y. Scott, Vol. 3, Abingdon Press, Nashville, 1962, p. 625). The temperature in the area of Bethlehem in December averages around 44 degrees Fahrenheit (7 degrees Celsius) but can drop to well below freezing, especially at night.
Describing the weather there, Sara Ruhin, chief of the Israeli weather service, noted in a 1990 press release that the area has three months of frost: December with 29 F. [minus 1.6 C.]; January with 30 F. [minus 1.1 C.] and February with 32 F. [0 C.]. Snow is common for two or three days in Jerusalem and nearby Bethlehem in December and January. These were the winter months of increased precipitation in Christ's time, when the roads became practically unusable and people stayed mostly indoors. This is important evidence to disprove a December date for Christ's birth. Note that, at the time of Christ's birth, the shepherds tended their flocks in the fields at night. "Now there were in the same country shepherds living out in the fields," wrote one Gospel writer, "keeping watch over their flock by night" (Luke 2:8). A common practice of shepherds was keeping their flocks in the field from April to October, but in the cold and rainy winter months they took their flocks back home and sheltered them.
Considering the abundance of information about Christmas being derived from customs that are certainly not associated with any kind of holiness or sacredness then why does Christendom promote a celebration that has its roots in the practices of paganism?
2 Corinthians 6: 15a, 16-17
And what accord [agreement] has Christ [Meshiyach] with Belial? And what agreement has the temple of God with idols? For you are the temple of the Living God. As God has said. . . Therefore, “Come out from among them and be separate, says the LORD. Do not touch what is unclean and I will receive you.”
NOTE: The term, “Belial” is in its broader context another term for Satan, but it has a meaning of ‘worthless/lawless’ as in a spiritual sense and it could have application to honoring and participating in [idolatrous??] festivals and celebrations that although have the appearance of “good,” or merit but just might be something which is outside of what God approves. And so when Church leaders in Protestant and Catholic denominations have activities for children and families which incorporate Jesus Christ of Nazareth [Nativity plays] and Jolly Ol’ Saint Nick soaring through the sky on a magical sled being pulled by reindeer and carrying a bag of gifts for children [the good ones], then one has to seriously reflect the correspondence [agreement/accord??] between the two. One cannot rationally and more importantly, spiritually embrace two opposing ideaologies because one is a fantasy and imaginary and the other, the very Son of God.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
December 23, 2010
Robertrandle51@yahoo.com
Luke 1: 26-28, 30-33, 35-36, 38
Now in the sixth month [Elul; August-September] the angel Gabriel was sent by God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David; the virgin's name was Mary. And having come in, the angel said to her, "Rejoice, highly favored one, the LORD is with you; [Blessed are you among women]!" Then the angel said to her, "Do not be afraid, Mary, for you have found favor with God.”And behold, you will conceive in your womb and bring forth a Son, and shall call His name Jesus (Yeshua). "He will be great, and will be called the Son of the Highest, and the LORD God will give Him the throne of His father David. And He will reign over the house of Jacob forever, and of His kingdom there will be no end (Cp. II Samuel 7: 12-17; Isaiah 9: 6-7; Daniel 7: 13-14)." Then the angel answered and said to her, "The Holy Spirit (Ruach Ha Kodesh) will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God. "Now indeed, Elizabeth your relative has "also" conceived a son in her old age; this is now the sixth month for her who was called barren. Then Mary said, "Behold the maidservant of the Lord! Let it be to me according to your word." And the angel departed from her.
NOTE: Elizabeth must have conceived around the twelfth month [Adar; February-March]. Also, the angel Gabriel told Mary that her cousin Elizabeth is "also" pregnant [just like you now are].
Luke 1: 56-57
And Mary remained with her (Elizabeth) about three months, and returned to her house [in Nazareth]. Now Elizabeth's full time came for her to be delivered, and she brought forth a son.
NOTE: Mary probably stayed with her cousin Elizabeth until she delivered and perhaps even assisted in the birthing process and then returned back to Nazareth in Galilee. However, the virgin who is espoused to the devoutly religious Joseph is probably showing signs of pregnancy after supposedly visiting her cousin, and upon seeing his betrothed in this condition God only knows what thoughts might have been racing around in his head.
Matthew 1: 18-23
Now the birth of Jesus Christ was as follows: After His mother Mary was betrothed to Joseph, before they came together, she was found with child of the Holy Spirit. Then Joseph her husband, being a just man, and not wanting to make her a public example, was minded to put her away secretly. But while he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, do not be afraid to take to you Mary your wife, for that which is conceived in her is of the Holy Spirit (Ruach Ha Kodesh). And you shall bring forth a Son and call His name "JESUS" [Yeshua] and He shall save His people from their sins. So all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying: "Behold, the virgin shall be with child, bear a Son, and they shall call His name "IMMANUEL," meaning, 'GOD WITH US.' (Cp. Isaiah 7: 14)
Luke 2: 1-2, 4-7
And it came to pass in those days that a decree went out from Caesar Augustus that the entire world should be registered [for taxation]. This census first took place while Quirinus was governing Syria. Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, to be registered with Mary, his betrothed wife, who was with child. So it was while they were there, the days were completed for her to be delivered. And she brought forth her firstborn Son, and wrapped Him in swaddling clothes [a blanket used to put upon sick animals] and laid Him in a manger [a feeding trough for animals], because there was no room for them in the inn.
LUKE 2: 8-12, 15-18
Now there were in the same country [Judea] shepherds living out in the fields, keeping watch over their flocks by night. And behold, an angel of the LORD stood before them, and the glory of the LORD shone around them, and they were greatly afraid. Then the angel said to them, "Do not be afraid, for behold, I bring you good tidings ['Evangelion'- "Good News"] of great joy which will be to all people. "For there is born to you this day in the city of David a Savior, who is Christ [Meshiyach] the LORD. "And this will be a sign to you: You will find the Babe wrapped in swaddling clothes, and lying in a manger. So it was, when the angels had gone away from them into heaven that the shepherds said to one another, "Let us now go to Bethlehem and see this [wondrous] thing that has come to pass, which the LORD has made known to us." And they came with haste and found Mary and Joseph, and the Babe lying in a manger. Now when they had seen Him, they made known [spread the word] the saying which was told them concerning this Child. And all those who heard it marveled at those things which were told them by the shepherds.
NOTE: Mary most likely gave birth to Jesus in the third month [Sivan; May-June] which coincidentally is near the same time as the Feast of Firstfruits and the Barley/Wheat Harvest on the 6th day of the third month [Sivan; May-June]. Interestingly, Jesus said in John 12: 24, "Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain.
According to a Facebook post titled, “Why Jesus wasn’t born on December 25” [although the author thinks Jesus was born in September in 5 B.C.], he writes. . . Israeli meteorologists tracked December weather patterns for many years and concluded that the climate in Israel has been essentially constant for at least the last 2,000 years. The Interpreter's Dictionary of the Bible states that, "broadly speaking, weather phenomena and climatic conditions as pictured in the Bible correspond with conditions as observed today" (R.B.Y. Scott, Vol. 3, Abingdon Press, Nashville, 1962, p. 625). The temperature in the area of Bethlehem in December averages around 44 degrees Fahrenheit (7 degrees Celsius) but can drop to well below freezing, especially at night.
Describing the weather there, Sara Ruhin, chief of the Israeli weather service, noted in a 1990 press release that the area has three months of frost: December with 29 F. [minus 1.6 C.]; January with 30 F. [minus 1.1 C.] and February with 32 F. [0 C.]. Snow is common for two or three days in Jerusalem and nearby Bethlehem in December and January. These were the winter months of increased precipitation in Christ's time, when the roads became practically unusable and people stayed mostly indoors. This is important evidence to disprove a December date for Christ's birth. Note that, at the time of Christ's birth, the shepherds tended their flocks in the fields at night. "Now there were in the same country shepherds living out in the fields," wrote one Gospel writer, "keeping watch over their flock by night" (Luke 2:8). A common practice of shepherds was keeping their flocks in the field from April to October, but in the cold and rainy winter months they took their flocks back home and sheltered them.
Considering the abundance of information about Christmas being derived from customs that are certainly not associated with any kind of holiness or sacredness then why does Christendom promote a celebration that has its roots in the practices of paganism?
2 Corinthians 6: 15a, 16-17
And what accord [agreement] has Christ [Meshiyach] with Belial? And what agreement has the temple of God with idols? For you are the temple of the Living God. As God has said. . . Therefore, “Come out from among them and be separate, says the LORD. Do not touch what is unclean and I will receive you.”
NOTE: The term, “Belial” is in its broader context another term for Satan, but it has a meaning of ‘worthless/lawless’ as in a spiritual sense and it could have application to honoring and participating in [idolatrous??] festivals and celebrations that although have the appearance of “good,” or merit but just might be something which is outside of what God approves. And so when Church leaders in Protestant and Catholic denominations have activities for children and families which incorporate Jesus Christ of Nazareth [Nativity plays] and Jolly Ol’ Saint Nick soaring through the sky on a magical sled being pulled by reindeer and carrying a bag of gifts for children [the good ones], then one has to seriously reflect the correspondence [agreement/accord??] between the two. One cannot rationally and more importantly, spiritually embrace two opposing ideaologies because one is a fantasy and imaginary and the other, the very Son of God.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
December 23, 2010
Robertrandle51@yahoo.com
Tuesday, December 21, 2010
Should a Christian celebrate and attribute religious significance to the Christmas holiday?
ORIGIN OF CHRISTMAS- (compiled from the booklet “Holidays or Holy Days: Does it Matter which Days we observe?” by United Church of God, 2008)
Christmas initially started as the festival of Bacchanalia by the Greeks in the 2nd century B.C. and spread to Rome. The Roman Senate suppressed its observance in 186 B.C. The Romans, however, along with Bacchanalia, celebrated “Saturnalia” in honor of Saturn [the god of Time], which began on December 17th and continued for seven days. Saturn was another agricultural god-king parallel to the Carthaginian god Baal (A Book of Christmas, William Sansom, 1968, p. 44). Interestingly, people exchanged gifts called ‘strenae’ from the vegetation goddess Strenia, whom it was important to honor at midwinter. These holidays were observed at the Winter Solstice, the day of the year with the shortest period of daylight. When the Julian calendar was proclaimed in 46 C.E. [A.D.] it established as law that the Winter Solstice commenced on December 25 (The Trouble with Christmas, Tom Flynn, 1993, p. 42). The Sun, as the ‘giver’ of life on this planet Earth was at its lowest ebb, and so in the mythology of ancient people, it was a time when the forces of darkness and chaos stood against and was triumphing over the forces [or gods] of light and life.
According to Gerard and Patricia Del Re, Saturnalia and Kalends [New Moon in January] were celebrations most familiar to the early Christians [Jewish or Gentile??] during December 17-24 and January 1-3. The tradition of December 25 as the birthday of the Son of God [Yeshua/Jesus] comes from Persia [Iran] and the god ‘Mithras’ who was born on this day, and was thought of as the “embodiment” of the sun. And since the Sun was thought of as a god, then Mithras would be considered as the son of the Sun [son of God]. The emperor Constantine who made Christianity the religion of the Empire was involved in Mithraism until his conversion into the new “faith” and he most likely facilitated the incorporation of the festival into the Christian celebratory elements (The Christmas Almanac, 1979, p. 17). There are no records of Christmas, at least in its primitive state, to have been observed in Rome until about three centuries after Christ’s death and resurrection.
Another pagan celebration which greatly influenced Christianity as it is practiced today was the Teutonic feast of “Yule.” It was known as “The Twelve Nights” and was celebrated from December 25 to January 6. This represented the mythological warfare between the ‘forces of nature’ in the form of winter [ice giant representing Death] vs. the sun god [representing Life] wherein the Winter Solstice signifies the turning point. The ice giant was at the zenith of his power but the sun god will slowly began to gain strength and prevail with the approaching spring time to come afterwards. As Christianity spread to Eastern Europe it met with another pagan festival held in December, the Yule-feast of the Norsemen which also lasted for twelve days. The familiar log-fires were lit to assist in the revival of the sun and shrines and other sacred places were decorated with greenery such as holly, ivy, and bay. The Druids among the priestly caste of the Celts of Ancient France, Britain, and Ireland used to decorate their temples with mistletoe, the sacred fruit of the oak tree. Among the Germans, the oak tree was sacred to Odin, their god of war, and of which they continued to offer sacrifice until the reign of Boniface in the eighth century who persuaded them to exchange the oak tree for a young fir tree [The Christmas tree] adorned in honor of the Christ child. It was these German immigrants who brought this custom to America (The Christian Calendar, L.W. Cowie and John Selwyn Gummer, 1974, p. 22).
Many of the modern trappings of Christmas are carryovers from ancient celebrations. “Santa Claus” is a corruption of the Dutch form of ‘San Nicholaas’ (Encyclopedia Britannica, 11th edition, Vol. 19. p.649). St. Nicholas was a real person and Bishop of Myra in southern Asia Minor [Turkey], who was honored by both Greeks and the Latin people on December 6. Santa Claus with fur-trimmed clothing, sleigh and reindeer reveal an origin from the cold far regions of the Northern Hemisphere and their [Scandinavian] gods Wotan [Odin] and Thor. Some people literally believe that Santa and the North Pole are located in Finland or Greenland; depending on who you ask about it. On the Roman New Year (January 1), houses were decorated with greenery and lights, and gifts were given to children and the poor. To these observances were added the German and Celtic Yule rites of food, drinking, good fellowship, Yule logs (fires), Yule cakes, greenery and fir trees [decorated?], gifts, and greetings. In the snows of winter, the “evergreen” was a symbol of the life that would return in the spring and in midwinter, the idea of rebirth and fertility was very important and fires and lights, symbols of warmth and lasting life have always been associated with the winter festivals, among pagans and Christians alike (Encyclopedia Britannica, 15th edition, Micropaedia, Vol. 2. p. 903, “Christmas”).
Tertullian, a Catholic writer in the late second or third century, lamented: “By us [Christians] . . . the Saturnalia, the feasts of January, the Brumalia, and Matronalia are now frequented; the gifts are carried to and fro, new year’s day presents are made with din (??), and the banquets are celebrated with uproar; oh, how much more faithful are the heathen to their religion, who take special care to adopt no solemnity from the Christians.” (Tertullian in De Idolatria, quoted by Alexander Hislop, The Two Babylons, 1959. p. 91). As early as A.D. 245 the Church father Origen was proclaiming that it was ‘heathenish’ to celebrate Christ’s birthday as if He were merely a temporal ruler when His spiritual nature should be the main concern. The Encyclopedia Britannica adds: “The [Church] Fathers of the second and third centuries, such as Clement of Alexandria, Origen, and Epiphanius, contended that ‘Christmas’ was a copy of a pagan celebration.” (Encyclopedia Britannica, 15th edition, Micropaedia, Vol. 4. p. 499, “Christianity”) The Christians of Armenia and Syria accused the Christians in Rome of sun worship for celebrating Christmas on December 25. . .Pope Leo the Great in the fifth century tried to remove certain practices at Christmas which he considered in no way different from sun worship (Robert Myers, Celebrations: The Complete Book of American Holidays, 1972, p. 310).
According to ‘Wikipedia’: In Colonial America, the Puritans of New England shared radical disapproval of Christmas and its celebration was outlawed in Boston from 1659 to 1681. Although the ban was lifted by the English Governor Sir Edmund Andros in 1681, it was not until the mid-nineteenth century that celebrating Christmas became fashionable in Boston. At the same time, Christian residents of VA and NY observed the holiday freely. PA German settlers, preeminently the Moravian settlers of Bethlehem, Nazareth, and Lititz in PA and the Wachovia Moravian settlements in NC, enthusiastically celebrated Christmas. The Moravians from Bethlehem had the first Christmas trees in America as well as the first Nativity scenes. The Pilgrims of MA made it a point of working on Christmas as on any other day. On June 3, 1647, Parliament established punishments [making it illegal] to observe Christmas and certain other holidays [Easter, too??]. The policy was reaffirmed in 1652 (Del Re, p. 20). Even Colonial America considered Christmas more of a raucous revelry than a religious occasion. “So tarnished, in fact, was its reputation in Colonial America that celebrating Christmas was banned in Puritan NE, where noted minister Cotton Mather described yuletide merrymaking as ‘an affront to the grace of God’ ” (Jeffrey Sheler, “In Search of Christmas,” U.S. News and World Report, Dec. 23, 1996, p. 56)
Christmas fell out of Favor in the United States after the American Revolution and by the 1820’s sectarian tension had eased in Britain and writers, including William Winstanly began to worry that Christmas was dying out. These writers imagined Tudor Christmas as a time of heartfelt celebration, and efforts were made to revive the holiday; most notably by Charles Dickens classic novel, “A Christmas Carol” in 1843. Dickens sought to reconstruct Christmas as a family-centered festival goodwill and generosity, in contrast to the community-based and church-centered observations, which had dwindled during the late 18th and early 19th century. Dickens influenced many aspects of the holiday by superimposing his secular vision as celebrated in the Western/Eastern European culture and American society, especially, to embrace family gatherings, seasonal or holiday food and drink, dancing, games, and a festive and giving generosity of spirit.
Out of the Dickens tale, the greeting, “Merry Christmas” has become commonplace. The revival of the Christmas carol began with William B. Sandys “Christmas Carols Ancient and Modern” in 1833, with the first appearance in print of: The First Noel; I saw Three Ships; Hark the Herald Angels Sing; and God Rest Ye Merry Gentlemen; also popularized in Dickens’s “A Christmas Carol.” In Britain the Christmas was introduced in the early 19th century and in 1832 a young Queen Victoria wrote about her delight at having a Christmas tree, hung with lights, ornaments, and presents placed around it. By 1841 the custom became more widespread throughout Britain and an image of the royal family with their Christmas tree at Windsor Castle created a worldwide sensation when it was published in the Illustrated London News in 1848. A modified version of this image was published in the United States in 1850 and by the 1870’s putting up a Christmas tree had become common in America.
In America, Christmas had been revived in the 1820’s by several short stories by Washington Irving and he used the tract Vindication of Christmas (1652) of Old English Christmas traditions that he used in his stories. In 1822, Clement Clarke Moore wrote the poem, “A Visit From St. Nicholas” (popularly known by its first line, “T’was the Night Before Christmas”) which helped popularize the tradition of exchanging gifts, and seasonal Christmas shopping began to assume economic importance. “The First Christmas in New England” by Harriet Beecher Stowe includes a character who complains that the true meaning of Christmas was lost in a shopping spree. Henry Wadsworth Longfellow detected a “transition state about Christmas here in New England” in 1856. By 1860, fourteen states including several from New England had adopted Christmas as a legal holiday. In 1870, Christmas was formally declared a United States Federal holiday, signed into Law by President Ulysses S. Grant.
It must be noted that Christmas as a secular observance as opposed to a religious one that contributes to its popularity in America, especially in an economic sense when retailers account for up to fifty percent of their ‘yuletide’ sales and annual profits. The shopping and spending spree during the holiday season pumps an estimated $37B into the national economy-larger than the GDP of Ireland (Jeffery Sheler, “In Search of Christmas,” U.S. News and World Report, Dec. 23, 1996, p. 64). The commercialization of Christmas and other holidays is what contributes to their continued survival, and to rescue Christmas from its secular trappings into a more religious observance would in all probability not have the cultural support to maintain its observance the way it currently is being done. Originally, perhaps Christmas was envisioned as a way to ease the transition of the heathen into the new “faith” through some festival practices with which they were somewhat familiar.
In modern times Christmas has been driven more by economic forces. The Encyclopedia Britannica observes that the traditional Christmas holidays have “undergone a process of striking desacralization and –especially Christmas- the commercialization of it.” The Christological foundation of Christianity [Jesus of Nazareth] has been replaced [or incorporated side-by-side] by the myth of “Santa Claus” (Encyclopedia Britannica, 15th edition, Micropaedia, Vol. 4. p. 499, “Christianity”).
Now, one needs to search the Scripture to know what the word of God instructs in a matter such as this either explicitly or implicitly, as in below:
John 17: 14, 16
I have given them [the disciples] Your word; and the world has hated them because they are not of this world, just as I am not of this world. “They are not of the world, just as I am not of the world.”
Luke 22: 17, 19-20
The He took the cup, and gave thanks, and said, “Take this and divide this among yourselves. “And He took bread, gave thanks and broke it, and gave it to them, saying, “This is My body which is given for you; do this in remembrance of Me.” Likewise He also took the cup after supper, saying, “This cup is the new covenant [Brit Hadashah] in My blood, which is shed for you.”
1 Corinthians 11: 23-26
For I received from the LORD that which I also delivered unto you: that the LORD Jesus [Yeshua] on the same night in which He was betrayed took bread; and when He had given thanks [the blessing], He brake it and said, “Take, eat; this is My body which is broken for you; do this in remembrance of Me.” In the same manner He took the cup after supper, saying, “This cup is the new covenant [Brit Hadashah] in My blood. This do, as often as [when] you drink it, in remembrance of Me.” For as often as [when] you eat this bread and drink this cup you do proclaim [celebrate/observe] the LORD’S death until He comes.
Jesus told His disciples before He ascended back to heaven to observe all things that he commanded them (Cp. Matthew 28: 20a) and it is curious that Christian Churches today have special Christmas programs and Nativity plays depicting the Holy Babe, Mary and Joseph when there is no Biblical sanction for such an event; no matter how sincere, passionate, and presumably spiritually enriching the experience might seem to be. Now, it is prudent not to be a demagogue or dogmatic about such things and certain no one wants to condemn anyone for wanting to do good works but to imbue this winter season with a sacredness or holiness in honor of Jesus Christ the Son of God is not sanctioned in the Bible. If one wants to perpetuate the celebration as secular and commercial, of jolly Old Saint Nick, reindeer, elves, the sled filled with gifts for good boys and girls leaving the North Pole and tracked by NORAD, and all the trappings of such a festival with the traditions that comes with it, then that’s one thing; but, to promote two entirely ‘different’ personages at the same time [one the Son of God and the other a false and imaginary character], such is untenable and not worthy of one who has been washed from the pollutions that are in [of] the world.
Romans 12: 2
And be not conformed [again] to the world, but be transformed by the [continued] renewing of your mind, that you may prove what is the (1) good and (2) acceptable, and (3) perfect will of God.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
December 20, 2010
Robertrandle51@yahoo.com
Christmas initially started as the festival of Bacchanalia by the Greeks in the 2nd century B.C. and spread to Rome. The Roman Senate suppressed its observance in 186 B.C. The Romans, however, along with Bacchanalia, celebrated “Saturnalia” in honor of Saturn [the god of Time], which began on December 17th and continued for seven days. Saturn was another agricultural god-king parallel to the Carthaginian god Baal (A Book of Christmas, William Sansom, 1968, p. 44). Interestingly, people exchanged gifts called ‘strenae’ from the vegetation goddess Strenia, whom it was important to honor at midwinter. These holidays were observed at the Winter Solstice, the day of the year with the shortest period of daylight. When the Julian calendar was proclaimed in 46 C.E. [A.D.] it established as law that the Winter Solstice commenced on December 25 (The Trouble with Christmas, Tom Flynn, 1993, p. 42). The Sun, as the ‘giver’ of life on this planet Earth was at its lowest ebb, and so in the mythology of ancient people, it was a time when the forces of darkness and chaos stood against and was triumphing over the forces [or gods] of light and life.
According to Gerard and Patricia Del Re, Saturnalia and Kalends [New Moon in January] were celebrations most familiar to the early Christians [Jewish or Gentile??] during December 17-24 and January 1-3. The tradition of December 25 as the birthday of the Son of God [Yeshua/Jesus] comes from Persia [Iran] and the god ‘Mithras’ who was born on this day, and was thought of as the “embodiment” of the sun. And since the Sun was thought of as a god, then Mithras would be considered as the son of the Sun [son of God]. The emperor Constantine who made Christianity the religion of the Empire was involved in Mithraism until his conversion into the new “faith” and he most likely facilitated the incorporation of the festival into the Christian celebratory elements (The Christmas Almanac, 1979, p. 17). There are no records of Christmas, at least in its primitive state, to have been observed in Rome until about three centuries after Christ’s death and resurrection.
Another pagan celebration which greatly influenced Christianity as it is practiced today was the Teutonic feast of “Yule.” It was known as “The Twelve Nights” and was celebrated from December 25 to January 6. This represented the mythological warfare between the ‘forces of nature’ in the form of winter [ice giant representing Death] vs. the sun god [representing Life] wherein the Winter Solstice signifies the turning point. The ice giant was at the zenith of his power but the sun god will slowly began to gain strength and prevail with the approaching spring time to come afterwards. As Christianity spread to Eastern Europe it met with another pagan festival held in December, the Yule-feast of the Norsemen which also lasted for twelve days. The familiar log-fires were lit to assist in the revival of the sun and shrines and other sacred places were decorated with greenery such as holly, ivy, and bay. The Druids among the priestly caste of the Celts of Ancient France, Britain, and Ireland used to decorate their temples with mistletoe, the sacred fruit of the oak tree. Among the Germans, the oak tree was sacred to Odin, their god of war, and of which they continued to offer sacrifice until the reign of Boniface in the eighth century who persuaded them to exchange the oak tree for a young fir tree [The Christmas tree] adorned in honor of the Christ child. It was these German immigrants who brought this custom to America (The Christian Calendar, L.W. Cowie and John Selwyn Gummer, 1974, p. 22).
Many of the modern trappings of Christmas are carryovers from ancient celebrations. “Santa Claus” is a corruption of the Dutch form of ‘San Nicholaas’ (Encyclopedia Britannica, 11th edition, Vol. 19. p.649). St. Nicholas was a real person and Bishop of Myra in southern Asia Minor [Turkey], who was honored by both Greeks and the Latin people on December 6. Santa Claus with fur-trimmed clothing, sleigh and reindeer reveal an origin from the cold far regions of the Northern Hemisphere and their [Scandinavian] gods Wotan [Odin] and Thor. Some people literally believe that Santa and the North Pole are located in Finland or Greenland; depending on who you ask about it. On the Roman New Year (January 1), houses were decorated with greenery and lights, and gifts were given to children and the poor. To these observances were added the German and Celtic Yule rites of food, drinking, good fellowship, Yule logs (fires), Yule cakes, greenery and fir trees [decorated?], gifts, and greetings. In the snows of winter, the “evergreen” was a symbol of the life that would return in the spring and in midwinter, the idea of rebirth and fertility was very important and fires and lights, symbols of warmth and lasting life have always been associated with the winter festivals, among pagans and Christians alike (Encyclopedia Britannica, 15th edition, Micropaedia, Vol. 2. p. 903, “Christmas”).
Tertullian, a Catholic writer in the late second or third century, lamented: “By us [Christians] . . . the Saturnalia, the feasts of January, the Brumalia, and Matronalia are now frequented; the gifts are carried to and fro, new year’s day presents are made with din (??), and the banquets are celebrated with uproar; oh, how much more faithful are the heathen to their religion, who take special care to adopt no solemnity from the Christians.” (Tertullian in De Idolatria, quoted by Alexander Hislop, The Two Babylons, 1959. p. 91). As early as A.D. 245 the Church father Origen was proclaiming that it was ‘heathenish’ to celebrate Christ’s birthday as if He were merely a temporal ruler when His spiritual nature should be the main concern. The Encyclopedia Britannica adds: “The [Church] Fathers of the second and third centuries, such as Clement of Alexandria, Origen, and Epiphanius, contended that ‘Christmas’ was a copy of a pagan celebration.” (Encyclopedia Britannica, 15th edition, Micropaedia, Vol. 4. p. 499, “Christianity”) The Christians of Armenia and Syria accused the Christians in Rome of sun worship for celebrating Christmas on December 25. . .Pope Leo the Great in the fifth century tried to remove certain practices at Christmas which he considered in no way different from sun worship (Robert Myers, Celebrations: The Complete Book of American Holidays, 1972, p. 310).
According to ‘Wikipedia’: In Colonial America, the Puritans of New England shared radical disapproval of Christmas and its celebration was outlawed in Boston from 1659 to 1681. Although the ban was lifted by the English Governor Sir Edmund Andros in 1681, it was not until the mid-nineteenth century that celebrating Christmas became fashionable in Boston. At the same time, Christian residents of VA and NY observed the holiday freely. PA German settlers, preeminently the Moravian settlers of Bethlehem, Nazareth, and Lititz in PA and the Wachovia Moravian settlements in NC, enthusiastically celebrated Christmas. The Moravians from Bethlehem had the first Christmas trees in America as well as the first Nativity scenes. The Pilgrims of MA made it a point of working on Christmas as on any other day. On June 3, 1647, Parliament established punishments [making it illegal] to observe Christmas and certain other holidays [Easter, too??]. The policy was reaffirmed in 1652 (Del Re, p. 20). Even Colonial America considered Christmas more of a raucous revelry than a religious occasion. “So tarnished, in fact, was its reputation in Colonial America that celebrating Christmas was banned in Puritan NE, where noted minister Cotton Mather described yuletide merrymaking as ‘an affront to the grace of God’ ” (Jeffrey Sheler, “In Search of Christmas,” U.S. News and World Report, Dec. 23, 1996, p. 56)
Christmas fell out of Favor in the United States after the American Revolution and by the 1820’s sectarian tension had eased in Britain and writers, including William Winstanly began to worry that Christmas was dying out. These writers imagined Tudor Christmas as a time of heartfelt celebration, and efforts were made to revive the holiday; most notably by Charles Dickens classic novel, “A Christmas Carol” in 1843. Dickens sought to reconstruct Christmas as a family-centered festival goodwill and generosity, in contrast to the community-based and church-centered observations, which had dwindled during the late 18th and early 19th century. Dickens influenced many aspects of the holiday by superimposing his secular vision as celebrated in the Western/Eastern European culture and American society, especially, to embrace family gatherings, seasonal or holiday food and drink, dancing, games, and a festive and giving generosity of spirit.
Out of the Dickens tale, the greeting, “Merry Christmas” has become commonplace. The revival of the Christmas carol began with William B. Sandys “Christmas Carols Ancient and Modern” in 1833, with the first appearance in print of: The First Noel; I saw Three Ships; Hark the Herald Angels Sing; and God Rest Ye Merry Gentlemen; also popularized in Dickens’s “A Christmas Carol.” In Britain the Christmas was introduced in the early 19th century and in 1832 a young Queen Victoria wrote about her delight at having a Christmas tree, hung with lights, ornaments, and presents placed around it. By 1841 the custom became more widespread throughout Britain and an image of the royal family with their Christmas tree at Windsor Castle created a worldwide sensation when it was published in the Illustrated London News in 1848. A modified version of this image was published in the United States in 1850 and by the 1870’s putting up a Christmas tree had become common in America.
In America, Christmas had been revived in the 1820’s by several short stories by Washington Irving and he used the tract Vindication of Christmas (1652) of Old English Christmas traditions that he used in his stories. In 1822, Clement Clarke Moore wrote the poem, “A Visit From St. Nicholas” (popularly known by its first line, “T’was the Night Before Christmas”) which helped popularize the tradition of exchanging gifts, and seasonal Christmas shopping began to assume economic importance. “The First Christmas in New England” by Harriet Beecher Stowe includes a character who complains that the true meaning of Christmas was lost in a shopping spree. Henry Wadsworth Longfellow detected a “transition state about Christmas here in New England” in 1856. By 1860, fourteen states including several from New England had adopted Christmas as a legal holiday. In 1870, Christmas was formally declared a United States Federal holiday, signed into Law by President Ulysses S. Grant.
It must be noted that Christmas as a secular observance as opposed to a religious one that contributes to its popularity in America, especially in an economic sense when retailers account for up to fifty percent of their ‘yuletide’ sales and annual profits. The shopping and spending spree during the holiday season pumps an estimated $37B into the national economy-larger than the GDP of Ireland (Jeffery Sheler, “In Search of Christmas,” U.S. News and World Report, Dec. 23, 1996, p. 64). The commercialization of Christmas and other holidays is what contributes to their continued survival, and to rescue Christmas from its secular trappings into a more religious observance would in all probability not have the cultural support to maintain its observance the way it currently is being done. Originally, perhaps Christmas was envisioned as a way to ease the transition of the heathen into the new “faith” through some festival practices with which they were somewhat familiar.
In modern times Christmas has been driven more by economic forces. The Encyclopedia Britannica observes that the traditional Christmas holidays have “undergone a process of striking desacralization and –especially Christmas- the commercialization of it.” The Christological foundation of Christianity [Jesus of Nazareth] has been replaced [or incorporated side-by-side] by the myth of “Santa Claus” (Encyclopedia Britannica, 15th edition, Micropaedia, Vol. 4. p. 499, “Christianity”).
Now, one needs to search the Scripture to know what the word of God instructs in a matter such as this either explicitly or implicitly, as in below:
John 17: 14, 16
I have given them [the disciples] Your word; and the world has hated them because they are not of this world, just as I am not of this world. “They are not of the world, just as I am not of the world.”
Luke 22: 17, 19-20
The He took the cup, and gave thanks, and said, “Take this and divide this among yourselves. “And He took bread, gave thanks and broke it, and gave it to them, saying, “This is My body which is given for you; do this in remembrance of Me.” Likewise He also took the cup after supper, saying, “This cup is the new covenant [Brit Hadashah] in My blood, which is shed for you.”
1 Corinthians 11: 23-26
For I received from the LORD that which I also delivered unto you: that the LORD Jesus [Yeshua] on the same night in which He was betrayed took bread; and when He had given thanks [the blessing], He brake it and said, “Take, eat; this is My body which is broken for you; do this in remembrance of Me.” In the same manner He took the cup after supper, saying, “This cup is the new covenant [Brit Hadashah] in My blood. This do, as often as [when] you drink it, in remembrance of Me.” For as often as [when] you eat this bread and drink this cup you do proclaim [celebrate/observe] the LORD’S death until He comes.
Jesus told His disciples before He ascended back to heaven to observe all things that he commanded them (Cp. Matthew 28: 20a) and it is curious that Christian Churches today have special Christmas programs and Nativity plays depicting the Holy Babe, Mary and Joseph when there is no Biblical sanction for such an event; no matter how sincere, passionate, and presumably spiritually enriching the experience might seem to be. Now, it is prudent not to be a demagogue or dogmatic about such things and certain no one wants to condemn anyone for wanting to do good works but to imbue this winter season with a sacredness or holiness in honor of Jesus Christ the Son of God is not sanctioned in the Bible. If one wants to perpetuate the celebration as secular and commercial, of jolly Old Saint Nick, reindeer, elves, the sled filled with gifts for good boys and girls leaving the North Pole and tracked by NORAD, and all the trappings of such a festival with the traditions that comes with it, then that’s one thing; but, to promote two entirely ‘different’ personages at the same time [one the Son of God and the other a false and imaginary character], such is untenable and not worthy of one who has been washed from the pollutions that are in [of] the world.
Romans 12: 2
And be not conformed [again] to the world, but be transformed by the [continued] renewing of your mind, that you may prove what is the (1) good and (2) acceptable, and (3) perfect will of God.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
December 20, 2010
Robertrandle51@yahoo.com
Monday, December 20, 2010
Examining the route of the Israelites Exodus from Egypt
In popular made-for-television movies about the Exodus of the children of Israel from Egypt, there is an innumerable sea of humanity, not to mention livestock and personal possessions of the Hebrew tribal clans as one massive and orderly emigration, but is this necessarily the case. There are a few things to consider, namely the total possible number of people, at least 600, 350 men age 20 and above (Cp. Numbers 1: 45-46), which just might not support Anthropological and Archaeological research of that time period. Also, if this were the case, then there could be well over a million people involved in this flight from Egypt and it would have taken significant resources to support these people; let alone other people living in Egypt or the surrounding areas.
And it must not be overlooked that a “mixed” multitude went out from the land of Egypt (Cp. Exodus 13: 38) and doubtless there was not one homogenous group that departed and it is entirely possible because of their sheer numbers that they left in stages, instead of all at once. In reading the narratives about the ‘Exodus’ it would appear that not everyone assembled or camped at the same place, or at the same time, which would make sense if indeed, such a large group traveled together because the land might not have been able to provide for everyone’s needs at the same time. Of course, this does not deny the power of God to miraculously provide for all of them, no matter how great the numbers were. Since Jesus [Yeshua] fed over 5,000 people with five barley loaves and two fish (Cp. Matthew 14: 14-21), then nothing is too hard or impossible for the LORD (Cp. Genesis 18: 14a).
Numbers 33: 2b
These are their journeys according to their starting points. They departed from Rameses in the first month on the fifteenth day of the month; on the day after the Passover, the children of Israel went out.
NOTE: It appears they didn't start out from Goshen.
33: 5-6
Then the children of Israel moved from Rameses and camped at Succoth. They departed from Succoth and camped at Etham, which is on the edge of the Wilderness.
Exodus 13: 20
So they took their journey from Succoth and camped in Etham at the edge of the wilderness.
Numbers 33: 7
They moved from Etham and turned back to Pi Hashiroth, which is east of Baal Zephon; and they camped near Migdol.
Exodus 13: 17a
Then it came to pass, when Pharaoh had let the people go, that God did not lead them by the way of the land of the Philistines.
NOTE: Isn’t Migdol along the route to the Land of the Philistines?
Exodus 13: 18a
So God led the people around the way of the wilderness of the Red Sea [Sea of Reeds].
*Exodus 14: 1-2, 9b*
Now the LORD spoke to Moses, saying: “Speak to the children of Israel, that they turn and camp before Pi Hahiroth, between Migdol and the sea [Red Sea or Sea of Reeds??], opposite Baal Zephon; you shall camp before it by the sea.
Numbers 33: 8
They departed from Pi Harioth and passed through the midst of the sea [Red Sea or Sea of Reeds??] into the wilderness of Etham, and camped at Marah.
33: 9a
They moved from Marah and came to Elim (Cp. Exodus 15: 27a).
33: 10
They moved from Elim and camped by the Red Sea [Sea of Reeds].
*Exodus 15: 22a*
And Moses brought Israel from the Red Sea [Sea of Reeds??], and then they went out into the Wilderness of Shur (Cp. Genesis 20: 1).
Exodus 16: 1
And they journeyed fro Elim, and all the congregation of the children of Israel came to the Wilderness of Sin (“Kadesh” Cp. Genesis 33: 36), which is between Elim and Sinai, on the fifteenth day of the second month after they departed from the land of Egypt.
Numbers 33: 11
They moved from the Red Sea [Sea of Reeds] and camped in the Wilderness of Sin (“Kadesh” Cp. Genesis 33: 36).
33: 12
They journeyed from the Wilderness of Sin and camped at Dophkah.
33: 13
They departed from Dophkah and camped at Alush.
33: 14a
They moved from Alush and camped at Rephidim.
Exodus 17: 1
Then all the congregation of the children of Israel set out on their journey from the Wilderness of Sin, according to the commandment of the LORD, and camped at Rephidim, but there was no water for the people to drink.
Numbers 33: 15
They departed from Rephidim (Cp. Exodus 19: 2) and camped in the Wilderness of Sinai.
Exodus 19: 2
For they had departed from Rephidim, came to the Wilderness of Sinai, and camped in the wilderness. So Israel camped there before the mountain [of Sinai].
*Numbers 11: 35*
From Kibroth Hattaavah the people moved to Hazeroth, and camped at Hazeroth.
NOTE: Kibroth Hattaavah must have been one of the towns or villages located in the vicinity of the Wilderness of Sinai.
Numbers 33: 16
They moved from the Wilderness of Sinai and camped at Kibroth Hattaavah.
33: 17
They departed from Kibroth Hattaavah and camped at Hazeroth.
33: 18
They departed from Hazeroth and camped at Rithmah.
33: 18
They departed from Hazeroth and camped at Rithmah.
33: 19
They departed from from Rithmah and camped at Rimmon Perez.
33: 20
They departed from Rimmon Perez and camped at Libnah.
33: 21
They moved from Libnah and camped at Rissah.
33: 22
They journey from Rissah and camped at Kehelathah.
33: 23
And they went from Kehelathah and camped at Mount Shepher.
33: 24
And they moved from Mount Shepher and camped at Haradah.
33: 25
And they moved from Hadarah and camped at Makheloth.
33: 26
And they moved from Makheloth and camped at Tahath.
33: 27
And they departed from Tahath and camped at Terah.
Numbers 33: 28
And they moved from Terah and camped at Mithkah.
33: 29
They went from Mithkah and camped at Hashmonah.
33: 30
They departed from Hashmonah and camped at Moseroth.
33: 31
They departed from Moseroth and camped at Bene Jaakan.
*Deuteronomy 10: 6-7*
(Now the children of Israel journeyed from the wells of Bene Jaakan to Moserah [Moseroth??], where Aaron died, and where he was buried; and Eleazar his son ministered as priest in his stead. From there they journeyed to Gudgodah, from Gudgodah to Jotbathah, a land of rivers [brooks] of waters).
NOTE: According to Numbers 20: 23, 25, 28a, Aaron died and was buried on the top of Mount Hor, which was at a later place from this area and not earlier as mentioned here.
Numbers 33: 32
They moved from Bene Jaakan and camped at Hor Hagidgad.
33: 33
They went from Hor Hagidgad and camped at Jotbathah.
33: 34
And they moved from Jotbathah and camped at Abronah.
33: 35
They departed from Abronah and camped at Ezion Geber.
33: 36
They moved from Ezion Geber and camped in the Wilderness of Zin, which is Kadesh {Barnea} [Cp. Genesis 14: 6-7a -Seir as far as El Paran by the wilderness, En Misphat (that is Kadesh {Barnea})]. SEE also Numbers 13: 26; 20: 1.
*Deuteronomy 1: 19*
So we (??) departed from Horeb, and went through that entire great and terrible wilderness which you saw on the way to the mountains of the Amorites, as the LORD our God had commanded us. Then we came to Kadesh Barnea.
*Numbers 13: 3a*
So Moses sent them from the Wilderness of Paran according to the command of the LORD.
13: 21
So they went up and spied out the land from the Wilderness of Zin as far as Rehob near the entrance of Hamath.
Numbers 13: 26a
Now they departed and came back to Moses and Aaron and all the congregation of the children of Israel in the wilderness of Paran at Kadesh.
Numbers 20: 1
Then the children of Israel, the whole congregation came into the Wilderness of Zin in the first month, and the people stayed in Kadesh; and Miriam died there and was buried there.
20: 22
Now the children of Israel, the whole congregation, journeyed from Kadesh and came to Mount Hor.
* Numbers 33: 37*
They moved from Kadesh {Barnea} and camped at Mount Hor, on the boundary of the land of Edom.
20: 23, 25, 28a
And the LORD spoke to Moses and Aaron in Mount Hor by the border of the land of Edom, saying, “Take Aaron and Eleazar his son, and bring them up to Mount Hor; Moses stripped Aaron of his garments and put them on Eleazar his son; and Aaron died there on the top of the mountain.
21: 4
Then they journeyed from Mount Hor by the way of the Sea of Reeds [Red Sea], to go around the land of Edom.
21: 10
Now the children of Israel moved on [from Mount Hor] and camped in Oboth.
*Numbers 33: 41*
They departed from Mount Hor and camped at Zalmonah.
33: 42
They departed from Zalmonah and camped at Punon.
33: 43
And they departed from Punon and camped at Oboth.
*Numbers 21: 11*
And they journeyed from Oboth and camped at Ije Abarim, in the Wilderness which is east of Moab, toward the sunrise.
33: 44
They departed from Oboth and camped at Ije Abarim, at the border at of Moab (Cp. Numbers 21: 11).
33: 45
They departed from Ijim (Ije Abarim) and camped at Didon Gad.
*Numbers 21: 12, 13*
From there [Ije Abarim] they moved and camped in the Valley of Zered. From there they moved and camped on the other side of the Arnon; which is in the wilderness [“Zin”??] that extends from the border of the Amorites; for Arnon is the border of Moab, between Moab and the Amorites.
Numbers 33: 46
They moved from Dibon Gad and camped at Almon Diblathaim.
33: 47
They moved from Almon Diblathaim and camped in the mountains of Abarim, before [Mount] Nebo.
33: 48
They departed from the mountains of Abarim and camped in the plains of Moab by the Jordan [River], across the Jericho.
*Numbers 22: 1*
Then the children of Israel moved [from the other side of Arnon??], and camped in the plains of Moab on the side of the Jordan [River] across from Jericho.
*Deuteronomy 1: 1*
These are the words which Moses spoke to all Israel on this side of the Jordan in the wilderness [of Sinai], in the plain (Arabah) opposite Suph, between Paran, Tophel, Laban, Hazeroth, and Dizahab.
Numbers 33: 49
They camped by the Jordan [River], from Beth Jesimoth as far as the Abel Acacia Grove (Shittim) in the plains of Moab.
*Numbers 25: 1*
Now Israel remained at Acacia Grove (Shittim), and the people began to commit harlotry with the women of Moab.
Deuteronomy 34: 1a, 5-6
Then Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, which is across from Jericho. So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD. And He [HaShem] buried him in a valley in the land of Moab, opposite [east of??] Beth Peor (Cp. Deuteronomy 3: 29), but no one knows his grave to this day.
NOTE: Beth Peor is a place east of Jordan, opposite Jericho and six miles above Libias or Beth-Haran (Cp. Joshua 13: 20; Deuteronomy 4: 46).
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
December 20, 2010
Robertrandle51@yahoo.com
And it must not be overlooked that a “mixed” multitude went out from the land of Egypt (Cp. Exodus 13: 38) and doubtless there was not one homogenous group that departed and it is entirely possible because of their sheer numbers that they left in stages, instead of all at once. In reading the narratives about the ‘Exodus’ it would appear that not everyone assembled or camped at the same place, or at the same time, which would make sense if indeed, such a large group traveled together because the land might not have been able to provide for everyone’s needs at the same time. Of course, this does not deny the power of God to miraculously provide for all of them, no matter how great the numbers were. Since Jesus [Yeshua] fed over 5,000 people with five barley loaves and two fish (Cp. Matthew 14: 14-21), then nothing is too hard or impossible for the LORD (Cp. Genesis 18: 14a).
Numbers 33: 2b
These are their journeys according to their starting points. They departed from Rameses in the first month on the fifteenth day of the month; on the day after the Passover, the children of Israel went out.
NOTE: It appears they didn't start out from Goshen.
33: 5-6
Then the children of Israel moved from Rameses and camped at Succoth. They departed from Succoth and camped at Etham, which is on the edge of the Wilderness.
Exodus 13: 20
So they took their journey from Succoth and camped in Etham at the edge of the wilderness.
Numbers 33: 7
They moved from Etham and turned back to Pi Hashiroth, which is east of Baal Zephon; and they camped near Migdol.
Exodus 13: 17a
Then it came to pass, when Pharaoh had let the people go, that God did not lead them by the way of the land of the Philistines.
NOTE: Isn’t Migdol along the route to the Land of the Philistines?
Exodus 13: 18a
So God led the people around the way of the wilderness of the Red Sea [Sea of Reeds].
*Exodus 14: 1-2, 9b*
Now the LORD spoke to Moses, saying: “Speak to the children of Israel, that they turn and camp before Pi Hahiroth, between Migdol and the sea [Red Sea or Sea of Reeds??], opposite Baal Zephon; you shall camp before it by the sea.
Numbers 33: 8
They departed from Pi Harioth and passed through the midst of the sea [Red Sea or Sea of Reeds??] into the wilderness of Etham, and camped at Marah.
33: 9a
They moved from Marah and came to Elim (Cp. Exodus 15: 27a).
33: 10
They moved from Elim and camped by the Red Sea [Sea of Reeds].
*Exodus 15: 22a*
And Moses brought Israel from the Red Sea [Sea of Reeds??], and then they went out into the Wilderness of Shur (Cp. Genesis 20: 1).
Exodus 16: 1
And they journeyed fro Elim, and all the congregation of the children of Israel came to the Wilderness of Sin (“Kadesh” Cp. Genesis 33: 36), which is between Elim and Sinai, on the fifteenth day of the second month after they departed from the land of Egypt.
Numbers 33: 11
They moved from the Red Sea [Sea of Reeds] and camped in the Wilderness of Sin (“Kadesh” Cp. Genesis 33: 36).
33: 12
They journeyed from the Wilderness of Sin and camped at Dophkah.
33: 13
They departed from Dophkah and camped at Alush.
33: 14a
They moved from Alush and camped at Rephidim.
Exodus 17: 1
Then all the congregation of the children of Israel set out on their journey from the Wilderness of Sin, according to the commandment of the LORD, and camped at Rephidim, but there was no water for the people to drink.
Numbers 33: 15
They departed from Rephidim (Cp. Exodus 19: 2) and camped in the Wilderness of Sinai.
Exodus 19: 2
For they had departed from Rephidim, came to the Wilderness of Sinai, and camped in the wilderness. So Israel camped there before the mountain [of Sinai].
*Numbers 11: 35*
From Kibroth Hattaavah the people moved to Hazeroth, and camped at Hazeroth.
NOTE: Kibroth Hattaavah must have been one of the towns or villages located in the vicinity of the Wilderness of Sinai.
Numbers 33: 16
They moved from the Wilderness of Sinai and camped at Kibroth Hattaavah.
33: 17
They departed from Kibroth Hattaavah and camped at Hazeroth.
33: 18
They departed from Hazeroth and camped at Rithmah.
33: 18
They departed from Hazeroth and camped at Rithmah.
33: 19
They departed from from Rithmah and camped at Rimmon Perez.
33: 20
They departed from Rimmon Perez and camped at Libnah.
33: 21
They moved from Libnah and camped at Rissah.
33: 22
They journey from Rissah and camped at Kehelathah.
33: 23
And they went from Kehelathah and camped at Mount Shepher.
33: 24
And they moved from Mount Shepher and camped at Haradah.
33: 25
And they moved from Hadarah and camped at Makheloth.
33: 26
And they moved from Makheloth and camped at Tahath.
33: 27
And they departed from Tahath and camped at Terah.
Numbers 33: 28
And they moved from Terah and camped at Mithkah.
33: 29
They went from Mithkah and camped at Hashmonah.
33: 30
They departed from Hashmonah and camped at Moseroth.
33: 31
They departed from Moseroth and camped at Bene Jaakan.
*Deuteronomy 10: 6-7*
(Now the children of Israel journeyed from the wells of Bene Jaakan to Moserah [Moseroth??], where Aaron died, and where he was buried; and Eleazar his son ministered as priest in his stead. From there they journeyed to Gudgodah, from Gudgodah to Jotbathah, a land of rivers [brooks] of waters).
NOTE: According to Numbers 20: 23, 25, 28a, Aaron died and was buried on the top of Mount Hor, which was at a later place from this area and not earlier as mentioned here.
Numbers 33: 32
They moved from Bene Jaakan and camped at Hor Hagidgad.
33: 33
They went from Hor Hagidgad and camped at Jotbathah.
33: 34
And they moved from Jotbathah and camped at Abronah.
33: 35
They departed from Abronah and camped at Ezion Geber.
33: 36
They moved from Ezion Geber and camped in the Wilderness of Zin, which is Kadesh {Barnea} [Cp. Genesis 14: 6-7a -Seir as far as El Paran by the wilderness, En Misphat (that is Kadesh {Barnea})]. SEE also Numbers 13: 26; 20: 1.
*Deuteronomy 1: 19*
So we (??) departed from Horeb, and went through that entire great and terrible wilderness which you saw on the way to the mountains of the Amorites, as the LORD our God had commanded us. Then we came to Kadesh Barnea.
*Numbers 13: 3a*
So Moses sent them from the Wilderness of Paran according to the command of the LORD.
13: 21
So they went up and spied out the land from the Wilderness of Zin as far as Rehob near the entrance of Hamath.
Numbers 13: 26a
Now they departed and came back to Moses and Aaron and all the congregation of the children of Israel in the wilderness of Paran at Kadesh.
Numbers 20: 1
Then the children of Israel, the whole congregation came into the Wilderness of Zin in the first month, and the people stayed in Kadesh; and Miriam died there and was buried there.
20: 22
Now the children of Israel, the whole congregation, journeyed from Kadesh and came to Mount Hor.
* Numbers 33: 37*
They moved from Kadesh {Barnea} and camped at Mount Hor, on the boundary of the land of Edom.
20: 23, 25, 28a
And the LORD spoke to Moses and Aaron in Mount Hor by the border of the land of Edom, saying, “Take Aaron and Eleazar his son, and bring them up to Mount Hor; Moses stripped Aaron of his garments and put them on Eleazar his son; and Aaron died there on the top of the mountain.
21: 4
Then they journeyed from Mount Hor by the way of the Sea of Reeds [Red Sea], to go around the land of Edom.
21: 10
Now the children of Israel moved on [from Mount Hor] and camped in Oboth.
*Numbers 33: 41*
They departed from Mount Hor and camped at Zalmonah.
33: 42
They departed from Zalmonah and camped at Punon.
33: 43
And they departed from Punon and camped at Oboth.
*Numbers 21: 11*
And they journeyed from Oboth and camped at Ije Abarim, in the Wilderness which is east of Moab, toward the sunrise.
33: 44
They departed from Oboth and camped at Ije Abarim, at the border at of Moab (Cp. Numbers 21: 11).
33: 45
They departed from Ijim (Ije Abarim) and camped at Didon Gad.
*Numbers 21: 12, 13*
From there [Ije Abarim] they moved and camped in the Valley of Zered. From there they moved and camped on the other side of the Arnon; which is in the wilderness [“Zin”??] that extends from the border of the Amorites; for Arnon is the border of Moab, between Moab and the Amorites.
Numbers 33: 46
They moved from Dibon Gad and camped at Almon Diblathaim.
33: 47
They moved from Almon Diblathaim and camped in the mountains of Abarim, before [Mount] Nebo.
33: 48
They departed from the mountains of Abarim and camped in the plains of Moab by the Jordan [River], across the Jericho.
*Numbers 22: 1*
Then the children of Israel moved [from the other side of Arnon??], and camped in the plains of Moab on the side of the Jordan [River] across from Jericho.
*Deuteronomy 1: 1*
These are the words which Moses spoke to all Israel on this side of the Jordan in the wilderness [of Sinai], in the plain (Arabah) opposite Suph, between Paran, Tophel, Laban, Hazeroth, and Dizahab.
Numbers 33: 49
They camped by the Jordan [River], from Beth Jesimoth as far as the Abel Acacia Grove (Shittim) in the plains of Moab.
*Numbers 25: 1*
Now Israel remained at Acacia Grove (Shittim), and the people began to commit harlotry with the women of Moab.
Deuteronomy 34: 1a, 5-6
Then Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, which is across from Jericho. So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD. And He [HaShem] buried him in a valley in the land of Moab, opposite [east of??] Beth Peor (Cp. Deuteronomy 3: 29), but no one knows his grave to this day.
NOTE: Beth Peor is a place east of Jordan, opposite Jericho and six miles above Libias or Beth-Haran (Cp. Joshua 13: 20; Deuteronomy 4: 46).
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
December 20, 2010
Robertrandle51@yahoo.com
Sunday, December 12, 2010
The Book of the Wars of Joshua
Joshua 4: 19
Now the people came up from the Jordan on the tenth day of the first month, and they camped in Gilgal on the east border of Jericho.
6: 24
But they burned the city [(1)Jericho] and all that was in it with fire. Only the silver and gold, and the vessels of bronze and iron, they put into the treasury of the house of the LORD.
NOTE: It would take a rather advanced civilization and knowledge of metallurgy to have a smelting industry or refining process to manufacture such metals; and where were the gold and silver mines located? Also, the LORD’S house [Temple] wasn’t built until the reign of King Solomon.
8: 28-29a
So Joshua burned (2) Ai and made it a heap forever; a desolation to this day. And the king (??) of Ai he hanged on a tree until evening.
9: 3-4, 14-15b, 17b
But when the inhabitants of (3) Gibeon heard what Joshua had done to Jericho and Ai, they worked craftily and went and pretended to be ambassadors. Then the men of Israel took some of their provisions, but they did not ask counsel of the LORD. So Joshua made peace with them, and made a covenant with them to let them live. Now their cities were Gibeon, (4) Chephirah, (5) Beeroth, and (6) Kirjath Jearim.
NOTE: The people of Gibeon who sent those ambassadors in disguise to broker a covenant of peace with Israel were the Hivites (Cp. 11: 19).
10: 1a, 2-4, 8, 10
Now it came to pass when Adoni-Zedek king of (7) Jerusalem heard how Joshua had taken Ai and had utterly destroyed it, that they feared greatly, because Gibeon was a royal city, like one of the royal cities, and because it was greater than Ai, and all its men were mighty. Therefore Adoni-Zedek king of Jerusalem sent to Hoham king of (8) Hebron, Piram king of (9) Jarmuth, Japhia king of (10) Lachish, and Debir king of (11) Eglon, saying, “Come to me and help me, that we may attack Gibeon, for it has made peace with Joshua and with the children of Israel.” Therefore, the 5 kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon gathered together and went up, they and all their armies, and camped before Gibeon and made war against it. So the LORD routed them before Israel, killed them with a great slaughter at Gibeon, chased them along the road that goes to Beth Horon, and struck them down as far as Azekah and Makkedah.
NOTE: The people of Gibeon made a covenant of peace with Israel and therefore came under the Providence of Israel’s God; a lesson that the modern world may need to take heed of. Interesting, Adoni-Zedek is translated, Lord of Justice or Righteousness.
Joshua 10: 16, 22, 26a, 27
But these 5 kings had fled and hidden themselves in a cave in Makkedah. Then Joshua said, “Open the mouth of the cave, and bring out those 5 kings to me from the cave. And afterward Joshua struck them and killed them, and hanged them on 5 trees. So it was at the time of the going down of the sun that Joshua commanded, and they took them down from the trees, cast them back into the cave where they had been hiding, and laid large stones against the cave’s mouth, which remains until this very day.
THE SOUTHERN CONQUEST
10: 28a
On that day Joshua took (12) Makkedah and struck it and its king (??) with the edge of the sword. He utterly destroyed them-all the people who were in it [who had not escaped]. He let none remain.
10: 29, 30b
Then Joshua passed from Makkedah and all Israel with him, to Libnah, and they fought against Libnah. He struck (14) Libnah and all the people who were in it [who had not escaped] with the edge of the sword. He let none remain in it.
10: 31a, 32
Then Joshua passed from Libnah, and all Israel with him to Lachish. And the LORD delivered (10a) Lachish into the hand of Israel, who took it on the second day, and struck it and all the people who were in it [who had not escaped] with the edge of the sword.
10: 33
Then Horam king of (11) Gezer came up to help Lachish; and Joshua struck him and his people, until he left none of them remaining.
10: 34, 35a
From Lachish Joshua passed to Eglon, and all Israel with him, and they encamped against it and fought against it. They took it on that day and struck (15) Eglon with the edge of the sword; all the people who were in it [who had not escaped] he utterly destroyed that day.
10: 36-37a.
So Joshua went up from Eglon, and all Israel with him, to Hebron; and they fought against it. And they took (16) Hebron and struck it with the edge of the sword-its king, all its cities, and all the people who were in it [who had not escaped]; he left none remaining.
NOTE: Is this the same king who was killed earlier at Makkedah (Cp. 10: 3, 23, 26)?
10: 38-39a
Then Joshua returned, and all Israel with him, to Debir; and they fought against it. And he took it and its king (??) and all its cities; they struck them with the edge of the sword and utterly destroyed all the people who were in (17) Debir [who had not escaped]. He left none remaining.
10: 40-41
So Joshua conquered all the land: the mountain country and the South (NEGEV) and the lowland and the wilderness slopes, and all their kings; he left none remaining, but utterly destroyed all that breathed, as the LORD God of Israel had commanded. And Joshua conquered them from Kadesh Barnea as far as Gaza, and all the country of Goshen (??), even as far as (3a) Gibeon.
NOTE: Isn't Goshen located in the country of Egypt (Cp. Genesis 47: 5-6a)?
THE NORTHERN CONQUEST
11: 1-5
And it came to pass, when Jabin king of (17) Hazor sent to Jobab king of (18) Madon, to the king (??) of (19) Shimron, to the king (??) of (20) Achshaph, and to the kings who were from the north in the mountains, in the plain south of Chinneroth, in the lowlands and in the heights of Dor, to the Canaanites in the east, and in the west, the Amorite, Hittite, the Perizzite, the Jebusite in the mountains, and the Hivite below [Mt.] Hermon in the land of Mizpah. So they went out, they and all their armies with them, as many people as the sand that is on the seashore in the multitude, with many horses and chariots.
11: 8
And the LORD delivered them into the hand of Israel, who defeated them and chased them to Greater Sidon (Sidon Rabbah), to the Brook Misrephoth (Misrephoth Maim), and to the Valley of Mizpah eastward; they attacked them until they left none of them remaining.
11: 10a, 11
Joshua turned back at that time and took (17) Hazor, and struck its king [Jabin] with the sword. And they struck all the people who were in it [who had not escaped] with the edge of the sword, utterly destroying them. There was none left breathing. Then he burned Hazor with fire.
NOTE: Is this the same king Jabin mentioned in Judges 4: 2-3, 23-24?
11: 16-19
Thus Joshua took all the land: the mountain country, all the South, all the land of Goshen, the lowland, and the Jordan plain [Arabah]-the mountains of Israel and its lowlands, from Mount Halak and the ascent to Seir, even as far as Baal Gad in the Valley of Lebanon below Mount Hermon. He captured all their kings, and struck them down and killed them. There was not a city that made peace with the children of Israel, except the Hivites, the inhabitants of Gibeon. All the others they took in battle.
NOTE: See comment at 10: 41
BACKGROUND:
Genesis 15: 18-21
On the same day the LORD made a covenant with Abram, saying, “To your descendants I have given [will give??] this land, from the river of Egypt to the great river, the River Euphrates- the Kenites (Cp. Judges 4: 11), Kenezzites, Kadmonites, Hittites [Hivites-Cp. 34: 2a??], Perizzites, Rephaim [Cp. Joshua 14: 5b; in Ashteroth Karnaim], Amorites, Canaanites, Girgashites, and the Jebusites.
NOTE: The Kennezites and Kadmonites must not have existed in the times of Joshua because they are not mentioned or they might have been assimilated into one of the more powerful tribes like, say, the Hivites.
Exodus 23: 23
For My Angel will go before you and bring you in to the Amorites and the Hittites and the Perizzites and the Canaanites and the Hivites and the Jebusites; and I will cut them off [destroy or dispossess them].
NOTE: See Joshua 11: 3. Also, Girgashites are not mentioned.
Deuteronomy 7: 1
When the LORD your God brings you into the land which you go to possess, and has cast out many nations before you, the Hittites and the Girgashites and the Amorites and the Canaanites and the Perizzites and the Hivites and the Jebusites, seven nations greater and mightier than you.
Joshua 11: 23
So Joshua took the whole land, according to all that the LORD had said to Moses (Cp. Deuteronomy 17: 1; Numbers 34: 1-12); and Joshua gave it as an inheritance to Israel according to their divisions by their tribes. Then the land rested from war.
COMMENTARY: The extermination or genocide of the nations and people that Israel fought against and the land allotment in Canaan, as far as territory is concerned, was first mentioned to the patriarch Abram [Abraham] in Genesis 15: 18-21. The LORD gave instructions to Moses about the specific boundaries in Numbers 34: 1-12. Also, the prophet Ezekiel mentions about the inheritance of the land in 47: 13, 15-19, but this was centuries later during the Babylonian captivity or thereabouts. The big questions are did Israel settle the land exactly as instructed and was the acreage the same in every narrative? If indeed, the children of Israel under Joshua's "blitzkrieg" military campaign into the land of Canaan was successful, then why is the following mentioned in Joshua 13: 1-7, which introduces the task as incomplete with substantial land and indigenous people that need to be conquered, including: territory of the Philistines, Geshurites, the northern border of Ekron [which is counted as Canaanite], the 5 lords of the Philistines, Gazites, Ashdodites, Gazites, Ashkelonites, Gittites, Akronites, and Avites; Mearah of the Sidonians and the land of the Gebalites [Gibites].
This is new information that was not mentioned previously in the revelation to Moses or even Abraham. It must be concluded that the Book [of the Wars] of Joshua must have been written in intervals by several authors over many generations and their interpretation of the divine mandate to occupy the land must have been precipitated by the contemporary circumstances in which they lived. Interestingly, these Geshurites are one of the first tribes, along with a group called 'Maachathites' whom the powerful Israelites did not drive out and according to the narrator, dwell with the Israelites until this day (Cp. Joshua 13: 13).
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
December 12, 2010
Robertrandle51@yahoo.com
Now the people came up from the Jordan on the tenth day of the first month, and they camped in Gilgal on the east border of Jericho.
6: 24
But they burned the city [(1)Jericho] and all that was in it with fire. Only the silver and gold, and the vessels of bronze and iron, they put into the treasury of the house of the LORD.
NOTE: It would take a rather advanced civilization and knowledge of metallurgy to have a smelting industry or refining process to manufacture such metals; and where were the gold and silver mines located? Also, the LORD’S house [Temple] wasn’t built until the reign of King Solomon.
8: 28-29a
So Joshua burned (2) Ai and made it a heap forever; a desolation to this day. And the king (??) of Ai he hanged on a tree until evening.
9: 3-4, 14-15b, 17b
But when the inhabitants of (3) Gibeon heard what Joshua had done to Jericho and Ai, they worked craftily and went and pretended to be ambassadors. Then the men of Israel took some of their provisions, but they did not ask counsel of the LORD. So Joshua made peace with them, and made a covenant with them to let them live. Now their cities were Gibeon, (4) Chephirah, (5) Beeroth, and (6) Kirjath Jearim.
NOTE: The people of Gibeon who sent those ambassadors in disguise to broker a covenant of peace with Israel were the Hivites (Cp. 11: 19).
10: 1a, 2-4, 8, 10
Now it came to pass when Adoni-Zedek king of (7) Jerusalem heard how Joshua had taken Ai and had utterly destroyed it, that they feared greatly, because Gibeon was a royal city, like one of the royal cities, and because it was greater than Ai, and all its men were mighty. Therefore Adoni-Zedek king of Jerusalem sent to Hoham king of (8) Hebron, Piram king of (9) Jarmuth, Japhia king of (10) Lachish, and Debir king of (11) Eglon, saying, “Come to me and help me, that we may attack Gibeon, for it has made peace with Joshua and with the children of Israel.” Therefore, the 5 kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon gathered together and went up, they and all their armies, and camped before Gibeon and made war against it. So the LORD routed them before Israel, killed them with a great slaughter at Gibeon, chased them along the road that goes to Beth Horon, and struck them down as far as Azekah and Makkedah.
NOTE: The people of Gibeon made a covenant of peace with Israel and therefore came under the Providence of Israel’s God; a lesson that the modern world may need to take heed of. Interesting, Adoni-Zedek is translated, Lord of Justice or Righteousness.
Joshua 10: 16, 22, 26a, 27
But these 5 kings had fled and hidden themselves in a cave in Makkedah. Then Joshua said, “Open the mouth of the cave, and bring out those 5 kings to me from the cave. And afterward Joshua struck them and killed them, and hanged them on 5 trees. So it was at the time of the going down of the sun that Joshua commanded, and they took them down from the trees, cast them back into the cave where they had been hiding, and laid large stones against the cave’s mouth, which remains until this very day.
THE SOUTHERN CONQUEST
10: 28a
On that day Joshua took (12) Makkedah and struck it and its king (??) with the edge of the sword. He utterly destroyed them-all the people who were in it [who had not escaped]. He let none remain.
10: 29, 30b
Then Joshua passed from Makkedah and all Israel with him, to Libnah, and they fought against Libnah. He struck (14) Libnah and all the people who were in it [who had not escaped] with the edge of the sword. He let none remain in it.
10: 31a, 32
Then Joshua passed from Libnah, and all Israel with him to Lachish. And the LORD delivered (10a) Lachish into the hand of Israel, who took it on the second day, and struck it and all the people who were in it [who had not escaped] with the edge of the sword.
10: 33
Then Horam king of (11) Gezer came up to help Lachish; and Joshua struck him and his people, until he left none of them remaining.
10: 34, 35a
From Lachish Joshua passed to Eglon, and all Israel with him, and they encamped against it and fought against it. They took it on that day and struck (15) Eglon with the edge of the sword; all the people who were in it [who had not escaped] he utterly destroyed that day.
10: 36-37a.
So Joshua went up from Eglon, and all Israel with him, to Hebron; and they fought against it. And they took (16) Hebron and struck it with the edge of the sword-its king, all its cities, and all the people who were in it [who had not escaped]; he left none remaining.
NOTE: Is this the same king who was killed earlier at Makkedah (Cp. 10: 3, 23, 26)?
10: 38-39a
Then Joshua returned, and all Israel with him, to Debir; and they fought against it. And he took it and its king (??) and all its cities; they struck them with the edge of the sword and utterly destroyed all the people who were in (17) Debir [who had not escaped]. He left none remaining.
10: 40-41
So Joshua conquered all the land: the mountain country and the South (NEGEV) and the lowland and the wilderness slopes, and all their kings; he left none remaining, but utterly destroyed all that breathed, as the LORD God of Israel had commanded. And Joshua conquered them from Kadesh Barnea as far as Gaza, and all the country of Goshen (??), even as far as (3a) Gibeon.
NOTE: Isn't Goshen located in the country of Egypt (Cp. Genesis 47: 5-6a)?
THE NORTHERN CONQUEST
11: 1-5
And it came to pass, when Jabin king of (17) Hazor sent to Jobab king of (18) Madon, to the king (??) of (19) Shimron, to the king (??) of (20) Achshaph, and to the kings who were from the north in the mountains, in the plain south of Chinneroth, in the lowlands and in the heights of Dor, to the Canaanites in the east, and in the west, the Amorite, Hittite, the Perizzite, the Jebusite in the mountains, and the Hivite below [Mt.] Hermon in the land of Mizpah. So they went out, they and all their armies with them, as many people as the sand that is on the seashore in the multitude, with many horses and chariots.
11: 8
And the LORD delivered them into the hand of Israel, who defeated them and chased them to Greater Sidon (Sidon Rabbah), to the Brook Misrephoth (Misrephoth Maim), and to the Valley of Mizpah eastward; they attacked them until they left none of them remaining.
11: 10a, 11
Joshua turned back at that time and took (17) Hazor, and struck its king [Jabin] with the sword. And they struck all the people who were in it [who had not escaped] with the edge of the sword, utterly destroying them. There was none left breathing. Then he burned Hazor with fire.
NOTE: Is this the same king Jabin mentioned in Judges 4: 2-3, 23-24?
11: 16-19
Thus Joshua took all the land: the mountain country, all the South, all the land of Goshen, the lowland, and the Jordan plain [Arabah]-the mountains of Israel and its lowlands, from Mount Halak and the ascent to Seir, even as far as Baal Gad in the Valley of Lebanon below Mount Hermon. He captured all their kings, and struck them down and killed them. There was not a city that made peace with the children of Israel, except the Hivites, the inhabitants of Gibeon. All the others they took in battle.
NOTE: See comment at 10: 41
BACKGROUND:
Genesis 15: 18-21
On the same day the LORD made a covenant with Abram, saying, “To your descendants I have given [will give??] this land, from the river of Egypt to the great river, the River Euphrates- the Kenites (Cp. Judges 4: 11), Kenezzites, Kadmonites, Hittites [Hivites-Cp. 34: 2a??], Perizzites, Rephaim [Cp. Joshua 14: 5b; in Ashteroth Karnaim], Amorites, Canaanites, Girgashites, and the Jebusites.
NOTE: The Kennezites and Kadmonites must not have existed in the times of Joshua because they are not mentioned or they might have been assimilated into one of the more powerful tribes like, say, the Hivites.
Exodus 23: 23
For My Angel will go before you and bring you in to the Amorites and the Hittites and the Perizzites and the Canaanites and the Hivites and the Jebusites; and I will cut them off [destroy or dispossess them].
NOTE: See Joshua 11: 3. Also, Girgashites are not mentioned.
Deuteronomy 7: 1
When the LORD your God brings you into the land which you go to possess, and has cast out many nations before you, the Hittites and the Girgashites and the Amorites and the Canaanites and the Perizzites and the Hivites and the Jebusites, seven nations greater and mightier than you.
Joshua 11: 23
So Joshua took the whole land, according to all that the LORD had said to Moses (Cp. Deuteronomy 17: 1; Numbers 34: 1-12); and Joshua gave it as an inheritance to Israel according to their divisions by their tribes. Then the land rested from war.
COMMENTARY: The extermination or genocide of the nations and people that Israel fought against and the land allotment in Canaan, as far as territory is concerned, was first mentioned to the patriarch Abram [Abraham] in Genesis 15: 18-21. The LORD gave instructions to Moses about the specific boundaries in Numbers 34: 1-12. Also, the prophet Ezekiel mentions about the inheritance of the land in 47: 13, 15-19, but this was centuries later during the Babylonian captivity or thereabouts. The big questions are did Israel settle the land exactly as instructed and was the acreage the same in every narrative? If indeed, the children of Israel under Joshua's "blitzkrieg" military campaign into the land of Canaan was successful, then why is the following mentioned in Joshua 13: 1-7, which introduces the task as incomplete with substantial land and indigenous people that need to be conquered, including: territory of the Philistines, Geshurites, the northern border of Ekron [which is counted as Canaanite], the 5 lords of the Philistines, Gazites, Ashdodites, Gazites, Ashkelonites, Gittites, Akronites, and Avites; Mearah of the Sidonians and the land of the Gebalites [Gibites].
This is new information that was not mentioned previously in the revelation to Moses or even Abraham. It must be concluded that the Book [of the Wars] of Joshua must have been written in intervals by several authors over many generations and their interpretation of the divine mandate to occupy the land must have been precipitated by the contemporary circumstances in which they lived. Interestingly, these Geshurites are one of the first tribes, along with a group called 'Maachathites' whom the powerful Israelites did not drive out and according to the narrator, dwell with the Israelites until this day (Cp. Joshua 13: 13).
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
December 12, 2010
Robertrandle51@yahoo.com
Wednesday, December 8, 2010
Looking at the twelve sons of Jacob entrance into the land of Egypt
Those who have studied the Old Testament story about Jacob, his sons and their wives comprising a group of between 66 and 70 [or 75] persons enter Egypt and four-hundred fifty years later are liberated from enslavement by the mighty hand of God through the prophet Moses. The thing is, when you count all the descendants that are mentioned, notwithstanding those who are not from Jacob’s loins, but through his sons/grandsons, the numbers don’t quite add up exactly.
Exodus 1: 1-6
Now these are the names of the children of Israel who came to Egypt; each man and his household came with Jacob: Reuben, Simeon, Levi, and Judah; Issachar, Zebulun, and Benjamin; Dan, Naphtali, Gad, and Asher. All those who were descendants of Jacob were seventy persons (for Joseph was in Egypt already). And Joseph died, all his brothers, and all that generation.
Genesis 46: 8-19, 21-26, 27b
Now these are the names of the children of Israel, Jacob and his sons, who went to Egypt: Reuben was Jacob’s firstborn. The sons of (1) Reuben were (2) Hanoch, (3) Pallu,(4) Hezron, and (5) Carmi. The sons of (6) Simeon were (7) Jenuel [Nemuel], (8) Jamin, (9) Ohad, (10) Jachin [Jarib], (11) Zohar [Zerah], and (12) Shaul, the son of a Canaanite woman. The sons of (13) Levi were (14) Gershon, (15) Kohath, and (16) Merari. The sons of (17) Judah were Er, Onan, (18) Shelah, (19) Perez, and (20) Zerah (but Er and Onan died in the land of Canaan). The sons of Perez were (21) Hezron and (22) Hamul. The sons of (23) Issachar were (24) Tola, (25) Puvah [Puah], (26) Job [Jashub], and (27) Shimron. The sons of (28) Zebulun were (29) Sered, (30) Elon, and (31) Jahleel. These were the sons of Leah, whom she bore to Jacob in Padan Aram, with his daughter (32) Dinah. All the persons, his sons and his daughters were thirty-three.
NOTE: Jacob had great-grandsons through Perez, the son of Judah. The only daughter that is mentioned is Dinah, but the other one is unnamed. Jacob’s sons and daughters (??) included his descendants (daughter, grandsons and great-grandsons).
The sons of (33) Gad were (34) Ziphion [Zephon], (35) Haggi, (36) Shuni, (37) Ezbon [Ozni], (38) Eri, (39) Arodi [Arod], and (40) Areli. The sons of (41) Asher were (42) Jimnah, (43) Ishuah, (44) Isui, (45) Beriah, and (46) Serah their sister. And the sons of Beriah were (47) Heber and (48) Malchiel. These are the sons of Zilpah, whom Laban gave to Leah his daughter, and these she bore to Jacob; sixteen persons.
NOTE: This time Jacob had great-grandsons through Beriah, the son of Asher. Again, Jacob’s sons included his descendants (granddaughter, grandsons and great-grandsons).
The sons of Rachel, Jacob’s wife, were (49) Joseph and (50) Benjamin. The sons of Benjamin were (51) Belah, (52) Becher, (53) Ashbel, (54) Gera, (55) Naaman, (56) Ehi,
(57) Rosh, (58) Muppim, (59) Huppim [Hapham], and (60) Ard. These were the sons of Rachel, who were born to Jacob: *fourteen persons in all.*
NOTE: Some fuzzy math here because Rachel only gave birth to 2 sons and only Benjamin had sons (ten) that were born outside of Egypt. Not only would that, but they [the ten sons of Benjamin] would be Rachel and Jacob’s grandsons.
The son of (61) Dan was (62) Hushim [Shuham]. The sons of (63) Naphtali were
(64) Jahzeel [Jahziel], (65) Guni, (66) Jezer, and (67) Shillem [Shallum]. These were the sons [and grandsons] of Billah, whom Laban gave to Rachel his daughter, and she bore these to Jacob: seven persons in all.
NOTE: Again, the numbers are right but Billah gave birth to Dan and Naphtali, and their sons would be Jacob and Billah’s grandsons.
All the persons who went with Jacob to Egypt, who came from his body, besides Jacob’s sons’ wives, were sixty-six persons in all. All the persons of the house of Jacob who went to Egypt were seventy.
Acts 7: 14
Then Joseph sent and called his father Jacob and all his relatives to him, seventy-five [seventy] people.
Exodus 12: 38a
A mixed multitude went up with them also. .
COMMENTARY: Jacob’s descendants were in Egypt for four centuries and considering that in order to continue as a people they had to out of necessity marry Egyptians or whatever other ethnicity they came in close contact with over this time. Midianite and Ishmaelite traders came into Egypt and doubtless other Canaanite tribes, so it seems reasonable to believe the group that had the most in common with the Hebrews became assimilated into their economy and lifestyle in the land of Goshen. The numbers 66 and 70 are probably more symbolic than literal, possibly representing stages or cycles of human imperfection and spiritual completion or readiness. Over this time period, though, the sons (descendants) of Jacob/Israel probably retained knowledge of their tribal standards or banners but they were most likely situated within the land as separate clans with their own particular customs and self-interests and only joined forces if it suited their mutual benefit.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
December 8, 2010
Robertrandle51@yahoo.com
Exodus 1: 1-6
Now these are the names of the children of Israel who came to Egypt; each man and his household came with Jacob: Reuben, Simeon, Levi, and Judah; Issachar, Zebulun, and Benjamin; Dan, Naphtali, Gad, and Asher. All those who were descendants of Jacob were seventy persons (for Joseph was in Egypt already). And Joseph died, all his brothers, and all that generation.
Genesis 46: 8-19, 21-26, 27b
Now these are the names of the children of Israel, Jacob and his sons, who went to Egypt: Reuben was Jacob’s firstborn. The sons of (1) Reuben were (2) Hanoch, (3) Pallu,(4) Hezron, and (5) Carmi. The sons of (6) Simeon were (7) Jenuel [Nemuel], (8) Jamin, (9) Ohad, (10) Jachin [Jarib], (11) Zohar [Zerah], and (12) Shaul, the son of a Canaanite woman. The sons of (13) Levi were (14) Gershon, (15) Kohath, and (16) Merari. The sons of (17) Judah were Er, Onan, (18) Shelah, (19) Perez, and (20) Zerah (but Er and Onan died in the land of Canaan). The sons of Perez were (21) Hezron and (22) Hamul. The sons of (23) Issachar were (24) Tola, (25) Puvah [Puah], (26) Job [Jashub], and (27) Shimron. The sons of (28) Zebulun were (29) Sered, (30) Elon, and (31) Jahleel. These were the sons of Leah, whom she bore to Jacob in Padan Aram, with his daughter (32) Dinah. All the persons, his sons and his daughters were thirty-three.
NOTE: Jacob had great-grandsons through Perez, the son of Judah. The only daughter that is mentioned is Dinah, but the other one is unnamed. Jacob’s sons and daughters (??) included his descendants (daughter, grandsons and great-grandsons).
The sons of (33) Gad were (34) Ziphion [Zephon], (35) Haggi, (36) Shuni, (37) Ezbon [Ozni], (38) Eri, (39) Arodi [Arod], and (40) Areli. The sons of (41) Asher were (42) Jimnah, (43) Ishuah, (44) Isui, (45) Beriah, and (46) Serah their sister. And the sons of Beriah were (47) Heber and (48) Malchiel. These are the sons of Zilpah, whom Laban gave to Leah his daughter, and these she bore to Jacob; sixteen persons.
NOTE: This time Jacob had great-grandsons through Beriah, the son of Asher. Again, Jacob’s sons included his descendants (granddaughter, grandsons and great-grandsons).
The sons of Rachel, Jacob’s wife, were (49) Joseph and (50) Benjamin. The sons of Benjamin were (51) Belah, (52) Becher, (53) Ashbel, (54) Gera, (55) Naaman, (56) Ehi,
(57) Rosh, (58) Muppim, (59) Huppim [Hapham], and (60) Ard. These were the sons of Rachel, who were born to Jacob: *fourteen persons in all.*
NOTE: Some fuzzy math here because Rachel only gave birth to 2 sons and only Benjamin had sons (ten) that were born outside of Egypt. Not only would that, but they [the ten sons of Benjamin] would be Rachel and Jacob’s grandsons.
The son of (61) Dan was (62) Hushim [Shuham]. The sons of (63) Naphtali were
(64) Jahzeel [Jahziel], (65) Guni, (66) Jezer, and (67) Shillem [Shallum]. These were the sons [and grandsons] of Billah, whom Laban gave to Rachel his daughter, and she bore these to Jacob: seven persons in all.
NOTE: Again, the numbers are right but Billah gave birth to Dan and Naphtali, and their sons would be Jacob and Billah’s grandsons.
All the persons who went with Jacob to Egypt, who came from his body, besides Jacob’s sons’ wives, were sixty-six persons in all. All the persons of the house of Jacob who went to Egypt were seventy.
Acts 7: 14
Then Joseph sent and called his father Jacob and all his relatives to him, seventy-five [seventy] people.
Exodus 12: 38a
A mixed multitude went up with them also. .
COMMENTARY: Jacob’s descendants were in Egypt for four centuries and considering that in order to continue as a people they had to out of necessity marry Egyptians or whatever other ethnicity they came in close contact with over this time. Midianite and Ishmaelite traders came into Egypt and doubtless other Canaanite tribes, so it seems reasonable to believe the group that had the most in common with the Hebrews became assimilated into their economy and lifestyle in the land of Goshen. The numbers 66 and 70 are probably more symbolic than literal, possibly representing stages or cycles of human imperfection and spiritual completion or readiness. Over this time period, though, the sons (descendants) of Jacob/Israel probably retained knowledge of their tribal standards or banners but they were most likely situated within the land as separate clans with their own particular customs and self-interests and only joined forces if it suited their mutual benefit.
Robert Randle
776 Commerce St. #B-11
Tacoma, WA 98402
December 8, 2010
Robertrandle51@yahoo.com
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