Wednesday, March 9, 2011
Who Is This Man?
"King of the Jews" (wise men from the east. Matt. 2:2).
"Mightier than I" (John Baptist. Matt. 3:11).
"Son of God" (demons. Matt. 8:29).
"A blasphemer" (certain Scribes. Matt. 9:3).
"Son of David" (two blind men. Matt. 9:27) (a woman of Canaan. Matt. 15:22).
"The carpenter's son" (His fellow countrymen. Matt. 13:55).
"John the Baptist" (Herod and others. Matt. 14:2; 16:14).
"The Son of God" (they that were in the ship. Matt. 14:33).
"Elijah" (some. Matt. 16:14).
"Jeremiah" (others. Matt. 16:14).
"One of the prophets" (some men. Matt. 16:14).
"The Christ, the Son of the living God" (Peter. Matt. 16:16).
"The Christ, the Son of God" (Martha. John 11:27).
"My beloved Son" (God the Father. Matt. 17:5).
"Good Master" (a certain ruler. Matt. 19:16).
"The prophet of Nazareth" (the multitude. Matt. 21:11).
"The carpenter, son of Mary" (many hearing Him. Mark 6:3).
"Thy salvation ... a light ... the glory" (Simeon. Luke 2:30, 32).
"Joseph's son" (all in the synagogue. Luke 4:22).
"A great prophet" (all witnessing the raising of the widow's son. Luke 7:16).
"A righteous man" (the Roman centurion. Luke 23:47).
"A prophet mighty in deed and word" (the two going to Emmaus. Luke 24:19).
"The Lamb of God" (John the Baptist. John 1:29).
"The Messias" (Andrew. John 1:41).
"The Son of God ... the King of Israel" (Nathanael. John 1:49).
"A teacher come from God" (Nicodemus. John 3:2).
"A prophet" (a woman of Samaria. John 4:19).
"Jesus the son of Joseph" (the Jews. John 6:42).
"A Samaritan" and having a demon (the Jews. John 8:48).
"A prophet" (the blind man. John 9:17).
"The King of Israel" (much people. John 12:13).
Tuesday, March 8, 2011
The Six Marys
It can be tricky to sort out all the Marys in the New Testament. Here Bullinger gives us some help.
"The name "Mary", when used of the Lord's mother, is always in Greek Mariam = the Hebrew Miriyam, as is Ex. 15:20. The other five are usually "Maria".
1. Mary the mother of our Lord (Matt. 1:16, &c). The context never leaves room for any doubt as to her identity.
2. Mary the mother of James the less and Joses (Matt. 27:56. Mark 15:40; 16:1. Luke 24:10). She is called "the other Mary" (Matt. 27:61; 28:1), and the wife of Cleopas (John 19:25).
3. Mary the sister of Martha, who anointed the Lord's feet (John 12:3),. She is mentioned by name only in Luke 10:39, 42 and John 11:1, 2, 19, 20, 28, 31, 32, 45; and 12:3.
4. Mary Magdalene, of Magdala (Matt. 15:39). She is always to be identified by this designation (Matt. 27:56. Mark 16:1, 9. Luke 8:2. John 20:18, &c); there is no authority whatever for identifying her with the unnamed woman of Luke 7:37-50.
5. Mary the mother of John Mark (Acts 12:12).
6. Mary, one of Paul's helpers. (Rom. 16:6)."
"The name "Mary", when used of the Lord's mother, is always in Greek Mariam = the Hebrew Miriyam, as is Ex. 15:20. The other five are usually "Maria".
1. Mary the mother of our Lord (Matt. 1:16, &c). The context never leaves room for any doubt as to her identity.
2. Mary the mother of James the less and Joses (Matt. 27:56. Mark 15:40; 16:1. Luke 24:10). She is called "the other Mary" (Matt. 27:61; 28:1), and the wife of Cleopas (John 19:25).
3. Mary the sister of Martha, who anointed the Lord's feet (John 12:3),. She is mentioned by name only in Luke 10:39, 42 and John 11:1, 2, 19, 20, 28, 31, 32, 45; and 12:3.
4. Mary Magdalene, of Magdala (Matt. 15:39). She is always to be identified by this designation (Matt. 27:56. Mark 16:1, 9. Luke 8:2. John 20:18, &c); there is no authority whatever for identifying her with the unnamed woman of Luke 7:37-50.
5. Mary the mother of John Mark (Acts 12:12).
6. Mary, one of Paul's helpers. (Rom. 16:6)."
Monday, March 7, 2011
Bold Trust and Steadfast Belief
This week I am posting from E.W. Bullinger's material, so there will be some good stuff. The reason I liked this word study so much is because it adds additional value to the idea of both trusting and believing God and his promises. The bracketed words are added information I took from Strong's Concordance and Gesenius's Lexicon.
"In the Old Testament there are seven Hebrew words translated "trust", which itself occurs 155 times. "Trust" is the New Testament word "believe".
batah = to confide in, so as to be secure and without fear. [boldness in one's confidence]
This is the word rendered "trust" in 107 passages, viz. every passage except those given below.
hasah = to flee for refuge to, take shelter in. [to trust and have hope in God]
This is the word rendered "trust" in thirty-seven passages, viz. Deut. 32:37. Judg. 9:15. Ruth 2:12. 2Sam. 22:3, 31. Pss. 2:12; 5:11; 7:1; 11:1; 16:1; 17:7; 18:2, 30; 25:20; 31:1, 19; 34:8, 22; 36:7; 37:40; 57:1; 61:4; 64:10; 71:1; 73:28; 91:4; 118:8, 9; 141:8; 144:2. Prov. 30:5. Isa. 14:32; 30:2, 3; 57:13. Nah. 1:7. Zeph. 3:12.
'aman = to put faith in; hence, to stay or rest on. [ verified steadfast continuance]
Rendered "trust" in six passages, viz. Judg. 11:20. Job 4:18; 12:20; 15:15, 31. Mic. 7:5.
hul = to tarry, or wait for. [to be brought forth, to wait longingly]
once : Job 35:14.
galal = to roll on, or devolve. [to commit your concerns to God]
once : Ps. 22:8.
yahal = to wait on, or for, with confidence. [to hope for a person or thing expectantly]
twice : Job 13:15. Isa. 51:5.
rehaz = to rely on [to set one's trust on]
once: Dan. 3:28. "
"In the Old Testament there are seven Hebrew words translated "trust", which itself occurs 155 times. "Trust" is the New Testament word "believe".
batah = to confide in, so as to be secure and without fear. [boldness in one's confidence]
This is the word rendered "trust" in 107 passages, viz. every passage except those given below.
hasah = to flee for refuge to, take shelter in. [to trust and have hope in God]
This is the word rendered "trust" in thirty-seven passages, viz. Deut. 32:37. Judg. 9:15. Ruth 2:12. 2Sam. 22:3, 31. Pss. 2:12; 5:11; 7:1; 11:1; 16:1; 17:7; 18:2, 30; 25:20; 31:1, 19; 34:8, 22; 36:7; 37:40; 57:1; 61:4; 64:10; 71:1; 73:28; 91:4; 118:8, 9; 141:8; 144:2. Prov. 30:5. Isa. 14:32; 30:2, 3; 57:13. Nah. 1:7. Zeph. 3:12.
'aman = to put faith in; hence, to stay or rest on. [ verified steadfast continuance]
Rendered "trust" in six passages, viz. Judg. 11:20. Job 4:18; 12:20; 15:15, 31. Mic. 7:5.
hul = to tarry, or wait for. [to be brought forth, to wait longingly]
once : Job 35:14.
galal = to roll on, or devolve. [to commit your concerns to God]
once : Ps. 22:8.
yahal = to wait on, or for, with confidence. [to hope for a person or thing expectantly]
twice : Job 13:15. Isa. 51:5.
rehaz = to rely on [to set one's trust on]
once: Dan. 3:28. "
Friday, March 4, 2011
The Priests of Baal
And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them. I Kings 18:28
Such ancient writers as Seneca, Lucian, Statius, and Apuleius, thus describes the processions of the strolling bands wandering about with the Syrian goddess:— "A discordant howling opens the scene. Then they fly wildly through one another, with the head sunk down to the ground, but turning round in circles so that the loose flowing hair drags through the mire; thereupon they first bite themselves on the arms, and at last cut themselves with two-edged swords which they are wont to carry.
Then begins a new scene. One of them, who surpasses all the rest in frenzy, begins to prophesy with sighs and groans, openly accuses himself of his past sins, which he now wishes to punish by the mortifying of the flesh, takes the knotted whips, and lashes his back, and cuts himself with swords, until the blood trickles from his mangled body."
Van Lennep gives illustrations of these practices which help in visualizing the Carmel scene. " Our modern dervishes indulge in these cuttings only on special occasions, as, for instance, when a procession is organised, and proceeds to the suburbs of a town to pray for rain, or for deliverance from some public calamity: they then exhibit some of their fanatical performances, calling upon God, and cutting themselves with knives and swords, so that the blood runs, or piercing their almost naked bodies with wooden or iron spikes, from which they hang small mirrors. They sometimes become so exhausted with pain and loss of blood as to faint away, so that they have to be borne off."
Sometimes those who are not dervishes are carried away by a similar impulse, and hope to render themselves acceptable to God by undergoing these voluntary tortures.
Such ancient writers as Seneca, Lucian, Statius, and Apuleius, thus describes the processions of the strolling bands wandering about with the Syrian goddess:— "A discordant howling opens the scene. Then they fly wildly through one another, with the head sunk down to the ground, but turning round in circles so that the loose flowing hair drags through the mire; thereupon they first bite themselves on the arms, and at last cut themselves with two-edged swords which they are wont to carry.
Then begins a new scene. One of them, who surpasses all the rest in frenzy, begins to prophesy with sighs and groans, openly accuses himself of his past sins, which he now wishes to punish by the mortifying of the flesh, takes the knotted whips, and lashes his back, and cuts himself with swords, until the blood trickles from his mangled body."
Van Lennep gives illustrations of these practices which help in visualizing the Carmel scene. " Our modern dervishes indulge in these cuttings only on special occasions, as, for instance, when a procession is organised, and proceeds to the suburbs of a town to pray for rain, or for deliverance from some public calamity: they then exhibit some of their fanatical performances, calling upon God, and cutting themselves with knives and swords, so that the blood runs, or piercing their almost naked bodies with wooden or iron spikes, from which they hang small mirrors. They sometimes become so exhausted with pain and loss of blood as to faint away, so that they have to be borne off."
Sometimes those who are not dervishes are carried away by a similar impulse, and hope to render themselves acceptable to God by undergoing these voluntary tortures.
Thursday, March 3, 2011
Noah "Perfect"
These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God. Gen. 6:9
The Heb. word tamim means without blemish, and is the technical word for bodily and physical perfection, and not moral. Hence it is used of animals of sacrificial purity.
It is rendered without blemish in Ex. 12:5; 29:1. Lev. 1:3, 10; 3:1, 6; 4:3, 23, 28, 32; 5:15, 18; 6:6; 9:2, 3; 14:10; 22:19; 23:12, 18. Num. 6:14; 28:19, 31; 29:2, 8, 13, 20, 23, 29, 32, 36. Ezek. 43:22, 23, 25; 45:18, 23; 46:4, 6, 13.
Without Spot. Num. 19:2; 28:3, 9, 11; 29:17, 26.
Undefiled. Ps. 119:1.
This shows that Gen. 6:9 does not speak of Noah's moral perfection, but tells us that he and his family alone had preserved their pedigree and kept it pure, in spite of the prevailing corruption brought about by the fallen angels.
This quote is number #26 in the Appendix from The Companion Bible. The side notes and the appendixes were written by E.W. Bullinger.
The Heb. word tamim means without blemish, and is the technical word for bodily and physical perfection, and not moral. Hence it is used of animals of sacrificial purity.
It is rendered without blemish in Ex. 12:5; 29:1. Lev. 1:3, 10; 3:1, 6; 4:3, 23, 28, 32; 5:15, 18; 6:6; 9:2, 3; 14:10; 22:19; 23:12, 18. Num. 6:14; 28:19, 31; 29:2, 8, 13, 20, 23, 29, 32, 36. Ezek. 43:22, 23, 25; 45:18, 23; 46:4, 6, 13.
Without Spot. Num. 19:2; 28:3, 9, 11; 29:17, 26.
Undefiled. Ps. 119:1.
This shows that Gen. 6:9 does not speak of Noah's moral perfection, but tells us that he and his family alone had preserved their pedigree and kept it pure, in spite of the prevailing corruption brought about by the fallen angels.
This quote is number #26 in the Appendix from The Companion Bible. The side notes and the appendixes were written by E.W. Bullinger.
Wednesday, March 2, 2011
Lifting Up The Hands In Prayer
I will therefore that men pray every where, lifting up holy hands, without wrath and doubting. I Timothy 2:8
This familiar Jewish attitude for praise and prayer (see Ps. 63:4; 134:2 ; Lam.3:41; Neh. 8:6, etc.) naturally passed over to the Christian Church.
Clemens of Alexandria, A.d. 192, is an early witness to the continued observance of the rite.
After defining prayer to be " converse with God," he proceeds to say that therefore, as if reaching up to Him, we " raise the head and lift the hands towards heaven."
Tertullian, his contemporary, " Worshipping with modesty and humility we the more commend our prayers to God, not even lifting up our hands too high, but with self-restraint and becomingly." Again, " We, Christians, looking upwards, with hands outspread, because free from guilt; with head bare, because we -are not ashamed; lastly, without a remembrancer [of the names of the gods], because we pray from the heart."
Origen, A.D. 230, says that among the many gestures of the body, we ought without doubt in prayer to prefer " the stretching forth of the hands, and the lifting up of the eyes;" and that when the devout man prays, he "stretches forth his soul towards God, beyond his hands, as it were, and his mind farther than his eyes."
According to Eusebius, Constantine had himself represented on coins and in pictures " looking up to heaven, and stretching forth his hands like one praying."
This familiar Jewish attitude for praise and prayer (see Ps. 63:4; 134:2 ; Lam.3:41; Neh. 8:6, etc.) naturally passed over to the Christian Church.
Clemens of Alexandria, A.d. 192, is an early witness to the continued observance of the rite.
After defining prayer to be " converse with God," he proceeds to say that therefore, as if reaching up to Him, we " raise the head and lift the hands towards heaven."
Tertullian, his contemporary, " Worshipping with modesty and humility we the more commend our prayers to God, not even lifting up our hands too high, but with self-restraint and becomingly." Again, " We, Christians, looking upwards, with hands outspread, because free from guilt; with head bare, because we -are not ashamed; lastly, without a remembrancer [of the names of the gods], because we pray from the heart."
Origen, A.D. 230, says that among the many gestures of the body, we ought without doubt in prayer to prefer " the stretching forth of the hands, and the lifting up of the eyes;" and that when the devout man prays, he "stretches forth his soul towards God, beyond his hands, as it were, and his mind farther than his eyes."
According to Eusebius, Constantine had himself represented on coins and in pictures " looking up to heaven, and stretching forth his hands like one praying."
Tuesday, March 1, 2011
Eyes to the Wind
And when the ship was caught, and could not bear up into the wind, we let her drive. Acts 27:15
"This expression literally translated would be, " Could not keep her eyes to the wind " and the allusion is to the figure of an eye which is either painted or carved on each side of the bows of many Oriental ships. So the ship resembled a great fish; " imagination gave life and sense to the craft, and it was supposed to peer into the storm, and press forward to its goal."
In ancient times mariners were almost entirely dependent on their eyes—their look-out—their observation of the coast-line, and the heavens, as they had no compass, and very imperfect nautical instruments."
"This expression literally translated would be, " Could not keep her eyes to the wind " and the allusion is to the figure of an eye which is either painted or carved on each side of the bows of many Oriental ships. So the ship resembled a great fish; " imagination gave life and sense to the craft, and it was supposed to peer into the storm, and press forward to its goal."
In ancient times mariners were almost entirely dependent on their eyes—their look-out—their observation of the coast-line, and the heavens, as they had no compass, and very imperfect nautical instruments."
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