Re: Scripture of the Day

**Admin** Tue May 17, 2016 3:01 pm

COMBINATION OF [1] THE SCRIPTURE OF THE DAY AND [2] DISCOURSE ON THE DOCTRINE OF NICOLAITANS. With the Scripture of the Day first.
[1] SCRIPTURE OF THE DAY [VOL. 135A]

For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: 1 Peter 3:18, [authorized King James Bible; AV]

As Romans 5:12, [AV] “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:” This man who gave his life as a ransom for all of obedient mankind was none other than Almighty God’s (YHWH’s) only begotten son, Jesus (Yeshua). He per Hebrews 2:9, [AV] “But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.” And 1 Corinthians 15:22 and 26, [AV] “For as in Adam all die, even so in Christ shall all be made alive.” And “The last enemy that shall be destroyed is death.”

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Your Friend in Christ Iris89

Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth. "Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today, and go to WWW.JW.ORG!

[2] DISCOURSE ON THE DOCTRINE OF NICOLAITANS:

Ever wonder what these two scriptures are referring to?

Revelations 2:6, "But this thou hast, that thou hatest the works of the Nicolaitans, which I also hate." (American Standard Version)

Revelations 2:15, "So hast thou also some that hold the teaching of the Nicolaitans in like manner. " (ASV)

Basically the Doctrine of the Nicolaitans was the concept of an elite few holding power over the many and was a self centered carry over from certain Jewish 'sects' or groups that believed they were better than the masses. They carried this superiority concept over when they became Christians. However, true Christianity is opposite the wisdom of the word with respect to leadership and authority, the key here with respect the false Doctrine of the Nicolaitans was with respect to dominion and sovereignty. Whereas, Jesus (Yeshua) Christ taught that the greatest among you would be the servants of their brethren, these ones taught the Spirit of the World. This was made quite clear at Matthew 235-12,: "But all their works they do to be seen of men: for they make broad their phylacteries, and enlarge the borders [of their garments], 6 and love the chief place at feasts, and the chief seats in the synagogues, 7 and the salutations in the marketplaces, and to be called of men, Rabbi. 8 But be not ye called Rabbi: for one is your teacher, and all ye are brethren. 9 And call no man your father on the earth: for one is your Father, [even] he who is in heaven. 10 Neither be ye called masters: for one is your master, [even] the Christ. 11 But he that is greatest among you shall be your servant. 12 And whosoever shall exalt himself shall be humbled; and whosoever shall humble himself shall be exalted." (ASV).. Their teaching was the reverse of that of Jesus (Yeshua) in that it was authoritarian based in keeping with the wisdom of the world.

This is the teaching of the false prophets that seek not those attributes of Jesus (Yeshua) and his Father (HYWH) of love; but seek power for themselves. Believers in the false doctrine of the Nicolaitans see power for themselves and the doctrine is actually a lust for power by the wicked and their attempt to take over all authority within a group or church. It is really an attempt by the false prophets to gain false authority that puts them in a position to be served instead of serve and to be recognized as great or special by many. It is actually a sell out of true belief that forms a basis for a hierarchy in many so-called Christian religions that have a distinct clergy and laity class. It is in reality the doctrine of all religions that are cubic in nature; that is those having a hierarchy that loves to lord it over the masses and receives adulation from them. They bask in their own self delusion and continually ask for money in the name of God (YHWH) with which to line their own pockets.

This fact with respect to the false prophets of the false Doctrine of Nicolaitans is made readily apparent when we look at the root Koine Greek words from which the word Nicolaitans comes, 'nikao' which means to conquer or overcome, and 'laos' which means people and which the word 'laity' comes from. Thus the two words together indicates the destruction or control of the people and referrs to the earliest form of a class distinction of what we call a priestly or clergy order. As we know, later church history divided the people and permitted the leadership over them of a type which our savior Jesus (Yeshua) never intended or wanted, hence a false doctrine. A good flowing English translation of Nicolaitans in English in my opinion would be, "deceptive control prevailing over the masses." This highlights why the Papal hierarchy of priest and clergy that got its start with the Council of Nicea of 325 AD that was presided over by a pagan Emperor Constantine really implemented the false Doctrine of Nicolaitans into its modern from that prevails over most of the so-called Christians to today.

However, true Christian leadership does not lord it over the people, nor have a hierarchy consisting of a priestly/clergy class and those prevailed over. True Christian leadership is shown by being a servant to the brethren. The Council of Trent stated, , "If anyone shall say that there is not in the Catholic Church a hierarchy established by the divine ordination, consisting of bishops, presbyters and ministers, let him be anathema." So we can see how strongly the false Doctrine of Nicolaitans has overtaken most of the Christian world. This is ungodly spiritual authority that neither Jesus or his apostles ever approved or sanctioned, but was instituted solely by wicked men under control of the god of this system of things per 2 corinthians 4:4, "in whom the god of this world hath blinded the minds of the unbelieving, that the light of the gospel of the glory of Christ, who is the image of God, should not dawn [upon them]." (ASV)

Most of the so-called Protestant and Orthodox church adopted this false Doctrine of Nicolaitans as shown by the hierarchal arrangement they carried away from the Catholic church. However the separation of a priestly or clergy class separated and distinct from the laity is seen in all of Christendom, the only Christians not having such a separation are the monotheistic Bible is the Standard groups. However this ungodly spiritual authority, the false Doctrine of Nicolaitans, has even spilled over into the unchristian groups such as Islam, the Zoroastrians, Devil Worshipers (no surprise as it comes from the Devil), the Hindus, etc. This Doctrine of Nicolaitans is nothing more than the systematic institutionalization of prideful lust for control, manipulation, domination and unbridled power; power which only belongs to the Creator, Almighty God (YHWH). It is false doctrine that seeks to usurp what rightly only belongs to God (YHWH) and should be avoided by all.

LEARN MORE AT WWW.JW.ORG

**Admin** Wed May 18, 2016 10:03 am

COMBINATION OF [1] THE SCRIPTURE OF THE DAY AND [2] DISCOURSE ON WHO AND WHEN THE BIBLE WAS WRITTEN AND WHO WAS ITS AUTHOR. With the Scripture of the Day first.
[1] SCRIPTURE OF THE DAY [VOL. 136A]

This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success. 9 Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed: for the LORD thy God is with thee whithersoever thou goest. Joshua 1:8, [authorized King James Bible; AV]

Is important to focus on the meaning of what you are reading in Almighty God’s (YHWH’s) book for our guidance, the Bible; in other words, we must meditate on what we are reading in order to gain an accurate understanding. This is stressed at Psalms 63:6, [AV] “When I remember thee upon my bed, and meditate on thee in the night watches.” In fact Jesus (Yeshua) meditated a lot and prayed constantly to His Father as shown at Luke 6:12, [AV] “And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.”

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Your Friend in Christ Iris89

Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth. "Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today, and go to WWW.JW.ORG!

[2] DISCOURSE ON WHO AND WHEN THE BIBLE WAS WRITTEN AND WHO WAS ITS AUTHOR:

The Bible is very important, it is the Word of God (YHWH), and should be respected as same. The Bible is NOT the product of one committee or strongman like other so called religious books. It has over 40 individual writers who wrote under divine inspiration/guidance much as transcribing secretaries today taking transcription and then later typing it out. In other words, The Bible has only one real author, God (YHWH), and many scribes each of whom wrote in his own style over a period of approximately 1,600 years. All of what people call or consider inconsistencies are really not such, but most often just a problem of translation and/or understanding, i.e., lack of understanding of what the original writer writing in his own language and culture meant/said in his original writing. What is remarkable, is the writers over such a period of time all wrote in harmony when even most writers can not even stay on track or subject over a period of a few days and/or weeks at most with the original subject. This fact of harmony over a period so great as to almost stagger the imagination shows that it had one guiding force or author who divinely inspired its writers as humans of their own volition can not keep on track over short periods of time.

There are many misguided ones that try and discredit the Bible and put forth so called learned foolishness arguments and false-proofs that amount to nothing but tares per Matthew 13:24-30, "Another parable set he before them, saying, The kingdom of heaven is likened unto a man that sowed good seed in his field: 25 but while men slept, his enemy came and sowed tares also among the wheat, and went away. 26 But when the blade sprang up and brought forth fruit, then appeared the tares also. 27 And the servants of the householder came and said unto him, Sir, didst thou not sow good seed in thy field? whence then hath it tares? 28 And he said unto them, An enemy hath done this. And the servants say unto him, Wilt thou then that we go and gather them up? 29 But he saith, Nay; lest haply while ye gather up the tares, ye root up the wheat with them. 30 Let both grow together until the harvest: and in the time of the harvest I will say to the reapers, Gather up first the tares, and bind them in bundles to burn them; but gather the wheat into my barn." (American Standard Version; ASV). These same misguided ones put forth bogus arguments that we do NOT EVEN KNOW who is the author and/or who was the scribe who wrote this or that book or some other similar misguided false nonsense.

However, we well know not only who wrote the books of the Old Testament and the New Testament, but when they were written, and where they were written in most cases. Of course there are the misguided ones who even when presented with the evidence care not to read it, but keep up with their pseudo-knowledge criticism rather than learn, pretending to know that of which they lack knowledge about.

Now, following are all the books of the Old Testament with their name given first, then who was the main writer of the book [some few books having had very minor parts written by others], approximate time for the completion of the Bible book, and in most cases the location it was written at clearly showing those with their pseudo-knowledge do not know of what they speak. But then they are NOT interested in learning anyhow:

Genesis - Moses - 1513 B.C.E., written in the Wilderness.

Exodus - Moses - 1512 B.C.E., written in the Wilderness.

Leviticus - Moses - 1512 B.C.E., written in the Wilderness.

Numbers - Moses - 1473 B.C.E., either written in the Wilderness or Plains of Moab.

Deuteronomy - Moses - 1473 B.C.E., Plains of Moab.

Joshua - Joshua - about 1450 B.C.E., written in Canaan

Judges - Samuel - about 1100 B.C.E., written in Israel

Ruth - Samuel - about 1090 B.C.E., written in Israel

1 Samuel - Samuel; Gad and Nathan - about 1077 B.C.E., written in Israel

2 Samuel -Gad and Nathan - about 1040 B.C.E., written in Israel

1 Kings - Jeremiah - about 580 B.C.E. - written in Judah and Egypt.

2 Kings - Jeremiah - about 580 B.C.E. - written in Judah and Egypt.

1 Chronicles - Ezra - about 460 B.C.E. - written probably in Jerusalem

2 Chronicles - Ezra - about 460 B.C.E. - written probably in Jerusalem

Ezra - Ezra - about 460 B.C.E. - written in Jerusalem

Nehemiah - Neihemiah - about 443 B.C.E. - written in Jerusalem

Esther - Mordecai - about 474 B.C.E. - written in Shushan, Elam

Job - Moses - about 1473 B.C.E. - written in the wilderness

Psalms - by David and others - about 460 B.C.E. - place written unknown.

Proverbs - by Solomon; Agur; and Lemuel - unknown - written in Jerusalem

Ecclesiastes - Solomon and others - about 1000 B.C.E. - written in Jerusalem

Song of Solomon - Solomon and others - about 1020 B.C.E. - written in Jerusalem

Isaiah - Isaiah - about 732 B.C.E. - written in Jerusalem

Jeremiah - Jeremiah - about 580 B.C.E. - written in Jerusalem

Lamentations - Jeremiah - about 607 B.C.E. - written near Jerusalem

Ezekiel - Ezekiel - about 561 B.C.E. - written in Babylon

Daniel - Daniel - about 536 B.C.E. - written in Babylon

Hosea - Hosea - after 754 B.C.E. - written in Samaria (District)

Joel - Joel - about 820 B.C.E. - written in Judah

Amos - Amos - about 803 B.C.E. - written in Judah

Obadiah - Obadiah - about 607 B.C.E. - place written unknown.

Jonah - Jonah - about 844 B.C.E. - place written unknown.

Micah - Micah - about 716 B.C.E. - written in Judah

Nahum - Nahum - about 632 B.C.E. - written in Judah.

Habakkuk - Habakkuk - about 628 B.C.E. - written in Judah.

Zephaniah - Zephaniah - about 648 B.C.E. - written in Judah.

Haggai - Haggai - about 520 B.C.E. - written in rebuilt Jerusalem

Zechariah - Zechariah - about 518 B.C.E. - written in rebuilt Jerusalem

Malachi - Malachi - about 443 B.C.E. - written in rebuilt Jerusalem

Now with respect the New Testament the scribes, divinely inspired writers used by God (YHWH) were few in number and all the books of the New Testament were written between approximately 41 A.D. and 98 A.D with the last three being Revelations, 1 John, 2 John, and 3 John, and they were all written by the Apostle John. All of the books of the New Testament were written within the boarders of the Roman Empire. We shall now consider who wrote each book by scribe:

The Apostle Matthew wrote Matthew.

Mark wrote Mark.

The Apostle Luke wrote Luke and Acts.

The Apostle John wrote John, Revelations, 1 John, 2 John, and 3 John.

The Apostle Paul wrote Romans, 1 & 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 & 2 Thessalonians, 1 & 2 Timothy, Titus, Philemon, and Hebrews.

James (the half brother of Jesus (Yeshua)) wrote James.

The Apostle Peter wrote 1 & 2 Peter.

Jude (the half brother of Jesus (Yeshua)) wrote Jude.

The most important thing to remember from this discourse is that Almighty God (YHWH) is the author of the entire Bible, but inspired scribes, divinely inspired individuals, to write down his thoughts in their own words over an extended period of over 1,600 years. That it had one author is quite evident in that it retained harmony, when even most writers can not even stay on track or subject over a period of a few days and/or weeks at most with the original subject, over such a period so great as to almost stagger the imagination. This clearly shows that it was divinely inspired by none other than God (YHWH).

LEARN MORE AT WWW.JW.ORG

**Admin** Thu May 19, 2016 11:29 am

COMBINATION OF [1] THE SCRIPTURE OF THE DAY AND [2] DISCOURSE ON WHAT IS FAITH. With the Scripture of the Day first.
[1] SCRIPTURE OF THE DAY [VOL. 137A]

Doth the hawk fly by thy wisdom, and stretch her wings toward the south? Job 39:26, [authorized King James Bible; AV]

As the great Bible scholar Matthew Poole said, “Doth the hawk fly in so singular a manner, so strongly and steadily, so constantly and unweariedly, so swiftly and speedily, so regularly and cunningly, to catch her prey, by thy wisdom; didst thou inspire her with that wisdom?” with respect Job 39:26. Clearly shows that Almighty God (YHWH) provided the hawk with power and instinct, and as Job 38:32 – 33, [AV] says, “Canst thou bring forth Mazzaroth in his season? or canst thou guide Arcturus with his sons? 33 Knowest thou the ordinances of heaven? canst thou set the dominion thereof in the earth?” Clearly showing Job, that He had set the limits of ability of all he created in the animal world.

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To enjoy an online Bible study called “Follow the Christ” go to,http://www.network54.com/Forum/403209/thread/1417398076/last-1417398076/Digital+Book+On+18+Part+Follow+Christ+Bible+Study

Your Friend in Christ Iris89

Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth. "Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today, and go to WWW.JW.ORG!

[2] DISCOURSE ON WHAT IS FAITH:

INTRODUCTION:

Let's consider the definition of faith as given at Hebrews 11:1-3, "Now faith is assurance of [things] hoped for, a conviction of things not seen. 2 For therein the elders had witness borne to them. 3 By faith we understand that the worlds have been framed by the word of God, so that what is seen hath not been made out of things which appear." (American Standard Version; ASV). True faith is NOT credulity which is the willingness to believe something without sound evidence or because one wants to. Genuine faith requires a basic or fundamental knowledge and acquaintance with sound evidence, and not a follow along the crowd type of belief in some false myth. It requires a heartfelt appreciation of what is indicated by the evidence; therefore as brought out in Romans 10:8-11, "But what saith it? The word is nigh thee, in thy mouth, and in thy heart: that is, the word of faith, which we preach: 9 because if thou shalt confess with thy mouth Jesus [as] Lord, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved: 10 for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. 11 For the scripture saith, Whosoever believeth on him shall not be put to shame." (ASV), clearly showing that to have real faith, we must have accurate knowledge.

WHY MANY LACK ACCURATE KNOWLEDGE:

First, faith is a fruitage of God's (YHWH's) spirit that God (YHWH) gladly gives to those who seek it as revealed by Galatians 5:22, " But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness," (ASV); and reaffirmed at Luke 11:13, " If ye then, being evil, know how to give good gifts unto your children, how much more shall [your] heavenly Father give the Holy Spirit to them that ask him?" (ASV). Therefore individuals without faith are not seeking that spirit, or they are doing so for incorrect purposes and/or are resisting its operation.

Second, many lack accurate Bible knowledge; therefore, they lack God's (YHWH's) spirit as shown by 2 Timothy 3:16-17, " Every scripture inspired of God [is] also profitable for teaching, for reproof, for correction, for instruction which is in righteousness. 17 That the man of God may be complete, furnished completely unto every good work." (ASV); and this is reaffirmed at 2 Samuel 23:1-3, " Now these are the last words of David. David the son of Jesse saith, And the man who was raised on high saith, The anointed of the God of Jacob, And the sweet psalmist of Israel: 2 The Spirit of Jehovah spake by me, And his word was upon my tongue. 3 The God of Israel said, The Rock of Israel spake to me: One that ruleth over men righteously, That ruleth in the fear of God," (ASV). This lack of knowledge is caused by failure to study the Bible and/or the dependence on others such as a minister or a priest to tell you about the Word of God (YHWH) instead of the individual studying it for himself. Unfortunately many have been taught the ideas and doctrines of men instead of those of God (YHWH) as found in the Bible as brought out by Matthew 15:3-9, "And he answered and said unto them, Why do ye also transgress the commandment of God because of your tradition? 4 For God said, Honor thy father and thy mother: and, He that speaketh evil of father or mother, let him die the death. 5 But ye say, whosoever shall say to his father or his mother, That wherewith thou mightest have been profited by me is given [to God]; 6 he shall not honor his father. And ye have made void the word of God because of your tradition. 7 Ye hypocrites, well did Isaiah prophesy of you, saying, 8 This people honoreth me with their lips; But their heart is far from me. 9 But in vain do they worship me, Teaching [as their] doctrines the precepts of men." (ASV).

Third, many are disillusioned with religion. Why? Because they have seen the hypocrisy of the mainstream religions which claim to teach the word of God (YHWH) but instead teach the ideas and doctrines of man, and always want more money. However, many honest hearted individuals have seen through this hypocracy and recognize the bad fruitage of the practices of these groups as brought out at Matthew 7:21-23, "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven. 22 Many will say to me in that day, Lord, Lord, did we not prophesy by thy name, and by thy name cast out demons, and by thy name do many mighty works? 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity." (ASV).

Fourth, some do NOT understand God's (YHWH's) permission of wickedness. That is they do not understand why God (YHWH) permits wickedness and consequently blame him for all the bad things that take place. They fail to realize that man's inclination toward badness is not from God (YHWH), but is the result of the rebellion of Adam brought on by God's (YHWH's) arch enemy, Satan the Devil as shown at Romans 5:12, "Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned:--" (ASV); in fact, many may not even be aware of the existence of Satan as shown by 1 John 5:19, "We know that we are of God, and the whole world lieth in the evil one." (ASV); and affirmed at Revelation 12:12, "Therefore rejoice, O heavens, and ye that dwell in them. Woe for the earth and for the sea: because the devil is gone down unto you, having great wrath, knowing that he hath but a short time." (ASV). These ones are unaware of the issue of universal sovereignty and do not grasp the fact that God's (YHWH's) patience down till this time affords them an undeserved opportunity for salvation per Romans 2:1-4, "Wherefore thou art without excuse, O man, whosoever thou art that judgest: for wherein thou judges another, thou condemnest thyself; for thou that judgest dost practise the same things. 2 And we know that the judgment of God is according to truth against them that practise such things. 3 And reckonest thou this, O man, who judgest them that practise such things, and doest the same, that thou shalt escape the judgment of God? 4 Or despisest thou the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God leadeth thee to repentance?" (ASV); or 2 Peter 3:9, "The Lord is not slack concerning his promise, as some count slackness; but is longsuffering to you-ward, not wishing that any should perish, but that all should come to repentance." (ASV). Likewise they fail to realize that God (YHWH) has a set time to destroy the wicked and even his Son, Jesus (Yeshua) does not, per Matthew 24:36, "But of that day and hour knoweth no one, not even the angels of heaven, neither the Son, but the Father only" (ASV).

Fifth, the lives of many are dominated by fleshly desires and viewpoints, and thes ones lack any real faith since they have devoted themselves to the pursuit of other interest and hedonism. They may say they believe the Bible, but really do not have a heartfelt appreciation of it as shown by 1 Chronicles 28:9, "And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind; for Jehovah searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever." (ASV). In other cases they have failed to nourish their faith and have let unrighteous desires dominate every inclination of their heart, and have drawn away from God (YHWH) as shown by Hebrews 3:12, "Take heed, brethren, lest haply there shall be in any one of you an evil heart of unbelief, in falling away from the living God:" (ASV).

DOCTRINE DOES NOT SAVE, ONLY ACCURATE FAITH DOES:

Of course doctrine does not save, but faith does as shown by Jesus (Yeshus) at Matthew 6:30, "But if God doth so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, [shall he] not much more [clothe] you, O ye of little faith?"(American Standard Version; ASV). But faith must be with respect true and not false doctrine or it is just credulity as shown clearly by 2 Corinthians 4:4, "in whom the god of this world hath blinded the minds of the unbelieving, that the light of the gospel of the glory of Christ, who is the image of God, should not dawn [upon them]. " (ASV). This point was made at Acts 17:23, "For as I passed along, and observed the objects of your worship, I found also an altar with this inscription, TO AN UNKNOWN GOD. What therefore ye worship in ignorance, this I set forth unto you." (ASV); these people had strong faith, but it was misplaced, hence, it was just credulity and nothing more. There is a correct way followed by few, and a wrong way followed by the majority as pointed out by the Apostle Paul at Acts 2414, "But this I confess unto thee, that after the Way which they call a sect, so serve I the God of our fathers, believing all things which are according to the law, and which are written in the prophets;" (ASV); and reinforced at Acts 27:23, "For there stood by me this night an angel of the God whose I am, whom also I serve," (ASV). To have correct faith in the truth and not unresponsive faith in credulity we must have accurate knowledge as clearly shown at Romans 12:2, "And be not fashioned according to this world: but be ye transformed by the renewing of your mind, and ye may prove what is the good and acceptable and perfect will of God." (ASV).

JESUS' (YESHUA'S) EXAMPLE OF FAITH IN HIS FATHER (YHWH):

Jesus (Yeshua) who was the first of God's (YHWH's) creation had complete faith and loyalty to his Father (YHWH). When he was tempted by his Father's (YHWH's) arch enemy, he resisted all temptations as shown in Matthew 4:1-11, "Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. 2 And when he had fasted forty days and forty nights, he afterward hungered. 3 And the tempter came and said unto him, If thou art the Son of God, command that these stones become bread. 4 But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. 5 Then the devil taketh him into the holy city; and he set him on the pinnacle of the temple, 6 and saith unto him, If thou art the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and, On their hands they shall bear thee up, lest haply thou dash thy foot against a stone. 7 Jesus said unto him, Again it is written, Thou shalt not make trial of the Lord thy God. 8 Again, the devil taketh him unto an exceeding high mountain, and showeth him all the kingdoms of the world, and the glory of them; 9 and he said unto him, All these things will I give thee, if thou wilt fall down and worship me. 10 Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. 11 Then the devil leaveth him; and behold, angels came and ministered unto him." (ASV).

Interestingly, for untold eons of time he had existed with his Father (YHWH) in heaven and had been his master worker with respect all else of creation as revealed by Proverbs 8:22-31, "Jehovah possessed me in the beginning of his way, Before his works of old. 23 I was set up from everlasting, from the beginning, Before the earth was. 24 When there were no depths, I was brought forth, When there were no fountains abounding with water. 25 Before the mountains were settled, Before the hills was I brought forth; 26 While as yet he had not made the earth, nor the fields, Nor the beginning of the dust of the world. 27 When he established the heavens, I was there: When he set a circle upon the face of the deep, 28 When he made firm the skies above, When the fountains of the deep became strong, 29 When he gave to the sea its bound, That the waters should not transgress his commandment, When he marked out the foundations of the earth; 30 Then I was by him, [as] a master workman; And I was daily [his] delight, Rejoicing always before him, 31 Rejoicing in his habitable earth; And my delight was with the sons of men." (ASV); but had NOT been granted eternal life by his Father (YHWH) until he had proven himself faithful under trial.

This fact is clearly revealed at John 5:24-30, " Verily, verily, I say unto you, He that heareth my word, and believeth him that sent me, hath eternal life, and cometh not into judgment, but hath passed out of death into life. 25 Verily, verily, I say unto you, The hour cometh, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live. 26 For as the Father hath life in himself, even so gave he to the Son also to have life in himself: 27 and he gave him authority to execute judgment, because he is a son of man. 28 Marvel not at this: for the hour cometh, in which all that are in the tombs shall hear his voice, 29 and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment. 30 I can of myself do nothing: as I hear, I judge: and my judgment is righteous; because I seek not mine own will, but the will of him that sent me." (ASV); and Jesus (Yeshua) himself testified to this fact, that he lives because of his Father (YHWH) at John 6:57-58, "As the living Father sent me, and I live because of the Father; so he that eateth me, he also shall live because of me. 58 This is the bread which came down out of heaven: not as the fathers ate, and died; he that eateth this bread shall live for ever." (ASV). Thus by his own words, Jesus (Yeshua) was NOT originally eternal like his Father (YHWH), but was given life eternal by his Father (YHWH) after he had proven his faith in his Father (YHWH) under test; likewise, we must build up our faith and endure under test and we will be granted life eternal as clearly shown by John 6:57-58, previously quoted.

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**Admin** Sat May 21, 2016 1:11 pm

COMBINATION OF[1] THE SCRIPTURE OF THE DAY AND [2] THE RARE FRUIT TREES AND VEGETABLES. With the Scripture of the Day first.
[1] SCRIPTURE OF THE DAY [VOL. 139A]

Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body. 19 What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? 1 Corinthians 6:18, [authorized King James Bible; AV]

It is imperative that we run from fornication which is a sin against one’s own body. This is clearly highlighted at Joshua 1:7 – 9, [AV] “Only be thou strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest. 8 This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success. 9 Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed: for the LORD thy God is with thee whithersoever thou goest.”

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Your Friend in Christ Iris89

Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth. "Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today, and go to WWW.JW.ORG!

[2] DISCOURSE ON EXCESS AND GLUTTONY:

INTRODUCTION:

We all know if one eats too much food or consumes too much alcohol he/she is NOT feeling or acting his/her best. Drunk drivers and/or drivers under the control of other substances are actually responsible for approximately half the road fatalities in the United States. But excess in any of these areas are also contrary to the Word of God, the Bible. In ancient times under the Law Covenant, before the new covenant ushered in by Jesus (Yeshua), it was a sin so bad as to merit the death penalty as revealed at Deuteronomy 21:20-21, " and they shall say unto the elders of his city, This our son is stubborn and rebellious, he will not obey our voice; he is a glutton, and a drunkard. 21 And all the men of his city shall stone him to death with stones: so shalt thou put away the evil from the midst of thee; and all Israel shall hear, and fear." (American Standard Version; ASV). Now gluttony is excessive and uncontrolled preoccupation with food and drink. It includes excessive and uncontrolled eating and drinking. Excessive drinking and/or use of other substances that produce similar or worse results is a venial sin if it causes partial loss of reason, and/or complete loss of reason. We overcome gluttony by the consistent practice of temperance, and by reflecting on Jesus' words at John 6:27 " Work not for the food which perisheth, but for the food which abideth unto eternal life, which the Son of man shall give unto you: for him the Father, even God, hath sealed." (American Standard Version; ASV).

OUR LIFE IS A GIFT FROM GOD (YHWH):

The Bible clearly shows that the gift of life came from God (YHWH) and that our bodies can therefore be called the temple of God (YHWH) as testified to at 1 Corinthians 3:16-17, "Know ye not that ye are a temple of God, and [that] the Spirit of God dwelleth in you? 17 If any man destroyeth the temple of God, him shall God destroy; for the temple of God is holy, and such are ye." (ASV). This being the case, we are responsible for taking good care of it. Any excess with respect eating, drinking, illicit drug use, etc. will be doing willful damage to your body which God (YHWH) has given you; this will make you an ungrateful person in God's (YHWH's) site since you are not striving to take care of what he has given you, your life.

Gluttony, any excess with respect eating, drinking, illicit drug use, etc., is actually a form of greed. It is greed relating specifically to food which is
an object eaten or drunk by living things. The term food also includes liquid drinks such as wine and other drinks that can do the body harm if taken in excess. Food is the main source of energy and/or nutrition and is usually of animal or plant origin; but in excess or of the wrong type it can be a vile poison to the body. To take in excess of food or drink would be doing willful damage to the temple of God (YHWH). The fact that our body, since it is a gift is considered by God (YHWH) to be his temple is further testified to at Hebrews 13:7-9 when it says, ""Or know ye not that your body is a temple of the Holy Spirit which is in you, which ye have from God? and ye are not your own; 20 for ye were bought with a price: glorify God therefore in your body." (ASV)

Now that it has been shown that our bodies are considered by our Creator, God (YHWH) to be his temple, it behooves us NOT to eat or drink in excess and thereby do damage to his temple.

EXCESS WITH RESPECT FOOD:

The Bible makes it clear at many places that excess with respect food and drinks is an abomination before God (YHWH). At Proverbs 23:19-21 we are specifically warned against over eating and/or drinking, "Hear thou, my son, and be wise, And guide thy heart in the way. 20 Be not among winebibbers, Among gluttonous eaters of flesh: 21 For the drunkard and the glutton shall come to poverty; And drowsiness will clothe [a man] with rags." (ASV); and this admission is affirmed at Proverbs 20:1, "Wine is a mocker, strong drink a brawler; And whosoever erreth thereby is not wise." (ASV)

In fact, the Bible warns that the time for loose conduct of this sort has passed at 1 Peter 4:1-3, "Forasmuch then as Christ suffered in the flesh, arm ye yourselves also with the same mind; for he that hath suffered in the flesh hath ceased from sin; 2 that ye no longer should live the rest of your time in flesh to the lusts of men, but to the will of God. 3 For the time past may suffice to have wrought the desire of the Gentiles, and to have walked in lasciviousness, lusts, winebibbings, revellings, carousings, and abominable idolatries." (ASV).

Now of course this definitely does not mean one is to abstain from food or drink, but only that one is to practice moderation with respect to food and drink. There are those who condemn the use of wine altogether, but this would only be so for those individuals who have no self control and/or who are adversely affected by it in any quantity no matter how small. Strange as it may seem to some, the first miracle of Jesus (Yeshua) was actually the turning of water into fine wine for a wedding feast he was attending as recorded at John 2:1-11, "And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: 2 and Jesus also was bidden, and his disciples, to the marriage. 3 And when the wine failed, the mother of Jesus saith unto him, They have no wine. 4 And Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come. 5 His mother saith unto the servants, Whatsoever he saith unto you, do it. 6 Now there were six waterpots of stone set there after the Jews' manner of purifying, containing two or three firkins apiece. 7 Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. 8 And he saith unto them, Draw out now, and bear unto the ruler of the feast. And they bare it. 9 And when the ruler of the feast tasted the water now become wine, and knew not whence it was (but the servants that had drawn the water knew), the ruler of the feast calleth the bridegroom, 10 and saith unto him, Every man setteth on first the good wine; and when [men] have drunk freely, [then] that which is worse: thou hast kept the good wine until now. 11 This beginning of his signs did Jesus in Cana of Galilee, and manifested his glory; and his disciples believed on him." (ASV). Evidently, the individuals at this wedding were not drinking to excess. Of course some will say, this was not wine the Bible was speaking of, but that the word wine meant grape juice, but this is not reasonable as shown by Mark 2:22, "And no man putteth new wine into old wineskins; else the wine will burst the skins, and the wine perisheth, and the skins: but [they put] new wine into fresh wine-skins." (ASV).

The point being, the drinking of a little wine is not in itself wrong as long as it does not effect your reason or poison your body as clearly affirmed at Proverbs 23:29-32, "Who hath woe? who hath sorrow? who hath contentions? Who hath complaining? who hath wounds without cause? Who hath redness of eyes? 30 They that tarry long at the wine; They that go to seek out mixed wine. 31 Look not thou upon the wine when it is red, When it sparkleth in the cup, When it goeth down smoothly: 32 At the last it biteth like a serpent, And stingeth like an adder." (ASV), but the over indulgence or immoderation with respect wine and/or other alcoholic beverages or any food or drink that in excess can poison either the mind or the body.

In Jesus' (Yeshua's) day there were those who criticized him for drinking a little wine, but these same type also criticized John the Baptist for not drinking a little wine, a catch 22 situation, in your are judged wrong either way as shown by Luke 7:33-34, "For John the Baptist is come eating no bread nor drinking wine; and ye say, He hath a demon. 34 The Son of man is come eating and drinking; and ye say, Behold, a gluttonous man, and a winebibber, a friend of publicans and sinners!" (ASV). In fact one Apostle told another to take a little (small amount) of wine as it was good for his stomach condition, 1 Timothy 5:23, "Be no longer a drinker of water, but use a little wine for thy stomach's sake and thine often infirmities." (ASV).

However, one should not drink or eat anything that will stumble another person as testified to at 1 Timothy 3:8, "Deacons in like manner [must be] grave, not double-tongued, not given to much wine, not greedy of filthy lucre;" (ASV); and at Romans 14:15-21, " For if because of meat thy brother is grieved, thou walkest no longer in love. Destroy not with thy meat him for whom Christ died. 16 Let not then your good be evil spoken of: 17 for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. 18 For he that herein serveth Christ is well-pleasing to God, and approved of men. 19 So then let us follow after things which make for peace, and things whereby we may edify one another. 20 Overthrow not for meat's sake the work of God. All things indeed are clean; howbeit it is evil for that man who eateth with offence. 21 It is good not to eat flesh, nor to drink wine, nor [to do anything] whereby thy brother stumbleth." (ASV). Why so, let's consider 1 Corinthians 8:7-13, " Howbeit there is not in all men that knowledge: but some, being used until now to the idol, eat as [of] a thing sacrificed to an idol; and their conscience being weak is defiled. 8 But food will not commend us to God: neither, if we eat not, are we the worse; nor, if we eat, are we the better. 9 But take heed lest by any means this liberty of yours become a stumblingblock to the weak. 10 For if a man see thee who hast knowledge sitting at meat in an idol's temple, will not his conscience, if he is weak, be emboldened to eat things sacrificed to idols? 11 For through thy knowledge he that is weak perisheth, the brother for whose sake Christ died. 12 And thus, sinning against the brethren, and wounding their conscience when it is weak, ye sin against Christ. 13 Wherefore, if meat causeth my brother to stumble, I will eat no flesh for evermore, that I cause not my brother to stumble." (ASV).

In fact, the Catholic Encyclopedia, had this to say about gluttony. "Gluttony (From Lat. gluttire, to swallow, to gulp down), the excessive indulgence in food and drink. The moral deformity discernible in this vice lies in its defiance of the order postulated by reason, which prescribes necessity as the measure of indulgence in eating and drinking. This deordination, according to the teaching of the Angelic Doctor, may happen in five ways which are set forth in the scholastic verse: "Prae-propere, laute, nimis, ardenter, studiose" or, according to the apt rendering of Father Joseph Rickably: too soon, too expensively, too much, too eagerly, too daintily. Clearly one who uses food or drink in such a way as to injure his health or impair the mental equipment needed for the discharge of his duties, is guilty of the sin of gluttony. It is incontrovertible that to eat or drink for the mere pleasure of the experience, and for that exclusively, is likewise to commit the sin of gluttony. Such a temper of soul is equivalently the direct and positive shutting out of that reference to our last end which must be found, at least implicitly, in all our actions. At the same time it must be noted that there is no obligation to formerly and explicitly have before one's mind a motive which will immediately relate our actions to God. It is enough that such an intention should be implied in the apprehension of the thing as lawful with a consequent virtual submission to Almighty God. Gluttony is in general a venial sin in so far forth as it is an undue indulgence in a thing which is in itself neither good nor bad. Of course it is obvious that a different estimate would have to be given of one so wedded to the pleasures of the table as to absolutely and without qualification live merely to eat and drink, so minded as to be of the number of those, described by the Apostle St. Paul, "whose god is their belly" (Phil., iii, 19). Such a one would be guilty of mortal sin. Likewise a person who, by excesses in eating and drinking, would have greatly impaired his health, or unfitted himself for duties for the performance of which he has a grave obligation, would be justly chargeable with mortal sin. St. John of the Cross, in his work "The Dark Night of the Soul" (I, vi), dissects what he calls spiritual gluttony. He explains that it is the disposition of those who, in prayer and other acts of religion, are always in search of sensible sweetness; they are those who "will feel and taste God, as if he were palpable and accessible to them not only in Communition but in all their other acts of devotion." This he declares is a very great imperfection and productive of great evils" [source-The Catholic Encyclopedia].

CONCLUSION:

Since we are the temple of God (YHWH) as shown by the scriptures, it is imperative that if we want to win God's (YHWH's) approval that we do not over eat or drink to where the food or drink will do harm to our body and/or use substances that can do harm in the amount used to the body. This is made quite clear with respect alcoholic beverages at Ephesians 5:18, "And be not drunken with wine, wherein is riot, but be filled with the Spirit;" (ASV). Remember the warning given at 1 Corinthians 6:9-11, "Or know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with men, 10 nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. 11 And such were some of you: but ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and in the Spirit of our God." (ASV).

Likewise we do not want to drink or consume any substance in any excessive quantity that will effect our reason, and endanger not only ourselves but potentially others. We should be loving our neighbors as shown by Jesus (Yeshua) at Matthew 22:36-40, "Teacher, which is the great commandment in the law? 37 And he said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. 38 This is the great and first commandment. 39 And a second like [unto it] is this, Thou shalt love thy neighbor as thyself. 40 On these two commandments the whole law hangeth, and the prophets." (ASV). For example, the excessive consumption of alcoholic beverages will not only poison our bodies which are the temple of God (YHWH), but if one then, due to poor judgment, drives a car in an impaired state, he/she is not showing love to his neighbor, i.e., driving under the influence of some substance which takes away reason.

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**Admin** Mon May 23, 2016 8:03 pm

COMBINATION OF [1] THE SCRIPTURE OF THE DAY AND [2] DISCOURSE ON CULTS AND FALSE ACCUSATIONS AGAINST JESUS' FOLLOWERS. With the Scripture of the Day first.
[1] SCRIPTURE OF THE DAY [VOL. 141A]

Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Philippians 2:3, [authorized King James Bible; AV]

And this thought is amplified at Psalms 103:14 - 18, [AV] “For he knoweth our frame; he remembereth that we are dust. 15 As for man, his days are as grass: as a flower of the field, so he flourisheth. 16 For the wind passeth over it, and it is gone; and the place thereof shall know it no more. 17 But the mercy of the LORD is from everlasting to everlasting upon them that fear him, and his righteousness unto children’s children; 18 To such as keep his covenant, and to those that remember his commandments to do them.” Clearly showing that all man does is in vain glory, but that Almighty God (YHWH) knows us well and will show merch to those doing his will.

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Your Friend in Christ Iris89

Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth. "Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today, and go to WWW.JW.ORG!

[2] DISCOURSE ON CULTS AND FALSE ACCUSATIONS AGAINST JESUS' FOLLOWERS:

Let's first look at how the dictionary, Funk & Wagnalls Standard College Dictionary, defines a CULT as follows: (noun)
1. A system of religious rites and observances; the cult of Aphrodite. 2. Zealous devotion to a person, ideal, or thing. 3. The object of this devotion.
The distinguishing features of a cult that are exclusive to cults are:
1 - A charismatic or appointed leader or prophet for which infallibility, either all the time or under special conditions is claimed on the basis of direct communications with a deity or on the basis of ex Cathedra (from the chair of Peter).
2 - Zealous devotion/dedication to a point beyond reason where the end justifies the mean, and such atrocities as genocide, burning others at the stake, giving members or others poison to drink, vicious bombings, etc. are conducted at the leaders direction or instigation. These terrible actions are4 not seen as wrong by the true cultist of which many claim and believe they are winning God's (YHWH's) approval by such wicked acts; of course they are not.
3 - The rejection of the authority of the Bible in favor of their own writings by men and/or unauthorized additions to the Bible Canon of Apocrypha or other books and/or parts of books of very doubtful character such as the Book of Mormon, etc.
4 - The making of their own prophecies instead of sticking to and trying to understand the prophecies that God (YHWH) inspired and had over 40 faithful men write down.
5 - The prophesizing or predicting of dates for the culmination of the end times when even Jesus (Yeshua) was not given the date by his Father (YHWH), see Matthew 24:36, "But of that day and hour knoweth no one, not even the angels of heaven, neither the Son, but the Father only." (American Standard Version; ASV).
6 - An unreasonable attention and/or demand for money without justification of need and amassing of property in excess of that needed for religious functions such as the ownership of a gun factory in Italy that makes military rifles.
Unfortunately, there are those individuals that try and paint groups they do not like as cults when infact the group is NOT a cult. In other words, they use the term in a wrong manner to falsely accuse the innocent in complete violation of Jesus' (Yeshua's) statement at Matthew 22:37-40, "And he said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. 38 This is the great and first commandment. 39 And a second like [unto it] is this, Thou shalt love thy neighbor as thyself. 40 On these two commandments the whole law hangeth, and the prophets." (ASV)..
This anti-Christian act should not be a surprise to the true Christians, the obedient footstep followers of Jesus (Yeshua) Christ who look to him for their salvation. The Apostle Paul was falsely accused as shown at Acts 24:12-15, " and neither in the temple did they find me disputing with any man or stirring up a crowd, nor in the synagogues, nor in the city. 13 Neither can they prove to thee the things whereof they now accuse me. 14 But this I confess unto thee, that after the Way which they call a sect, so serve I the God of our fathers, believing all things which are according to the law, and which are written in the prophets; 15 having hope toward God, which these also themselves look for, that there shall be a resurrection both of the just and unjust." (ASV); And at Acts 24:1-9, "Festus therefore, having come into the province, after three days went up to Jerusalem from Caesarea. 2 And the chief priests and the principal men of the Jews informed him against Paul; and they besought him, 3 asking a favor against him, that he would send for him to Jerusalem; laying a plot to kill him on the way. 4 Howbeit Festus answered, that Paul was kept in charge at Caesarea, and that he himself was about to depart [thither] shortly. 5 Let them therefore, saith he, that are of power among you go down with me, and if there is anything amiss in the man, let them accuse him. 6 And when he had tarried among them not more than eight or ten days, he went down unto Caesarea; and on the morrow he sat on the judgment-seat, and commanded Paul to be brought. 7 And when he was come, the Jews that had come down from Jerusalem stood round about him, bringing against him many and grievous charges which they could not prove; 8 while Paul said in his defense, Neither against the law of the Jews, nor against the temple, nor against Caesar, have I sinned at all. 9 But Festus, desiring to gain favor with the Jews, answered Paul and said, Wilt thou go up to Jerusalem, and there be judged of these things before me?" (ASV). So should true Christians be surprised when they are falsely accused, of course not at the Devil maneuvers those he has already ensnared to do his dirty work as shown at Ephesians 6:12, "For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual [hosts] of wickedness in the heavenly [places]. " (ASV).
Therefore, all true footstep followers of the lamb, Jesus, should be ready to answer false accusers as shown at 1 Peter 3:15-18, "but sanctify in your hearts Christ as Lord: [being] ready always to give answer to every man that asketh you a reason concerning the hope that is in you, yet with meekness and fear: 16 having a good conscience; that, wherein ye are spoken against, they may be put to shame who revile your good manner of life in Christ. 17 For it is better, if the will of God should so will, that ye suffer for well-doing than for evil-doing." (ASV). Remember that the Apostle Paul foretold the end times would be difficult at 2 Timothy 3:1-3, "But know this, that in the last days grievous times shall come. 2 For men shall be lovers of self, lovers of money, boastful, haughty, railers, disobedient to parents, unthankful, unholy, 3 without natural affection, implacable, slanderers, without self-control, fierce, no lovers of good," (ASV).
Therefore true followers of Jesus (Yeshua) Christ will be subject to attack and false accusations by those controlled by Satan; in fact, this type of action will be an identifying feature of those mentioned at 2 Timothy 3:1-3, previously quoted. This is vividly shown at Mark 14:55-59, "Now the chief priests and the whole council sought witness against Jesus to put him to death; and found it not. 56 For many bare false witness against him, and their witness agreed not together. 57 And there stood up certain, and bare false witness against him, saying, 58 We heard him say, I will destroy this temple that is made with hands, and in three days I will build another made without hands. 59 And not even so did their witness agree together." (ASV). When this occurred to the savior of true Christians, the Son of God (YHWH), Jesus (Yeshua); so sure it will also occur to his true followers. In fact, the identifying feature of true Christians will be they will be subject to false accusations and persecution as testified to a 2 Timothy 3:12-13, "Yea, and all that would live godly in Christ Jesus shall suffer persecution. 13 But evil men and impostors shall wax worse and worse, deceiving and being deceived." (ASV). Remember, what occurred to Stephen a disciple of Jesus (Yeshua) our savior as recorded at Acts 7:58-60, "and they cast him out of the city, and stoned him: and the witnesses laid down their garments at the feet of a young man named Saul. 59 And they stoned Stephen, calling upon [the Lord], and saying, Lord Jesus, receive my spirit. 60 And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep." (ASV). This has always been the way of Satan and those who he has gained the mastery over as testified to at Psalms 27:12, "Deliver me not over unto the will of mine adversaries: For false witnesses are risen up against me, And such as breathe out cruelty." (ASV).
Remember, the first century true Christians suffered for Christ, not for any misdeeds, but for being who they were.
Now to know the truth, go to:
1) http://religioustruths.forumsland.com/
2) http://www.network54.com/Forum/403209/
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Your Friend in Christ Iris89
Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth."Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today!

LEARN MORE AT WWW.JW.ORG

**Admin** Tue May 24, 2016 1:45 pm

COMBINATION OF THE SCRIPTURE OF THE DAY AND THE RARE FRUIT TREES AND VEGETABLES. With the Scripture of the Day first.
SCRIPTURE OF THE DAY [VOL. 142A]

As far as the east is from the west, so far hath he removed our transgressions from us. Psalms 103:12, [authorized King James Bible; AV]

However as shown at Isaiah 1:16 - 20, [AV] Almighty God (YHWH) will wipe away the sins of those loving him, “Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; 17 Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. 18 Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. 19 If ye be willing and obedient, ye shall eat the good of the land: 20 But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken it.” Thus it is imperative to strive to bring our lives in harmony with his will as detailed in His book of guidance, the Bible.

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Your Friend in Christ Iris89

Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth. "Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today, and go to WWW.JW.ORG!

THE RARE FRUIT TREES AND VEGETABLES:

Here is a Commentary on Bountiful Trees and Vegetables God (YHWH) has provided for mankind, specifically the Malvaviscus arboreus,

The sweet nectar from the base of the blooms. Its red fruits are edible raw or cooked, and has a somewhat mealy texture, and tastes a bit like an apple. I was very young, but I remember that they tasted very yummy! Oh how I wish I could reach into this picture, and taste the fruit again. :)

Malvaviscus arboreus is native to a region stretching from Mexico through Central America to Columbia. It has made itself at home in Florida and is naturalized in many areas of central and south Florida and in other parts of the subtropical world. The official common name is Flor de santos, Sleeping hibiscus, Manzanilla, Turk’s Turban, Scotchman’s Purse and Mexican Apple. It is a pretty and edible shrub (not to be confused by Malvaviscus drummondii) growing to eight foot tall by six foot wide. The oval green leaves are simple, alternate, and have three shallow lobes and serrated margins. Leaf venation is palmate, a clue to mallow family ancestry. Flowers high in antioxidants; seeds are high in protein and starch; leaves high in minerals; fruit high in vitamin C.

The petals of each flower open only slightly giving the flower a tubular shape like a Turk’s turban or umbrella. These edible flowers can not only be eaten, or used as a garnish, but also are made into a decoction, it is said to be good for the digestive tract and female problems. The bright red flowers are pendulous and last for several days. The petals do not flare back like Hibiscus, but remain swirled around the pistil. This gives the impression that the flowers never open, and hence the common name of Sleeping Hibiscus. There is a pale pink color-form that is not as showy. Flowers and fruit make a good herbal tea, and the young leaves can be utilized as a culinary herb or salad herb. When the fruit is cooked down, it will produce a good jelly or syrup.
There are two distinct varieties and many online resources confuse the two. Variety arboreus is the one most commonly grown in Florida. Variety drummondii (most commonly grown in Texas) apparently has broader fuzzy leaves and more erect flowers. The plant often becomes vine like when grown in shady situations, sending out long stems that clamber over and up adjacent trees and bushes.
Hibiscus Green Tea
*sideshowbytheseashore*
Ingredients
1 gallon water
6 green tea bags
1 cup hibiscus flowers
1/2 cup sugar (more or less to taste)
Lime slices for serving
Dark Rum (optional)
Instructions
Bring water to a boil. Turn off the heat, add the tea bags and the flowers. Allow to cool to room temperature. Strain through a fine strainer into a pretty pitcher. (Be very careful not to wear your white cashmere when doing this – the tea will stain. I set my pitcher and strainer in the sink.) Stir in sugar until dissolved. Chill and serve garnished with a slice of lime and a shot of rum if you are feeling like that.
Hibiscus Lemon Balm Ice Pops
*tallgrasskitchen*
makes 5 – 2.5 oz popsicles
Ingredients
1/2 cup water
1/2 cup sugar
1 small bunch lemon balm
2 bags hibiscus tea
1 1/3 cups water
Instructions
Heat 1/2 cup water in small saucepan until almost boiling. Stir in 1/2 cup sugar until dissolved. Toss in lemon balm, and let steep for at least 30 minutes. Strain syrup to remove lemon balm. Boil 1 1/3 cups water. Steep tea bags for at least 30 minutes. Remove tea bags. Combine tea and simple syrup. Pour into ice pop molds and freeze until solid. [sourc - retrieved from https://zoom50.wordpress.com/2011/07/31/flor-de-santossleeping-hibiscusmalvaviscus-arboreus/ on 8/11/2015]

In Genesis 1:11-13, "And God said, Let the earth put forth grass, herbs yielding seed, and fruit-trees bearing fruit after their kind, wherein is the seed thereof, upon the earth: and it was so. 12 And the earth brought forth grass, herbs yielding seed after their kind, and trees bearing fruit, wherein is the seed thereof, after their kind: and God saw that it was good. 13 And there was evening and there was morning, a third day. (American Standard Version, ASV)[for more details, go to www.jw.org].

To view this plant, go to, https://zoom50.wordpress.com/2011/07/31/flor-de-santossleeping-hibiscusmalvaviscus-arboreus/

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Your Friend in Christ Iris89

Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth. "Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today, and go to www.jw.org!

**Admin** Wed May 25, 2016 12:09 pm

COMBINATION OF[1] THE SCRIPTURE OF THE DAY AND [2] DISCOURSE ON REVELATION 22:12-13:. With the Scripture of the Day first.
[1] SCRIPTURE OF THE DAY [VOL. 143A]

Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools. Ecclesiastes 7:9, [authorized King James Bible; AV]

Almighty God’S (YHWH’S) as found in the Bible makes it clear that all mankind lacks perfection an sins. This is made abundantly clear st Ecclesiastes 7:20 - 22, [AV] “For there is not a just man upon earth, that doeth good, and sinneth not.21 Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee:22 For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others.” Yes, we need His forgiveness to be counted worthy to live in His Kingdom that Jesus (Yeshua) taught all to pray for at Matthew 6:9 – 10, [AV] “After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. 10 Thy kingdom come. Thy will be done in earth, as it is in heaven.”

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Your Friend in Christ Iris89

Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth. "Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today, and go to WWW.JW.ORG!

[2] DISCOURSE ON REVELATION 22:12-13:

INTRODUCTION:

Let’s first look at the two scriptures in several different Bible versions/translations:

“12 And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.
13 I am Alpha and Omega, the beginning and the end, the first and the last.” (Revelation 22:12-13 AV – Authorized King James Version)

“12 Behold, I come quickly; and my reward is with me, to render to each man according as his work is.
13 I am the Alpha and the Omega, the first and the last, the beginning and the end.” .” (Revelation 22:12-13 ASV – American Standard Version of 1901)

“12 Lo! I come speedily, and my reward is with me, to render unto each one as, his, work is.
13 I, am the A and the Z, the First and the Last, the Beginning and the End.” (Revelation 22:12-13 Rothrham)

BIBLE ENCYCLOPEDIA ON REVELATION 22:12-13:

The International Standard Encyclopedia of the Bible says:

ALPHA AND OMEGA

al'-fa, o'-me-ga, o-me'-ga (Alpha and Omega = A and O):

The first and last letters of the Greek alphabet, hence, symbolically, "beginning and end"; in Revelation "The Eternal One" in Revelation 1:8 of the Father, in Revelation 21:6 and Revelation 22:13 of the Son. Compare Theodoret, Eusebius, Historia Ecclesiastica, iv. 8:

"We used alpha down to omega, i.e. all." A similar expression is found in Latin (Martial, v.26). Compare Aretas (Cramer's Catenae Graecae in New Testament) on Revelation 1:8 and Tertullian (Monog, 5): "So also two Greek letters, the first and last, did the Lord put on Himself, symbols of the beginning and the end meeting in Him, in order that just as alpha rolls on to omega and omega returns again to alpha, so He might show that both the evolution of the beginning to the end is in Him and again the return of the end to the beginning." Cyprian, Testim, ii.1; vi.22, iii.100, Paulinus of Nola Carm. xix.645; xxx.89; Prudentius, Cathem., ix.10-12. In Patristic and later literature the phrase is regularly applied to the Son. God blesses Israel from 'aleph to taw (Leviticus 26:3-13), but curses from waw to mem (Leviticus 26:14-43). So Abraham observed the whole law from 'aleph to taw. Consequently, "Alpha and Omega" may be a Greek rendering of the Hebrew phrase, which expressed among the later Jews the whole extent of a thing.

CONCLUSION:

In these two scriptures we are dealing with the symbolic meaning to the use of the first letter of the Koine Greek alphabet, Alpha, and the last letter, omega. As the International Bible Dictionary of the Bible states, it means the '‘beginning and end’ and shows how in Revelation 1:8 this phase is applied to the Father (YHWH) “6 And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. 7 Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. 8 I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.” (Revelation 1:6-8 AV). Here we note it says, “6 And hath made us kings and priests unto God and his Father” clearly here referring to two individuals, God the Father (YHWH), and his God the Son (Yeshua or YHWH saves) . The term Alpha and Omega in “8 I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.” Which is made clearer in the Rothrham Bible as “8 I, am, the A, and, the Z, saith the Lord,—the, God who Is, and who Was, and who is Coming, The Almighty.”
Clearly showing he has no beginning in keeping with “2 Before the mountains were brought forth, Or ever thou hadst formed the earth and the world, Even from everlasting to everlasting, thou art God.” (Revelation 1:8 ASV), which is quite different from how this same phrase is later used at Revelation 21:6 and 22:13 to apply to the Son, Jesus (Yeshua or YHWH saves) who had a beginning as shown by “ And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God;” (Revelation 3:14 AV); he was the first created thing with regard to all that was created.

To get a clear understanding of Revelation 22:13, we need to look at it in contest as follows:

“9 Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.
10 And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.
11 He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.
12 And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.
13 I am Alpha and Omega, the beginning and the end, the first and the last.
14 Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.
15 For without are dogs, and sorcerers, and sleepermongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.
16 I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.” (Revelation 22:9-16 AV)

We note that Jesus (Yeshua or YHWH saves) or one of his angels is quoted by the Apostle John as saying, “I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.” [these being the Angels he was given authority over to carry out his assignment at 1 Corinthians 15:27-28.]. Since Jesus (Yeshua or YHWH saves) had a beginning as shown “ And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God;” (Revelation 3:14 AV) and “15 Who is the image of the invisible God, the firstborn of every creature: 16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: 17 And he is before all things, and by him all things consist. 18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 19 For it pleased the Father that in him should all fulness dwell;” (1 Colossians 1:15-19 AV). Clearly Jesus (Yeshua or YHWH saves) is separate individual from his Father (YHWH) as the scripture states, “. 19 For it pleased the Father that in him should all fulness dwell;” which makes plain that his Father (YHWH) was pleased that “all fulness dwell” in his faithful Son. Also, the scripture brings out in what manner Alpha and Omega properly applies to the Son, Jesus (Yeshua or YHWH saves) when it states, “15 Who is the image of the invisible God, the firstborn of every creature: 16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: 17 And he is before all things, and by him all things consist.” Where it shows that after his creation by his Father (YHWH), he, Jesus (Yeshua or YHWH saves) worked along with his Father in creating all of the remainder of creation in the entire universe. His, the Son’s Alpha and Omega symbolic application is further made clear in “17 And he is before all things, and by him all things consist.” Thus he is the Alpha in the sense he helped create all else except himself and the Omega as his Father (YHWH) has given him immortality for being faithful, and this is made certain by “. 18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.”

So here we see a faithful Son, Jesus (Yeshua or YHWH saves) had been given authority over all by his Father (YHWH) with the “, it is manifest that he is excepted” exception of himself. This subjection to his Father (YHWH) is clearly shown by the faithful Son’s statements, “ Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.” (John 5:19 AV) and “ Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.” (John 14:28 AV).

Those denying that Jesus (Yeshua or YHWH saves) is not the faithful only begotten Son of Almighty God (YHWH) and not God (YHWH) are thus clearly committing blasphemy.

LEARN MORE ABOUT WHAT THE BIBLE REALLY SAYS AT https://www.jw.org/en/publications/books/bible-teach/

**Admin** Thu May 26, 2016 2:15 pm

COMBINATION OF [1] THE SCRIPTURE OF THE DAY AND [2] ESTER (HADASSAH) WAS A BRAVE WOMEN:. With the Scripture of the Day first.

[1] SCRIPTURE OF THE DAY [VOL. 144A]

The LORD hear thee in the day of trouble; the name of the God of Jacob defend thee; Psalms 19:14, [authorized King James Bible; AV]

This calling on the name of Almighty God (YHWH) is shown at Psalms 23:1 – 2, [AV] “The LORD is my shepherd; I shall not want. 2 He maketh me to lie down in green pastures: he leadeth me beside the still waters.. And the Psalmist goes on at Psalms 23:4, [AV] to state, “Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me.” Clearly showing that he was trusting in the Lord to protect him.

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Your Friend in Christ Iris89

Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth. "Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today, and go to WWW.JW.ORG!

[2] ESTER (HADASSAH) WAS A BRAVE WOMEN:

First, a little background on who Ester and Biblical events that transpired was before how she saved Almighty God’s (YHWH’s) people from being slaughtered in the Persian Empire 4 th. Century B.C. An encyclopedia states, “Esther is the eponymous heroine of the Book of Esther.
According to the Hebrew Bible, Esther was a Jewish queen of the Persian kingAhasuerus. Ahasuerus is traditionally identified with Xerxes I during the time of the Achaemenid empire. Her story is the basis for the celebration of Purim in Jewish tradition.
King Ahasuerus (Xerxes I Darius I ) held a 180-day feast in Susa(Shoushan). While in "high spirits" from the wine, he ordered his queen, Vashti, to appear before him and his guests to display her beauty. But when the attendants delivered the king's command to Queen Vashti, she refused to come. Furious at her refusal to obey, the king asked his wise men what should be done. One of them said that all the women in the empire would hear that "The King Ahasuerus commanded Vashti the queen to be brought in before him, but she came not." Then these women would despise their husbands, which would cause many problems in the kingdom. Therefore it would be prudent to depose Vashti.
Many beautiful maidens were then brought before the king in order that he might choose a successor to the unruly Vashti. The King chose Esther, an orphan daughter of a Benjamite named Abihail. Esther was originally named Hadassah, meaning myrtle. She had spent her life among the Jewish exiles in Persia, where she lived under the protection of her cousin Mordecai.[ When Cyrus gave permission for the exiles to return unto Jerusalem, she stayed with Mordecai.
Mordecai was the son of Jair, a Benjamite, who had been carried into captivity together with Jeconiah by Nebuchadnezzar, King of Babylon. Mordecai became chief minister of Ahasuerus and lived in the Persian capital of Susa. One day, while sitting at the gate of the king's palace, Mordecai overheard a plot of two eunuchs, Bigthan and Teresh, to kill the king. Having informed the king through Esther of the conspiracy, Mordecai brought about the execution of the two conspirators, and the event was recorded in the royal chronicles.
The grand vizier, Haman the Agagite, commanded Mordecai to do obeisance to him. Upon Mordecai's refusal to prostrate himself, Haman informed the king that the Jews were a useless and turbulent people and inclined to disloyalty, and he promised to pay 10,000 silver talents into the royal treasury for the permission to pillage and exterminate this alien race. The king then issued a proclamation ordering the confiscation of Jewish property and a general extermination of all the Jews within the empire.
Mordecai tore his robes and put ash on his head (signs of mourning or grieving) on hearing this news. Sheltered in the harem, Esther was unaware of the decree until Mordecai advised her of it through Hathach, one of the king's chamberlains. He informed her that she should not think that she would escape simply because she was in the palace. At the request of Esther, Mordecai instituted at Susa a general fast for three days.
Esther could not approach the king without being summoned, on pain of death, and the king had not summoned her in thirty days, implying that she may have fallen out of favor. Nevertheless, at the end of the three days, Esther dressed in her royal apparel and went before the king. When the king asked her what her request was, she invited the king and Haman to come to a banquet she had prepared. At the banquet they accepted her invitation to dine with her again on the following day. Haman, carried away by the joy that this honour gave him, issued orders for the erection of a gallows on which he purposed to hang the hated Mordecai.
But that night the king, being sleepless, ordered the chronicles of the nation to be read to him. Recalling that Mordecai had never been rewarded for his service in revealing the plot of the eunuchs, he asked Haman, the next day, to suggest a suitable reward for one "whom the king desired to honour". Thinking it was himself that the king had in mind, Haman suggested the use of the king's apparel and insignia. These the king ordered to be bestowed on Mordecai.
Only at the second dinner party, when the king was sufficiently beguiled by her charms, did Esther reveal for the first time her identity as a Jew, and accused Haman of the plot to destroy her and her people. The king ordered that Haman should be hanged on the gallows prepared for Mordecai, and, confiscating his property, bestowed it upon the intended victim. The king then appointed Mordecai as his prime minister, and issued a decree authorizing the Jews to defend themselves. [sourc - retrieved from https://en.wikipedia.org/wiki/Esther on 5/25/2016]
Now some background on Haman the Agagite, Haman (Also known as Haman the Agagite, or Haman the evil ) is the main antagonist in the Book of Esther, who, according to the Hebrew Bible, was avizier in the Persian empire under King Ahasuerus, traditionally identified as Xerxes I. As his name indicates, Haman was a descendant of Agag, the king of the Amalekites, a people who were wiped out in certain areas by King Saul and David. [sourc - retrieved from https://en.wikipedia.org/wiki/Agagite on 5/25/2016]

The Bible at Samuel 15:8, [AV] “And he took Agag the king of the Amalekites alive, and utterly destroyed all the people with the edge of the sword.” But King Saul failed to carry out Almighty God’S (YHWH’S ) command to completely destroy the Amalekites and all their belongings as shown at 1 Samuel 15:9, [AV] “But Saul and the people spared Agag, and the best of the sheep, and of the oxen, and of the fatlings, and the lambs, and all that was good, and would not utterly destroy them: but every thing that was vile and refuse, that they destroyed utterly.” This failure would come back to haunt God’s people in the Persian Empire many years later as the descendent of King Agag, Haman the Agagite, would later plot genocide against Almighty God (YHWH) then chosen people.
1Samuel 15:20, [AV] “ And Saul said unto Samuel, Yea, I have obeyed the voice of the LORD, and have gone the way which the LORD sent me, and have brought Agag the king of Amalek, and have utterly destroyed the Amalekites.” Except, however, King Agag, whose descendent almost committed genocide against the Jews.

Now who was Mordecai. Mordecai resided in Susa (Shushan or Shoushan),[1] the metropolis of Persia (now Iran). He adopted his cousin (Esther 2:7), Hadassah (Esther), an orphan child, whom he brought up as if she were his own daughter. When "young virgins" were sought, she was taken into the presence of King Ahasuerus and was made queen in the place of the exiled queen Vashti. Mordecai was referred to subsequently as one of those who "sat in the king's gate" to indicate his position of closeness to the king. While holding this office, he discovered a plot of the king's chamberlains Bigthan and Teresh to assassinate the king. Because of Mordecai's vigilance, the plot was foiled. His services to the king in this matter were duly recorded in the king's royal diary.
Haman the Agagite had been raised to the highest position at court. In spite of the king's decree that all should prostrate themselves before Haman, Mordecai refused to do so. Though the Hebrew Scriptures attest to Israelites or Jews bowing out of respect and submission (e.g. Gen. 33: 3; 2 Sam. 24:8), Haman was a descendant of the Amalekites, their ancient enemies (Esther 3:1; 1 Sam. 15:8).[2] Haman, stung by Mordecai's refusal, resolved to accomplish his death in a wholesale murder of the Jewish exiles throughout the Persian empire. Learning of Haman's scheme, Mordecai communicated with Queen Esther regarding it, and by her bold intervention the scheme was frustrated by distributing arms to the Jews of Susa and other Persian cities where they lived and clashed with Haman's militia, until the king rescinded the edict to murder the empire's Jews. Mordecai was raised to a high rank, donned in the royal gray cloak, and Haman was executed on gallows he had by anticipation erected for Mordecai. In memory of the deliverance thus wrought for them, the Jews to this day celebrate the feast of Purim or "Lots" because of the lots that were drawn by Haman to decide whom he would first murder among the Jewish elders in Persia.
The Biblical account ends: "And all the acts of his [king Ahasuerus'] power and of his might, and the declaration of the greatness of Mordecai, whereunto the king advanced him, are they not written in the book of the chronicles of the kings of Media and Persia? For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed." (Esther 10:2–3, KJV)

Thus as can be seen, Almighty God (YHWH) maneuvered events to enable the Jews to be saved by the courageous actions of Ester. He caused as shown at Ester 6:1 – 11, [AV] “On that night could not the king sleep, and he commanded to bring the book of records of the chronicles; and they were read before the king. 2 And it was found written, that Mordecai had told of Bigthana and Teresh, two of the king’s chamberlains, the keepers of the door, who sought to lay hand on the king Ahasuerus. 3 And the king said, What honour and dignity hath been done to Mordecai for this? Then said the king’s servants that ministered unto him, There is nothing done for him. 4 And the king said, Who is in the court? Now Haman was come into the outward court of the king’s house, to speak unto the king to hang Mordecai on the gallows that he had prepared for him. 5 And the king’s servants said unto him, Behold, Haman standeth in the court. And the king said, Let him come in. 6 So Haman came in. And the king said unto him, What shall be done unto the man whom the king delighteth to honour? Now Haman thought in his heart, To whom would the king delight to do honour more than to myself? 7 And Haman answered the king, For the man whom the king delighteth to honour, 8 Let the royal apparel be brought which the king useth to wear, and the horse that the king rideth upon, and the crown royal which is set upon his head: 9 And let this apparel and horse be delivered to the hand of one of the king’s most noble princes, that they may array the man withal whom the king delighteth to honour, and bring him on horseback through the street of the city, and proclaim before him, Thus shall it be done to the man whom the king delighteth to honour. 10 Then the king said to Haman, Make haste, and take the apparel and the horse, as thou hast said, and do even so to Mordecai the Jew, that sitteth at the king’s gate: let nothing fail of all that thou hast spoken. 11 Then took Haman the apparel and the horse, and arrayed Mordecai, and brought him on horseback through the street of the city, and proclaimed before him, Thus shall it be done unto the man whom the king delighteth to honour.”

Shortly thereafter Ester started to discretely put into operation her plan to save her people. It was illegal for someone to approach the Persian King without being bidden and could cost one his life if the King did not hold out the golden scepter. However, in Ester’s case, he held out the golden scepter as recorded at Ester 5:1 – 6, [AV] “Now it came to pass on the third day, that Esther put on her royal apparel, and stood in the inner court of the king’s house, over against the king’s house: and the king sat upon his royal throne in the royal house, over against the gate of the house. 2 And it was so, when the king saw Esther the queen standing in the court, that she obtained favour in his sight: and the king held out to Esther the golden sceptre that was in his hand. So Esther drew near, and touched the top of the sceptre. 3 Then said the king unto her, What wilt thou, queen Esther? and what is thy request? it shall be even given thee to the half of the kingdom. 4 And Esther answered, If it seem good unto the king, let the king and Haman come this day unto the banquet that I have prepared for him. 5 Then the king said, Cause Haman to make haste, that he may do as Esther hath said. So the king and Haman came to the banquet that Esther had prepared. 6 And the king said unto Esther at the banquet of wine, What is thy petition? and it shall be granted thee: and what is thy request? even to the half of the kingdom it shall be performed. “

Ester could have immediately told her request, but she sought to maintain her husband’s dignity in keeping with per Proverbs 10:19, [AV] “In the multitude of words there wanteth not sin: but he that refraineth his lips is wise.” and to not give Haman an opportunity to mount a defense. To this end she prepared a second banquet per Ester 5:7 – 8, [AV] “Then answered Esther, and said, My petition and my request is; 8 If I have found favour in the sight of the king, and if it please the king to grant my petition, and to perform my request, let the king and Haman come to the banquet that I shall prepare for them, and I will do to morrow as the king hath said.” Here she let her petition to be known. Yes, patience is a rare quality, but Ester exercised it. And Ester 7:1 - 6, [AV] “So the king and Haman came to banquet with Esther the queen. 2 And the king said again unto Esther on the second day at the banquet of wine, What is thy petition, queen Esther? and it shall be granted thee: and what is thy request? and it shall be performed, even to the half of the kingdom. 3 Then Esther the queen answered and said, If I have found favour in thy sight, O king, and if it please the king, let my life be given me at my petition, and my people at my request: 4 For we are sold, I and my people, to be destroyed, to be slain, and to perish. But if we had been sold for bondmen and bondwomen, I had held my tongue, although the enemy could not countervail the king’s damage. 5 Then the king Ahasuerus answered and said unto Esther the queen, Who is he, and where is he, that durst presume in his heart to do so? 6 And Esther said, The adversary and enemy is this wicked Haman. Then Haman was afraid before the king and the queen.” And Haman’s next actions in an attempt to save himself only infuriated the king more per Ester 7:8 - , [AV] “And the king arising from the banquet of wine in his wrath went into the palace garden: and Haman stood up to make request for his life to Esther the queen; for he saw that there was evil determined against him by the king. 8 Then the king returned out of the palace garden into the place of the banquet of wine; and Haman was fallen upon the bed whereon Esther was. Then said the king, Will he force the queen also before me in the house? As the word went out of the king’s mouth, they covered Haman’s face. 9 And Harbonah, one of the chamberlains, said before the king, Behold also, the gallows fifty cubits high, which Haman had made for Mordecai, who had spoken good for the king, standeth in the house of Haman. Then the king said, Hang him thereon. 10 So they hanged Haman on the gallows that he had prepared for Mordecai. Then was the king’s wrath pacified.”

However, that was NOT the end of the matter as a royal decree could not be annulled, but Mordecai came up with a solution per Ester 8:3 - 14, [AV] “And Esther spake yet again before the king, and fell down at his feet, and besought him with tears to put away the mischief of Haman the Agagite, and his device that he had devised against the Jews. 4 Then the king held out the golden sceptre toward Esther. So Esther arose, and stood before the king, 5 And said, If it please the king, and if I have found favour in his sight, and the thing seem right before the king, and I be pleasing in his eyes, let it be written to reverse the letters devised by Haman the son of Hammedatha the Agagite, which he wrote to destroy the Jews which are in all the king’s provinces: 6 For how can I endure to see the evil that shall come unto my people? or how can I endure to see the destruction of my kindred? 7 Then the king Ahasuerus said unto Esther the queen and to Mordecai the Jew, Behold, I have given Esther the house of Haman, and him they have hanged upon the gallows, because he laid his hand upon the Jews. 8 Write ye also for the Jews, as it liketh you, in the king’s name, and seal it with the king’s ring: for the writing which is written in the king’s name, and sealed with the king’s ring, may no man reverse. 9 Then were the king’s scribes called at that time in the third month, that is, the month Sivan, on the three and twentieth day thereof; and it was written according to all that Mordecai commanded unto the Jews, and to the lieutenants, and the deputies and rulers of the provinces which are from India unto Ethiopia, an hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language. 10 And he wrote in the king Ahasuerus’ name, and sealed it with the king’s ring, and sent letters by posts on horseback, and riders on mules, camels, and young dromedaries: 11 Wherein the king granted the Jews which were in every city to gather themselves together, and to stand for their life, to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them, both little ones and women, and to take the spoil of them for a prey, 12 Upon one day in all the provinces of king Ahasuerus, namely, upon the thirteenth day of the twelfth month, which is the month Adar. 13 The copy of the writing for a commandment to be given in every province was published unto all people, and that the Jews should be ready against that day to avenge themselves on their enemies. 14 So the posts that rode upon mules and camels went out, being hastened and pressed on by the king’s commandment. And the decree was given at Shushan the palace.”

CONCLUSION:

ITEM ONE, This historical event is celebrated even today by the Jews and is known as Purim. Purim (/?p??r?m/; Hebrew: ???????? (help•info) Pûrîm "lots", from the word ???pur, related to Akkadian: p?ru) is a Jewish holiday that commemorates the saving of the Jewish people from Haman, who was planning to kill all the Jews. This took place in the ancient Persian Empire. The story is recorded in theBiblical Book of Esther (Megillat Ester in Hebrew). [sourc - retrieved from https://en.wikipedia.org/wiki/Purim on 5/ 25/2016]

ITEM TWO, Some critics say the book is not authentic as Almighty God (YHWH) nowhere appear in it, but this was because Mordecai wanted it to survive. It was obviously a part of the royal records of this empire, and its author showed intimate knowledge of Persian royalty, architecture, and customs of the time.

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**Admin** Fri May 27, 2016 2:34 pm

COMBINATION OF [1] THE SCRIPTURE OF THE DAY AND [2] BY A JEWISH SCHOLAR ON REVELATION 1:8. With the Scripture of the Day first.
[1] SCRIPTURE OF THE DAY [VOL. 145A]

My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring? Psalms 22:1, [authorized King James Bible; AV]

This prophecy was with respect the future coming of Jesus (Yeshua) and what would transpire to him and this is made even more sure by Psalms 22:18 – 19, [AV] “They part my garments among them, and cast lots upon my vesture. 19 But be not thou far from me, O LORD: O my strength, haste thee to help me.” This prophecy was written about 460 B.C. long before Christ arrival, and the fulfillment was clearly shown at Matthew 27:35, [AV] “And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.” And Mark 15:34, [AV] “And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?” shows the fulfillment of Psalms 22:1.

TO LEARN MORE ABOUT RELIGION AND THE BIBLE, GO TO,

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Your Friend in Christ Iris89

Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth. "Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today, and go to WWW.JW.ORG!

[2] BY A JEWISH SCHOLAR ON REVELATION 1:8:

I am the Alpha and the Omega, says the Lord God, who is and who was and who is to come, the Almighty.

I decided to clarify this passage since so many forget what Yehoshua said in John 14:8-10. But first let’s look at another passage.

Revelation 1:1 The revelation of Yehoshua Moshiach, which God gave him to show to his servants what must soon take place; and he made it known by sending his angel to his servant John,

In the beginning of the Book of Revelation we read that God gave Yehoshua Ha’Moshiach a Revelation which Yehoshua gave to John. So we understand that Yehoshua is giving and telling John what God told Yehoshua, to get a better understanding of this read John 12:49.

So why did Yehoshua say “I am the Alpha and Omega”? Well let me ask you how do you know it was Yehoshua who said it and not The Father who said it through Yehoshua?

John 14:8-10 Philip said to him, Lord, show us the Father, and we shall be satisfied. Yehoshua said to him, Have I been with you so long, and yet you do not know me, Philip? He who has seen me has seen the Father; how can you say, `Show us the Father'? Do you not believe that I am in the Father and the Father in me? The words that I say to you I do not speak on my own authority; but the Father who dwells in me does his works.

I mad it in red where the Father speaks “through” the Son, and yet the Apostles would have thoughts Yehoshua said it if he wouldn’t tell them that The Father spoke “through” him, for the Father is in Yehoshua.

But look it says in Revelation 1:8 that “Lord God” said it. Oh yea? Well look in John where I made it in blue, it says “Yehoshua said” also, but yet the Father spoke “through” him. And how do you know Yehoshua was not repeating what The Father (The Only True God according to Yehoshua; John 17:3) told him to say?

What was said in Revelation 1:8 goes for everywhere else in the book of Revelation, the Father speaks through the Son, and the Son speaks for himself, it’s hard to understand what is going on in the book of Revelation since we were not there to see it for ourselves, and remember it was a vision.

Now since we are on this topic, let’s look at some other scriptures in the book of Revelation.

Revelation 3:2 Awake, and strengthen what remains and is on the point of death, for I have not found your works perfect in the sight of the God of me.

Some of you may be puzzled why it does not say what it says above in your English Bible, that is because the translators are scared of what it says in the Greek, look for yourself by clicking here.

Notice that Yehoshua says “the God of me” in Revelation 3:2, The True God does not have a True God, people wake up.

Revelation 3:12 He who conquers, I will make him a pillar in the temple of my God; never shall he go out of it, and I will write on him the name of my God, and the name of the city of my God, the new Yerusalem which comes down from my God out of heaven, and my own new name.

Here we see Yehoshua speak of his God four times while in heaven in his glorified body.

You think this is the first time Yehoshua talks about his God? If you do then let’s look at another scripture.

John 20:17 Yehoshua said to her, Do not hold me, for I have not yet ascended to the Father; but go to my brethren and say to them, I am ascending to my Father and your Father, to my God and your God.

Here we see Yehoshua tell us that his God is our God and his Father is our Father, also read Hebrews 2:11-13. I have seen many Idolaters (those who claim Ha’Moshiach is God in flesh) say that Yehoshua said it because he was in the flesh. HELLO? What difference does it make if he said it in the flesh or in the spirit of if his flesh spoke by itself by some magical power or if his spirit spoke through the flesh? He said it, so OBEY IT!

Let’s look at what else Yehoshua said, and the reason I am going to give the two following scriptures is because Idolaters don’t have God and they will see death according to what Yehoshua and Apostle John said.

John 8:51 Truly, truly, I say to you, if any one keeps my word, he will never see death.

How many Idolaters (those who claim Ha’Moshiach is God in flesh) keep what Yehoshua said in John 17:3 and in John 20:17?

2nd John 9-11 Any one who goes ahead and does not abide in the doctrine of Moshiach does not have God; he who abides in the doctrine has both the Father and the Son. If any one comes to you and does not bring this doctrine, do not receive him into the house or give him any greeting; for he who greets him shares his wicked work.

How many Idolaters (those who claim Ha’Moshaich is God in flesh) keep what Yehoshua said in John 17:3 and in John 20:17?

I hope we now understand how dangerous it is to twist scriptures and to claim what the scriptures do not teach.

LEARN MORE AT WWW.JW.ORG

**Admin** Sat May 28, 2016 4:06 pm

COMBINATION OF THE SCRIPTURE OF THE DAY AND THE RARE FRUIT TREES AND VEGETABLES. With the Scripture of the Day first.
SCRIPTURE OF THE DAY [VOL. 146A]

My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring? Psalms 22:1, [authorized King James Bible; AV]

This prophecy was with respect the future coming of Jesus (Yeshua) and what would transpire to him and this is made even more sure by Psalms 22:18 – 19, [AV] “They part my garments among them, and cast lots upon my vesture. 19 But be not thou far from me, O LORD: O my strength, haste thee to help me.” This prophecy was written about 460 B.C. long before Christ arrival, and the fulfillment was clearly shown at Matthew 27:35, [AV] “And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.” And Mark 15:34, [AV] “And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?” shows the fulfillment of Psalms 22:1.

TO LEARN MORE ABOUT RELIGION AND THE BIBLE, GO TO,

1) http://iris89.conforums.com/

2) http://www.network54.com/Forum/403209/

3) http://religioustruths.lefora.com/

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5) http://religioustruths.forumsland.com/

6) http://religioustruthsbyiris.createmybb3.com/

7) https://religioustruths.forumotion.com/

To enjoy an online Bible study called “Follow the Christ” go to,http://www.network54.com/Forum/403209/thread/1417398076/last-1417398076/Digital+Book+On+18+Part+Follow+Christ+Bible+Study

Your Friend in Christ Iris89

Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth. "Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today, and go to WWW.JW.ORG!

THE RARE FRUIT TREES AND VEGETABLES;
Here is a Commentary on Bountiful Trees and Vegetables God (YHWH) has provided for mankind, specifically the Maprang, Bouea macrophylla (Bouea macrophylla Griff) is a tropical fruit tree native to Southeast Asia. The tree belongs to the family Anacardiaceae, and is related to the mango.
The evergreen tree grows to height of 25 meters. Its leaves are lanceolate to elliptic in shape (see: Leaf shape), and range from 13 to 45 cm (5 to 17 inches) long and from 5 to 7 cm (2 to 3 inches) wide.
The fruit (resembling a mango) are green in colour and mature to an orange/yellow. They grow to roughly 2 to 5 cm (0.7 to 1.9 inches) in diameter. The entire fruit, including its single seed, is edible. The fruit range from sweet to sour in flavour, and have a light smell of turpentine. (source - retrieved from http://en.wikipedia.org/wiki/Bouea_macrophylla on 1/21/2013)
In Genesis 1:11-13, "And God said, Let the earth put forth grass, herbs yielding seed, and fruit-trees bearing fruit after their kind, wherein is the seed thereof, upon the earth: and it was so. 12 And the earth brought forth grass, herbs yielding seed after their kind, and trees bearing fruit, wherein is the seed thereof, after their kind: and God saw that it was good. 13 And there was evening and there was morning, a third day. (American Standard Version, ASV)[for more details, go to www.jw.org].

Pictures of this fruit and the tree can be seen at, https://www.google.com/search?q=bouea+gandaria&hl=en&client=firefox-a&hs=gTe&tbo=u&rls=org.mozilla:en-US:official&tbm=isch&source=univ&sa=X&ei=4FH9UNHwFsiM0QGWooCgBw&ved=0CDMQsAQ&biw=1152&bih=720

How this tree and other plants absorb water from the ground. Plants have developed an effective system to absorb, translocate, store, and utilize water. Plants contain a vast network of conduits, which consists of xylem and phloem tissues. These conducting tissues start in the roots and continue up through the trunks of trees, into the branches and then into every leaf. Phloem tissue is made of living elongated cells that are connected to one another and responsible for translocating nutrients and sugars (carbohydrates), which are produced by leaves for energy and growth. The xylem is also composed of elongated cells but once the cells are formed, they die. The walls of the xylem cells still remain intact and serve as an excellent peipline to transport water from the roots to the leaves.

The main driving force of water uptake and transport into a plant is transpiration of water from leaves through specialized openings called stomata. Heat from the sun causes the water to evaporate, setting this ‘water chain’ in motion. The evaporation creates a negative water vapor pressure. Water is pulled into the leaf to replace the water that has transpired from the leaf. This pulling of water, or tension, occurs in the xylem of the leaf. Since the xylem is a continuous water column that extends from the leaf to the roots, this negative water pressure extends into the roots and results in water uptake from the soil. [adapted from: http://www.scientificamerican.com/article.cfm?id=follow-up-how-do-trees-ca ]

Clearly this clever water transport system shows a superior intelligence of the Creator (YHWH).

Now to know the truth, go to:

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Your Friend in Christ Iris89

Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth."Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today, and go to www.jw.org!

**Admin** Sun May 29, 2016 8:51 am

COMBINATION OF [1] THE SCRIPTURE OF THE DAY AND [2] THE WORKING OF IRON AND BRASS WAS KNOWN TO THE PRE-FLOOD ANCIENTS AND USED IN THE CONSTRUCTION OF NOAH’S ARC. With the Scripture of the Day first.
[1] SCRIPTURE OF THE DAY [VOL. 147A]

As far as the east is from the west, so far hath he removed our transgressions from us. Psalms 103:12, [authorized King James Bible; AV]

However as shown at Isaiah 1:16 - 20, [AV] Almighty God (YHWH) will wipe away the sins of those loving him, “Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; 17 Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. 18 Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. 19 If ye be willing and obedient, ye shall eat the good of the land: 20 But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken it.” Thus it is imperative to strive to bring our lives in harmony with his will as detailed in His book of guidance, the Bible.
TO LEARN MORE ABOUT RELIGION AND THE BIBLE, GO TO,

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2) http://www.network54.com/Forum/403209/

3) http://religioustruths.lefora.com/

4) http://religioustruths.boardhost.com/

5) http://religioustruths.forumsland.com/

6) http://religioustruthsbyiris.createmybb3.com/

7) https://religioustruths.forumotion.com/

To enjoy an online Bible study called “Follow the Christ” go to,http://www.network54.com/Forum/403209/thread/1417398076/last-1417398076/Digital+Book+On+18+Part+Follow+Christ+Bible+Study

Your Friend in Christ Iris89

Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth. "Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today, and go to WWW.JW.ORG!

[2] THE WORKING OF IRON AND BRASS WAS KNOWN TO THE PRE-FLOOD ANCIENTS AND USED IN THE CONSTRUCTION OF NOAH’S ARC.

THE Bible says at Genesis 4:22, [authorized King James Bible; AV] says, “ And Zillah, she also bare Tubalcain, an instructer of every artificer in brass and iron: and the sister of Tubalcain was Naamah.” This is very interesting, since after the flood of Noah’s day, it was many centuries before humans were working with brass and iron, materials that Tubalcain worked with before the flood that were used in the construction of Noah’s arc as shown by its recent probable re-finding. Let’s review a recent claim on that subject.

Noah’s Ark Has Been Found. Why Are They Keeping Us In The Dark?

May 20, 2016 Tiffany Landis

I’m often amazed at our lack of knowledge about history. Ordinary people are hungry for this information, yet the organizations responsible to disseminate these facts seem to have an agenda to keep us in the dark. This is especially true when it comes to our ancient human history.
I won’t hold you in suspense with this article: The Ark of Noah has been found. It’s real. I’ll describe the evidence in some detail and end with the historical and religious implications.

How It Was Discovered
In 1959, Turkish army captain Llhan Durupinar discovered an unusual shape while examining aerial photographs of his country. The smooth shape, larger than a football field, stood out from the rough and rocky terrain at an altitude of 6,300 feet near the Turkish border with Iran.

Capt. Durupinar was familiar with the biblical accounts of the Ark and its association with Mount Ararat in Turkey, but he was reluctant to jump to any conclusions. The region was very remote, yet it was inhabited with small villages. No previous reports of an object this odd had been made before. So he forwarded the photographic negative to a famous aerial photography expert named Dr. Brandenburger, at Ohio State University.
Brandenburger was responsible for discovering the Cuban missile bases during the Kennedy era from reconnaissance photos, and after carefully studying the photo, he concluded: “I have no doubt at all, that this object is a ship. In my entire career, I have never seen an object like this on a stereo photo.”

In 1960 the picture [above] was published in LIFE magazine under the heading of Noahs Ark? That same year a group of Americans accompanied Capt. Durupinar to the site for a day and a half. They were expecting to find artifacts on the surface or something that would be unquestionably related to a ship of some kind. They did some digging in the area but found nothing conclusive and announced to the anxiously waiting world that it appeared to be a natural formation.
Most of the global media turned away from the find and it became a non-story.

In 1977 Ron Wyatt visited the site. Obtaining official permission, Ron and others conducted more thorough research over a period of several years. They used metal detection surveys, subsurface radar scans, and chemical analysis — real science — and their findings were startling. The evidence was undeniable. This was the Ark of Noah.

The first part of the survey was to examine the object and take its measurements. The shape looked like hull of a ship. One end was pointed as you would expect from bow [below: D] and the opposite end was blunt like a stern. The distance from bow to stern was 515 feet, or exactly 300 Egyptian cubits. The average width was 50 cubits. These were the exact measurements mentioned in the Bible.

On the starboard side (right) near the stern there were four vertical bulges protruding from the mud [B], at regular intervals, that were determined to be the “ribs” of the hull [see below]. Opposite to these, on the port side, a single rib [A] protrudes from the mud. You can see its curved shape very clearly. Surrounding it are more ribs, still largely buried in the mud, but visible upon close examination.
Remember that this object, if it is the Ark, is extremely old. The wood has been petrified. Organic matter has been replaced by minerals from the earth. Only the shapes and traces of the original wood remain. Perhaps this is why the expedition in 1960 was disappointed. They anticipated finding and retrieving chucks of wood, long since eroded.
From the position of the object in the middle of an obvious mud flow, it is obvious that the object slid down more than a mile from its original location. Geologists believe it was originally over 1000 feet higher in the mountain and encased in a shell of hardened mud. They think that an earthquake in 1948 cracked the mud shell and revealed the structure. This is confirmed by stories from the surrounding villagers who tell of its “sudden appearance” around that time.

Biblical accounts of the Ark describe it as having as many as six levels. The assumed shape of the Ark seems consistent with the bulge [C] in the middle of the object. In fact, as we will soon learn, radar scans of the structure suggest that this bulge is the collapsed debris of these levels.
Although most people think of the Ark as being rectangular, that only applies to the top decks. The sleek shape of the hull is necessary to enable the huge ship to remain stable in the water and survive tremendous waves.

The human eye needs to see reflected light to recognize an object. To visualize what remains below the earth, scientists use microwaves which can penetrate the ground and bounce back when they hit something solid. This technique is commonly used to locate oil and other minerals. Called Ground Penetrating Radar (GPR), the apparatus us made from an antenna that transmits, then listens to receive the “echo” and prints the result on a piece of paper. The delay and strength of this echo tell the geologists how solid and at what depth the objects are under the earth.
The team of geologists didn’t scan the entire object. Instead, they marked out lines that crossed the object with yellow tape. Then they dragged the antenna (about the size of a lawnmower) over the lines and watched the output on the paper recorder. When they got a strong “hit” — meaning there was something solid underneath — they would record the position on the tape [above]. Later, when they made a map of the object, the tape and the location of the “hits” they realized that there was indeed a structure underneath the mud.

The radar cans revealed this structure under the mud. The symmetry and logical placement of these objects shows that this is unmistakably a man made structure, most likely the Ark of Noah.
Using the GPR, Ron Wyatt discovered an open cavity on the starboard side. He used an improvised drill to make core sample inside this cavity and retrieved several very interesting objects. Found, by what turned out to be petrified animal dung, then a petrified antler and lastly a piece of cat hair.

Perhaps the most significant find from the Ark itself is a piece of petrified wood. When this was first found it appeared to be a large beam. But upon closer examination it is actually three pieces of plank that have been laminated together with some kind of organic glue! This is the same technology used in modern plywood. Lamination makes the total strength of the wood much greater than the combined strength of the pieces. This suggests a knowledge of construction far beyond anything we knew existed in the ancient world.
Tests by Galbraith Labs in Knoxville, Tennessee, showed the sample to contain over 0.7% organic carbon, consistent with fossilized wood. The specimen was once living matter.
Examination reveals the glue oozed from the layers. The outside of the wood appears to have been coated with bitumen.
Even more surprising were laboratory analyses which not only revealed that the petrified wood contained carbon (proving it was once wood) but there were iron nails embedded in the wood!

We like to imagine that humanity evolved in a neat sequence of eras, each named after the technology that was discovered. We have the Stone Age (where man developed arrows and stone tools), the Bronze Age (where metals were combined and heated to make tools and household items) and lastly the Iron Age (where iron and steel objects were made by heating iron ore and adding other material — like charcoal — to strengthen it). The Iron Age is usually placed at 1200-1000 BC, yet we have iron nails being used in this extremely old construction.

The most surprising find was discovered with sensitive metal detectors. The team located several strong “hits” that, when dug up, revealed large disc shaped rivets. From simple observation of the metal it was possible to see where the rivet had been hammered after being inserted through a hole. If rivets being used in ancient construction doesn’t impress you, this surely will.
An analysis of the metal used to make the rivets revealed that they were a combination of iron (8.38%), aluminum (8.35%) and titanium (1.59%). Remember these trace metals have survived petrification and so do not indicate the exact content in the original material.

We know the aluminum was incorporated in the metallic mixture because it does not exist in metallic form in nature. This implies an extremely advanced knowledge of metallurgy and engineering. Characteristics of an iron-aluminum alloy have been investigated in The Russian Chemical Bulletin (2005) and reveal that this alloy forms a thin film of aluminum oxide which protects the material from rust and corrosion. The addition of titanium would provide added strength. This seems to have worked. The rivets have survived from antiquity!

Several miles from the location of the Ark, huge stones were discovered, some standing upright while others lying on the ground. These stones, weighing many tons, have holes carved in them. Scientists have determined that they were anchors and the holes would have been their attachment to a ship with hemp rope.

Often these stones will have crosses carved in them, from centuries ago when pilgrims made the journey to visit the Ark. Yes, the Ark was well known in the Middle Ages and even before. And its location was recorded in many historical documents.

The Gilgamesh Epic (650 BC) gives Mt. Nisir as the landing place of the Ark. The local name for the town where the Ark was found is Nasar.
The annals of Ashurnasurpal II of Assyria (833-859 BC) places it south of the Zab river (correct).
Theophilus of Antioch (115-185 AD) said the Ark could be seen in his day in the Arabian mountains. Later Church Fathers also mention the Ark as late as the mid 7th century.
In the 13th century, Willam, a traveler, stated for the first time that Mt. Masis was the Ark location (present-day Mt. Ararat).
Ptolemy’s Geographia (1548) mentions the mountains of Armenia as the place of landing. So does the traveler Nicolas de Nicolay (1558).
Pilgrims to the site would gather bits and pieces of the petrified wood which would be used as charms to ward off evil. When they encountered the anchors, they had no doubt about their association with the Ark. They often carved one big cross to represent Noah and smaller crosses representing his family.
The huge anchors would have been suspended from the keel of the ship. This was a common practice among ancient mariners to stabilize a heavy ship and ensure that the bow is always facing the on-coming waves. A “top heavy” ship, such as the Ark, could easily be capsized by a wave approaching from the side. This is yet further proof that Noah’s Ark was a reality and that it has indeed been found in Turkey. [sourc - retrieved from http://thefactedz.com/noahs-ark-has-been-found-why-are-they-keeping-us-in-the-dark/11/ on 5/28/2016]

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**Admin** Sun May 29, 2016 9:51 pm

COMBINATION OF [1] THE SCRIPTURE OF THE DAY AND [2] THE REALITY ON ISAIAH 41:4. With the Scripture of the Day first.
[1] SCRIPTURE OF THE DAY [VOL. 148A]

For we know that the whole creation groaneth and travaileth in pain together until now. Romans 8:22, [authorized King James Bible; AV]

Yes, things on earth are NOT getting better, but only going down in a continuous downward spiral. Of course, this eventuality was foretold long ago by the Apostle Matthew when he wrote at Matthew 24:8 – 12, [AV] “All these are the beginning of sorrows. 9 Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name’s sake. 10 And then shall many be offended, and shall betray one another, and shall hate one another. 11 And many false prophets shall rise, and shall deceive many. 12 And because iniquity shall abound, the love of many shall wax cold.” For example the use of illegal drugs is increasing and more youths are committing crimes of ever more grave types, and the political scene is getting worse in many diverse countries, and there is no peace in the world as it is in great turmoil with entities that claim a religious reason such as ISIS and Al Queda.

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Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth. "Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today, and go to WWW.JW.ORG!

[2] THE REALITY ON ISAIAH 41:4:

Isaiah 41:4 Who has performed and accomplished it, Calling forth the generations from the beginning? I, the Lord, am the first, and with the last, I am He." [New American Standard Bible-Reference Edition by Moody Press, Chicago, a div. Of Moody Bible Institute; NASB-MP].

Some think this applies to Jesus (Yeshua), but it does not, it applies to his Father (YHWH) as clearly shown at Isaiah 44:6-8, 'Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last; and beside me there is no God. 7 And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them shew unto them. 8 Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any.." (AV); and at Isaiah 46:9-10, "Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, 10 Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: "; and Isaiah 43:10-11, "Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. 11 I, even I, am the LORD; and beside me there is no saviour." (AV); and many others.

But Isaiah 48:17-18, "Thus saith the LORD, thy Redeemer, the Holy One of Israel; I am the LORD thy God which teacheth thee to profit, which leadeth thee by the way that thou shouldest go. 18 O that thou hadst hearkened to my commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea:" (AV) clearly shows the Title, "Lord," being applied to Almighty God (YHWH). This is reaffirmed at Revelation 11:17, "Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.",(AV), yet there are those who attempt to twist the scriptures to serve the god of this system or world, and use scriptures such as Revelation 1:11, "Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea." (AV) , but fail to notice the critical difference "the first and the last" which rather than implying that Jesus (Yeshua) is Almighty God (YHWH) clearly show his as the first of Creation as does Revelation 3:14, "And unto the angel of the church of the Laodiceans F1 write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God;" (AV); Clearly they do not recognize the difference between "beginning and the ending" and "the first and the last."

Actually a lot of this confusion results from poor translation as clearly shown by the rendering of Revelation 1:11 in the New American Standard Bible-reference Edition by Moody Press, Chicago, a div. Of Moody Bible Institute; NASB-MP, "Saying, 'Write in a book what you see, and send it to the seven churches; To Ephesus and to Smyrna and to Pergamum and to Thyater and to Sardis and to Philadelphia and to Laodices." (NASB-MP); similar renderings are found in the American Standard Bible (ASB); the New World Translation (NWT); The Emphatic Dialogue; New Revised Standard Version (NRSV); the Westcott-Hort (1948 Reprint), and many more. Of particular interest is the rendering in the Douay-Rheims Catholic Bible, the following, "Saying: What thou seest, write in a book and send to the seven churches which are in Asia: to Ephesus and to Smyrna and to Pergamus and to Thyatira and to Sardis and to Philadelphia and to Laodicea.".

However, be not mislead by the trickery of men, but know this Psalms 83:18 says, "That men may know that thou, whose name alone is JEHOVAH, art the most high over all the earth." (AV). And the difference is drawn out at Acts 5:24-26, "Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow. 25 Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people. 26 Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned." (AV), where it clearly says, Acts 4:26, "The kings of the earth took their stand, And the rulers were gathered together Against the Lord, and against His Christ." (NASB-MP). Clearly showing here "Lord" applied to Almighty God (YHWH) and distinguishing him from his son the Christ, Jesus (Yeshua) as it showed them against both as distinct beings and not as one and the same.

So we can clearly see those being mislead by the god of this system, see 2 Corinthians 4:4, "In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." (AV), are liars like their leader as shown at John 8:44. They twist scripture and/or use poor translations to try and support their idolatry, instead of trying to understand the plain Truth of the Bible.

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**Admin** Mon May 30, 2016 2:49 pm

COMBINATION OF [1] THE SCRIPTURE OF THE DAY AND [2] THE 'TEXTUAL MECHANICS' OF EARLY JEWISH LXX/OG PAPYRI AND FRAGMENTS BY ROBERT A. KRAFT (UNIVERSITY OF PENNSYLVANIA)- PART 1. With the Scripture of the Day first.

[1] SCRIPTURE OF THE DAY [VOL. 149A]

And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Genesis 6:5, [authorized King James Bible; AV]

The Creator, Almighty God (YHWH), saw what was happening and for a moment even regretted that he had made humans as recorded at Genesis 6:6 -8, [AV] “And it repented the LORD that he had made man on the earth, and it grieved him at his heart. 7 And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them.” However one pre-flood man, Noah, found favor with the Lord per Genesis 6:8, [AV] “But Noah found grace in the eyes of the LORD.” Yes, he was an upright man, Genesis 6:9, [AV] “These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God.”

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Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth. "Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today, and go to WWW.JW.ORG!

[2] The 'Textual Mechanics' of Early Jewish LXX/OG Papyri and Fragments
By Robert A. Kraft (University of Pennsylvania)

[Most recently modified 11 July 2001]
[This is a greatly expanded and revised form of a paper first delivered in May 1998 (Hampton Court, Herefordshire England) to the conference on "The Bible as Book: The Transmission of the Greek Text" sponsored by the Van Kampen Foundation and The Scriptorium: Center for Christian Antiquities. A shorter form of the revised essay is scheduled to appear in the volume being prepared from that conference.]

[The images of MSS provided here are secondary and provisional in nature, mostly drawn from the referenced publications, and intended to help illustrate various aspects of the subject under examination. For a quick list of the fragments reviewed here (and others),
see Early Papyri and MSS for LXX/OG Study.

The following images are linked below [listed here for convenience; other links to be added]:

01. Qumran cave 4 LXXDeut 11 (2nd bce, parchment roll)
02. PRyl458 of Deut (2nd bce, papyrus roll),
03. Qumran cave7 Exod 28 (2nd/1st bce, papyrus roll),
04. Qumran cave4 Lev\a (2nd/1st bce, parchment roll),
05. Qumran cave7 EpJer (2nd/1st bce, papyrus roll),
05+. Qumran cave 7 frg 5 (unidentified controversial "Mark" frg, papyrus roll),
05+. Qumran cave7 frg 8 (unidentified),
06. PFouad266a [942] Gen (1st bce, papyrus roll),
07. Qumran cave4 Lev\b (1st bce, papyrus roll; tetragrammaton = IAW),
08. PFouad266b [848] Deut (1st bce, papyrus roll; Hebrew/Aramaic tetragrammaton),
09. PFouad266c [847] Deut (late 1st bce, papyrus roll),
10. Qumran cave4 paraphrase of Exod(?) (late 1st bce, papyrus roll),
11. Qumran cave4 unidentified Greek (late 1st bce, parchment roll),
12. Qumran cave4 Num 3-4 (turn of the era, parchment roll),
13. Nahal Hever Minor Prophets (hand A), with example of paleo-Hebrew tetragrammaton and hand B (turn of the era, parchment roll),
14. POxy3522 of Job 42 (1st ce, papyrus roll; paleo-Hebrew tetragrammaton), see also the black and white image,
15. POxy4443 of Esther (1st/2nd ce, papyrus roll), see also the black and white image,
16. PFouad 203 prayer/amulet? [no image yet]
17. PYale1 of Gen 14, recto, and verso (2nd ce, papyrus codex; number 318 abbreviated),
18. PBodl5 of Pss 48-49 (2nd ce, parchment codex),
19. POxy656 of Gen (2nd/3rd ce, papyrus codex, problematic tetragrammaton),
20. POxy1007 of Gen (3rd ce, parchment codex),
21. POxy1166 of Gen 16 (3rd ce, papyrus roll),
22. PBerlin 17213 of Gen (3rd ce) [no image yet]
23. POxy1075 of Exod (3rd ce, papyrus roll; end of book),
24. Cairo ostrakon 215 of Judith (late 3rd ce) [no image yet]
25. PLitLond 202 of Gen (3rd/4th ce, papyrus codex) [no image yet]
26. PWien Rainer 18 of Pss (3rd/4th ce, parchment roll; Symmachus?) [no image yet]
27. PAlex 203 of Isa 48 (3rd/4th ce, papyrus roll?),
28. PHarris 31 of Ps 43 (3rd/4th ce, papyrus roll/amulet?),
29. POxy1225 of Lev 16 (early 4th ce, papyrus roll),
30. PLitLond 211 of Dan 1 Theodotion (early 4th ce, vellum roll) [no image yet]

[[under construction (additions from July 2001)]]
add 31. Goettingen # 967 Ezekiel-Daniel-Esther (about 200 ce, papyrus codex); ending of Daniel/Susanna, with subscriptio (PKoeln Theol 37v, p.196)
add 32. POxy4442 Exodus [first side] (early 3rd ce, papyrus codex); [other side]
add 33. PVindobGr 29828+29456 Jannes and Jambres (early 3rd ce, papyrus roll [reused], nomina sacra uncontracted) [vh1068]
add 34. PMich 4925 Jannes and Jambres (early 3rd ce, papyrus roll [reused]) [BASP 16 (1979) 114]
add 35. PChBeat 16 Jannes and Jambres (4th ce, papyrus codex, odd nomina sacra) [Pietersma]
add 36. POxy1173+1356+1207+2158+ Philo (3rd ce, papyrus codex) [vh696]
add 37. PAntin 8 Prov-Wisd-Eccl (3rd ce, papyrus codex) [#928 = vh254]
add 38. PAntin 9 Prov (3rd ce, papyrus codex) [#987 = vh252]
add 39. Freer Minor Prophets (late 3rd ce, papyrus codex) [vh284];
add 40. Berlin Genesis (late 3rd ce, papyrus codex) [#911 = vh004];
add 41. PLond Christ 5 (3-5th ce, liturgical codex) [vh921],
add 42. POxy2745 Hebrew onomasticon (3/4th ce, papyrus roll) [vh1158]
add 43. POxy2068 (4th ce, papyrus liturgical roll) [vh966]
add 44. PAntin 10 Ezek (4th ce, papyrus codex) [#988 = vh316]
add 45. PSorbonne 2250 Jer 17f & 46 (late 4th ce, papyrus codex; aberrent text) [#817 = vh308];
add 46. PRanier 4.5 Psalm 9 (5th ce, papyrus amulet?) [#2086 = vh105].
add 47. PBerlin 17035 Gen 36 Symmachus? (5/6th ce, parchment codex) [vh022];
add 48. PGiessen 13+19+22+26 Deut 24-29 (5/6th ce; parchment codex; possibly non-Christian provenance) [no image yet]

for additional images of scriptural and other (mostly Christian) fragments, see Wieland Willkur's links
Context and Overview

This study is very much "in process," and to view the larger picture (including images of manuscripts) as well as to see periodic supplements and updates the reader is referred to the author's World Wide Web Internet LXX/OG (CATSS) homepage.

The main sources cited below are abbreviated as follows:
Aland = Kurt Aland (ed), Repertorium der griechischen christlichen Papyri I: Biblische Papyri ... (Berlin/New York: de Gruyter, 1976).
DJD = Discoveries in the Judean Desert, the official publication series for the Dead Sea Scroll materials (Oxford Press).

Roberts (MSB) = Colin H. Roberts Manuscript, Society and Belief in Early Christian Egypt, The Schweich Lectures of the British Academy, 1977 (Oxford: Oxford University Press 1979)
Tov = his article in this volume; otherwise also "Scribal Practices and Physical Aspects of the Dead Sea Scrolls" in The Bible as Book: the Manuscript Tradition ed by John Sharpe III and Kimberly Van Kampen (British Library 1998) 9-33; The Text- Critical Use of the Septuagint in Biblical Research (Jerusalem: Simor 1997\2); and numerous other pertinent publications on scribal practices.

Treu = Kurt Treu, "The Significance of Greek for Jews in the Roman Empire," with an excursus on Jewish scriptural manuscripts/fragments, originally published as "Die Bedeutung des Griechischen f&u%;r die Juden im r&o%;mischen Reich," Kairos NF 15, Hft. 1/2 (1973), 123-144; translated by William Adler with Robert Kraft (1991) for Internet access.

Turner = E.G.Turner, Greek Manuscripts of the Ancient World, (Princeton University Press 1971); second edition revised and enlarged edited by P. J. Parsons (Bulletin Supplement 46, London: Institute of Classical Studies 1987).
Turner (Codex) = E.G.Turner, The Typology of the Early Codex (Philadelphia: University of Pennsylvania Press, 1977).
vh### = Joseph van Haelst, Catalogue des Papyrus Litte/raires Juifs et Chre/tiens (Paris: Sorbonne 1976).

The standard papyrological designations will be used, as listed also in vh, Aland, and elsewhere.

A major goal of this research is to explore more closely the preserved evidence from early Jewish biblical and related materials in Greek reflecting scribal habits and techniques in order to address questions about Greek Jewish developments, on the one hand, and the relationship between Greek Jewish "scribal culture" and early Christian literary practices on the other. My intuitions are that the continuities between "Jewish" and "Christian" will outweigh the discontinuities in such matters, but the thrust of earlier scholarship (with some exceptions) has not tended in that direction. Thus I have attempted to select and examine closely some 30 biblical and related Greek fragmentary manuscripts, all of which are either clearly Jewish in origin or have a reasonable claim to be so, with a view to building up a more carefully controlled set of criteria for addressing ambiguities in other, even more ambiguous (with regard to origin) materials. It will be clear from this evidence that there was a variegated "scribal culture" in pre-Christian Jewish circles (not unlike the situation in the non-Jewish Greek world!); how much of it may have carried over into "Christian" practices, and under what conditions, remain less clear, but hopefully will receive further light from this study.
My work on this topic in many ways parallels and supplements the research of my colleague, Emanuel Tov, who focuses even more than I have attempted on the significance of various "physical" characteristics (spacing, punctuation, etc.) for the ancient preparers and users of the texts. I also view my efforts as continuations of the suggestive but relatively little known study by the late Kurt Treu, in his essay mentioned below (which is readily available in English through the aforementioned Internet home page). That I am often critical of the conclusions of the late Colin Roberts on these subjects does not detract from my appreciation of and respect for his pioneering efforts as one of the papyrological giants of the 20th century, on whose shoulders we all must stand.
Setting the Scene

Among the 120 or so papyri and other early fragments of Greek Jewish scriptures ("LXX/OG") and related materials dated paleographically from the 4th century and earlier, we find more than a dozen that are clearly of Jewish origin, and another dozen or so for which this identification has also been strongly suggested.\1/ The vast majority of the remainder has been assumed to have been produced by Christian copyists, although the evidence is seldom unambiguously clear. This study attempts to reexamine the situation with a focus especially on details of format and presentation ("textual mechanics"), without any special attention to textcritical content.\2/
---
\1/I have not included several manuscripts listed by Treu as ambiguous but worth consideration when his reasons appear to be less "mechanical" than seem appropriate for this study. For example, he points out (142f) that since we have evidence for Jewish presence at such sites as Oxyrhynchos and Antinoopolis, it is not unreasonable to suppose that some of the Jewish Greek scriptural materials from those sites might be of Jewish origin, and he offers some textcritical observations in support (e.g. closer affinities to the surviving Hebrew text, "eccentric text"). From this textual basis, he expands his horizons further; see his notes on PAntin 8, 9, 10 [vh254, 252, 316]; PGiss 13... [vh58]; PSorbonne 2250 [vh308]; PBerlin 17035 [vh022]; Freer Minor Prophets [vh284]; Berlin Genesis [#911 = vh004]; Chester Beatty (etc.) Ezekiel-Daniel-Esther [#967 = vh315]; PRanier 4.5 [#2086 = vh105]. Probably POx 2745, a Hebrew onomasticon roll [vh1158] mentioned by Treu (144) should be added to my list; see also n.11 below on liturgical materials (e.g. POx 2068). A fresh look at the evidence from the early papyri (3rd ce) of Philo's works will also be in order at some point.

\2/The textcritical situation seems analogous to what the NT papyri have shown -- that the textual relationships prior to the imagined watershed of recensional activity in the 3rd and early 4th centuries ce are in many ways just as confused and confusing as afterwards. Of course, the materials from this early period, on rolls and early mini-codices, must be examined book by book (and sometimes even in smaller units within "books") rather than in generalized "text types," but even then clear patterns seldom emerge. Did we really expect clear patterns, given what we have learned from the Judean Desert discoveries as well as from other avenues of information about those textually tumultuous early times? For details, consult Emanuel Tov's Text-Critical Use of the Septuagint.
===
The basis for scholarly discussion of these materials in the past quarter century was established primarily by the publications of Treu's article and Roberts' Schweich Lectures (MSB). Treu attempted to view the early fragments in the larger framework of how Judaism adapted to, or perhaps reacted to the Greco-Roman world in which it existed and often flourished. While Treu did not ignore textual matters (see n.1 above), he was much more focused on the sorts of "physical" and immediately visible criteria that could reasonably be employed in attempting to identify "Jewish" scriptural materials. The appendix to his 1973 article presents a challenge to previous analyses, and sets the stage for subsequent discussion.

Roberts, in his attempt to extract information from the early papyri for reconstructing the development of Christianity in Egypt, shows sympathy for some of Treu's observations while at the same time defending aspects of the "older" approach, with its tendency to focus on early Christianity.\3/ Perhaps unwittingly, in his quest to identify characteristic "Christian" traits in the early manuscripts and fragments, Roberts actually opens some new lines of investigation applicable to the Jewish materials as well: especially suggestive are his comments about the "documentary" tendencies exhibited in some aspects of the presentation of early Christian materials (use of spacing, punctuation, enlarged letters, etc.), and his attempt to distinguish the resultant paleographical "style(s)" of his "Christian" witnesses from a more "elegant" literary approach in (some of) the clearly Jewish fragments.
---
\3/This was not a new interest for Roberts, as his pioneering early article on "The Christian Book and the Greek Papyri" (JTS 50 [1949] 155-68) amply attests. It rewards rereading even now.
===
The Main Issues
The older "criteria" to which Treu, especially, reacts, and the new issues introduced into the discussion by Roberts (with further elaboration recently by Lawrence W. Hurtado\4/), may be summarized as follows -- we will want to be especially alert to such matters when we survey the data:
---
\4/"The Origin of the Nomina Sacra: A Proposal," JBL 117 (1998) 655-673. Hurtado's primary contribution to the ongoing discussion relates to the graphic marker (overline stroke) used to indicate the significance of IH as both a suspension of the nomen sacrum IHSOUS (the name Jesus) and as the shorthand way of writing the number 18, which number in Hebrew gematria equivalences also is the word for "life" (XY. Perhaps not to be lost in this discussion is the fact that the Hebrew letter-number for 18 is YX, which in most early orthographies would resemble closely the anticipated (if the numbering system were consistent) Hebrew number 15 YH, but in the development of Jewish tradition this numerical representation is not used, but we find instead +W (nine plus six = 15; also +Z or nine plus seven = 16), presumably as protection against careless reprentation that might be associated with the tetragrammaton and/or its abbreviated forms, but perhaps also to avoid ambiguity. It would be useful to know when, and under what conditions, such a supposed modification in the Hebrew numbering conventions arose.
===
1. Scroll or codex format -- as a rule of thumb, and especially when other evidence is lacking, the equation of scroll with Jewish and codex with Christian has tended to prevail. Admittedly, Christians continued to use the roll format well after codices became popular, and clearly codices came to be used among Jews at some point, but there is little clarity or agreement on the history of such developments. In the survey of 30 Jewish and possibly Jewish texts that follows, all but items 17, 18, 19, 20, 22, 24 (ostrakon) and 25 are scrolls.

2. Papyrus or parchment material -- it is clear now that early Jewish scriptural copies could be inscribed on either material (see the Dead Sea Scrolls, for example), but in 1973 Treu felt the need to argue against the idea that authentic Jewish copies could only be written on animal skins. Of the unambiguously (by date) Jewish manuscripts listed below, all but items 1, 4, 11, 12, and 13 (see also 20, 24 [ostrakon], 26, 30) are on papyri.

3. Use of "nomina sacra" -- Roberts especially (developed further now by Hurtado) has championed the view that a widely accepted "system" of abbreviation by contraction of certain key words with "sacral" connotations (especially "Jesus," "Christ," "Lord," and "God"; but also several others) developed early in Christian scribal circles, although the modern inventor of the term "nomina sacra" (Ludwig Traube -- at a time when virtually no early Jewish evidence was available) thought that the practice must have had Jewish roots.\5/ No unambiguously Jewish manuscripts with abbreviated nomina sacra in Greek (as opposed to tetragrammaton representations, on which see below) have yet been agreed upon by the debating scholars, but items 19, 21, 23, 27, (and 29?) below (see also n.11 on POx 2068) would seem to offer a strong challenge to Roberts' position.
---
\5/Traube, Nomina Sacra: Versuch einer Geschichte der christlichen Ku%rzung (Munich: Beck 1907), 26. See also A.H.R.E.Paap, Nomina Sacra in the Greek Papyri of the First Five Centuries (Leiden: Brill 1959), 119ff, for a similar view of origins (but different details of development).
===
4. Treatment of the "tetragrammaton" -- the presence in many of the clearly Jewish fragments of a special way of representing the four lettered divine name YHWH, in contrast to the use of the Greek substitute term "LORD" (KURIOS) in most LXX/OG manuscripts, has led to discussions of the origins and history of such practices, including the relationship between this phenomenon and the development of "nomina sacra."\6/ None of the unambiguously (based on date) Jewish manuscripts described below preserves representations of the tetragrammaton with KURIOS, but the evidence from the first hand as well as the corrector/enhancer of item 19 deserves to be noted, along with the contracted forms found in items 21, 23, 27, and 29 (see above; note also the blank in item 22).
---
\6/Hurtado's article provides an excellent discussion of these related issues, as well as an extensive (if not exhaustive) bibliography.
===
5. Treatment of numbers -- Roberts also argued that Christian copyists tended to use number symbols rather than spelling out the numbers in good Greek literary style. He saw this as another "documentary" influence. (This feature, if accurate, could strengthen Hurtado's theory that the abbreviated use of IH = "Jesus" associated with it's numerical value as "18" reflects an early Christian development; see note 4 above.) The only manuscript to preserve abbreviated numbers discussed below is item 17, of ambiguous origin.

6. Use of "scriptio continua" (continuous writing, without word or sense division) or of spacing and other visual aids for the reader -- Roberts attempted to claim that influences from "documentary" scribal practices may have led early Christian scribes and copyists to abandon the strict literary convention of writing an unbroken string of letters and introduce various sorts of sense divisions and similar indicators (using blank spaces, punctuation, enlarged letters, marginal marks, etc.); similar features also seem to be present in many of the early Jewish texts (as Roberts also noted, rather in passing\7/). Of the unambiguously Jewish manuscripts listed below, only items 3 and 5 show completely unbroken strings of writing in their very limited fragmentary remains. Thus it makes no sense to employ this feature as a sign of "Christian" origin.
---
\7/Roberts MSB 18 and n.3: "Documentary practice may not have been the only influence on Christian scribes. In the manuscript of the Minor Prophets found in a cave near Engedi in Judaea [subsequently identified as Nahal Hever] and dated between 50 B.C. and A.D. 50, an enlarged letter, preceded by a small blank space, marks the beginning of a new phrase, while verses are marked off by larger spaces. This may well have been standard Hebrew usage in texts such as this, clearly intended for liturgical reading." The footnote refers to articles by E.J.Revell in BJRL 54 (1971) 214ff and StudPap 15 (1976) 131ff, comparing this situation with Hebrew Masoretic tradition. Roberts then concludes "this might indicate that the method of paragraphing by the initial letter was of Jewish origin." Study of such phenomena in early Jewish and Christian biblical texts is now underway by Emanuel Tov and will make it quite clear that this was no uniquely "Christian" development (in addition to the publications listed above, I have been privileged to see a draft form of his forthcoming "Scribal Features of Early Witnesses to Greek Scripture" [tentative title]).
===
7. Assessment of literary style -- Roberts saw in most of the early Jewish materials an "elegance" of writing style distinct from most of the early Christian examples. He noted especially the use of "serifs" (decorative strokes) on certain letters. I have also tried to pay attention to "shading," that is, the relative thickness of horizontal, vertical, and oblique strokes (shading occurs when one type of stroke tends to be thinner than another). The general comments of Eric Turner on these matters in the Greco-Roman world at large deserve attention, since in what follows attempts will be made briefly to describe the various Jewish hands:
Several 'styles' of writing were simultaneously in use [in the Ptolemaic as in the Roman period]. Contemporary with each other, they cross-fertilize and hybridize easily. Study of these reciprocal influences is rewarding, provided only that the investigator is not trying to prove a derivation of one 'style' from another.

Then Turner lists some of the "objective considerations" on which his classifications are based, including degree of formality or informality in writing, speed and skill in execution, size, shape, and tilt of the letters, and consistency of spacing between letters and lines (ed 1, p.24 = ed 2, p.20f).

Turner's resulting general categories of classification for literary hands of the first four centuries are: (1) Informal round hands; (2) Formal round hands (with three subdivisions: Round/Square, Biblical Majuscule, Coptic Uncial); (3) Formal mixed hands (20-21). Most of the materials described below will fit into Turner's second category, of formal round/square decorated hands. Indeed, it may help to nuance his "round/square" style by noting the extent of formal decoration present -- "highly decorated" indicates that most non-rounded strokes terminate with full serifs (short perpendicular strokes to both sides) or half serifs (to only one side); "moderately decorated" would include the use of hooks or blobs as well as some serifs; "sporadically/minimally decorated" and "undecorated" complete the scale.\8/
---
\8/With such paleographical backgrounding in view, here is my summary checklist of the phenomena that ideally would deserve attention in a complete examination and description of the materials listed below (but for present purposes, a summary treatment will suffice). Note that Aland also tries to follow such a checklist in his descriptions (p.6):
manuscript identification
? contents (author, work, etc.) and relevant modern editions
? current location, identification number(s), ownership history, etc.
? place and circumstances of discovery
? place of origin, probable date
overall form and format description
? type and characteristics (color, texture, etc.) of material for writing surface (papyrus, leather, etc.)
? type and characteristics of ink(s)
? mega-format (roll, codex, amulet, etc.)
? specifics of what is preserved (size, letters, etc.)
? mega-dimensions (writing surface, written blocks)
marginal markings (outside the writing blocks)
? column/page numbers
? corona
? paragraph marks
? indicators of special (e.g. quoted) material
? correction marks and marginal corrections
? other
overall style of writing (within the writing blocks)
? relative bilinearity (consistent letter heights)
? letter widths and proportions (square, rectangular, oval)
? letter slant (e.g. upright, slanting right/left at top)
? letter formation (strokes per letter, speed, ligatures, etc.)
? letter shading (thick/thin strokes)
? decoration
* serifs (i.e. horizontal strokes, esp. along the bilinear planes)
* finials, hooks and/or loops (other, less angular flourishes)
* shading (very subtle end strokes), blobs
use of internal spacing (absence of ink)
? blank lines or unusual vertical spacing
? indentations
? end of line space
? more than one letter width in line
? one letter width in line (or less)
? other (e.g. writing in shapes, like a triangle)
explicit in-line markings (presence of ink)
? enlarged letters
? reduced size letters
? unusual letters (e.g. tetragrammaton)
? punctuation
? trema/dieresis [diaeresis] ("organic" and "inorganic")
? apostrophes (e.g. to separate identical consonants)
? breathings
? accents
? contractions and/or suspensions (e.g. "nomena sacra")
? marking number symbols (e.g. between dots, overlined)
? other special symbols (e.g. "year," monetary denominations)
? correction marks and correction locations
? other (e.g. marked tetragrammaton space)
===
Now let us turn to the detailed evidence.
The Manuscript Fragments
Here are brief descriptions of the Jewish and possibly Jewish fragments (including a few unidentified, perhaps "parabiblical" early pieces) arranged in roughly chronological order (according to paleographical approximations).\9/
---
\9/Items are presented with the Goettingen Septuagint Institute (or "Rahlfs") number in brackets, where available, followed by the van Haelst number (vh###) and Aland's [AT##]. Other attempts to identify and discuss aspects of the early Jewish biblical papyri are noted by Hurtado (his n.6), and by Tov in his forthcoming study (above, n.7).
===
Attention will be given especially to the aforementioned "presentational" issues, as described by the respective editors and reevaluated, when possible, by the present author from available photographs -- and with the problematic issues described above also in mind.
1. 4Q122=LXXDeut, Deuteronomy 11 [#819; unknown to vh];
parchment roll, 2nd bce; Rockefeller Museum, Jerusalem.
From Qumran, cave 4; ed. E.Ulrich, DJD 9 (1992) 195 (plate 43), with paleographical comments by P.Parsons, 11-12.

Very few consecutive letters are preserved on these tiny, misshapen fragments, making precise judgments especially problematic. The manuscript seems to have contained 26-29 letters per line, but the length of each column cannot be determined.

The hand is literary, but not elegant, tending to a thick informal upright bilinear round style (R and perhaps U descend below the plane; there is a tendency to vertical oval shape with QO, and S has a flattened top), perhaps with some tendencies to ligatured (note the long middle stroke of E) and to cursive forms (e.g. some representations of A), which might suggest "documentary" influence. It is moderately decorated, with small flourishes on the top and base of most verticals (and the left upper diagonal of U) in the form of short hooks or blobs (mostly to the left, except on the top right vertical of N). No shading of ink strokes is evident.

There is some evidence of spacing between at least three of the possible 7 word breaks, but no preserved left margins and not enough words to determine the extent and nature of the use of spacing or associated devices.

No nomina sacra or other special markings are preserved.

[[link appended excerpts]]
2. PRyl 458, Deuteronomy 23-28 [#957 = vh057 = AT28];
papyrus roll, 2nd bce; John Rylands Library, Manchester ENG.
Location of the find is unknown (purchased with other papyri in 1917 by Rendel Harris; cartonnage, possibly from the Fayum); ed. C.H.Roberts, Two Biblical Papyri ... (Manchester Univ Press 1936) (with one photo) and PRyl 3 (1938) (no photos); additional photos are found in E.Wu%rthwein, The Text of the Old Testament (1957, Eerdmans 1995\2).

The papyrus itself is light colored and of good quality. Originally it was about 28 cm tall with at least 30 lines per column, and columns about 10 cm wide with 27-29 letters per line (average). These fragments are written in a relatively bilinear (FY extend above and below the imagined lines, and IRTU below) square/round upright (but the rounded letters, especially S tend to "lean" back to the left at the top), highly decorated "elegant" formal book hand, with no clear evidence of shading.

The use of spacing is noteworthy, with both smaller and larger spaces employed between various word groups, but no word division as such. Roberts comments: "our text ... shows no sign of documentary influence and we cannot ascribe to this cause the systematic use of [spacing] found here" (26), and wonders about possible influence from Hebrew or Aramaic. See now the investigations by Emanuel Tov mentioned above.

No nomina sacra occur, or other special markings.
[[link appended excerpts]]
3. 7Q1 LXXEx, Exodus 28 [#805 = vh038 = AT18];
papyrus roll, ca 100 bce; Rockefeller Museum, Jerusalem.
From Qumran cave 7; ed. M.Baillet (with J.T.Milik & R.de Vaux), DJD 3 (1962) 142-43 & plate 30. Brief paleographical comments by P.Parsons in DJD 8 (1990) 25.
Probably 19-20 letters per line average; column height cannot be determined on the basis of the two small preserved fragments. The hand is a highly decorated formal upright with strict bilinearity in the few preserved letters -- none protrude above or below the projected lines (there are no occurrences of FY); no shading is obvious.

No unusual formatting appears in the small extant fragments and there are no occurrences of nomina sacra or other special markings.

[[link appended excerpts]]
4. 4Q119=LXXLev\a, Leviticus 26 [#801 = vh049];
parchment roll, ca 100 bce; Rockefeller Museum, Jerusalem.
From Qumran cave 4; ed. E. Ulrich DJD 9 (1992) 161 & plate 38; paleographical analysis by P.Parsons, 7.
Full scroll height about 20 cm, with at least 1.3 cm top margin and 1.5 bottom; about 28 lines per column, with an average of 47- 48 letters per line (about 10 cm wide, with at least .8 cm between columns). There are faint traces of horizontal guidelines, with the letters dropped from the line. This produces greater linearity at the top of the roughly bilinear (with FY extending both above and below, and BRU and occasionally I below) upright informal round (tending to oval in places) rather cramped writing. Sporadic ornamentation, with left hooks at the feet of some RF letters, and a downward hook sometimes on the left horizontal of T. No shading. See Turner's "informal round" style?
A textual break marked by an inline blank of about 3-4 letter widths and a horizontal paragraphos mark below that line on the left margin indicates the start of Lev 26.21. Otherwise there are a few possibly intentional short spaces between some words or clauses at other points in the fragment, but no observable pattern.

No nomina sacra are preserved in the fragment, or other special markings. Iota adscript is used. An interlinear correction occurs (apparently by the original copyist), and perhaps a couple of "strike-over" corrections as well.

[[link appended excerpts]]
5. 7Q2 LXX EpJer, Epistle of Jeremiah (Baruch 6) [#804 = vh312 = AT144];
papyrus roll, ca 100 bce; Rockefeller Museum, Jerusalem.
From Qumran cave 7; ed. M.Baillet (with J.T.Milik & R.de Vaux), DJD 3 (1962) 143 & plate 30.

Parts of 5 lines (21 total letters) are preserved, with probably originally 23-24 letters per line; there is no way to know the size of the column(s). The hand appears to be bilinear, formal upright round/square, relatively thick but perhaps shaded on some horizontals and obliques, with subtle ornamentation (small but full serifs, curved flourishes) on most non-rounded letters. There are no preserved examples of the letters KMRFY, among others, and both a larger and a smaller form of S appears.

No spacing appears in the preserved material, although it is tempting to reconstruct it for one of the lacunae. There are no abbreviations, nomina sacra, or other special marks.\10/
[[link appended excerpts]]
---
\10/Qumran cave 7 has produced several other small Greek fragments that have not yet been identified convincingly. In general, many of them seem to be bilinear and decorated with serifs and/or hooks. Spacing may be present on 7Q5 and 7Q15, and 7Q16 may have a paragraph mark (see also 7Q7?). Since they are probably of Jewish provenance, they are also of possible relevance as attesting Jewish literary activity and scribal practices. In his forthcoming article (above, n.7) Tov notes the following suggested identifications with LXX/OG locations, any of which if verifiable would qualify the respective fragment(s) for inclusion in the present list:
7Q4 Numbers 14.23-24
7Q5 Exodus 36.10-11; Numbers 22.38
7Q6.1 Psalm 34.28; Proverbs 7.12-13
7Q6.2 Isaiah 18.2
7Q8 Zechariah 8.8; Isaiah 1.29-30; Psalm 18.14-15; Daniel 2.43; Qohelet 6.3
===
6. PFouad 266a, Genesis 3-38 [#942 = vh056 = AT3];
papyrus roll, 1st bce; Egyptian Papyrological Society, Cairo.
Unknown provenance (acquired by P.Jouget in 1943); ed. Zaki Aly and Ludwig Koenen, Three Rolls of the Early Septuagint: Genesis and Deuteronomy ... (Bonn: Habelt 1980) (includes plates); the descriptions and notes are by Koenen.
The height of the roll is unknown, while the preserved columns are about 15 cm wide (about 38 letters per line, average), and the width of vertical margins is unknown. It is good quality papyrus, written by the same hand or in the same scribal tradition as #848 (item 8 below) in a highly decorated rigorous bilinear formal upright (only F extends above and below the projected lines, and Y above); horizontal strokes tend to be thicker than verticals (obliques are mostly thick); there are full lower serifs on TUFY, and sometimes on I and on the left verticals of GHKNPR; half-serifs or hooks occur on most other vertical strokes, and on some obliques (especially also with thickened ends, or delicate "blobs"); the right vertical of P is rounded, and there is a tendency to rounding on the right vertical of H. The horizontal stroke in Q is short, and does not touch the circle on either side; the horizontal midstroke on E is relatively longer, and does connect on the left.

Spacing of about half the width of a letter is occasionally found, especially before and after some proper names.

No examples of the tetragrammaton have survived on these eight small fragments, nor any unusual markings, but QEOS is found (Gen 4.6) uncontracted and unaccompanied by the tetragrammaton, contrary to the majority of witnesses in this passage (compare #905, item 19 below). Iota adscript is frequent.

[[link appended excerpts]]
7. 4Q120=LXXLev\b, Leviticus 2-5 [#802 = vh046 = AT22];
papyrus roll, 1st bce; Rockefeller Museum, Jerusalem.
From Qumran cave 4; ed. E.Ulrich, DJD 9 (1992) 168 (plates 39- 41), with paleographical analysis by P.Parsons, 10.
A tall scroll, about 31 cm high (about 38 lines per column), with columns of about 10-11 cm in width (23-29 letters).
This fragment is written in a highly decorated bilinear script, with no significant shading (compare #848 and #943b, items 8 and 13 below).
Spacing is used before and after the divine name (represented by IAW) and occasionally between sense-divisions or sentences. Paragraph signs also occur at the left margin. The manuscript also uses iota adscript (usually); and contains some corrections.

[[link appended excerpts]]
8. PFouad 266b, Deuteronomy 17-33 [#848 = vh56 = AT27];
papyrus roll, 1st bce; Egyptian Papyrological Society, Cairo.
Unknown provenance (acquired by P.Jouget in 1943); ed. Zaki Aly and Ludwig Koenen, Three Rolls of the Early Septuagint: Genesis and Deuteronomy ... (Bonn: Habelt 1980) (includes plates); the descriptions and notes are by Koenen.

The height of the roll was about 24 cm, with 21-23 lines per column, while the preserved columns vary from about 15.5 to 16.5 cm wide (about 37 letters per line, average, but line endings are irregular and the final letters sometimes cramped), and the width of vertical margins varies from about 1.5 cm down to 0.2 cm(!), with a tendency for the lower lines gradually to "move" their beginnings more to the left ("Mass' Law"). Similarly, there is a tendency for the top lines in a column to have more space between them than those at the bottom.
The text is written on good quality papyrus, by the same hand or in the same scribal tradition as #942 (item 6 above) in a highly decorated rigorous bilinear formal round/square upright (only F extends above and below the projected lines, and Y above); horizontal strokes tend to be thicker than verticals (obliques are mostly thick); there are full lower serifs on TUFY, and sometimes on I and on the left verticals of GHKNPR; half-serifs or hooks occur on most other vertical strokes, and on some obliques (especially also with thickened ends, or delicate "blobs"); the right vertical of P is rounded, and there is a tendency to rounding on the right vertical of H. The horizontal stroke in Q is short, and does not touch the circle on either side; the horizontal midstroke on E is relatively longer, and does connect on the left.

Paragraph markers are frequent at the left margin between the lines, and spacing of varying widths is found throughout to indicate various units (or sometimes with no apparent function). Spacing around proper names does not seem to be a feature of #848, unlike its sister MS #942 (item 6 above). At Deut 21.1, along with a paragraph sign, there is a large diagonal slash in the left margin. Its function (if any) is not clear. There are a few corrections, and a marginal gloss at the bottom of one column. Iota adscript is normal.

The tetragrammaton appears frequently, in small square Aramaic/Hebrew letters (resembling PIPI) that are oriented to the base line (not hung from the top), preceded but not followed by a high dot with the entire ensemble occupying the space of about 5-6 letter widths of which perhaps half (distributed on each side of the tetragrammaton) is blank. The first copyist left the dot marker and blank space, which was filled in later, presumably by another hand.

[[link appended excerpts]]
9. PFouad 266c, Deuteronomy 10-33 [#847 = vh56 = Aland01];
papyrus roll, late 1st bce; Egyptian Papyrological Society, Cairo.
Unknown provenance (acquired by P.Jouget in 1943); ed. Zaki Aly and Ludwig Koenen, Three Rolls of the Early Septuagint: Genesis and Deuteronomy ... (Bonn: Habelt 1980) (includes plates); the descriptions and notes are by Koenen.

The height of the roll may have been about 24 cm (as with #848, item 8 above), with about 21 lines per column, but the width of the columns was much smaller, around 17 cm (about 24 letters per line, average, but with a great deal of variation), and the width of vertical margins may have been around 1 cm.

The text is written on good quality papyrus, and although in some ways the hand is similar to ##942 and 848 (items 6 and 8 above), it is less formal in execution, while still generally bilinear (the top flourish on A usually breaks the upper plane; and the foot of U sometimes drops below the lower line; there do not seem to be any examples preserved of FY) and round/square (with some oval tendencies in the rounded letters); no obvious shading but highly decorated -- usually there are full lower serifs on TU, and sometimes on I (also on top); half-serifs or hooks occur on most other vertical strokes; the right vertical of P is rounded, but not the right vertical of H. The horizontal stroke in Q connects the two sides and sometimes extends beyond the right arc.
One paragraph stroke is preserved, and small spacing is used similarly to #848 (item 8 above) but also in connection with the start of proper names (as in #942, item 6 above), but not after such names.

There are no instances of the tetragrammaton, but QEOS is uncontracted, as expected. Interlinear corrections appear. The dieresis/trema is found once on an initial vowel, but no other diacritics or explicit punctuation marks occur.

[[link appended excerpts]]
10. 4Q127 Exodus Paraphrase (?) [no Goettingen #; unknown to vh];
papyrus roll, late 1st bce; Rockefeller Museum, Jerusalem.
From Qumran cave 4; ed. E.Ulrich, DJD 9 (1992) 223f (plate 47), with paleographical analysis by P.Parsons, 12f.
Dimensions undetermined (no complete line or vertical fragment extending through an entire column's height has been preserved). The writing is similar to #802 (see above, item 7); an informal round/square highly decorated (but no shading) literary script ("ineptly written," so Parsons). Some spacing (e.g. with proper names) and paragraph markings, plus a marginal "coronis" (as in #848, item 8 above) and a few corrections by the original hand. No occurrences of nomina sacra or tetragrammaton are preserved.

[[link appended excerpts]]
11. 4Q126 unidentified Greek [no Goettingen #; unknown to vh];
parchment roll, late 1st bce; Rockefeller Museum, Jerusalem.
From Qumran cave 4; ed. E.Ulrich, DJD 9 (1992) 219 (plate 46), with paleographical analysis by P.Parsons, 12.
The dimensions represented in these 8 fragments are undetermined. The hand is similar to #802 (item 7 above) and #803 (item 12 below) -- a highly decorated bilinear, but with no shading.
Some use of spacing occurs for larger as well as smaller units. Fragment 2 seems to have KURIO[], preceded by a short space.

[[link appended excerpts]]
12. 4Q121=LXXNum, Numbers 3-4 [#803 = vh051];
parchment roll, turn of the era; Rockefeller Museum, Jerusalem.
From Qumran cave 4; ed. E.Ulrich, DJD 9 (1992) 188 (plates 42- 43), with paleographical analysis by P.Parsons, 11.
Large format, more than 25 cm tall (34 lines per column), with columns about 10.5-11 cm wide (27-34 letters per line) and perhaps a 1.5 cm margin between. Some use of spacing. Iota adscript. Highly decorated pronouncedly bilinear round/square hand (some oval letters, which tend to lean backwards) with no shading, similar to #802 (item 7 above). No occurrence of the tetragrammaton. A few corrections.

[[link appended excerpts]]
13. 8HevXIIgr = Nahal Hever Minor Prophets [#943 = vh285];
parchment roll(s), turn of the era; Rockefeller Museum, Jerusalem.
From the Cave of Horror, Nahal Hever (Wadi Habra), Israel; ed. E.Tov, DJD 8 (1990), with paleographical analysis by P.Parsons, 19-26.
Dimensions can vary somewhat from column to column (especially widths), but in general the material was about 35 cm tall (42 lines per column for hand A, 33 for hand B) with column widths averaging around 9 cm (7.5-11.5 range), and about 1.7 average margins between. It is possible that the original scroll was around 10 meters long, if it was a single scroll containing all the Minor Prophets. It is also possible that two separate scrolls (hand A and hand B, thus #943a-b) are represented by the fragments. The leather inscribed by hand B is also coarser than that by hand A.

Scribe A uses spacing for sections and sub-sections (with some enlarged initial letters), but not for words as such; scribe B spaces between most words as well. Both hands are bilinear round/square in conception (but not necessarily in execution; hand A is especially inconsistent) and heavily ornamented (but not with full serifs). Hand A shows no consistent shading, while hand B does. Parsons concludes that hand B was "a much more fluent and consistent copyist than hand A" (22). Paragraph marks also occur in hand A, and some marginal marks.

Each of the respective sections (A and B) has a different rendering of the archaic Hebrew tetragrammaton, and probably hand A actually wrote the material in continuity with the Greek (not after the Greek was completed), from left to right. It is not clear whether hand B followed the same procedure (see Tov, DJD 8, p. 14).

It is possible that we have remnants of two scrolls here; in any event, two different hands worked on the materials that have survived, and the second hand presents virtual word division in those sections.

[[link appended excerpts]]
14. POx 3522 Job 42 [Goettingen #??; unknown to vh];
see also the black and white image; papyrus roll, 1st ce; Ashmolean Museum, Oxford.

From Oxyrhynchos; ed. P.Parsons, POx 50 (1983) 1 (with plate).
Dimensions may be as small as 14 cm tall (15 lines per column), or as large as 29 cm (39 lines) or even 32 cm (46 lines), depending on the identification of the poorly represented (3 legible letters!) 2nd column, with 19-22 letters per line. Informal (even careless) upright bilinear (some ovals, tending to lean left) with moderate ornamentation (mostly by hooks on some vertical strokes); no shading; some ligatures and cursive tendencies; dieresis/trema on the initial letter of I+WB.

Use of spacing followed by an exaggerated letter for sense divisions. Tetragrammaton in paleo-Hebrew, written consectutively by the original scribe from left to right.

[[link appended excerpts]]
15. POx 4443 Esther E + 8-9 [Goettingen #??; unknown to vh];
papyrus roll, 1st/2nd ce; Ashmolean Museum, Oxford.
From Oxyrhynchos; ed. K.Luchner, POx 65 (1998) 4ff (with plate).
About 30 cm tall, with writing block 20 cm (31 lines) by 7 cm (25 letters average) and about 2 cm between columns. Has paragraph markers with enlarged initial letters of next line projecting into the left margin, and initial letters of most other lines also enlarged. Otherwise relatively bilinear with minimal ornamentation (some hooks and flourishes), and various "documentary" tendencies (ligatures, cursive forms, etc.).
Some spacing for word/phrase separation and at line ends before paragraph markers; dieresis/trema occurs several times, and iota adscript (not always where expected!). Otherwise no punctuation or special markings.
No occurence of tetragrammaton; "nomina sacra" are uncontracted -- e.g. QEOU, SWTHRIAN, ANQRWPOIS in E.16 (reconstructed) and 18, 23, 24.

[[link appended excerpts]]
16. PFouad 203 prayer/amulet? [no Goettingen #; vh911];
papyrus roll, ca 100 ce; Egyptian Papyrological Society, Cairo.
Unidentified provenance; Ed P.Benoit, RevBiblique 59 (1951) 549-65.
From the top of the middle column (of three), 19 lines (about 17- 18 letters per line) are preserved, but it is not possible to determine how much has been lost below. I have not seen a photo of this material but the editor provides an extensive paleographical description and classes the hand as clearly "literary," carefully written without any cursive forms.
Roberts MSB 78: "There can be little doubt of the Jewish origin [of this manuscript], a prayer against evil spirits, written on a roll of papyrus and attributed to the late first or early second century."\11/
---
\11/Roberts continues, MSB 78: "Both PLond Christ 5 (=vh921), a leaf from a liturgical book of the third century [vh reports 4- 5th ce!], and POx 17.2068 (=vh966), some fragments of a papyrus roll of the fourth century, have been thought to be Jewish [e.g. by G.D.Kilpatrick]; but in the latter the contraction of QEOS, the eccentric nomen sacrum BS = BASILEUS, and the apparent echoes of Revelation 15.3 and 1 Timothy 1.17 in l. 7 render the suggestion doubtful. To these should be added the Vienna text of The Penitence of Iannes and Iambres: it was written on the recto of a roll and nomina sacra are left uncontracted [p.61f n.5 calls this PVindobGr 29456 (=vh1068); p.63 n.3 refers to the forthcoming ed of Jannes/Jambres material by A. Pietersma and also to the republication of the Vienna fragment by P.Maraval in ZPE 25 (1977) pp. 199ff.]."
===
17. PYale1 recto and verso of Genesis 14 [#814 = vh012 = AT6];
papyrus codex, 2nd ce; Beinicke Library, Yale University, New Haven, Connecticut, USA.

Largely bilinear upright round/square lettering but with descenders on RUYF and sometimes I, and enlarged B. Also FY and sometimes KI extend above the projected top line. There is no evidence of perpendicular or baseline serifs, but some decorative hooks, especially at the top of some diagonals, notably KU (see also ADL). The writing almost fits Turner's "Formal Round: Biblical Majuscule/Uncial" style (ed1, 25f = ed2, 21f) but is less disciplined, with horizontal strokes (especially on tau and epsilon) frequently touching the adjacent letter; no consistent shading is visible from the photographs.
The text includes mid-points after most proper or gentilic names, some breaks between verse-units, possibly some smaller breaks as well, and mid-points to offset number shorthand TIH (318).

SEE PART 2 IN VOL 150A

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COMBINATION OF [1] THE SCRIPTURE OF THE DAY AND [2] THE 'TEXTUAL MECHANICS' OF EARLY JEWISH LXX/OG PAPYRI AND FRAGMENTS BY ROBERT A. KRAFT (UNIVERSITY OF PENNSYLVANIA)- PART 2. With the Scripture of the Day first.

SCRIPTURE OF THE DAY [VOL. 150A]

But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. 2 Peter 2:1, [authorized King James Bible; AV]

Today we see many religions, over 33,000, all teaching different things, many of which are in opposition to each other; but Almighty God (YHWH) IS A God of unity along with His son, Jesus (Yeshua). They are one in purpose and their genuine true followers must likewise be one in purpose and in unity. Yes, there are many false religions in existence today spawned by the Creators arc-enemy, Satan the Devil, and their evil results are highlighted at 2 Peter 2:2 – 8, [AV] “And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. 3 And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not. 4 For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment; 5 And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; 6 And turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly;”

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[2] PART 2 OF THE 'TEXTUAL MECHANICS' OF EARLY JEWISH LXX/OG PAPYRI AND FRAGMENTS BY ROBERT A. KRAFT (UNIVERSITY OF PENNSYLVANIA)-

The editor, Bradford Welles, dated PYale 1 to around the year 90 and especially because of the codex form considered it unquestionably Christian. Treu would date it at least a century later , and wonders if it might be of Jewish origin. Turner also dates it to late 2nd or early 3rd c [Codex "OT 7" pp. 90, 164].

Roberts also dates this text later than 100 [see van Haelst], but considers it definitely of Christian origin not only because of its codex form but because "the numeral 318 is written not in words but in symbols, contrary to the usual practice of Graeco- Jewish manuscripts; moreover, in this passage the symbols had for the author of the epistle of Barnabas [9.7-9; see further Hurtado] a mystical significance which the words could not have conveyed and it is reasonable to think that they had the same meaning for the writer of PYale 1" [MSB 78].
18. PBodl 5, Psalms 48-49 [#2082 = vh151 = AT68];
papyrus codex, 2nd ce; Bodleian Library, Oxford.
Ed J.W.B.Barns and G.D.Kilpatrick, Proc Br Acad 43 (1964), 229-32 (plate).
Originally 35-40 lines per page.
The photographs are difficult to read, but the hand appears to be a "delicate" round/square minimally decorated bilinear similar to #905 (item 19 below).

Stichometric format (with some long lines continued at the end of the next line and marked with guidelines accordingly). Uncontracted forms of QEOS and ANQRWPOS are restored ("conclusively," so Treu, but not so confidently Roberts MSB 78) in the gaps. Roberts thinks it "definitely" Christian (as did the original editors, because of the codex format), Treu is less sure.
19. POx 656 Genesis 14-27 [#905(U4) = vh013 = AT8];
papyrus codex, 2nd/3rd ce; Bodleian Library, Oxford.
Oxyrhynchos; ed. Grenfell & Hunt, POx 4 (1904) 28f (plate).
Page dimensions at least 11 by 24 cm, 41-42 lines per page (Turner, Codex OT 9).

Carefully written in a round/square large upright hand with minimal decoration (similar to #2082, item 18 above). Some use of spacing as well as explicit high and middle stops. No abbreviations except the stroke representing N at the end of some lines -- QEOS and KURIOS are uncontracted in the first hand. Some corrections have been made by a second hand, which also seems to have added the numeration at the top of each page.

Treatment of tetragrammaton passages warrants further comment. At Gen 15.8 (where the absence of KURIE is a variant in the MSS) there was a blank, four letters in width, filled in with KURIE by another hand. Presumably the manuscript being copied represented the tetragrammaton here in non-Greek letters, and space was left to be filled in by someone expert in the desired script. In Gen 24.40, no attempt is made to represent the tetragrammaton, in accord with a minority textual variant.

The remaining two passages are especially interesting since they both occur at the end of lines at Gen 24.31 (line 122) and 24.42 (line 166; see the photo), and in neither case is the full form of the word KURIOS preserved! In the first of these passages, only the first letter K can be seen before the fragment breaks off (where space for 1-3 letters would have remained, based on the format of the surrounding lines), and in the second passage only KU appears, although there is some room for additional letters after that on the preserved blank surface (the editors complete the word by supplying RIE in the margin of the lacuna preceding the next line, which would be highly unusual!). It seems to me more likely that only the abbreviated KU (without any mark of abbreviation) was supplied in the second instance, and possibly in the first as well!

[[link appended excerpts]]
20. POx 1007 = PLitLond 199, Genesis 2-3 [#907 = vh005];
parchment codex, 3rd ce; British Museum, London.
Oxyrhynchos; ed. A.S.Hunt, POx 7 (1910) 1-3 (plate).
Relatively square page format, about 16 cm high, with two columns of about 33 lines each and 20-25 letters per line.

Basically upright "formal mixed" bilinear lettering (FY break the upper and lower planes, and R the lower), with oval tendencies and minimal decoration -- some loops/hooks on some vertical strokes, but no serifs as such. A blank space of about one letter width appears between chapters 2 and 3; otherwise no clear evidence of punctuation or word division.

The tetragrammaton is rep resented by paleo-Hebrew double yod (two yods with a line through them both; a form found already on coins from the 2nd century bce [[locate a photo?]]), and QEOS is contracted, but no other nomina sacra contractions occur (e.g. ANQRWPOS is fully written several times). Treu, following Kahle (Cairo Geniza), considers the text to be of Jewish origin.

Roberts is more cautious:
"Either we have an instance of a Jewish scribe being influenced by Christian practice or we must assume that a Christian copying a Jewish manuscript preserved the Hebrew form of the Name, as a few later manuscripts, e.g. the Marchalianus [MS Q], do" (MSB ...). Apparently Roberts does not consider the possibility that the tradition of abbreviating QEOS may itself be of Jewish origin, along with abbreviating the tetragrammaton.

21. POx 1166 = PLitLond 201, Genesis 16 [#944 = vh014 = AT9];
papyrus roll, 3rd ce; British Museum, London.
Oxyrhynchos; ed. A.S.Hunt, POx 9 (1912) (plate).
At least 28 lines per column, about 14-15 letters per line.
The calligraphic style in this scroll fragment differs significantly from all that we have seen above; this is in an attractive large undecorated bilinear round/square "Biblical Uncial/Majuscule" with thick strokes except for the horizontals (thus "shaded"). KURIOS and QEOS (as reconstructed) are contracted, but not ANQRWPOS. A medial point occurs two (or three?) times (e.g. before 16.10 and 16.11), once clearly followed by a short blank space; no other spacing appears. A rough breathing mark also occurs in 16.10, O( AGGELOS KU.

This is an especially important text for the discussion of Jewish or Christian scribal practice. Roberts sees the evidence as ambiguous, finally concluding that "It is perhaps more likely to be Christian than Jewish" (MSB 77; but see his earlier comments in JTS 50 [1949] 157). Treu is less sure.\12/ If this text is Jewish in origin, it suggests that the "biblical majuscule" style may have come into Christianity from Judaism, and that the use of nomina sacra was no less Jewish than Christian in this early period!
---

\12/The fragment contains a variant that might also be relevant to this discussion: in Gen 16.11 which parallels the familiar wording of Matt 1.21 "she shall bear a son," #944 has paidion in agreement with some MSS of Philo, while all other known witnesses to the Genesis and the Matthew passages have uion. Was this an old Jewish reading that survived in our fragment (and in Philo) despite the temptation that Christian scribes might have had to harmonize the text with Matthew? Or is it evidence for Christian revisionary activity to make the Genesis text (on the birth of Ishmael) more different from the Matthew wording (Ishmael is a "servant/son," while Jesus is simply "son")?
===
22. PBerlin 17213, Genesis 19 [#995 = vh015 = AT10];
papyrus codex, early 3rd; Staatlichen Museen, Berlin.
Provenance unknown; ed. K.Treu, Archiv fuer Papyrusforschung 20 (1970) 46f (plate).

Fragments of 8 and 9 lines from a page that originally contained 27-28 lines of about 26-27 letters each. The script is in a relatively bilinear round/square hand that tilts slightly to the left at the top, with little obvious decoration (some feathering) or shading, and regular ligaturing of some letters (e.g. alpha, epsilon, and tau with what follows them).
There is a mid-stop with a space at the end of 19.17, and a space of about 3 letter widths at the end of 19.18, where most texts have a form of KURIOS. Treu comments: "...as though the scribe omitted the word unintentionally.... Or perhaps this resulted from a vorlage that had the Hebrew divine name here?" Roberts suggests that this is "a secular sense" of the designation "lord" (MSB 77 n.2), but it is at best ambiguous, referring to one or two divine messengers, and the textual variants in the context show that a tetragrammaton type of understanding was not impossible.

23. POx 1075 = PLitLond 203, Exodus 40 [#909 = vh044 = AT21];
papyrus roll, 3rd ce; British Museum, London.
Oxyrhynchos. Ed A.S.Hunt POx 8 (1911) (plate).
The remains of 23 lines plus a simple subscription at the end of the book of "Exodus," with about 19-23 letters per line. On the reverse side and in a different and slightly later hand from the 3rd/4th ce are 17 lines from near the beginning of the Apocalypse (POx 1079 = vh559 = NT18).
The Exodus scroll is clearly written in a "sloping uncial hand of medium size," bilinear in concept but erratically executed without literary formalism; there is sporadic ornamentation (no serifs as such) and appears to be some consciousness of word or phrase division (a few very small spaces, and some slightly enlarged letters) in addition to the one high-stop and space after 40.28. Dieresis/trema occurs on the first letter of "Israel." At the end of the text are found three pointed space fillers (> > >) after the last word (underlined, to separate it from the subscription?) and then centered (or indented) on a separated line the title ECODOS[...] with short lines above and below to set it off as well.

KURIOU is contracted as KU with an overstroke (in slightly enlarged letters followed by a small space -- it is possible that this was originally a blank space filled in later, probably by the same hand) but not "sons of Israel."

The reuse of this roll within a generation or so to inscribe a Christian apocalypse inclines one to believe that the Exodus text was also Christian in origin, but as Treu is quick to point out, "Jewish manuscripts in the possession of Christians are attested" (as well as the opposite -- see the reused Cairo Geniza copies of the Hexapla and of some church fathers). Roberts does not discuss this fragment in MSB.

24. Cairo Ostrakon 215, Judith 15 [#999 = vh080];
ostrakon, latter 3rd ce; Egyptian Papyrological Society(?), Cairo.
Fayum; ed. J. Schwartz, RevBiblique 53 (1946) 534-37 (plate).
This unusual fragmentary piece containing at least 19 lines (often with 50 letters or more) from Judith 15.1-7 is written in a sloping but neat semi-cursive hand with minimal ornamentation and no evidence of spacing or added marks of any sort. "Israel," "sons of Israel," and "Jerusalem" are spelled out in full.

The editor discusses some pros and cons of whether to classify the fragment as Jewish or Christian, and leaves the question open. Treu (143f and n.81) and Roberts (MSB 78) seem to agree.

25. PLitLond 202 = BM P 2557, Genesis 46-47 [#953 = vh030 = AT14];
papyrus codex, ca 300 ce; British Museum, London.
Provenance unknown; ed. H.J.M.Milne, Catalogue... (1927) 165f (no plate).
The page was originally about 14 by 17 cm, with 16-17 lines per page, written in a "medium-sized upright laterally compressed cursive hand of a type familiar in documents of the period of Diocletian. Punctuation by a middle point and a small space in the line. The I has the diaeresis once [on the first letter of the name Joseph, but not normally]" (Milne). An apostrophe separating double consonants "gg" and "ng" also seems to be present (judging from the transcript). "Father" and "Israel" occur without contraction.

26. PVindob 39777 = StudPal 11.114 = PWien Rainer 18, Ps 68/69, 80/81 (Symmachus) [Goettingen #?? = vh167];
parchment roll, 3/4 ce; Vienna.
Fayum or Heracleopolites Nome; ed. C.Wessely in Melanges ... Chatelain (1910) 224-29 [identified as Aquila], with handwritten replica in Studien zur Palaeographie und Papyruskunde ... Theologischen Inhalts 2 (1911) [corrected identification to Symmachus].
Roberts MSB 77: "The Tetragrammaton is in the archaic Hebrew characters; the writing is noticeably elegant." In the handwritten facsimile, it appears to be moderately decorated with cursive tendencies and frequent ligatures and no pattern of spacing. QEOU is uncontracted.
27. PAlex 203, Isaiah 48 [Goettingen #?? = vh300];
papyrus roll, 3/4th ce; Alexandria Museum, EGYPT.
Provenance unknown; ed. A.Carlini, Ann. Sc. Norm. Sup. Pisa, series 3, vol 2.2 (1972) 489-94 (plate).

The two best preserved columns (of three) differ significantly in width, with the first averaging about 11 letters, and the second about 15; the columns seem to have contained 24-25 lines (not 27 as the editor estimates).

The writing style fits Turner's "formal mixed" classification, with a combination of petit rounded letters (except omega) some medium sized forms (e.g. alpha, iota, rho) and otherwise bold strokes. The result is a relatively attractive upright hand with minimal decoration and a hint of shading (the photo is somewhat blurred, making subtle judgments difficult). One dieresis/trema is visible, on the first letter of the name Jacob. There is a wider space than normal between the last line of 48.11 and the first line of 48.12, and possibly a space was present in the line on which 48.16 begins. Otherwise, no spacing between letters is obvious.

The editor claims that KURIOS is contracted at one point (48.17), although the photo is not clear, and my reconstruction suggests that it was also contracted in the two other occurrences in this material. Possibly the one reconstructed occurrence of QEOS was similarly shortened. Other nomina sacra -- Israel and heaven -- do not seem to have been contracted (although the evidence for "Israel" seems ambiguous in both instances).

28. PHarris 31, Psalm 43 [#2108 = vh148 = AT67];
papyrus roll(?), 3/4th ce; Central Library of the Selly Oak Colleges, Birmingham ENG.
Unknown provenance; ed. J.E.Powell, Rendel Harris Papyri 1 (1936) (plate); identified by G.D.Kilpatrick, JTS 50 (1949) 176-177.
Beginning of six fragmentary lines, stichometric (longest line has 44 letters, shortest 23 -- thus perhaps a page rather than a roll?). "The writing is of the elegant character referred to above [in connection with Jewish biblical manuscripts]" (Roberts MSB 77) -- shaded and modestly ornamented (mostly by feathering), with slightly enlarged initial letters. QEOS is uncontracted.

29. POx 1225, Leviticus 16.33f [#947 = vh048 = AT23];
papyrus roll, early 4th ce; Princeton Theological Seminary, NJ.
Oxyrhynchos; ed. A.S.Hunt, POx 10 (1914) (plate).

Parts of only 12 lines are preserved, with about 15-20 letters per reconstructed line. The style is a heavy, slightly sloping "formal mixed" tending towards "biblical majuscle" (but with relatively smaller O E S forms). There is a hint of ornamentation by means of some subtle thickening and/or feathering at the end of some strokes, and also a hint of shading. The ink is brownish in color rather than the more usual black.

In this short amount of text, three instances of dieresis/trema occur, and three middle stops, without any accompanying spacing (which suggests that they may have been added by a later hand). No nomina sacra are visible, although the editor has supplied -- perhaps unnecessarily -- the contracted form of "Israel" in one reconstruction, preceded by the full form of YI+W[N] (with dieresis/trema on the iota).

30. PLitLond 211, Daniel 1.17f (Theodotion) [#925 = vh319];
vellum roll, early 4th ce; British Museum, London.
Upper Egypt, from the cover of a Sahidic codex; ed. H.I.Bell in Budge, Coptic Biblical Texts (1912) xiv (no plate).

Parts of 8 lines are preserved. Since I have not seen a reproduction of this piece, here are Roberts' comments: "A fragment of a parchment roll of Daniel in the version of Theodotion, written in the first half of the fourth century; QEOS is uncontracted. This too exemplifies the light and elegant script found in other Jewish texts" (MSB 77).

Listing of other early fragments
Summary and Conclusions
There are various ways in which this complex body of literary "presentational evidence" can be analyzed, depending to a large extent on what sort of conclusions are being tested or what hypotheses developed. There are few "control" criteria, such as date, to assist the process. Intuitions are important, but also need careful testing. My own approach tends to assume that developments of this nature came into early Christian circles by means of the Greek Jewish world unless the evidence clearly indicates otherwise; my impression is that Roberts (and Hurtado) would assume the Christian origin of such practices unless there were contrary evidence. So how is the evidence to be evaluated?

It would be useful to have an appropriate and unambiguous term to denote the sorts of features under analysis, some of which have come back into the spotlight partly as a result of scholarly reconsideration of the "oral" side of ancient textual culture. Hurtado seems to prefer "material culture" (659 n.14), but that seems to me unnecessarily imprecise. Something like "textual presentation" or even "textual mechanics" gets closer to the point -- the conventions involved in laying out the text,
from choice of material (e.g. papyrus, leather, pottery, etc.)
to its mode of packaging (roll, codex, ostrakon, etc.)
to the details of how the writing is organized relative to the writing surfaces (dimensions of writing material, size of columns and letters, column/page layout)

as well as relative to itself (paragraphing and marginal markers, use of spacing in relation to lines and letters, punctuating, abbreviating, form of numbers, form of corrections and notations, use of diacritics, etc.), perhaps sometimes with a view to facilitating (public) reading.
"Style": A central point in the overall discussion is the assessment of relevant Greek transcriptional styles. Colin Roberts has moved farther than most in this area, in which he was very experienced -- although sometimes his desire to illuminate early Christian "orthodox" development seems to me to problematize aspects of his presentation.

Roberts sees most of the clearly "Jewish" LXX/OG texts as more professionally written -- more "literary" and "elegant" in appearance than most of the earliest "Christian" texts -- although exactly what features indicate the degree of "literaryness" for him would be useful to know with more precision (e.g. "bilinearity" or consistent height of letters, use of "serifs" and other embelleshments on non-rounded basic strokes, thickness of strokes, shading, etc.). For him this observation goes hand in hand with his explanation of certain "documentary" (in contrast to "literary") tendencies in the early Christian materials (e.g. the use of spacing/punctuation, diacritics, abbreviated numbers and special contractions, less formal script, cursive tendencies, ligatures).\13/

\13/Roberts, MSB 76: "There seems to have been a distinctive style of writing used for Jewish copies of the scriptures in Greek from the second century B.C. onwards and still used, with modifications of course, down to the third century A.D. [\fn/ The style of these Jewish manuscripts needs closer examination and definition than they have as yet been given, especially in the use of serifs (for these see GMAW, p.25).]; a parallel would be the development of the so-called Biblical Uncial or Biblical Majuscule.... But not all Greek manuscripts known to be Jewish are written in this style, witness the roll of the Minor Prophets from Engedi [actually, Nahal Hever], and parallels to it can be found among the secular literary papyri." See also P.Parsons, DJD 8 (1990) 23f, on the Minor Prophets scroll (item 13 above): "...the use of enlarged initials at line-beginning (hands A and B) and phrase-beginning (hand A) and (set out in the margin) to mark a new section (hand A) gives this manuscript a documentary look. ... The fact is itself remarkable. Early Christian books show the same characteristic; copies of the Greek classics do not. It has therefore been tempting to argue that the texts of the Early Church stood closer to the world of business than to that of literature, and to draw conclusions about the social milieu in which the texts circulated or the esteem in which they were held. Now we see the same thing in a Jewish manuscript of pre-Christian date. This may suggest that the Christians inherited the practice, rather than inventing it; the problem remains, why Greek-speaking Jews should have adopted it in the first place" (23f). Parsons adds, in his comparisons of the various Dead Sea Scroll Greek scripts: "This makes it clear that serifed hands are common enough (but not universal) in Judaean material assignable to the period i B.C.-i A.D." (25).
===
The range of hands and styles even within the Judean Desert fragments, which were produced within a fairly limited period of time, is noteworthy, and is also reflected in the Egyptian materials contemporary with the Judean. A detailed comparative analysis of the relevant features remains to be made, but I doubt that it will result in identifying "schools" or traditions of scribal culture except in very broad terms. Of course, comparison with what was happening at the same time in the larger Greco- Roman world will also be very relevant.\14/ If, in general, the Roman period (moving into the "common era") witnessed a tendency for literature to be copied less elegantly than it had been before, the presence of such a "decline" in Jewish texts, and its reflection in Christian materials would seem less significant than otherwise.
---
\14/Note, for example, Turner's strictures on giving too much weight to the use and forms of "serifs" in classifying styles of Greek hands (ed1, 25 = ed2, 21)!
===
Nevertheless, progress has been made in this survey simply by recognizing the extent of the problem and sampling some of the possibilities. A next step in assessing these phenomena more carefully would require availability of excellent reproductions of the extant fragments in a framework that facilitates close comparison and contrast (e.g. by computerized paleographic analysis). Hopefully, the Internet can be used to provide such a resources in the near future, if permissions from the current "owners" of the materials can be obtained to display high quality digitized images.

Scroll/Codex: Of course, the main vehicle for Greek literary production at the start of the period we are examining was the roll, and a major point of discussion is the introduction of the codex format and its very rapid acceptance in emerging (Egyptian) Christianity -- where the roll also survives, but not in such relative abundance.\15/ How soon and under what conditions Jewish authors and copyists accepted the codex format is not clear. But as Treu pointed out forcefully, the mere fact that a fragment of LXX/OG is in codex format does not necessarily mean that it must be of Christian origin. Whether there will ever be sufficient evidence to support my suspicion that the codex form came into early Christianity from Judaism remains to be seen. Probably not in my lifetime. But it is almost certain that at least one Jewish codex can be identified in the raw data of this report (as even Roberts gradually came to admit) -- POx 656, from the late 2nd or early 3rd century ce (item 19; see also 20 and 22).
---
\15/The previous state of this question has been defined by the study produced jointly by Roberts and T.C.Skeat, The Birth of the Codex (1983; also released with a 1987 date). ===
Spacing: Whether roll or codex, comprehending the texts required some mental gymnastics on the part of the reader, especially when little or no visual assistance was available to identify larger or smaller sense units or ideally, words. In general, traditional literary Greek texts are in scriptio continua -- an uninterrupted flow of letters -- with occasional breaks or indicators for larger units. As Roberts correctly points out, in many -- perhaps most -- of the early Christian texts with which he deals (not only LXX/OG texts), there are various helps for indicating sense units, whether spaces or lines in the left margin (paragraphoi) or punctuation marks, or exaggerated initial letters or letters that protrude into the left margin. Roberts explains this as part of what he calls the "documentary" influence on early Christian scribal practice.
What Roberts notes (e.g. in editing item 2) but fails to pursue with the same vigor or consistency is that despite their relatively more "literary" flavor the clearly Jewish fragments almost all show evidence of the same sort of "aids to the reader" phenomenon. Indeed, the second hand (or, if I am right, second scroll) of the Nahal Hever Greek Minor Prophets materials [#943b, item 13b above] uniquely engages in actual word division of an obvious sort. To me, this kind of evidence deserves much closer exploration than it has received thus far, and Emanuel Tov is making a major contribution to this discussion by his careful analysis of such phenomena in the Judean Desert materials and in other biblical texts (see n.7 above). Spacing occurs in the Jewish materials whether "elegant" or not, early or late. It also occurs quite early in materials of clearly Christian origin. To view this as coincidental seems highly unlikely, given the fact that early Christianity developed out of Judaism! This not so unambiguously "documentary" practice -- which has not yet received the attention it deserves in the study of Greco-Roman literature in general\16/ -- almost certainly has been inherited by Christian scribes, if not from their Jewish examples (which seems to me most likely), then from the scribal culture of the Greco-Roman world at large.

---
\16/A small (yet large!) step in this direction is taken by William A. Johnson in his Yale dissertation on The Literary Papyrus Roll: Formats and Conventions -- An Analysis of the Evidence from Oxyrhynchus (1992); witness his long list of corrections to the editions of these literary papyri (22-70), where he regularly notes the omission in the editions of signs of paragraphing, punctuation, and occasionally spacing. See also his brief note on "The Function of the Paragraphus in Greek Literary Prose Texts" in ZPE 100 (1994) 65-68.
===
Special Words: Some of the spacing issues in these early Jewish and Christian texts are associated with the appearance of personal or ethnic names and certain special words that, for present purposes, fall into three categories: (1) the tetragrammaton, (2) "nomina sacra," and (3) number symbolism.
Jewish scribes were selfconscious about the representation of the tetragrammaton -- the special revered 4 letter name of the Jewish God -- and had available a variety of devices, from paleo-Hebrew, to square Hebrew (thus Greek PIPI), to abbreviated Hebrew (ZZ), to the semi-transliteration (also an abbreviation?) IAW and the use of substitutes such as ADONAI and KURIOS ("Lord"), or even to using dots and blank spacing. If convincing evidence has not yet emerged that they also used a Greek abbreviated formation such as KS (see items 19, 21, 23, 27 above), that surprises me less than the claim that such abbreviation must have been a Christian invention.

Roberts certainly wants to see it otherwise, and traces the practice that became so prevalent, if not pervasive, in Christian MSS of abbreviating a select group of "nomina sacra" terms to the initial and original Christian sacralizing of "the Name" Jesus, which then led to similar treatment for "Lord," and for "God," and for the other "nomina sacra." Hurtado introduces some considerations (see n.4 above) to strengthen this argument. Nevertheless, I remain skeptical. Though it admittedly remains ambiguous, some of the evidence presented above suggests that Jewish scribes sometimes may have used contractions of QEOS, and perhaps a few other frequently used words, in the development of their scribal traditions (see items 20, 21[?], 27, and n.11 above).

One other "special words" detail that comes up in the discussion is treatment of numbers. Roberts argues that good literary Greek texts invariably (or perhaps, normally) spell out numbers rather than using symbols, while Christian texts -- again following "documentary" influences -- usually employ the symbols. In our early texts, examples are few, and I have not systematically explored all of the early fragments of Greek Jewish scriptures for this feature. If PYale 1 (item 17), a codex fragment of Genesis that should probably be dated no earlier than the 2nd century ce, is of Jewish origin, Roberts' hypothesis would be in trouble since number symbols are found in that material. But the combination of codex and symbolized number in PYale 1 unites to make it difficult for Roberts even to consider the possibility that the text is of Jewish origin. Treu is not so troubled, and leaves open the possibility. Obviously I agree that this should be an open question.

Concluding Remarks
This just scrapes the surface of the variety of information and of issues that can emerge from close study of these early LXX/OG materials. Roberts recreates a developmental historical hypothesis about early Christianity in Egypt from the details as he interprets them, and in general, the hypothesis makes a great deal of sense. But he does not consistently engage the question of what we can learn about Greek speaking/writing/reading Judaism in Palestine and Egypt from the same materials, and in that regard, often fails to be convincing about details.
The evidence is clear that prior to the emergence of Christianity, Greek speaking/writing Jews had access to a range of scriptural (and other) works copied in a highly "professional" manner. That these manuscripts were produced by specifically Jewish copyists cannot be assumed, although in some instances, the treatment of the tetragrammaton and the apparently selfconscious attention to indicating significant sense units by means of spacing suggests that the task must have been entrusted to persons who were familiar with those sorts of special literary traditions. The differences in overall "style" between some of the early Jewish manuscripts suggests that our preserved witnesses represent varieties of technique that had developed in Jewish literary circles. Whether on the basis of this evidence one can mount economic arguments (these Jews were rich enough to afford such quality), or liturgical ones (the spacing techniques were developed to assist in oral reading in the synagogues), or even issues of cultural-educational status (these Jews knew what was appropriate to their social station) I will leave to others. The data suggests variety, and that is what we should have expected. And as new situations developed in the transition to Roman rule and influence, we should expect changes to evidence themselves, not only in our Jewish to Christian trajectories, but in the surrounding world as well.

Early Christianity was formed in large measure in close relationship (positive and negative) to the types of Judaism present in the Greco-Roman world in the first century of the common era. The "scriptural" preoccupations of many early Christian representatives surely were influenced by the established Jewish frameworks of the time. Thus in the end -- if one can responsibly speak of such an end -- I would expect to find that the debt of early Christianity to its Jewish heritage is even greater in these areas of "textual mechanics" and transmitted scribal craft than our scholarly traditions and approaches have permitted us to recognize.

//08 July 1999 draft #6//
Appended Excerpts [[to be linked]]
1. 4Q122=LXXDeut Deuteronomy 11 [#819; not known to vh] parchment roll, 2nd bce; Rockefeller Museum, Jerusalem.
[excerpts]
Ulrich, DJD 9 (1992) 195 (plate 43): "The manuscript is inscribed in a literary hand not particularly elegant, though not careless; its uncial letters seem to be somewhat influenced by cursive forms. ... Space for word division appears between some words but not between others, and an unexpected space appears within the word ERUQRAS after the upsilon. Few, if any, clearly complete words survive, and ERUQRAS fragiley bears the sole possibility for the identification of the manuscript." These scraps would have been unknown to Roberts and Treu.
Parsons, DJD 9 (1992) 11-12: The letters ... are of irregular heights and widths. ... The letters are written with a thick pen, but without organised contrasts. ... There are small decorative hooks or blobs on the feet of some uprights, as well as on the tops of K and U. ... The scroll is written in an informal hand with some ligatures. The overall impression is of a script rather earlier than the others of this find. It is comparable with [some texts] ... of the early second century BCE, or ... of the mid-second century BCE. ... But it should be emphasised that, with so small a sample, the dating must be more than usually uncertain."

Parsons, DJD 8 (1990) 25: "The hand of this scrap shows no similarities with [#943a-b]; it is an informal script of Ptolemaic look with some cursive tendencies and no decoration except some terminal hooks and blobs."
2. PRyl 458 Deuteronomy 23-28 [#957 = vh057] papyrus roll, 2nd bce; John Rylands Library, Manchester ENG.

[excerpts]
Roberts, Two Biblical Papyri ... (Manchester Univ Press 1936) (with a facsimile): "The hand is a book hand, stylised and careful and of considerable elegance, if rather formal; its most striking feature is the use of decorative serifs, particularly noticeable on N, U and T. At first sight it has a somewhat archaic appearance, but this may well be deceptive and the formal character of the hand as a whole must be taken into consideration. [Then refers to similar hands, esp in PTeb]" 22f.

"What is paleographically of most interest about the text is the scribe's system of punctuation, or rather of interspacing. ...The writer regularly leaves a space not only at the end of a verse or sentence, but at the end of a KWLON or group of words. At the end of a verse, as in [Dt 24.1], a wider space is left and a high point added; otherwise the writer's principle seems to be to leave a fairly large space at the end of a sentence or clause ... and a smaller one at the end of a group of words. The interspacing does not seem to follow the sense of the passage [in some instances]. But there is no attempt at word division. ... Our text ... shows no sign of documentary influence and we cannot ascribe to this cause the systematic use of [spacing] found here. ... Possibly it may be due to Aramaic influence, as word division is found in the Aramaic papyri of the fifth century B.C. The Nash papyrus, however -- a Hebrew text, probably liturgical, which contains the Decalogue and the Shema and was written not later than the second century A.D. -- has spacing between words but no verse division. ... This system [otherwise] is not to be found in Biblical manuscripts; its origin may perhaps be due to Aramaic influence or if, as is possible, this roll was the property of some Jewish synagogue, to the exigencies of public reading" (25- 28).
3. 7QLXXEx Exodus 28 [#805 = vh038]; papyrus roll, 2nd/1st bce; Rockefeller Museum, Jerusalem.

[excerpt]
Parsons DJD 8 (1990) 25: "This small serifed bilinear hand has some similarities with hands A and B [of #943 Minor Prophets] (note the pointed alpha, and wide tau hooked down at the left)."
4. 4Q119=LXXLev\a Leviticus 26 [#801 = vh049]; parchment roll, 2nd/1st bce; Rockefeller Museum, Jerusalem.
[excerpts]
Ulrich, DJD 9 (1992) 161 (plate 38): "The scribe used the customary scriptio continua but with occasional spaces for word-division, as after SPORON (line 6), UMWN (line 12), etc. Of the 12 lines whose beginnings are preserved, only two (lines 19, 23) show the division of a word between lines. A new section at 26.14 (line 21) is marked by an interval of about three letters' width within the line and by a horizontal paragraph-mark in the left margin."

Parsons, DJD 9, 7: "The script ... is approximately bilinear .... The letter forms tend toward the oval/rectangular, but not consistently. ... There is no consistent use of shading as part of the style. ... There is no consistent use of ornament, but there are sporadic terminal hooks, notably on the foot of R and the left extremity of T. ...The scribe displays a pinched, plain hand of no great pretensions .... The general impression is of a script ... unlikely to be later than the first century BCE, ... or much earlier. C.H.Roberts (apud Kahle, 616) thought of first century BCE, with the end of the second 'not out of the question'."

Parsons, DJD 8 (1990) 25: "This is a pinched, undecorated hand ... with a pronounced Ptolemaic look; not similar to [#943a-b], and probably earlier"
5. 7QLXX EpJer Epistle of Jeremiah (Baruch 6) [#804 = vh312]; papyrus roll, 2nd/1st bce; Rockefeller Museum, Jerusalem.

[excerpts]
Parsons, DJD 8 (1990) 25: "This tiny scrap shows a broad bilinear script without ornament (except for a half-serif on the foot of tau)."
6. PFouad 266a Genesis 3-38 [#942 = vh056] papyrus roll, 1st bce; Egyptian Papyrological Society, Cairo.

[excerpts]
Zaki Aly & Ludwig Koenen, Three Rolls of the Early Septuagint: Genesis and Deuteronomy ... (Bonn: Habelt 1980) (includes plates). Descriptions are by Koenen. For #942 (Koenen 3): "The papyrus is of good quality. ... The use of the tetragrammaton is not attested for this roll, but may be inferred from the fact that 942 has probably been written by the same hand as 848 [see below] or, at least, by a scribe belonging to the same school and scribal tradition. Little blanks indicate new cola [footnote: "The practice was obviously the same as in 848 and 847" [see below]]. There is also a tendency to mark Hebrew names by little blanks before and after the names."

Turner, Greek Manuscripts\2 #56 (describing #848, below, which is virtually identical to the 9 small fragments of #942): "Medium to large, formal, upright, rounded capitals, written slowly. ... Markedly bilinear, the lower line outlined by horizontal strokes on the feet of letters [full feet on TU, half feet or hooks on most other verticals and on some obliques], the upper indicated by high horizontals; even R and U fall inside the parallels, only F protrudes [below and above, and Y slightly above, but not below]."

7. 4Q120=LXXLev\b Leviticus 2-5 [#802 = vh046]; papyrus roll, 1st bce; Rockefeller Museum, Jerusalem.
[excerpts]
Ed. E.Ulrich, DJD 9 (1992) 168 (plates 39-41): "The scribe used the customary scriptio continua, but with spaces before and after the divine name and occasionally with spaces between sense-divisions or sentences. Signs to mark a new paragraph occur at the left margin of frg. 27 between lines 6 and 7 (= Lev 6.1 [5.24]) and of frg. 32." It also uses iota adscript (usually); and contains some corrections. The tetragrammaton occurs as IAW twice, and KURIOS is not found in these fragments.
Parsons, DJD 9 (1992) 10: "The scribe used a bilinear script ..., with square/circular letter forms. The upper line is broken by the risers of F and Y; the lower line, emphasised by the serifs, is hardly broken at all. ... There is hardly any noticeable shading. ... Ornament ... is frequent. ... This is a full round hand, carefully executed, comparable with the Fouad Deuteronomy [#848 below] ... and the second script of the Greek Minor Prophets Scroll [below #943]. ... Such scripts may belong to the first century BCE, ... but they may extend well into the first century CE. ... This example has a slightly old-fashioned look ..., and could reasonably be assigned to the first century BCE."
8. PFouad 266b Deuteronomy 17-33 [#848 = vh56]; papyrus roll, 1st bce; Egyptian Papyrological Society, Cairo.

[excerpts]
Koenen, Three Rolls 4-5: "The quality of the papyrus is the same as in the case of 942, and both rolls have probably been written by the same scribe. The columns of 848 are smaller (... [about] 37 letters per line); the height of the writing area varies between 15.5-16.5 cm. (21-23 lines). The upper margin was originally at least 3.5 cm., the lower margin 4 cm. This indicates close to 24 cm. for the height of the entire roll. Kolleseis [joins between sheets of papyri] are occasionally visible, but since too much of the roll is missing, the length of the kollemata [sheets] cannot be determined. The intercolumnation varies around an average of 1.5 cm., but occasionally it narrows down to 0.2 cm. Towards the bottoms the lines have the tendency to begin progressively more to the left, thus producing slightly longer lines (Mass's Law). Paragraphoi marking the beginning of verses are used throughout, though not regularly. An additional long oblique stroke marks the beginning of chapter 21 [footnote: "... This is the only instance; a reason for this special treatment is not apparent. ...]. Frequently small blanks indicate new verses, sentences, or cola [footnote: "... The size varies according to the function of the blank. In addition, there occur blanks for which I see no reason...."], while Hebrew names are not surrounded by blanks, as is the case in 942. The ends of lines are occasionally left blank in order to start the next verse on a new line. Corrections are rare. A gloss appears on the lower margin on pl. 6. col.4."

The tetragrammaton is represented by small square Hebrew letters (slightly more than half the height of the Greek, written along the bottom part of the line) inserted into a space equivalent to about "5-6 Greek letters (i.e. about the size of KU/RIOS written in full) and marked ... by a high dot at its beginning [preceded by a space]. A second scribe filled in the Hebrew letters. They cover only the middle of the blank, usually the space of 2 1/2 - 3 letters" (Koenen 5-6).

Turner, Greek Manuscripts\2 #56: "The ends of lines are not even. Letters may be reduced in size at the line-end. Medium to large, formal, upright, rounded capitals, written slowly. Contrast between thick horizontals and downward obliques, and fine verticals [RAK Note: this is not obvious from the photos]. Markedly bilinear, the lower line outlined by horizontal strokes on the feet of letters [full feet on TU, half feet or hooks on most other verticals and on some obliques], the upper indicated by high horizontals; even R and U fall inside the parallels, only F protrudes [below and above, and Y slightly above, but not below]." "...Few orthographical errors. Iota adscript is written."

9. PFouad 266c Deuteronomy 10-33 [#847 = vh56] papyrus roll, late 1st bce; Egyptian Papyrological Society, Cairo.

[excerpts]
Koenen, Three Rolls 7: "The papyrus is of a quality similar to 942 and 848. Only 49 very small fragments of a few letters each are extant. ... The columns seem to have had [about] 21 lines. ... One might assume that the overall height of the roll 847 was the same (24 cm.) [as 848]. The width of the lines averages 24 letters ... but the number of letters per lines varies considerably. Kollesis may occur [once]. ... Paragraphos is extant on pl. 51 col. V. Small blanks separate verses, sentences, or cola [footnote: "... small blanks also occur elsewhere. ..."] and mark Hebrew names [footnote: "... all in front of the name. No example survives for a blank after those names. ..."]. A large blank precedes Moses' blessing of Dan, presumedly at the end of line (4?) of col VIII (pl.53) [[conjectural reconstruction]] in order that the blessing may begin at a new line.... No KURIOS or tetragrammaton is extant. QEOS is written in full; thus we may assume that the scribe did not use the Christian abbreviations of holy names, which came into use after 70 A.D. 'Inorganic' trema [or dieresis, a single or double dot above a vowel] indicating the beginning of a word) occurs once [51.IV.11; but not clear in photo]... [footnote: "'Inorganic' is the use of the trema which marks the initial or emphasizes the final vowel of a word, while its use for separating vowels in a cluster is called 'organic.' The 'organic' use is attested as early as the 2nd cent. B.C., though it does not become common before the 2nd cent. A.D. For 'inorganic' use I am not aware of any example before the end of the 1st cent. B.C. ...."]. ...Corrections are frequent."

"In many details, this hand is similar to 848 [above], but larger, thinner, more rounded and irregular, and less bilinear, though the extensions of letters above the 'upper line' and below the 'lower line' are only small (see particularly A). The letters are occasionally decorated by quite heavy strokes [Schubart's decorative style...]. Also the middle horizontal strokes are stressed" (6 n.28). In dating, Koenen has vacillated between 1st bce and 1st ce, preferring in his edition "the end of the 1st cent. B.C." (6 n.28 and see examples cited there). The use of serifs and hooks is similar to 848 and 942, but less obvious or obtrusive. It seems to be a more refined formal hand.
10. 4Q127 Exodus Paraphrase (?) [unknown to vh]; papyrus roll, late 1st bce; Rockefeller Museum, Jerusalem.

[excerpts]
Ulrich, DJD 9 (1992) 223f (very similar to 4QLXXLev\b = #802): "Where a margin is listed as questionable, there is insufficient evidence to determine whether the blank portion of the papyrus actually represents a margin, or rather a blank line above or below the extant text, or a space between words; it should be remembered, however, that in the Greek manuscripts from Cave 4 blank lines to signal a new paragraph are unusual." ... "Paragraphing is indicated in at least two places. Above KAI in line 3 of frg. 17 is a short horizontal line of 0.3 cm. There is also a coronis, or elaborate marginal marking, preserved on frg. 8 (cf. also frg. 18?)." ... "The manuscript dates from about the first century BCE or the earlier first century CE.... It is written in scriptio continua, with full or narrow spaces occasionally left before sentences (cf KAI in frg. 1 line 5) and before or after proper names (cf. each of lines 6-11 in frg. 1)." There are some corrections by the original scribe. There is no evidence of tetragrammaton passages.

Parsons, DJD 9, 12f: "The scroll is written in a bilinear hand ..., with the letter forms round and square [F (and probably Y) extend slightly below and also above the projected lines]. ... There is no noticeable shading. ... The tops of some uprights are hooked to the left; the feet of uprights and obliques are generally decorated with full or half serifs, sometimes in the form of angled hooks. ... The manuscript is rather ineptly written in a bilinear, decorated literary script. This ineptness is not necessarily personal, since many literary scripts of the early Roman period show the same characteristics .... It is likely that the manuscript was written in the first century BCE or the earlier first century CE. A date early in the period is certainly possible."
11. 4Q126 unidentified Greek [not known to vh]; parchment roll, late 1st bce; Rockefeller Museum, Jerusalem.

[excerpts]
Ulrich, DJD 9 (1992) 219 (plate 46): "The scribe used the customary scriptio continua, though leaving some full- letter spaces probably between sentences ... and half- or quarter-spaces occasionally between words." Eight frgs (double plates of some). Frg. 2 seems to have KURIO[], preceded by a short space.

Parsons, DJD 9, 12: "The script ... is bilinear. ... There is no shading. ... There are some half-serifs or hooks on the feet of uprights, and full serifs on the base of T and U. ... To judge from this very small sample, the scroll is written by a hand of the same kind as those of 4Q120[Lev\b = #802] and 4Q121[Num = #803] (but more shakily executed), and it can be assigned to the same date (i.e. the first century BCE or possibly the early first century CE)."

Parsons, DJD 8 (1990) 25: "A decorated hand of the same type as [#803], but not so elegant."
12. 4Q121=LXXNum Numbers 3-4 [#803 = vh051]; parchment roll, turn of the era; Rockefeller Museum, Jerusalem.

[excerpts]
Ulrich, DJD 9 (1992) 188 (plates 42-43): "The scribe does not usually leave a space for word-division. He does leave a single space for some sense-divisions, occasionally at the end of a 'verse,' but not always, and occasionally at other points within a 'verse.' Thus in counting letters per line, for this manuscript one should not count spaces between words, except possibly before some sense-divisions." Uses iota adscript; two or three corrections; no occurrences of tetragrammaton, but "in reconstruction, spacing would seem to allow either KURIOS or YHWH, whereas IAW ... and the (Christian) abbreviation KS would be too short. Palaeo-Hebrew or PIPI forms in a Greek manuscript this early are improbable" [why?!].

Parsons, DJD 9, 11: The scribe used a bilinear script ..., with the letter-forms square/circular [FY and sometimes A extend above the projected top line (but not below?)]. ... Shading [is not] ... notable. ... Ornament ... is frequent: the tops of uprights and obliques are occasionally decorated with hooks, and the feet of uprights and obliques are regularly decorated with heavy full and half-serifs (these are sometimes oblique, sometimes formed as a hook in a single movement with the main stroke). The serifs are notably long, and may run into the serif preceding or following; this marks the lower line all the more emphatically. ... The script is similar to that of 4Q120[Lev\b = #802], but with heavier ornament. This too could be of late Ptolemaic date; but the early Roman period cannot be excluded."

Parsons, DJD 8 (1990) 25: "This bilinear script (the descenders of rho and phi are curtailed), heavily ornamented with half- and full serifs, has some similarities with [#943a], but it is much more elegant and finely written; a distinctive feature is that the oval letters tend to lean backwards."

13. 8HevXIIgr = Nahal Hever Minor Prophets [#943 = vh285]; parchment roll(s), turn of the era; Rockefeller Museum, Jerusalem.

[excerpts]
Tov, DJD 8 (1990) 9ff: "The text of the scroll has been subdivided into paragraphs with both minor and major breaks .... What has not been observed by these scholars is that the scroll contains also a division into 'verses' and that in all three divisions the scroll agrees to a great extent with the Masoretic tradition, not only regarding the system of subdividing the text, but also regarding the location of the divisions themselves. ..." "In addition to the open and closed sections the scroll indicates with one or two spaces the beginning of what in MT is a new verse. This practice is known from a few Hebrew sources (1QpaleoLev [limited evidence] and 4QDan\a,d/ [reported by S. J. Pfann]; the situation with regard to 1QIs\a/ is not clear) as well as from two early Greek biblical sources: PFouad 266 [see #848] and PRyl Greek 458 [= #957]. [[para]] It is relatively easy to recognize these spaces in the scroll since in the section written by scribe A there are otherwise no spaces between words. ... The second scribe left spaces between most words, and for the beginnings of new verses he left more than one space. Likewise, the scribe of PRyl Greek 458 [= #957] often left spaces within the verse, and between verses he left more than one space. ..."

It is possible that we have remnants of two scrolls here; in any event, two different hands worked on the materials that have survived, and the second hand presents virtual word division in those sections.
Peter Parsons describes the hands (19ff): With scribe A (the bulk of the preserved material) "the script is in intention bilinear (only F reaches well above the line; the descenders of R F and Y are normally curtailed), although uncertainty in execution, and the enlargement of initial letters, gives an irregular impression. ...[[para]]... The script is profusely ornamented. The feet of verticals and descending obliques carry blobs or hooks or half-serifs (horizontal or angular or arched) or -- rarely -- full serifs; hooks and half-serifs normally point to the right; they may be very large." For scribe B, "the script is bilinear (allowing for the enlargement of some line-initials), except for R and F (this scribe makes no attempt to curtail them). ... The general [horizontal] effect is round and square. ...[[paragraph]]... The feet of uprights, the tops of uprights in I, K, N, F, and the left- hand tips of U and X, take decoration in the form of blobs, hooks and half-serifs (horizontal or oblique), rarely full serifs; hooks and half-serifs more often (but not consistently) point to the left." In general, A "aspires to be a book-hand ..., but the performance is inconsistent." Hand B "is a much more fluent and consistent copyist than hand A." Comparison with other, especially dated materials (23) concludes: "Most of this material is documentary; but the comparison is rather appropriate, since the use of enlarged initials at line-beginning (hands A and B) and phrase-beginning (hand A) and (set out in the margin) to mark a new section (hand A) gives this manuscript a documentary look. ... The fact is itself remarkable. Early Christian books show the same characteristic; copies of the Greek classics do not. It has therefore been tempting to argue that the texts of the Early Church stood closer to the world of business than to that of literature, and to draw condlusions about the social milieu in which the texts circulated or the esteem in which they were held. Now we see the same thing in a Jewish manuscript of pre-Christian date. This may suggest that the Christians inherited the practice, rather than inventing it; the problem remains, why Greek-speaking Jews should have adopted it in the first place" (23f).
14. POx 3522 Job 42 [#??]; papyrus roll, 1st ce; [location?]
[excerpts]
---
POx 50 (1983) 1 (with plate): "The lines are of 19-22 letters; the columns perhaps of 15 lines [but see the discussion in the notes], which would give a roll-height of c. 14 cm.... There are no lectional signs; punctuation by blank space (i.4, 5, 7). The informal upright bilinear script, in which the verticals are often ornamented with back-hooks, has similarities with [[two dated MSS]]; a date in the early first century would suit. ... [[paragraph]] A copy in roll-form, and of this date, will have been Jewish, not Christian."
With regard to the "archaic Hebrew" tetragrammaton, "the scribe of 3522 himself wrote the Hebrew continuously and fluently ...; but apparently without understanding, since the medial and final he have different shapes." The writing appears to be relatively undisciplined (quickly executed, some ligatures and run-on strokes in letter formation), with no serifs of note beyond the "hooks" (mostly on T, H) mentioned above. The initial letter of the name JOB has a dieresis/trema (see above, on #847) over it, and the name may be followed by a short blank.
Tov, DJD 8 (1990) 12: "The scribe of POxy 3522 (Job) very clearly wrote the tetragrammaton from left to right, creating a ligature between the yod and the next Greek letter."
15. POx 4443 Esther E + 8-9 [#???] papyrus roll, 1st/2nd ce; [location?]
[excerpts]
Ed K. Luchner, POx 65 (1998): "...This was a luxurious copy. The columns have 31 lines (height 20 cm) with an average 25 letters (width 7 cm, plus 0.5 cm for projecting letters at paragraphs). The intercolumnium is approximately 2 cm. The back is blank." [[paragraph]] "This is the first known [Greek] copy of a passage from Esther in roll-form, a rare format for biblical texts, probably indicating Jewish provenance (C.H.Roberts and T.C.Skeat, Birthe of the Codex 38-40). It is also the first papyrus to preserve this passage [and it supplies many variants in the "E" "additions" section]. ..." [[paragraph]] "There are no diacritical signs or punctuation, apart from some paragraphi (with short lines preceding them, and projecting enlarged letters at the beginning of the following line), and diaeresis above I (ii.24, 31; iii.6, 24) and U (i.6, ii.16). Words are occasionally separated. There are occasional space fillers at the line ends, and the centre bar of E is frequently extended for the same purpose. Iota adscript is generally used (ii.10 the only exception); four examples are irrational (ii.25, 27, 28, 29). Itacism occurs in i.2, 18, 19." [[paragraph]] "The script is fluent and broadly bilinear, but with its frequent ligatures, cursive forms, enlarged initial letters [also enlarged B elsewhere] and tall risers [e.g. H, F] / deep descenders (R, F, sometimes I) it perhaps owes more to official documentary styles than to bookhands. For the general appearance cf. the earlier Roberts GLH 9a (between 7-4 BC)." Also, "nomina sacra" are uncontracted -- e.g. QEOU, SWTHRIAN, ANQRWPOIS in E.16 (reconstructed) and 18, 23, 24.
16. PFouad 203 [vh911] (1st/2nd ce, papyrus roll, prayer/amulet?)
Roberts MSB 78 (no plate?): "There can be little doubt of the Jewish origin ..., a prayer against evil spirits, written on a roll of papyrus and attributed to the late first or early second century. Both PLond Christ 5 (=vh921), a leaf from a liturgical book of the third century, and POx 17.2068 (=vh966), some fragments of a papyrus roll of the fourth century, have been thought to be Jewish; but in the latter the contraction of QEOS, the eccentric nomen sacrum BS = BASILEUS, and the apparent echoes of Revelation 15.3 and 1 Timothy 1.17 in l. 7 render the suggestion doubtful. To these should be added the Vienna text of The Penitence of Iannes and Iambres: it was written on the recto of a roll and nomina sacra are left uncontracted [p.61f n.5 calls this PVindobGr 29456 (=vh1068); p.63 n.3 refers to the forthcoming ed of Jannes/Jambres material by A. Pietersma and also to the republication of the Vienna fragment by P.Maraval in ZPE 25 (1977) pp. 199ff.]."

19. POx 656 [#905(U4) = vh013 = T009] (2nd/3rd ce, papyrus codex, Gen 14-27)
Grenfell & Hunt, POx 4 (1904) 28f: "The MS was carefully written in round upright uncials of good size and decidedly early appearance, having in some respects more affinity with types of the second century than of the third. To the latter, however, the hand is in all probability to be assigned, though we should be inclined to place it in the earlier rather than the later part of the century. ... Another mark of age is perhaps to be recognized in the absence of the usual contractions for QEOS, KURIOS, &c., but this may of course be no more than an individual peculiarity. The only abbreviation that occurs is the horizontal stroke instead of N, employed to save space at the end of a long line. Both high and middle ... stops are found, but are sparingly used: more often a pause is marked by a slight blank space. A few alterations and additions have been made by a second hand, which seems also to be responsible for the numeration in the centre of the upper margin of each page."
Roberts MSB 76f: [does not comment on literary style] "... The implication is that the Hebrew Tetragrammaton stood in the exemplar and the first scribe, like the scribe of PFouad 266 [#848], either did not know how to write it or was not entrusted with the writing. In the event the second scribe, perhaps not accustomed to writing biblical manuscripts but aware that KURIOS was the Greek equivalent of Adonai inserted it here. The text has a number of unique readings which may point to a revision of the LXX."
//end//

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**Admin** Wed Jun 01, 2016 7:10 pm

COMBINATION OF THE SCRIPTURE OF THE DAY AND THE RARE FRUIT TREES AND VEGETABLES. With the Scripture of the Day first.
SCRIPTURE OF THE DAY [VOL. 151A]

Thus did Noah; according to all that God commanded him, so did he. Genesis 6:22, [authorized King James Bible; AV]

His greatest effort in accordance with the commands of Almighty God (YHWH) was to spend many years along with his sons building a gigantic wooden ship, the largest wooden ship ever built, and Genesis 7:1 – 9, [AV] “And the LORD said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation. 2 Of every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that are not clean by two, the male and his female. 3 Of fowls also of the air by sevens, the male and the female; to keep seed alive upon the face of all the earth. 4 For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living substance that I have made will I destroy from off the face of the earth. 5 And Noah did according unto all that the LORD commanded him.” Interestingly, in the construction of this ship, iron nails were used even though the use of iron after the flood did not come into use for more than a millennium after the flood. Yes, there were workers in iron before the flood and one is specifically mentioned at Genesis 4:22, [AV] “And Zillah, she also bare Tubalcain, an instructer of every artificer in brass and iron: and the sister of Tubalcain was Naamah.”

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Your Friend in Christ Iris89

Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth. "Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today, and go to WWW.JW.ORG!

THE RARE FRUIT TREES AND VEGETABLES:
Here is a Commentary on Bountiful Trees and Vegetables God (YHWH) has provided for mankind, specifically the marang (Artocarpus odoratissimus), also called johey oak, green pedalai, madang, tarap, terap, timadang, or breadfruit cousin, is a tree native to Borneo, Palawan, and Mindanao Island . It is closely related to the jackfruit, cempedak, and breadfruit trees.

It is an evergreen tree growing to 25 m tall. The leaves are 16–50 cm long and 11–28 cm broad, similar to the Breadfruit's, but are a little less lobed. Many trees lose the leaf lobing once mature.
As indicated by the scientific name, the fruit has a strong scent, and is considered superior in flavour to both Jackfruit and Cempedak. The scent reminds some of the durian but is not so intense, and is in the thick skin and not the fruit pulp. The taste has hints of a mild creamy,almost juicy banana, and is best when not allowed to ripen thoroughly on the tree. Those ripened on the tree turn a more brownish color and will eventually fall to the ground and easily split open.

The appearance of the fruit can be regarded as an intermediate shape between the jackfruit and the breadfruit. It is round to oblong, 15–20 cm long and 13 cm broad, and weighing about 1 kg. The thick rind is covered with soft, broad spines. They become hard and brittle as the fruit matures. When fully mature the expanding arils stretch the outer rind which often appears lumpy, especially if not all seeds were pollinated. The fruit does not fall to the ground until over-ripe. It may be harvested when full size but still firm, and left to ripen until soft. Marangs change colour to greenish yellow when ripe. The ripe fruit is opened by cutting the rind around, twisting and gently pulling. If overripe they are simply pulled apart. The interior of the fruit is somewhat similar to the jackfruit's, but the color is white and the flesh is usually softer. The core is relatively large, but there are far fewer "rags" and less non-edible parts. Arils are white and the size of a grape, each containing a 15 × 8 mm seed. Once opened, the marang should be consumed quickly (in a few hours), as it loses flavour rapidly and fruit oxidizes. The seeds are also edible after boiling or roasting.

The tree is not cold tolerant (as is the breadfruit). It can grow between latitude 15° north and south, and in coastal regions where temperatures never stay under 7 °C. It is cultivated for its fruit in Indonesia, Malaysia, the Philippines, and southern Thailand. The species is largely grown for local consumption; the short shelf-life of the fruit limits its wider use.

Taxonomy
The taxonomy of Artocarpus can be confusing. The species Artocarpus sericicarpus and Artocarpus sarawakensis, known as the Pedalai, or buah tarap or Pingan or Mountain tarap is very similar to, and often confused with the Marang. Both these species are native to the same areas. However, they are still distinguishable based on their appearances when ripe. The Pedalai has hairs, like a large rambutan, and ripens red. The Pingan is even trickier, because it is the shape of a Marang, and it is an orange. It has smaller kernel sections. The Marang remains greenish when ripe and has very dense, straight green protrusions. [source - retrieved from http://en.wikipedia.org/wiki/Marang on 5/24/2013]

In Genesis 1:11-13, "And God said, Let the earth put forth grass, herbs yielding seed, and fruit-trees bearing fruit after their kind, wherein is the seed thereof, upon the earth: and it was so. 12 And the earth brought forth grass, herbs yielding seed after their kind, and trees bearing fruit, wherein is the seed thereof, after their kind: and God saw that it was good. 13 And there was evening and there was morning, a third day. (American Standard Version, ASV)[for more details, go to www.jw.org].
View this fruit at, https://www.google.com/search?q=marang,+artocarpus+odoratissimus&client=firefox-a&hs=Jpv&rls=org.mozilla:en-US:official&tbm=isch&tbo=u&source=univ&sa=X&ei=8I2fUZytCJC69gSMy4GwBw&ved=0CDsQsAQ&biw=1280&bih=776

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Your Friend in Christ Iris89

Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth."Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today, and go to www.jw.org!

**Admin** Thu Jun 02, 2016 9:45 am

COMBINATION OF [1] THE SCRIPTURE OF THE DAY AND [2] PROPHECY ABOUT JESUS (YESHUA): With the Scripture of the Day first.
[1] SCRIPTURE OF THE DAY [VOL. 152A]

But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. 2 Peter 2:1, [authorized King James Bible; AV]

Today we see many religions, over 33,000, all teaching different things, many of which are in opposition to each other; but Almighty God (YHWH) IS A God of unity along with His son, Jesus (Yeshua). They are one in purpose and their genuine true followers must likewise be one in purpose and in unity. Yes, there are many false religions in existence today spawned by the Creators arc-enemy, Satan the Devil, and their evil results are highlighted at 2 Peter 2:2 – 8, [AV] “And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. 3 And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not. 4 For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment; 5 And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; 6 And turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly;”

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Your Friend in Christ Iris89

Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth. "Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today, and go to WWW.JW.ORG!

[2] PROPHECY ABOUT JESUS (YESHUA):

The prophecy that was written in the Old Testament was written hundreds of years before Jesus (Jeshua or YHWH saves) was even born and not after he was born. This has been proved by the findings of the Dead Sea Scrolls and many other ancient parchments, etc. Some of these prophecies and their fulfillment. See, " He keepeth all his bones: not one of them is broken." (Psalms 34:20 AV)[compare, 33 But when they came to Jesus, and saw that he was dead already, they brake not his legs: 34 But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe. 36 For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.] which was quite interesting as in the Roman method of execution of none Romans by crucifixion the bones of those were usually broken to hasten death, but Jesus's bones were not as he was already dead when the Roman guard checked him. As we know he was betrayed by Judas for 30 pieces of silver and this was foretold at " And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver." (Zechariah 11:12 AV). [compare, " And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver." (Matthew 26:15 AV)] Likewise it was foretold that they would divide up his garments " They part my garments among them, and cast lots upon my vesture." (Psalms 22:18 AV). [compare to " And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots." (Matthew 27:35 AV)]. " Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me." (Psalms 41:9 AV) [compare, " I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me." (John 13:18 AV)]. " They gave me also gall for my meat; and in my thirst they gave me vinegar to drink." (Psalms 69:21 AV)[compare, " They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink." (Matthew 27:34 AV)]. "1 Why do the heathen rage, and the people imagine a vain thing? 2 The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying," (Psalms 2:1-2 AV)[compare, " And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves." (Luke 23:12 AV)].

Also, " For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption." (Psalms 16:10 AV)[compare, " He is not here, but is risen: remember how he spake unto you when he was yet in Galilee," (Luke 24:6 AV)]. " I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting." (Isaiah 50:6 AV)[compare, " And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands." (Mark 14:65 AV)]

Some ask what makes the Bible different from other books, but I will answer here with respect the Bible what makes it different from other so called "holy Books."
1) It was written under divine inspiration by over 40 men chosen by Almighty God (YHWH) as an instruction guide for all of mankind that he had created.
2) It accurately foretold future events with exact detail 100 of years in advance. For example, Isaiah was written app. 732 B.C.E., but it accurately foretold events that would occur during Jesus' life, see the above plus check out:

Anointed with the Spirit. Ps 45:7. Is 11:2; 61:1.
Fulfilled: Mt 3:16. Jn 3:34. Ac 10:38.

Born of a virgin. Is 7:14.
Fulfilled: Mt 1:18. Lk 2:7.

Buried with the rich. Is 53:9.
Fulfilled: Mt 27 :57-60.

Called Immanuel. Is 7:14.
Fulfilled: Mt 1:22-23.

Chief cornerstone of the church. Is 28:16.
Fulfilled: 1 P 2:6-7.

Conversion of the Gentiles to him. Is 11:10; 42:1.
Fulfilled: Mtl:17,21. Jn 10:16. Ac 10:45,47.

Death. Is 53:12.
Fulfilled: Mt 27:50.

Entering on his public ministry. Is 61:1-2.
Fulfilled: Lk4:16-21,43.

Flesh not seeing corruption. Ps 16:10.
Fulfilled: Ac 2:31.

Hated by the Jews. Ps 69:4. Is 49:7.
Fulfilled: Jn 15:24-25.

Intercession for his murderers. Is 53:12.
Fulfilled: Lk 23:34.

Meekness and want of ostentation. Is 42:2.
Fulfilled: Mt 12:15-16, 19.

Ministry commencing in Galilee. Is 9:1-2.
Fulfilled: Mt 4:12-16, 23.

Numbered with the transgressors. Is 53:12.
Fulfilled: Mk 15:28.

Patience and silence under sufferings. Is 53:7.
Fulfilled: Mt 26:63; 27:12-14.

Poverty. Is 53:2.
Fulfilled: Mk 6:3. Lk9:58.

Rejected by his brethren. Ps 69:8. Is 63:3.
Fulfilled: Jn 1:11;7:3.

Resurrection. Ps 16:10. Is 26:19.
Fulfilled: Lk 24:6,31,34.

A stone of stumbling to the Jews. Is 8:4.
Fulfilled: Ro 9:32.1 P 2:8.

Suffering for others. Is 53:4-6, 12. Dn 9:26.
Fulfilled: Mt 20:28.

Tenderness and compassion. Is 40:11; 42:3.
Fulfilled: Mt 12:15,20. He 4:15.

Visage marred. Is 52:14; 53:3.
Fulfilled: Jn 19:5.

Without guile. Is 53:9.
Fulfilled: 1 P 2:22.

Working miracles. Is 35:5-6.
Fulfilled: Mt 11:4-6. Jn 11:47.

Zeal. Ps 69:9.
Fulfilled: Jn 2:17

And this is just from one book of the Bible OT, Isaiah. Others are similar, let's just consider one example from the first book of the Bible, Genesis, written in 1513 B.C.E.

Seed of Isaac. " And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called." (Genesis 21:12 AV)[compare, "17 By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, 18 Of whom it was said, That in Isaac shall thy seed be called: 19 Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure." (Hebrews 11:17-19 AV).

See also,

Coming at a set time. Gn 49:10. Dn 9:24-25.
Fulfilled: Lk 2:1.

Seed of Abraham. Gn 17:7; 22:18.
Fulfilled: Gl 3:16.

Seed of the woman. Gn 3:15.
Fulfilled: Gl 4:4.

As can readily be seen from the short list of fulfilled prophecy above, the Bible is the only "Holy Book" that is really the word of God (YHWH) and all the other ones are only frauds and counterfeits.

Second with respect the virgin birth of Jesus many prophecies were fulfilled, a few of them follow:

He would be born in Bethlehem of Judaea: Prophecy = " But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting." (Micah 5:2 AV)

Fulfillment = "1 ¶ Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, 2 Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. 3 When Herod the king had heard these things, he was troubled, and all Jerusalem with him. 4 And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. 5 And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, 6 And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel." (Matthew 2:1-6 AV)

A virgin would give birth, Prophecy = " Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel." (Isaiah 7:14 AV),

Fulfillment = " Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us." (Matthew 1:23 AV)

A barren women in her old age would have a son, Prophecy = " And the angel of the LORD appeared unto the woman, and said unto her, Behold now, thou art barren, and bearest not: but thou shalt conceive, and bear a son." (Judges 13:3 AV)

Fulfillment = "30 And the angel said unto her, Fear not, Mary: for thou hast found favour with God. 31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. 32 He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: 33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. 34 Then said Mary unto the angel, How shall this be, seeing I know not a man? 35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. 36 And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren." (Luke 1:30-36 AV). Note, this group of scriptures goes from where Mary, a virgin, was told she would have a child who would be called the Son of the Highest and that her barren cousin would have a child.

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**Admin** Fri Jun 03, 2016 3:23 pm

COMBINATION OF[1] THE SCRIPTURE OF THE DAY AND [2] DISCOURSE ON ISAIAH 44:6. With the Scripture of the Day first.
[1] SCRIPTURE OF THE DAY [VOL. 153A]

The LORD hear thee in the day of trouble; the name of the God of Jacob defend thee; Psalms 19:14, [authorized King James Bible; AV]

This calling on the name of Almighty God (YHWH) is shown at Psalms 23:1 – 2, [AV] “The LORD is my shepherd; I shall not want. 2 He maketh me to lie down in green pastures: he leadeth me beside the still waters.. And the Psalmist goes on at Psalms 23:4, [AV] to state, “Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me.” Clearly showing that he was trusting in the Lord to protect him
.
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Your Friend in Christ Iris89

Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth. "Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today, and go to WWW.JW.ORG!

[2] DISCOURSE ON ISAIAH 44:6:

INTRODUCTION:

Isaiah 44:6 has been one of the scriptures that the preachers of false doctrines such as the Trinity, Mol dualism, and Oneness have twisted the most to try and show support for their none Biblical doctrines, but in reality it supports the Truth of the Bible and not the false reasonings and doctrines of men. But before seeing why this is so, let's look at the scripture in several different Bibles to get a better perspective of it before discussing it - Isaiah 44:6:

"And who, as I, can proclaim--let him declare it, and set it in order for Me--since I appointed the ancient people? And the things that are coming, and that shall come to pass, let them declare". [Jewish Publication Society 1917 OT]

"kh-`mr yhvh mlk-ysr`l vg`lv yhvh &b`vt `ny r`svn v`ny `xrvn vmbljdy `yn `lhym". [Hebrew Transliteration Bible][[so as to give all some feel for how it looks in Hebrew, but with English Characters]]

"Thus saith Jehovah, the King of Israel, and his Redeemer, Jehovah of hosts: I am the first, and I am the last; and besides me there is no God." [American Standard Version, ASV]

"Thus saith the Lord the king of Israel, and his redeemer the Lord of hosts: I am the first, and I am the last, and besides me there is no God. " [Douay-Rheims Catholic Bible; DRCB]

"Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last; and beside me there is no God." [Authorized King James Bible; AV]

"Thus says the LORD, the King of Yisra'el, and his Redeemer, the LORD of Hosts: I am the first, and I am the last; and besides me there is no God" [Hebrew Names Version of World English Bible]

"Thus said Jehovah, king of Israel, And his Redeemer, Jehovah of Hosts: `I [am] the first, and I the last, And besides Me there is no God." [Youngs Literal Translation]

"Thus saith Jehovah, the King of Israel, and his Redeemer, Jehovah of hosts: I [am] the first, and I [am] the last, and beside me there is no God." [The Darby Translation]

"Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I [am] the first, and I [am] the last; and besides me [there is] no God." [The Noah Webster Bible; NWB]

TRANSLATION COMPARISON:

Now that we have the opportunity to look at the translation constructs in various Bibles with respect Isaiah 44:6, let's start considering its significance and meaning. As can readily be seen from the Youngs Literal Translation, The Darby Translation, American Standard Version, and Jewish Publication Society 1917 OT [note, the Jews are strict monotheist and well know the 1 Commandment at Exodus 20:3 that would rule out any three-in-one god] clearly show that this scripture applies solely to God Almighty (YHWH). The Youngs Literal Translation clearly says, "And his Redeemer, Jehovah of Hosts," leaving no doubt that it is referring to God (YHWH) and not to his Son, Jesus (Yeshua). However, some supporters of the Trinity claim the son is just a different manifestation of God (YHWH), but many scriptures show them as two distinct beings, such as, John 14:6, "Jesus saith unto him, I am the way, and the truth, and the life: no one cometh unto the Father, but by me." (ASV); and John 14:28, "Ye have heard that I said to you, I go away, and come [again] to you. If ye loved me, ye would rejoice, because I said, I go to the Father: for my Father is greater than I." (NWB). In fact their false contention is actually is just a different manifestation of God (YHWH) is part of three false doctrines with the first being Modulism which many religious dictionaries state is, "The belief that God is a single entity who has appeared in different modes at different times. This is the same as "SABELLIANISM THEOLOGY-- God is three only in relation to the world, in so many "manifestations" or "modes." The unity and identity of God are such that the Son of God, Jesus (Yeshua or YHWH saves) did not exist before the incarnation; because the Father (YHWH) and the Son, Jesus (Yeshua or YHWH saves) are thus one, the Father (YHWH) suffered with the Son, Jesus (Yeshua or YHWH saves) in his passion and death.

AN ALL ANSWERING ARTICLE ON ISAIAH 44:6 - USED WITH PERMISSION:

In fact the Restoration Light Bible Study Services, P.O. Box 2360, Philadelphia, PA , has already dealt with this question in an answer to one of these believers in false doctrine. Their answer is as follows, "We have shown that Jesus is a created being (See Did Jesus Have a Beginning?), thus the question has arisen concerning the various uses of the scripture regarding alpha and omega, as this title, as well as some others, seem to be applied to both.

In Isaiah 41:4; 44:6; 48:12 we find the expression "first and last" used of Yahweh. From Isaiah 44:6,7 this expression, "first and last" appears to mean that which is begun is carried through to completion, something which the false gods of the heathen cannot do. However, most of our trinitarian and oneness neighbors appear to read into this expression 'from eternity past to the eternal future,' although there is nothing in the scritpures to warrant this meaning.

In the last book of the Bible, we again find this expression "first and last". At least twice it is applied to Jesus in Revelation 1:17 and Revelation 2:8.Thus our trinitarian and oneness neighbors would have us accept this as proof that Jesus is Yahweh, since the phrase is applied to both Yahweh and Jesus. The phrase appears also in Revelation 22:13, where Yahweh applies it to himself.

Another similar phrase found in Revelation 21:6 and 22:13 is "beginning and the end". These scriptures apply to Yahweh; thus this phrase is not applied to Jesus . Still another phrase used in the book of Revelation is "alpha and omega." We find this phrase in Revelation 1:8; 21:6; 22:13 -- all three of which refer to Yahweh. This phrase is therefore not used of Jesus.

Let us go into more detail to support the above applications of these terms. Looking at Revelation 1:1, we note that the Revelation is from God who gave it to Jesus. (This should be enough to prove that Jesus is not God.) The message is delivered through an angel to John. In Revelation 1:4 John says the message is from the Father, Yahweh, who is and who was and who is to come. Then in verse 5, John says: "and from Jesus Christ, the faithful witness, the firstborn from the dead, and Him who loved us and washed us from our sins in His own blood." Thus John identifies two individuals which the messages are from, the Father, Yahweh, and Jesus, God's Son. Then in verse 8 we find the quote: "'I am the Alpha and the Omega, the Beginning and the End', says the Lord God, 'the being who was and who is to come -- the Almighty.'"
"The Lord" in this verse is Yahweh, not Jesus, as shown from Revelation 1:4. The phrase "Lord God" is based on the later Septuagint usage of substituting Kurios for Yahweh. The Hebrew phrase is Yahweh Elohim. The later Septuagint has substituted Yahweh with Kurios [Lord] and Elohim with Theos [God]. This can be seen by comparing Acts 3:22; 7:37 with the Hebrew of Deuteronomy 18:15. In all instances where the phrase occurs in the NT, it is in reference to Yahweh, the Father of our Lord Jesus. -- Luke 1:32; 1 Peter 3:10-15; Revelation 11:17,19; 15:3; 16:7; 18:8; 21:11; 22:6. See Divine Name .

Likewise, with the phrases "the Lord our God" and "the Lord your God". These phrases are always used in reference to Yahweh, the God and Father of our Lord Jesus. -- Matthew 4:7 (Deuteronomy 6:16); Matthew 4:10 (Deuteronomy 6:13; 10:20); Matthew 22:37 (Deuteronomy 6:5); Mark 12:29 (Deuteronomy 6:4); etc.
However, many of the Christian translators in the past must have thought that this was Yahweh speaking, for in their translations into Hebrew, they inserted the tetragrammaton into this verse. The following are some Hebrew translations that contain the tetragrammaton in Revelation 1:8: NT, by W. Robertson, 1661; NT, by J. C. Reichardt, 1846; NT, by J. C. Reichardt & J. H. R. Biesenthal, 1866; NT, by F. Delitzsch, 1981 edition; NT, by I. Salkinson & C. D. Ginsburg, 1891.

The fact that the NT copies we have give a substitute for God's name does not take away the fact that it is Yahweh, not his Son Jesus, who is speaking in Revelation 1:8. In verses 9 and 10 John refers to himself when he heard a loud voice, as of a trumpet, (verse 11) saying, "Write what you see... This quote is from Jesus, not Yahweh, as described in the following verses. In verse 18 Jesus says: "I am He who lives, and was dead, and behold, I am alive forevermore." Jesus was actually dead and not alive anywhere, if this is to make any sense at all, for he contrasts his being dead with being alive forevermore. Now we know that God cannot die, so Jesus is thus by this verse proved to not be God Almighty.

Many translations have the words added in verse 11, before the word "Write": "I am the Alpha and Omega, the First and the Last." However, this sentence does not appear in the oldest Greek manuscripts and therefore does not appear in many Bible translations, and thus we do not include them as part of our discussion.
Revelation 22:12-16: "See, I am coming soon; my reward is with me, to repay according to everyone's work. I am the Alpha and the Omega, the first and the last, the beginning and the end." Blessed are those who wash their robes, so that they will have the right to the tree of life and may enter the city by the gates. Outside are the dogs and sorcerers and fornicators and murderers and idolaters, and everyone who loves and practices falsehood. "It is I, Jesus, who sent my angel to you with this testimony for the churches. I am the root and the descendant of David, the bright morning star."

The angel delivering the message recorded Revelation 22:13 is quoting Yahweh, the Father of Jesus, who comes to judge the world, not only with and by means of Jesus, but also the saints. -- Malachi 3:1-6; Psalm 96:13; 98:9; Daniel 7:18,22; Isaiah 40:10,11; Micah 1:3; Zechariah 14:5; Acts 17:31; 2 Peter 3:7,8; 1 Corinthians 6:2; Psalm 90:4; Revelaton 1:1; 20:4,11-13; 22:6.

Earlier, John says that the angel spoke these words, which he states are from Yahweh. (verse 6) In verse 7 the angel is evidently quoting Jesus. In verse 8 John is the one speaking, and the angel rebukes him in verse 9. In verse 10 John begins to quote the angel again, but in verse 12, the angel is delivering the words of Yahweh (see verse 6) -- it is evident that the angel is not referring to himself. Verses 14 and 15 could be either Jesus or the angel speaking. In verse 16, it is evident that the angel is quoting Jesus, and then in verse 17 the angel is prophetically quoting the spirit and the bride. In verses 18-19, the angel is again speaking (although he could be quoting Jesus), but in verse 20 he quotes Jesus, while the last part of verse 20 and all of verse 21 is John himself speaking.

But let us assume that Jesus is the one speaking in Revelation 22:12,13, as many have claimed. All this would mean is that these titles or phrases applied to Yahweh are also applied to Jesus. Does this mean that Jesus is Yahweh, the God who is identified also as the Father and God of Jesus? Absolutely not!
First we note that none of the passages say that the Father is the Son, or even that the Son equals the Father. Nor do any of these passages directly say anything about the non-creation of either the Father or the Son.
One must admit that just because the same title is applied to individuals, this does not make these two individuals one individual. Else every ruler who has ever used the title "king" would have to be the same individual as every other ruler who has used the title "king." Each ruler who uses this title, however, uses it with respect to his peculiar realm of domain and time. Thus just because the same titles are given to both the Father and the Son does not mean they are the same being.
That Jesus has not always existed throughout eternity can be seen from our earlier discussion, "Did Jesus Have a Beginning?". Thus these titles applied to him must not mean that he existed throughout eternity.
Nor can they refer especially to the Father's being from eternity (which, as a matter of fact, he is), since that would be incompatible with their being used of the Son, who is not from eternity.

Likewise, we have shown elsewhere that the word "beginning" does not mean eternity, but rather a point when something begins, or a person or thing at the start of something. Additionally the word "first" does not mean eternity but a person or thing at the start of something. Similarly can be said concerning the words "last" and "end": neither of these denote eternity, but rather, just as it says, the last or end of something. The Alpha and Omega symbolism only emphasizes the same thing, since Alpha is the first or start of the Greek alphabet, and Omega is the last or end of the Greek alphabet.

How, then, do these terms apply to both the Father and the Son within the domain of each? We have already pointed out that these expressions seem to carry the thought of that which is begun is carried through to completion: Isaiah 44:6,7. This would apply both to Yahweh as originator of his divine plan and the one who designed it from beginning to the completed end, and to the Son as the one who carries out the divine plan by means of his death, resurrection and the coming day of judgment. Some have noted that Jesus is the first human to be raised to life without end by Yahweh his Father, thus he is called the "firstborn of the dead". (Colossians 1:18) He is also the last to be so resurrected since all others who eventually receive such a resurrection will be through Jesus, not by Yahweh directly. (John 5:21,22; 6:39,44; 11:25) Thus there appears to be a connection between his statements that he became dead was now alive forever and ever. His holding the keys of death and Hades (Revelation 1:18) shows the authority given to him by his God of releasing all who are in death and hades. -- John 5:27-29 (New American Standard); Revelation 20:11-13
However, there is also another application that could be meant. Each -- both Jesus and Yahweh -- is the first and the last of his peculiar kind: Yahweh is the first and the last of his peculiar kind, in that he is the first and the last one to be increate, that is, never to have been created. No one was before Yahweh in this sense and no one will be after him in this sense. The Son is the first and the last of his peculiar kind, in that he is the first and the last to have been directly created by God, all other creatures having been indirectly created by God, that is, through the agency of the Logos. Thus the Father and the Son are both unique -- which is the meaning of these three expressions -- but each of them is unique in a different sense: The Father is unique in that he is the only -- the first and the last -- being never created; the Son is unique in that he is the only -- the first and the last -- being ever directly created by Yahweh without the assistance of an agent, which creative assistance by the Logos occurred in the case of all the rest of creation -- the Logos himself being excepted. (John 1:3; 1 Corinthians 15:27; See Question: John 1:1) Thus Yahweh is the first and the last, the alpha and omega, the beginning and the end of increation -- the only being who never was created. The Logos is the first and the last, the alpha and omega, the beginning and the end of God's direct creation. These terms used with reference to the Son are equivalent to his being called: "the only begotten of the Father." (John 1:14,18; 3:16,18; 1 John 4:9) Their use with reference to the Father implies that he is from eternity, though not directly teaching it, the direct teaching being his uniqueness in that he never was created or begotten, as was the Son.

Answers to Objections
Some have replied that there can only be one first and last, although their reasons for saying this are vague, to say the least. It seems they wish demand a restricted application of the term so that it could only apply to God Almighty. It is true that there can only be on who is first and last as God Almighty. But we have no reason to restrict the term in application to God Almighty, except to satisfy the whims of those who wish to use it thus to prove that Jesus is Yahweh, which, in effect, would make the whole argument circular, that is, 'we believe that Jesus is Yahweh, thus we believe that the expression first and last must be used in application to God Almighty only, and thus this proves that Jesus is Yahweh.'

We have already shown above that there can be more than one first and last, depending on what is being spoken of and its application. We can also provide the following illustrations: Suppose Brother A goes to a Bible study in SW Philadelphia, and Brother B goes to a Bible study in South Philadelphia. Brother A is the first arrive at the Bible study and SW Philadelphia, and Brother B is the first to arrive at the study in South Philadelphia. Likewise Brother A is the last one to leave the study in SW. Philadelphia, and Brother B. is the last to leave the study in South Philadelphia. You have two who are first and two who are last. Additionally the first and the last line of one book is not the same as the first and last line of another book. Likewise, both Yahweh and Jesus are first and last in their respective applications of that term. Regardless, our trinitarian neighbors will have to agree that there are two persons who are referred to as 'first and last', both God the Father and His Son." [This document is presented by Restoration Light Bible Study Services, P.O. Box 2360, Philadelphia, PA 19142. Permission is given to duplicate this document in its entirety, including this statement, for not-for-profit usage in Bible studies and general distribution.]

It is not our object in this list of scriptures to refute all the arguments used by many who try to prove that Jesus is Yahweh. We simply present some of the scriptures that most definitely show that the Father is Yahweh and that Jesus is not Yahweh [his Father]:

Jesus was sent by Yahweh, speaks for Yahweh, represents Yahweh. Jesus is not Yahweh [who is the Father] whom he represents and speaks for.
Deuteronomy 18:15-19; Matthew 23:39; Mark 11:9,10; Luke 13:35; John 3:2,17; 5:19,43; 6:57; 7:16,28; 8:26,28,38; 10:25; 12:49,50; 14:10; 15:15; 17:8,26; Hebrews 1:1,2; Revelation 1:1
Jesus receives his inheritance and dominion (power) from Yahweh. Jesus is not Yahweh [the Father] who gives him this dominion.

Psalm 2:7,8; 110:1,2; Isaiah 9:6,7; Luke 1:32; Jeremiah 23:5; Daniel 7:13,14; Hebrews 1:2,6.
Jesus is son of the Most High Yahweh. He is not the Most High Yahweh.
Genesis 14:22; Psalm 7:17; 83:18; 92:1; Luke 1:32; John 13:16.
Jesus is anointed [made christ, the anointed one] by Yahweh. He is not Yahweh who thus anoints him.
Psalm 2:2; 45:7; Isaiah 61:1; Acts 2:36.
Yahweh speaks to Jesus. Jesus is not Yahweh who speaks to him.
Psalm 2:7,8; 110:1; Matthew 22:41-45.
Jesus is the servant of Yahweh; he is not Yahweh whom he serves.
Isaiah 42:1; 53:11; Matthew 12:18; John 13:16; Acts 4:27,30
Jesus is given the power of life in himself from Yahweh. Jesus is not Yahweh who gives him this power.
1 Samuel 2:6; Psalm 36:9; John 5:21,25-29.
Yahweh [the Father] is the only Most High. Jesus is not the Most High Yahweh who is his Father.
Deuteronomy 4:35,39; Psalm 2:7; 83:18; Luke 1:32; John 10:29; 17:1,3; Hebrews 1:5; Revelation 5:7
Yahweh appoints and gives Jesus authority as judge and to judge in his [Yahweh's] stead. Jesus is not Yahweh who gives this authority to him.
Isaiah 11:1-4; 42:1; John 5:22,23,27-30; Acts 17:31.
Jesus is never described as the father of Jesus, and Yahweh is never described as the son of Yahweh. The term "everlasting father" refers to Jesus' role toward mankind that he purchased, and of whom he has become father as the second or "last Adam." (Romans 5:15-19; 1 Corinthians 15:21,22,45,47; Psalm 45:16). Jesus came in the name of Yahweh his Father. (Deuteronomy 18:15,18; Matthew 23:39; Mark 11:9,10; Luke 13:35; John 3:2,17; 5:19,43; 6:57; 7:16,28; 8:26,28,38; 10:25; 12:49,50; 14:10; 15:15; 17:8,26; Hebrews 1:1,2; Revelation 1:1) Yahweh never came in the name of any other than himself, thus since there is none higher, he swore by himself. -- Hebrews 6:13
Jesus' role as Mighty EL refers to the power and authority given to him by the Mighty EL that is mightier than he, the only true Supreme Being, Yahweh. -- Psalm 2:2,7,8; 110:1,2; Isaiah 9:6,7; 61:1; Luke 1:32; Jeremiah 23:5; Daniel 7:13,14; John 17:1,3; Acts 2:36; Hebrews 1:2,6.
No scripture says that Jesus was God Almighty in the flesh, although possessing the mighty power of Yahweh as did Moses, he could be referred to as God (ELOHIM, THEOS) in a manner similar to Moses. (Exodus 7:1; Deuteronomy 18:15,18; Acts 3:18-22) Neither in the case of Moses nor Jesus does this make either of them into God Almighty who gives them their power and authority.
[This document is presented by Restoration Light Bible Study Services, P.O. Box 2360, Philadelphia, PA 19142. Permission is given to duplicate this document in its entirety, including this statement, for not-for-profit usage in Bible studies and general distribution.][[Special note, Much of Restoration Light Bible Study Service for this article came from, Paul S. L. Johnson's book, Creation, pages 51-53. Now a brief Background of Paul S. L. Johnson: Paul S. L. Johnson graduated from from Capital University in Columbus, OH on May 25, 1898. He won the valedictory and also the highest honors ever given in the history of that university. He also graduated from the Theological Seminary of the Ohio Synod of the Lutheran Church. He was thoroughly educated in both Hebrew and Greek; this gave him the skills necessary to understand the Bible from the original languages. He had been taught in the seminary the doctrine of eternal torture of those not saved; through his studies of the Bible itself he came to understand that a God of perfect, wisdom, justice, power and love, would not, could not, punish his enemies with such a punishment as eternal roasting. He also came to see the Hebraic viewpoint of God, as opposed to the trinitarian or oneness views.]][[[Restoration's article was used as no reason to go to Johnson's works and re-invent the wheel]]]

COMMENTARIES ON ISAIAH 44:6 BY RENOWN SCHOLARS:

By Theodore Beza:

44:6 Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; f I [am] the first, and I [am] the last; and besides me [there is] no God.

(f) I am always like myself, that is, merciful toward my Church, and most able to maintain it, as in (Isaiah 41:4,48:12; Revelation 1:17,22:13). [Beza, Theodore. "Commentary on Isaiah 44". "The 1599 Geneva Study Bible", 1600-1645.]

By A.R. Faussett, A.M.:.

6. Here follows an argument for Jehovah, as the only God, and against the idols, as vanity [Fausset, A. R., A.M. "Commentary on Isaiah 44". "Commentary Critical and Explanatory on the Whole Bible", 1871]
By Matthew Henry:

Chapter 44
God, by the prophet, goes on in this chapter, as before, I. To encourage his people with the assurance of great blessings he had in store for them at their return out of captivity, and those typical of much greater which the gospel church, his spiritual Israel, should partake of in the days of the Messiah; and hereby he proves himself to be God alone against all pretenders (v. 1-. II. To expose the sottishness and amazing folly of idol-makers and idol-worshippers (v. 9-20). III. To ratify and confirm the assurances he had given to his people of those great blessings, and to raise their joyful and believing expectations of them (v. 21-28).

Verses 1-8 Two great truths are abundantly made out in these verses:- I. That the people of God are a happy people, especially upon account of the covenant that is between them and God. The people of Israel were so as a figure of the gospel Israel. Three things complete their happiness:- 1. The covenant-relations wherein they stand to God, v. 1, 2. Israel is here called Jeshurun-the upright one; for those only, like Nathanael, are Israelites indeed, in whom is no guile, and those only shall have the everlasting benefit of these promises. Jacob and Israel had been represented, in the close of the foregoing chapter, as very provoking and obnoxious to God's wrath, and already given to the curse and to reproaches; but, as if God's bowels yearned towards him and his repentings were kindled together, mercy steps in with a non-obstante-notwithstanding, to all these quarrels: "Yet now, hear, O Jacob my servant! thou and I will be friends again for all this.'' God had said (ch. 43:25), I am he that blotteth out thy transgression, which is the only thing that creates this distance; and when that is taken away the streams of mercy run again in their former channel. The pardon of sin is the inlet of all the other blessings of the covenant. So and so I will do for them, says God (Heb. 8:12), for I will be merciful to their unrighteousness. Therefore hear, O Jacob! hear these comfortable words; therefore fear not, O Jacob! fear not thy troubles, for by the pardon of sin the property of them too is altered. Now the relations wherein they stand to him are very encouraging. (1.) They are his servants; and those that serve him he will own and stand by and see that they be not wronged. (2.) They are his chosen, and he will abide by his choice; he knows those that are his, and those whom he has chosen he takes under special protection. (3.) They are his creatures. He made them, and brought them into being; he formed them, and cast them into shape; he began betimes with them, for he formed them from the womb; and therefore he will help them over their difficulties and help them in their services. 2. The covenant-blessings which he has secured to them and theirs, v. 3, 4. (1.) Those that are sensible of their spiritual wants, and the insufficiency of the creature to supply them, shall have abundant satisfaction in God: I will pour water upon him that is thirsty, that thirsts after righteousness; he shall be filled. Water shall be poured out to those who truly desire spiritual blessings above all the delights of sense. (2.) Those that are barren as the dry ground shall be watered with the grace of God, with floods of that grace, and God will himself give the increase. If the ground be ever so dry, God has floods of grace to water it with. (3.) The water God will pour out is his Spirit (Jn. 7:39), which God will pour out without measure upon the seed, that is, Christ (Gal. 3:16), and by measure upon all the seed of the faithful, upon all the praying wrestling seed of Jacob, Lu. 11:13. This is the great New-Testament promise, that God, having sent his servant Christ, and upheld him, will send his Spirit to uphold us. (4.) This gift of the Holy Ghost is the great blessing God had reserved the plentiful effusion of for the latter days: I will pour my Spirit, that is, my blessing; for where God gives his Spirit he will give all other blessings. (5.) This is reserved for the seed and offspring of the church; for so the covenant of grace runs: I will be a God to thee and to thy seed. To all who are thus made to partake of the privileges of adoption God will give the spirit of adoption. (6.) Hereby there shall be a great increase of the church. Thus it shall be spread to distant places. Thus it shall be propagated and perpetuated to after-times: They shall spring up and grow as fast as willows by the watercourses, and in every thing that is virtuous and praiseworthy shall be eminent and excel all about them, as the willows overtop the grass among which they grow, v. 4. Note, It is a great happiness to the church, and a great pleasure to good men, to see the rising generation hopeful and promising. And it will be so if God pour his Spirit upon them, that blessing, that blessing of blessings. 3. The consent they cheerfully give to their part of the covenant, v. 5. When the Jews returned out of captivity they renewed their covenant with God (Jer. 50:5), particularly that they would have no more to do with idols, Hos. 14:2, 3, 8. Backsliders must thus repent and do their first works. Many of those that were without did at that time join themselves to them, invited by that glorious appearance of God for them, Zec. 8:23; Esth. 8:17. And they say, We are the Lord's and call themselves by the name of Jacob; for there was one law, one covenant, for the stranger and for those that were born in the land. And doubtless it looks further yet, to the conversion of the Gentiles, and the multitudes of them who, upon the effusion of the Spirit, after Christ's ascension, should be joined to the Lord and added to the church. These converts are one and another, very many, of different ranks and nations, and all welcome to God, Col. 3:11. When one does it another shall by his example be invited to do it, and then another; thus the zeal of one may provoke many. (1.) They shall resign themselves to God: not one in the name of the rest, but every one for himself shall say, "I am the Lord's; he has an incontestable right to rule me, and I submit to him, to all his commands, to all his disposal. I am, and will be, his only, his wholly, his for ever, will be for his interests, will be for his praise; living and dying I will be his.'' (2.) They shall incorporate themselves with the people of God, call themselves by the name of Jacob, forgetting their own people and their fathers' house, and desirous to wear the character and livery of God's family. They shall love all God's people, shall associate with them, give them the right hand of fellowship, espouse their cause, seek the good of the church in general and of all the particular members of it, and be willing to take their lot with them in all conditions. (3.) They shall do this very solemnly. Some of them shall subscribe with their hand unto the Lord, as, for the confirming of a bargain, a man sets his hand to it, and delivers it as his act and deed. The more express we are in our covenanting with God the better, Ex. 24:7; Jos. 24:26, 27; Neh. 9:38. Fast bind, fast find. II. That, as the Israel of God are a happy people, so the God of Israel is a great God, and he is God alone. This also, as the former, speaks abundant satisfaction to all that trust in him, v. 6-8. Observe here, to God's glory and our comfort, 1. That the God we trust in is a God of incontestable sovereignty and irresistible power. He is the Lord, Jehovah, self-existent and self-sufficient; and he is the Lord of hosts, of all the hosts of heaven and earth, of angels and men. 2. That he stands in relation to, and has a particular concern for, his church. He is the King of Israel and his Redeemer; therefore his Redeemer because his King; and those that take God for their King shall have him for their Redeemer. When God would assert himself God alone he proclaims himself Israel's God, that his people may be encouraged both to adhere to him and to triumph in him. 3. That he is eternal- the first and the last. He is God from everlasting, before the worlds were, and will be so to everlasting, when the world shall be no more. If there were not a God to create, nothing would ever have been; and, if there were not a God to uphold, all would soon come to nothing again. He is all in all, is the first cause, from whom are all things, and the last end, to and for whom are all things (Rom. 11:36), the Alpha and the Omega, Rev. 1:11. 4. That he is God alone (v. 6): Besides me there is no God. Is there a God besides me? v. 8. We will appeal to the greatest scholars. Did they ever in all their reading meet with any other? To those that have had the largest acquaintance with the world. Did they ever meet with any other? There are gods many (1 Co. 8:5, 6), called gods, and counterfeit gods: but is there any besides our God that is infinite and eternal, any besides him that is the creator of the world and the protector and benefactor of the whole creation, any besides him that can do that for their worshippers which he can and will do for his? "You are my witnesses. I have been a nonsuch to you. You have tried other gods; have you found any of them all-sufficient to you, or any of them like me? Yea, there is no god,'' no rock (so the word is), none besides Jehovah that can be a rock for a foundation to build on, a rock for shelter to flee to. God is the rock, and their rock is not as ours, Deu. 32:4, 31. I know not any; as if he had said, "I never met with any that offered to stand in competition with me, or that durst bring their pretensions to a fair trial; if I did know of any that could befriend you better than I can, I would recommend you to them; but I know not any.'' There is no God besides Jehovah. He is infinite, and therefore there can be no other; he is all-sufficient, and therefore there needs no other. This is designed for the confirming of the hopes of God's people in the promise of their deliverance out of Babylon, and, in order to that, for the curing of them of their idolatry; when the affliction had done its work it should be removed. They are reminded of the first and great article of their creed, that the Lord their God is one Lord, Deu. 6:4. And therefore, (1.) They needed not to hope in any other god. Those on whom the sun shines need neither moon nor stars, nor the light of their own fire. (2.) They needed not to fear any other god. Their own God was more able to do them good than all the false and counterfeit gods of their enemies were to do them hurt. 5. That none besides could foretel these things to come, which God now by his prophet gave notice of to the world, above 200 years before they came to pass (v. 7): "Who, as I, shall call, shall call Cyrus to Babylon? Is there any but God that can call effectually, and has every creature, every heart, at his beck? Who shall declare it, how it shall be, and by whom, as I do?'' Nay, God goes further; he not only sees it in order, as having the foreknowledge of it, but sets it in order, as having the sole management and direction of it. Can any other pretend to this? He has always set things in order according to the counsel of his own will, ever since he appointed the ancient people, the people of Israel, who could give a truer and fuller account of the antiquities of their own nation than any other kingdom in the world could give of theirs. Ever since he appointed that people to be his peculiar people his providence was particularly conversant about them, and he told them beforehand the events that should occur respecting them-their bondage in Egypt, their deliverance from it, and their settlement in Canaan. All was set in order in the divine predictions as well as in the divine purposes. Could any other have done so? Would any other have been so far concerned for them? He challenges the pretenders to show the things that shall come hereafter: "Let them, if they can, tell us the name of the man that shall destroy Babylon ad deliver Israel? Nay, if they cannot pretend to tell us the things that shall come hereafter, let them tell us the things that are coming, that are nigh at hand and at the door. Let them tell us what shall come to pass to-morrow; but they cannot do that; fear them not therefore, nor be afraid of them. What harm can they do you? What hindrance can they give to your deliverance, when I have told thee it shall be accomplished in its season, and I have solemnly declared it?'' Note, Those who have the word of God's promise to depend upon need not be afraid of any adverse powers or policies whatsoever. [Henry, Matthew. "Commentary on Isaiah 44". "Matthew Henry Complete Commentary on the Whole," 1706]

By Reverand R.A. Torrey:

Torrey's Topical Textbook under God

None beside him Deuteronomy 4:35; Isaiah 44:6. [Torrey, R.A., Reverand. "Entry for 'God'". "The New Topical Text Book", 1897]

Easton's Bible Dictionary by M.G. Easton, M.A., D.D."

God [N] [T] [B] [S]
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El , from a word meaning to be strong; (2) of 'Eloah_, plural _'Elohim . The singular form, Eloah , is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Psalms 14:1).

The arguments generally adduced by theologians in proof of the being of God are:
? The a priori argument, which is the testimony afforded by reason.
? The a posteriori argument, by which we proceed logically from the facts of experience to causes. These arguments are,
(a) The cosmological, by which it is proved that there must be a First Cause of all things, for every effect must have a cause.
(b) The teleological, or the argument from design. We see everywhere the operations of an intelligent Cause in nature.
(c) The moral argument, called also the anthropological argument, based on the moral consciousness and the history of mankind, which exhibits a moral order and purpose which can only be explained on the supposition of the existence of God. Conscience and human history testify that "verily there is a God that judgeth in the earth."
The attributes of God are set forth in order by Moses in Exodus 34:6,7. (see also Deuteronomy 6:4; 10:17; Numbers 16:22; Exodus 15:11; 33:19; Isaiah 44:6; Habakkuk 3:6; Psalms 102:26; Job 34:12.) They are also systematically classified in Revelation 5:12 and 7:12. [M.G. Easton M.A., D.D., Illustrated Bible Dictionary, Third Edition, 1897.]

CONCLUSION:

As can readily be seen from the foregoing, Isaiah 44:6 applies to God (YHWH) alone and not to his Son, Jesus (Yeshua) who acts as his agent and has after his assertion been given authority over all except his Father (YHWH) as clearly testified to at 1 Corinthians 15:22-28, "For as in Adam all die, so also in Christ shall all be made alive. 23 But each in his own order: Christ the firstfruits; then they that are Christ's, at his coming. 24 Then [cometh] the end, when he shall deliver up the kingdom to God, even the Father; when he shall have abolished all rule and all authority and power. 25 For he must reign, till he hath put all his enemies under his feet. 26 The last enemy that shall be abolished is death. 27 For, He put all things in subjection under his feet. But when he saith, All things are put in subjection, it is evident that he is excepted who did subject all things unto him. 28 And when all things have been subjected unto him, then shall the Son also himself be subjected to him that did subject all things unto him, that God may be all in all." (ASV). Especially note verse 27, "For, He put all things in subjection under his feet. But when he saith, All things are put in subjection, it is evident that he is excepted who did subject all things unto him. " which clearly shows the Father (YHWH) and the Son, Jesus (Yeshua) as two distinct beings, with one being subject to the other; hence no co-equality. Therefore, no Trinity, Duality, or Modulism; ther are thus proved to be false doctrines of men

in keeping with 2 Corinthians 4:4, "in whom the god of this world hath blinded the minds of the unbelieving, that the light of the gospel of the glory of Christ, who is the image of God, should not dawn [upon them]." (ASV)

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**Admin** Sat Jun 04, 2016 12:50 pm

COMBINATION OF [1] THE SCRIPTURE OF THE DAY AND [2] DISCOURSE ON REVELATION 22:12 – 13:. With the Scripture of the Day first.
[1] SCRIPTURE OF THE DAY [VOL. 154A]

My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring? Psalms 22:1, [authorized King James Bible; AV]

This prophecy was with respect the future coming of Jesus (Yeshua) and what would transpire to him and this is made even more sure by Psalms 22:18 – 19, [AV] “They part my garments among them, and cast lots upon my vesture. 19 But be not thou far from me, O LORD: O my strength, haste thee to help me.” This prophecy was written about 460 B.C. long before Christ arrival, and the fulfillment was clearly shown at Matthew 27:35, [AV] “And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.” And Mark 15:34, [AV] “And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?” shows the fulfillment of Psalms 22:1.

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Your Friend in Christ Iris89

Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth. "Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today, and go to WWW.JW.ORG!

[2] DISCOURSE ON REVELATION 22:12 – 13:

Revelation 22:12-13 "Behold, I am coming quickly, and My reward is with Me, to render to every men according to what he has done. 13 'I am the Alpha and the Omega, the first and the last, the beginning and the end.'" [New American Standard Bible-Reference Edition by Moody Press, Chicago, a div. Of Moody Bible Institute; NASB-MP]

Many misguided ones attempt to use this scripture to 'prove' that Jesus (Yeshua) always existed and is coeternal with his Father (YHWH), but it does not. Many of these same individuals turn to Acts 13:33, "that God has fulfilled this promise to our children in that He raised up Jesus, as it is also written in the second Psalm, Thou ART MY SON; TODAY I HAVE BEGOTTEN THEE." (NASB-MP); and Psalm 2:7, "I will surely tell of the decree of the Lord: He said to Me, 'Thou art My Son, Today I have begotten Thee.'" (NASB-MP); whereas, in doing so they show their ignorance of the word begotten which comes from beget which the Webster's New world College Dictionary, Fourth Ed., says, "1, to be the father or sire of; procreate, 2, to bring into being; produce ["Webster's New World College Dictionary, 4 ed.", Michael Agnes, Editor in Chief, ISBN 0-02-863118-8]; as can be seen from the definition of the word, both these scriptures clearly show that Jesus (Yeshua) did NOT always exist, but was brought into being or created by his Father (YHWH). This clearly shows that Jesus (Yeshua) can NOT BE COETERNAL with his Father (YHWH) who the Bible shows always existed, Psalms 90:2, "Before the mountains were born, Or Thou didst give birth to the earth and the world, Even from everlasting to everlasting, Thou art God." (NASB-MP); and Psalms 93:2, "Thy throne is established from of old; Thou art everlasting." (NASB-MP); and Jeremiah 10:10, "But the Lord is the true God; He is the living God and the everlasting King. At His wrath the earth quakes, And the nations cannot endure His Indignation." (NASB-MP); and, 1 Timothy 1:17, "Now to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. Amen." (NASB-MP). In fact the Bible at Revelation 3:14 clearly states, ""And unto the angel of the church of the Laodiceans F1 write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God;" (Authorized King James Bible; AV) that he is "the beginning of the creation of God" as does Colossians 1:15, ""Who is the image of the invisible God, the firstborn of every creature:" (AV).

Thus we can clearly see that those misguided ones that claim that Jesus (Yeshua) is coeternal with his Father (YHWH) are in gross error, and their use of begotten to attempt to prove this error only highlights their ignorance of the word 'begotten.'

Now with respect, "'I am the Alpha and the Omega, the first and the last, the beginning and the end.'" They overlook the difference in the use of the Alpha and the Omega when applied to the Father (YHWH) at Revelation 1:8, "'I am the Alpha and the Omega,' says the Lord God, 'who is and who was and who is to come, the Almighty.'" (NASB-MP); Which is quite different than when applied to Jesus (Yeshua) where it says, "the first and the last, the beginning and the end." Since in Jesus' (Yeshua's) case, he was the first, that is of creation, or the beginning of creation, and also, the end of direct creation by his Father, Almighty God (YHWH). How so, his Father (YHWH) used him in the creation of all else as testified to at Colossians 1:16-17, "For in Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities-all things have been created through Him and for Him. 17 And He is before all things, and in Him all things hold together." (NASB-MP); and John 1:10, "He was in the world, and the world was made through Him, and the world did not know Him." (NASB-MP). Whereas, with respect the Father (YHWH) the scripture clearly says, "who is and who was and who is to come, the Almighty." Where 'who is' emphasized which show implicitly that he always existed, and was not a created being as was his Son, Jesus (Yeshua). Thus as can be seen, he can NOT BE COETERNAL with his Father (YHWH), nor coequal with his Father (YHWH) since he, Jesus (Yeshua) was created by His Father (YHWH). Always remember John 8:32, "and you shall know the truth, and the truth shall make you free." (NASB-MP).

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**Admin** Sun Jun 05, 2016 8:38 am

COMBINATION OF THE SCRIPTURE OF THE DAY AND THE RARE FRUIT TREES AND VEGETABLES. With the Scripture of the Day first.
SCRIPTURE OF THE DAY [VOL. 155A]

Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Philippians 2:3, [authorized King James Bible; AV]

And this thought is amplified at Psalms 103:14 - 18, [AV] “For he knoweth our frame; he remembereth that we are dust. 15 As for man, his days are as grass: as a flower of the field, so he flourisheth. 16 For the wind passeth over it, and it is gone; and the place thereof shall know it no more. 17 But the mercy of the LORD is from everlasting to everlasting upon them that fear him, and his righteousness unto children’s children; 18 To such as keep his covenant, and to those that remember his commandments to do them.” Clearly showing that all man does is in vain glory, but that Almighty God (YHWH) knows us well and will show merch to those doing his will.

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Your Friend in Christ Iris89

Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth. "Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today, and go to WWW.JW.ORG!

THE RARE FRUIT TREES AND VEGETABLES:

Here is a Commentary on Bountiful Trees and Vegetables God (YHWH) has provided for mankind, specifically the Allium species, Onion - Wild

Abundance: plentiful
What: bulbs and young stems/leaves
How: raw or cooked as seasoning
Where: open, sunny areas
When: all year, more common in cool weather.
Nutritional Values: Vitamin C plus small amounts of other vitamins, minerals, some carbohydrates.
Other Uses: juice acts as a weak insect repellent
WARNING - DANGERS: TOXIC "CROWS POISON" PLANTS LOOK JUST LIKE WILD ONION BUT ONLY WILD ONION SMELLS LIKE ONION. IF IT SMELLS LIKE ONION IT IS SAFE TO EAT, IF IT JUST SMELLS LIKE GRASS IT IS TOXIC CROW'S POISON (NOTHOSCORDUM BIVALVE).

Wild onions form large beds of plants which drive out other plants. They are most common in cooler weather. The whole plant can be used same as chives, from the bulb to the tips of the green stems.

Larger wild onion stems can become too tough to eat unless they are boiled or stewed for a long time, but they tough ones can be easily determined when harvesting. If they are tough to cut/break then they'll be tough during eating unless cooked a long time.

The white flowers that they produce can also be eaten and give an interesting appearance to foods when the flowers are left raw. The flowers eventually turn into fairly hard, nut-like seeds that can also be eaten raw or cooked into dishes.

Wild onions can be dried for later use but be warned, if you dry them in a dehydrator your whole house will smell like onions for days.

WARNING - There is a minimally toxic mimic of wild onion, which is called Crow's Poison (Nothoscordum bivalve). This plant look almost identical to a small wild onion but it lacks the onion/garlic smell when. Crushed Crow's Poison smell like grass whereas the wild onion smells like onion when crushed. The toxins in Crow's Poison are very weak and in a very low amount. You would have to eat a pound of the plant just to get a bad stomach. [sourc - retrieved from http://www.foragingtexas.com/2008/08/onion-wild.html on 6/2/2016]

In Genesis 1:11-13, "And God said, Let the earth put forth grass, herbs yielding seed, and fruit-trees bearing fruit after their kind, wherein is the seed thereof, upon the earth: and it was so. 12 And the earth brought forth grass, herbs yielding seed after their kind, and trees bearing fruit, wherein is the seed thereof, after their kind: and God saw that it was good. 13 And there was evening and there was morning, a third day. (American Standard Version, ASV)[for more details, go to www.jw.org].

To view this plant, go to, http://www.foragingtexas.com/2008/08/onion-wild.html

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Your Friend in Christ Iris89

Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth. "Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today, and go to WWW.JW.ORG!

**Admin** Mon Jun 06, 2016 3:00 pm

COMBINATION OF [1] THE SCRIPTURE OF THE DAY AND [2] TRINITY DISPROVED BY REFUTING SPECIFIC QUESTIONS/ACCUSATIONS BY TRINITARIANS. With the Scripture of the Day first.
[1] SCRIPTURE OF THE DAY [VOL. 156A]

As far as the east is from the west, so far hath he removed our transgressions from us. Psalms 103:12, [authorized King James Bible; AV]

However as shown at Isaiah 1:16 - 20, [AV] Almighty God (YHWH) will wipe away the sins of those loving him, “Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; 17 Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. 18 Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. 19 If ye be willing and obedient, ye shall eat the good of the land: 20 But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken it.” Thus it is imperative to strive to bring our lives in harmony with his will as detailed in His book of guidance, the Bible.

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Your Friend in Christ Iris89

Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth. "Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today, and go to WWW.JW.ORG!

[2] TRINITY DISPROVED BY REFUTING SPECIFIC QUESTIONS/ACCUSATIONS BY TRINITARIANS:

FIRST, Question/Accusation by a Trinitarian:

There are places in the NT that definitely show Jesus to be God and yet some would deny this. To deny the Son is to deny the Father, meaning that those who say that Jesus is no more than Son and not God deny God the Father.

Answer:

Obviously overlooking the fact that Jesus (Yeshua) also is one of God's (Yeshua's) children, the first or only begotten, and that everything he has was given to him. Now, let's look at the facts concerning Jesus's (Yeshua's) incarnation and his status before his incarnation in brief.

HIS INCARNATION:

Now the Bible says at Matthew 1:18-25, "Now the birth of Jesus Christ was on this wise: When his mother Mary had been betrothed to Joseph, before they came together she was found with child of the Holy Spirit. 19 And Joseph her husband, being a righteous man, and not willing to make her a public example, was minded to put her away privily. 20 But when he thought on these things, behold, an angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Spirit. 21 And she shall bring forth a son; and thou shalt call his name JESUS; for it is he that shall save his people from their sins. 22 Now all this is come to pass, that it might be fulfilled which was spoken by the Lord through the prophet, saying, 23 Behold, the virgin shall be with child, and shall bring forth a son, And they shall call his name Immanuel; which is, being interpreted, God with us. 24 And Joseph arose from his sleep, and did as the angel of the Lord commanded him, and took unto him his wife; 25 and knew her not till she had brought forth a son: and he called his name JESUS." (ASV) clearly showing his conception to be through God's (YHWH's) power or Spirit, a miracle. Now some may ask, what is God's (YHWH's) spirit, let's examine this subject and view the evidence. Now what is this Spirit or Holy Spirit that John the Baptist mentioned at John 1:32, ""And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. 33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the holy Ghost." (AV)? The Holy Spirit is only God's (YHWH's) active force and not even a spirit being or person. This is clearly shown at Pentecost where the Holy Spirit was poured out onto all there, Acts 2:1-4, "And when the day of Pentecost was fully come, they were all with one accord in one place. 2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. 3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. 4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance." (AV). This entire scripture bespeaks of a force and not a being as you do not get filled with a being! And this fact is reaffirmed at Acts 4:31, ""And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spoke the word of God with boldness." (AV); And 2 Corinthians 1:21-22, "Now he which established us with you in Christ, and hath anointed us, is God; 22 Who hath also sealed us, and given the earnest of the Spirit in our hearts." (AV), surely a being would not be in our hearts as that is ludicrous, thus this scripture talks of God's (YHWH's) active force; This is clearly shown at Luke 11:13, "If ye then, being evil, know how to give good gifts unto your children: how much more give the Holy Spirit to them that ask him?" (AV). Once more, why? Why? Do many say they are coequal and coeternal when clearly they are not and the Holy Ghost is just God's (YHWH's) active force? Only to try to give some resemblance of reality to a myth as we shall later see. An interesting note on the Spirit is that the neuter Greek word for spirit (pneu'ma) is used, the neuter pronoun "it" is properly employed. This fact is conveniently over looked or hidden by most Trinitarian translators as admitted in the "New American Bible Catholic Bible," regarding John 14:17: "The Greek word for 'Spirit' is neuter, and while we use personal pronouns in English ('he,' 'his,' 'him'), most Greek MSS [manuscripts] employ 'it.'" So when the Bible uses masculine personal pronouns in connection with pa•ra'kle•tos at John 16:7, 8, it is conforming to rules of grammar, not expressing a doctrine. And in Ancient Hebrew the word here rendered Holy Ghost, Holy Spirit, or Spirit which is translated from 'ru'ach' meaning "breath; wind; spirit."

WHO HIS REAL FATHER IS:

The Bible says his Father is Almighty God (YHWH) who we have seen from the foregoing used his power to implant his life force into a virgin Jewish girl named Mary. Also, that he was supposedly the son of Joseph which is clearly shown at Luke 3:23, "And when He began His Ministry, Jesus Himself was about thirty years of age, [b]being supposedly the son of Joseph, the son of Eli." (New American Standard Bible; NASB). He was in effect de-facto adopted by Joseph the husband of Mary who DID NOT have relations with Mary until after Jesus' (yeshua's) birth as testified to at Matthew 1:25, " And he knew her not till she brought forth her first born son: and he called his name Jesus." (Douay-Rheims Catholic Bible; DRCB); thus there can not be any doubt that his real Father is none other than Almighty God (YHWH) as clearly shown in the account of his pre-human existence given at Proverbs 8:22-31, "Jehovah possessed me in the beginning of his way, Before his works of old. 23 I was set up from everlasting, from the beginning, Before the earth was. 24 When there were no depths, I was brought forth, When there were no fountains abounding with water. 25 Before the mountains were settled, Before the hills was I brought forth; 26 While as yet he had not made the earth, nor the fields, Nor the beginning of the dust of the world. 27 When he established the heavens, I was there: When he set a circle upon the face of the deep, 28 When he made firm the skies above, When the fountains of the deep became strong, 29 When he gave to the sea its bound, That the waters should not transgress his commandment, When he marked out the foundations of the earth; 30 Then I was by him, [as] a master workman; And I was daily [his] delight, Rejoicing always before him, 31 Rejoicing in his habitable earth; And my delight was with the sons of men." (ASV). Which clearly shows that he was the first or beginning of God's (YHWH's) creation and absolutely proves in gross error anyone imputing anything but legitimacy to his birth since in fact he existed long before the earth or his incarnation on earth.

START OF HIS MINISTRY:

Let's also take a brief look at the start of his ministry. At the age of 30 Jesus (Yeshua) came from Galilee to Jordan to be baptized by John. This is detailed in the Bible at Matthew 3:13-17, "Then cometh Jesus from Galilee to the Jordan unto John, to be baptized of him. 14 But John would have hindered him, saying, I have need to be baptized of thee, and comest thou to me? 15 But Jesus answering said unto him, Suffer [it] now: for thus it becometh us to fulfil all righteousness. Then he suffereth him. 16 And Jesus when he was baptized, went up straightway from the water: and lo, the heavens were opened unto him, and he saw the Spirit of God descending as a dove, and coming upon him; 17 and lo, a voice out of the heavens, saying, This is my beloved Son, in whom I am well pleased." (ASV). . Jesus (Yeshua) was therefore, now, ready and prepared to take up his ministry, but had not yet received the Holy Spirit with which he would be able to prove that he was the Son of God (YHWH). Now, at his baptism, his Sonship was confirmed by the Spirit of God (YHWH) descending upon him like a dove, and by the voice from heaven which said "This is my beloved Son in whom I am well pleased". There is beautiful symbolism in the use of a dove to g visibly represent the Spirit of God (YHWH). Jesus (Yeshua) was to be the mediator through whom peace would be re-established between God and man. Many people find it difficult to associate human nature with its weakness and propensities with Jesus (Yeshua), the Son of God (YHWH). This association, however, is extremely important since it is only because Jesus (Yeshua) was 'made like his brethren in every respect' as testified to at Hebrews 2:16-18, " For surely it is not with angels that he is concerned but with the descendants of Abraham. 17 Therefore he had to be made like his brethren in every respect, so that he might become a merciful and faithful high priest in the service of God, to make expiation for the sins of the people. 18 For because he himself has suffered and been tempted, he is able to help those who are tempted." (Revised Standard Version; ASV). This was so to permit him to represent them perfectly in his sacrifice as shown at Hebrews 4:15-16, "For we have not a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. 16 Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need." (RSV) tells us that he was tempted in all ways like we are but without sinning', and because of this he is 'able to help those who are tempted'. We must acknowledge we are all desperately in need of his help.

SECOND, Question/Accusation by a Trinitarian:

1 - 1 John 5:2,3 is saying that if we love GOD we will keep HIS commandments.

2 - John 14:15 shows that if we love JESUS we will keep HIS commandments!

The key is on keeping the commandments. Whose are they? Answer the question this time.

Answer:

Read Jesus' (Yeshua's) words at John 14:23-24, "Jesus answered and said unto him, If a man love me, he will keep my word: and my Father will love him, and we will come unto him, and make our abode with him. 24 He that loveth me not keepeth not my words: and the word which ye hear is not mine, but the Father's who sent me." (American Standard Version; ASV) for your answer. Jesus (Yeshua) clearly answers your question for you and at the same time shows where he receives all from.

Now, to understand 1 John 5:2-3, one need no more than look at it in contest and it actually proves the Trinity impossible, 1 John 5:1-9, "Whosoever believeth that Jesus is the Christ is begotten of God: and whosoever loveth him that begat loveth him also that is begotten of him[Note; Clearly shows that Jesus (Yeshua) is the begotten of God (YHWH) and NOT God (YHWH)]. 2 Hereby we know that we love the children of God, when we love God and do his commandments. 3 For this is the love of God, that we keep his commandments: and his commandments are not grievous. 4 For whatsoever is begotten of God overcometh the world: and this is the victory that hath overcome the world, [even] our faith. 5 And who is he that overcometh the world, but he that believeth that Jesus is the Son of God? [Note, Clearly identifies Jesus (Yeshua) as the Son of God and NOT God (YHWH) or God the Son as would be required for the Trinity to even be plausible] 6 This is he that came by water and blood, [even] Jesus Christ; not with the water only, but with the water and with the blood. 7 And it is the Spirit that beareth witness, because the Spirit is the truth. 8 For there are three who bear witness, the Spirit, and the water, and the blood: and the three agree in one. 9 If we receive the witness of men, the witness of God is greater: for the witness of God is this, that he hath borne witness concerning his Son." (ASV) [Note: Some older translations had an error at 1 John 5:7 that had been deliberately inserted by someone way back, but the finding of older manuscripts has clearly shown this to be a violation of Revelations 22:18 called the Comma Johannenium as this error is so well known it has even been given a name].

THIRD, Question/Accusation by a Trinitarian:

Once again, Almighty God is El Shaddai (not YHWH ) AND Being the SON does not exempt Him from being YHWH, as you assume that is the name of the Father ONLY, which it is not. It is the name of GOD, not the name of the Father ONLY.

Answer:

YHWH is the name of God and in no way used to describe the devil. Now let's consider what the leading expert has to say on the subject, Gérard GERTOUX is a Hebrew scholar, specialist of the Tetragram; He has been president of the Association Biblique de Recherche d'Anciens Manuscrits since 1991. His training as an engineer and teacher has enabled him to compile an amount of information coming from a great diversity of specialized departments. He has written a book, "The Name of God Y.eH.oW.aH Which Is Pronounced As It Is Written I_Eh_Ou_Ah", and it clearly shows what God's (YHWH's) name is, its history, and that it can in no way properly be applied to the Devil.

A short abstract of it appeared in The Wall Street Journal and other publications as follows:

Usually, God's name is presented as fundamental in the monotheistic religions, but its pronunciation is controversial. However, the key to unlock this mystery was provided by the famous Maimonides 800 years ago, when he wrote that the Name 'is read as it is written'. The paradox starts and ends here with these intriguing words...

God's name is fundamental to all monotheistic religions. "May your name be held holy" is the first request for Christians in the Lord's Prayer taught by Jesus (Mt 6:9). "They exult in you, those who love your name" is sung by Jews when they sing the Psalms of David (Ps 5:11). "The hearts of humble ones quiver when the name of God is mentioned" is what Muslims say when they recite certain surahs of the Quran (22:35).

Paradoxically, religions prefer to translate God's name as Yahweh 'He is', Adonay 'my Lord', Allah 'The God', etc., rather than a transcription of the name, which is more usual. This study, initially published in the form of thesis, was greatly appreciated by many renowned specialists, because the subject had never been approached from the historical angle. This work created renewed interest in this fascinating topic -the disappearance of the Name followed by its slow re-emergence- which is relatively unknown.

Eight centuries ago, the famous Talmudist, Moses Maimonides, arrived at the right conclusion: There is no mystical mystery, because God's name is simply pronounced as it is written, that is to say: Y-H-W-H = I-eH-U-A in the same way: Y-H-W-D-H = I-eH-U-D-A.

And other expert critics said this of the book:

From United Bible Societies (Sarah Lind: Editor of the Newsletter)
Gérard Gertoux. 2002. The Name of God Y.EH.OW.AH Which is Pronounced as It is Written I_Eh_oU_Ah: Its Story. University Press of America. Translated from the French Un historique du nom divin. Un Nom Encens (L¹Harmattan, 1999). G. follows Maimonides' teaching that that YHWH "is read as it is written," i.e., yehua, in the same way that yhwdh is vocalized yehuda -applying the (coincidentally correct) Masoretic vowels. G. first considers biblical treatment of "the name": the power of the name; to know God's name; Jesus, Satan, the controversy over the name; and "the name read distinctly" (reconstruction of the reading). Part 2 examines the historical record from Adam to the American Standard Version, and the name of Jesus and its connections to the name. There is a seven part appendix that includes "interpretation of the Hebrew names" and "lack of nomina sacra in the earliest Christian papyrus." G. maintains a website with excerpts at divinename.net. Published in the Translation Information Clearinghouse Talk N°57, 2004.
www.ubs-translations.org/.../tt57.html

From Religious Studies Review (Won W. Lee professor at the Calvin College):
"In contrast to the long-held Jewish tradition, the author claims that the name of God in the HB should be pronounced. His claim is based on Exod 9:16, "... to make my name resound through all the earth" and Maimonides' work stressing the impossibility of a deep, personal relationship with a nameless God. With a survey of the historical record from "Adam" to the American Standard Version, Gertoux argues that the letters Y, W, H are read as the vowels I (or E), U (or O), and A. For the H, a mute e could be added in order to be better heard. The tetragrammaton, YHWH, is therefore read I-eH-U-A (Iehoua), the equivalent of YeHoWaH in Masoretic punctuation. This means that the name is to be pronounced as it is written, or according to its letters. The result is that the tetragrammaton is the only Hebrew name constituted, not of four consonants, but of four vowels, as noted by Josephus. This detailed treatment of the Name is useful for those who are interested in the history of its translation over the centuries." published in the Religious Studies Review Volume 29 Number 3 July 2003 page 285.
www.cssr.org/article.asp?idx=26142

From Seek God Association (Michael John Rood: Messianic Karaite Rabbi)
Emanuel Tov's credentials are numerous and lengthy, but one of the most interesting aspects of Mr. Tov's work is his study on the Masoretic Text and the translation of YHVH. According to postings on various forums, it has been stated that both Emanuel and Nehemiah Gordon believe that the Name of God is closer to Yehowah, which is similar to Jehovah in English, and not even close to Yahweh (...) The Masoretic Text manuscripts tend to vary later on, per Nehemiah Gordon (who also defends Yehovah after extensive study of the Masoretic Text manuscripts). Nehemiah's view, developed quite separately from Gertoux,... based on studying the actual manuscripts under Emanuel Tov, is that Yahweh cannot be defended, and the earlier Masoretic manuscripts all have a Yehowah (or Yehovah) pronounciation, while later on there is a lot of variation.
www.seekgod.ca/roodkaraite.htm

From Golden Age Books (Anthony Byatt: Specialist in English Bibles and Bible Study Material)
The Name of God Y.eH.oW.aH (...): Its Story reflects on God's name as fundamental to all monotheistic religions. Maimonides, 800 years ago, wrote that the Name "is read as it is written." Gerard Gertoux has written a deep treatise with a great deal of factual evidence for Jehovah's name. Contents include The Power of The Name; Jesus and Satan - Their Controversy Over the Name; The Pronunciation of Jesus' Name; Methods to Restore a Pronunciation; and a long section on the historical record from Adam through Bible times and down to the American Standard Version. Many appendices, notes and charts.
www.goldenagebooks.co.uk/...oductID=71

From New Testament Abstracts (Weston Jesuit School of Theology):
Gertoux contends that YHWH, the Tetragram, which is the proper name of God, is pronounced without difficulty because "it is read as it is written" according to the words of Maimonides. He first considers "the name": the power of the name; to know God's name; Jesus, Satan, their controversy over the name; and the name read distinctly. Then he examines the historical record: from Adam to Moses, from Moses to David, from David to Zedekiah, from Zedekiah to Simon the Just, from Simon the Just to Jesus, from Jesus to Justin, from Justin to Jerome, from Jerome to the Masoretes, from the Masoretes to Maimonides, from Maimonides to Tyndale, from Tyndale to the American Standard Version, and the name of Jesus and its connections to the name. Eight appendices are included. Published in the New Testament Abstracts Volume 47 Number 3 (2003) page 553. www.wjst.edu/news/nta/index.htm

From Booknews (Reference and Research Book News)
As indicated in the title, Gertoux concludes that the tetragram YHWH is the proper name of God, and is easy to pronounce because it sounds just like it is written according to the great Maimonides. In order to reach that destination, however, he has examined errors that have accumulated for at least 20 centuries, and wandered through linguistic questions. He posts warnings so non-specialist readers can avoid the very technical bogs. Annotation c. Book News, Inc., Portland, OR (booknews.com) www.paratext.com/booknews_intro.htm
Reference and Research Book News 2002 Volume 17 N°1-4. 5739 NE Summer Street, Portland Or 97218 ISSN 0-887-3763

From Old Presbyterian Meeting House (Professor Bruce M. Metzger)
The use of any proper name for the one and only God, as though there were other gods from whom the true God had to be distinguished, began to be discontinued in Judaism before the Christian era (....) for further scholarly information on the origins of sacred names, please visit the pages of Gérard GERTOUX. www.opmh.org/newbibles.htm

FOURTH, Question/Accusation by a Trinitarian:

Only SCRIPTURE can either prove or disprove the deity of Christ!

Answer:

Is correct, but used often by Trinitarians who get caught in a corner and need to obfuscate the issue. But common reasoning can go along way to backing up the Bible with regard to the fact that Jesus (Yeshua) is indeed divine and a diety. You should well know the fact that 'like begets like' and know by this law of nature that Jesus (Yeshua) would have to be a diety and not question it; but that in NO way makes him the same spirit being as his Father (YHWH) than it makes any other son the same being as his father. This fact should be obvious to all.

FIFTH, Question/Accusation by a Trinitarian:

That is not the translation you are referring to. That is the Greek words used in John 1:1 if used OUT OF CONTEXT and SEPARATELY. That is not the meaning of those words. Therefore, it is not an interpretation of John 1:1. [Referring to, "The Word for Word English Translation from Koine Greek to English from The Vatican Manuscript #1209" done by the great German Bible scholar and translator Dr. J. J. Griesbach]

Answer:

WRONG, The Word for Word English Translation from Koine Greek to English from The Vatican Manuscript #1209 which makes the Emphatic Diaglott so valuable in seeing exactly what the Koine Greek is and its word for word equivalency in English, see below:

John 1:1-5 & 14, "1 In a beginning was the word, and the word was with the God, and a god was the Word 2 This was in a beginning with the God. 3 All through it was done; and without it was done not even one, that has been done. 4 In it life was, and the life was the light of the men, 5 and the light in the darkness shines, and the darkness it not apprehended." And "14And the Word flesh became, and tabernacied among us, (and we beheld the glory of him, a glory as of an only-begotten from a father,) full of favor and truth," ( The Word for Word English Translation from Koine Greek to English from The Vatican Manuscript #1209" done by the great German Bible scholar and translator Dr. J. J. Griesbach)

Now let's look at how several unbiased translators translated these verses as opposed to the common biased translation:

The Complete Bible: An American Translation. Contributors: Edgar J. Goodspeed - transltr, J. M. Powis Smith - transltr. Publisher: University of Chicago Press. Place of Publication: Chicago. Publication Year: 1939.:
John 1:1-5 & 14, "1 IN THE beginning the Word exist- ed. The Word was with God, and the Word was divine. 2 It was he that was with God in 3 the beginning. Everything came into ex- istence through him, and apart from him 4 nothing came to be. It was by him that life came into existence, and that life 5 was the light of mankind. The light is still shining in the darkness, for the darkness has never put it out." And "14 So the Word became flesh and blood and lived for a while among us, abounding in blessing and truth, and we saw the honor God had given him, such honor as an only son receives from his father."

A New Translation of The Bible by James Moffatt, D.D., D.Litt.:
John 1:1-5 & 14, "The Logos existed in the very beginning, the Logos was with God, the Logos was divine. 2 He was with God in the very beginning: 3 through him all existence came into being, no existence came into being apart from him. 4 In him life lay, and this life was the Light for men; 5 amid the darkness the Light shone, and the darkness did not master it." And "14 So the Logos became flesh and tarried among us; we have seen his glory-glory such as an only sone enjoys from his father-seen it to be full of grace and reality."

The New English Bible (NEB)
John 1:1-5 & 14, "1 When all things began, the Word already was. The Word dwelt with God, and what God was, the Word was 2 The Word, then, was with God at the beginning, 3 and through him all things came to be; no single thing was created without him. 4 All that came to be was alive with his life, 5 and that life was the light of men. The light shines on in the dark, and the darkness has never quenched it." And "14 So the Word became flesh; he came to dwell among us, and we saw his glory, such glory as befits the Father's only Son, full of grace and truth"

[History of this great translation, "A presbytery in the Church of Scotland in 1946 recommended to the General Assembly that a translation of the Bible be made in the language of the present day because the language in the Authorized Version was archaic and less generally understood. The General Assembly approached other churches. There was a desire that a completely new translation rather than a revision and for a contemporary idiom rather than a traditional Biblical English be used.

It was planned and directed by representatives of the Baptist Union of Great Britain and Ireland, the Church of England, the Church of Scotland, the Congregational Church in England and Wales, the Council of Churches for Wales, the Irish Council of Churches, the London Yearly Meeting of the Society of Friends, the Methodist Church of Great Britain, the Presbyterian Church of England, the British and Foreign Bible Society, and the National Bible Society of Scotland. The Roman Catholic Church in England and Scotland sent representatives as observers.]

Other data that shows the truth with respect John 1:1 in brief.

"Jn 1:1 should rigorously be translated 'the word was with the God [=the Father], and the word was a divine being.'" [source - The Dictionary of the Bible by John McKenzie, Collier Books, p. 317]
"Recent commentaries on John admit that despite the long-standing tradition to the contrary, the term "word" in the famous prologue of John need not refer to the Son of God before he was born. Our translations imply belief in the traditional doctrine of incarnation by capitalizing "Word." But what was it that became flesh in John 1:14? Was it a pre-existing person? Or was it the self-expressive activity of God, the Father, His eternal plan? A plan may take flesh, for example, when the design in the architect's mind finally takes shape as a house. What pre-existed the visible bricks and mortar was the intention in the mind of the architect. Thus, it is quite in order to read John 1:1-3a: "In the beginning was the creative purpose of God. It was with God and was fully expressive of God [just as wisdom was with God before creation]. All things came into being through it." This rendering suits the Old Testament use of "word" admirably: "So shall My word be that goes forth out of My mouth; it shall not return to Me empty, without accomplishing what I desire and without succeeding in the matter for which I sent it."2
We are now in a better position to see why Jesus is known as "the word (logos) in the flesh." Jesus was the ultimate expression of God. God's plan, wisdom and purpose was the logos, and when we speak of the Bible, it is called "the Word" because it also is God's expression of Himself. When we speak of a prophecy, we say, it is "the word of the Lord," both because it is in the form of words and because it is God's expression of Himself. Jesus was the logos in the most complete sense. He was the ultimate expression of God and the essence of His plan and purpose. Thus, it is quite correct to say that Jesus was the logos, but he was not all of the logos. "Jesus" does not equal "the logos," he was part of and the ultimate expression of the logos. If we see Jesus, we see the Father, but it is also true that if we study the Bible, God's Word, God's expression of Himself in writing, we will see the Father. More dimly, to be sure, because the written Word is not the clear and ultimate expression of God that the Living Word is, but it is the logos just the same. ... The logos or message of God, as it has been revealed in Jesus, includes the following account of the meaning and purpose of creation: Jesus' coming was prophesied throughout the Hebrew Scriptures; he was finally born a man, and by his free will lived a sinless life; Jesus died on the Cross to mark the beginning of the end of the present age of sin and death, revealing that it is only a matter of time until this age and fallen humanity as it now exists come to an end; Jesus was raised from the dead to reveal that death (the experience that all humans since Adam have held in common) is contrary to God's will and will ultimately be abolished by resurrection; Jesus was exalted as Lord to the right hand of God where he presently exercises this authority; after he comes to gather together the Church, Jesus will come again at the end of this age in judgment, bringing destruction on the unbelieving world and salvation to the community of faith; he will rule for one thousand years on this earth; finally he will destroy Satan and all evil, end the heavens and earth of the present age and begin the new heavens and earth of the age to come, a "new creation.".... The meaning of "beginning" that immediately comes to mind when John 1:1 is read refers to the time before history when God first conceived of man, and foresaw the possibility that he would fall and need a Savior. This is because of the familiar phrase, "In the beginning God" in Genesis 1:1. John tells us that "in the beginning" God had wisdom and a plan, and was prepared to start acting that plan out so that the people He created and invested His love in could be rescued from death and live with Him eternally. The crowning piece of the plan of God was the creation of Jesus Christ, who was in a very real sense, "the last word." ... The "word" was with God in the same sense that "wisdom" was with God. Proverbs 8:29b and 30a says, "When He [God] marked out the foundations of the earth, then I [wisdom] was the craftsman at His side." No one we know of believes that there was a being called "Wisdom" who helped God make the heavens and the earth. Everyone knows that wisdom is personified to make the record interesting and easy to understand. So too, in John 1:1 when Scripture says that the logos was "with God," it is a personification. God had His plan and power, and "when the time had fully come" (Gal. 4:4), Jesus was conceived in the womb of Mary. This means that the person called "Jesus" did not yet exist, as is the case with all human persons, until he was conceived in his mother's womb. Prior to his conception, his existence was not personal, but prophetic, as foretold in the Old Testament Scriptures (the "Word"). Before Jesus' conception in the womb of Mary, the logos was to Jesus what promise is to fulfillment. When "the logos became flesh," the promise was fulfilled in the form of a person. While this understanding will be objectionable, perhaps anathema, to Trinitarian believers, it must be admitted that it is not a denial of Jesus' divine Sonship or Messiahship but, rather, a compelling alternative interpretation of relevant scriptural texts.... Because logos has the article [ho] preceding it, it is marked out as the subject. The fact that theos is the first word after the conjunction kai ("and") shows that the main emphasis of the clause lies on it. Had the article preceded theos as well as logos, the meaning would have been that the Word was completely identical with God, which is impossible if the Word was also "with God." What is meant is that the Word shared the nature and being of God, or, to use a piece of modern jargon, was an extension of the personality of God. The NEB paraphrase, "what God was, the Word was," brings out the meaning of the clause as successfully as a paraphrase can. John intends that the whole of his gospel shall be read in the light of this verse. The deeds and words of Jesus are the deeds and words of God [i.e., "If you have seen me, you have seen the Father"]; if this be not true, the book [i.e., the Gospel of John] is blasphemous.25
What it does say is defined as succinctly and accurately as it can be in the opening verse of St. John's Gospel. But we have to be equally careful about the translation. The Greek runs: kai theos en ho logos. The so-called Authorized Version has: "And the Word was God." This would indeed suggest the view that "Jesus" and "God" were identical and interchangeable. But in Greek this would most naturally be represented by "God" with the article, not theos but ho theos. But, equally, St. John is not saying that Jesus is a "divine" man, in the sense with which the ancient world was familiar [the product of God and man] or in the sense in which the Liberals spoke of him [as a great man, teacher, prophet, etc.]. That would be theios. The Greek expression steers carefully between the two. It is impossible to represent it in a single English word, but the New English Bible, I believe, gets the sense pretty exactly with its rendering, "And what God was, the Word was." [source - Biblical Unitarians]

Now let's consider a comment on two scriptures by Uriyah the Messiahite,

"John 5:26 For just as the Father has life in himself, so he has granted the Son also to have life in himself

John 6:57 Just as the living Father sent me, and I live because of the Father, so whoever eats me will live because of me.

By the words of Jesus, Jesus was not eternal; he was given to have life in himself and lives because of the Father. A eternal being cannot be given to have life in themselves, and they do not depend on others to live." [source - Uriyah the Messiahite]
SIXTH, Question/Accusation by a Trinitarian:
Yes and I am the byproduct of MY father and I have HIS name IN me and we share the same attributes. In the same way, Jesus has the name of YHWH IN Him, making Him deity, as YHWH is deity. Jesus is not 'a god' unless you are a polytheist. The Word cannot be WITH God and BE a god at the same time. Scripture will not allow it.
Answer,
But obviously one is NOT his father, and the same goes for Jesus (Yeshua); a very simple truth. With respect polytheist accusation this clearly shows one has obviously NOT read Exodus 20:3 with understanding as it says, "Thou shalt have no other gods before me." (Authorized King James Bible; AV), so Jesus (Yeshua) is NOT polytheistic thinking as he is NOT a deity before his Father (YHWH) as clearly shown at John 14:28, "Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I." (AV) in Jesus' (Yeshua's) own words. So again what I am seeing is a lack of comprehension on the part of some; they should let me assist them in this most important matter instead of resisting.

SEVENTH, Question/Accusation by a Trinitarian:
[claim by Trinitarians] I am not influenced by any councils. The word of GOD has priority and IT says that Jesus is GOD"

Answer:

Here is the facts the reality, remember John 8:32, "you will know the truth, and the truth will set you free." (The Goodnews Bible), now let's look at the facts:
"By the third and fourth centuries, Christians were weary of Pagan persecution. The temptation was to compromise. Besides, the Pagan emperor Constantine needed Christians to salvage his shaky empire. Constantine embraced; howbeit only on his deathbed. However, he saw Christianity as a tool he could use to firm up his shaky empire. To this opportunity for political intrigue, and happy blend of politics and people was the chief triumvirate of Roman gods Jupiter, Juno and Minerva. Jupiter was the principal deity of Roman mythology and Juno was the next highest divinity. Minerva, the "offspring of the brain of Jupiter" was regarded as the "personification of divine thought, the plan of the material universe of which Jupiter was the creator and Juno the representative" (26). Many Pagan ideas, in fact, were incorporated into Christianity. "Christianity did not destroy paganism; it adopted it" (*26).

Roman Emperor Constantine needed to make his subjects feel secure if he were to maintain control of the empire; he wanted to rule a unified empire, be it pagan and/or Christian. But first he would have to find a way to end the dispute over the divinity of Jesus-was he a man or God? So he ordered his Christian bishops to meet at Nicaea in 325 A.D. to settle the matter once and for all. To do this, "he made himself the head of the church, and thus the problems of the church became his responsibilities. As a whole the Western Empire with its Roman influence, with some exceptions, had accepted Tertullian and his new theory of the Trinity in the early part of the previous century, but in the East the church adhered more closely to the older formula of baptism in the name of Jesus, or Jesus the Christ. Especially was this true with the Armenians, who specified that baptism "into the death of Christ" was that which alone was essential (*28) .

Now let's see how Constantine got the Trinity. As previously shown, The Roman Empire at this time was being torn apart by religious differences between pagans, mostly Sun God worshippers, and Christianity. Constantine the Emporer was a worshipper of the Unconquered Sun, but he was a very pragmatic individual and saw the need to bring religious unity to his empire. The central doctrine of the pagans was the dogma of a Trinity that they had received from earlier pagans in Babylon (Chaldea). In this, the pagan Emperor, Constantine, saw a possibility for unifying his empire if he could only lead the majority of the Christians to accept a Trinity or a Duality. He knew however that he had to make them think it was their own idea. To this end, he, the Roman emperor Constantine summoned all bishops to Nicaea, about 300, but even though it was the emperor's direction, only a fraction actually attended.

This council went on for a very long time and the emperor worked behind the scene to get support for a Trinity or a Duality. This effort was not completely successful, but finally he got a majority and declared under imperial degree
that this hence forth would be the central doctrinal pillar of the Christian church, which by this time was apostate. Even with this declaration by the emperor himself not all bishops signed the creed. (*29).

*26 - McClintock & Strong's Cyclopedia of Biblical, Theological, and Ecclesiastical Literature, Vol. 6
*27 - Lamson, Newton & Durant, Will, "Caesar and Christ," cited from Charles Redeker Caesar and Christ, W. Duran (page 595).
*28 - ENCYLOPEDIA BRITANNICA, 11th Edition, Vol. 3, (page 366).
*29 - Payne, Robert, "The Holy Fire: The Story of the Early Centuries of the Christian Churches in the Near East" (1957); BETHUNE-BAKER, J,F. "An Introduction to the Early History of Christian Doctrine". Methuen; 5th Ed., 1933 and ENCYLOPEDIA BRITANNICA, 11th Edition, Vol. 3, (page 366); David, Francis and Blandrata, Georgio, "De falsa et vera unius Dei Patris, Filii, et Spiritus Sancti cognitone" [Latin](The False and True Knowledge of the Unity of God the Father, Son, and Holy spirit), 1566 A.D.; Eklof, Todd F., "David's Francis Tower, Strength through Peace," (06-16-02); The New Encyclopedia Britannica: " Micropædia, Vol. X, p. 126. (1976); Parkes, James, "The Foundation of Judaism and Christianity," 1960; Durant, Will. "Caesar and Christ." New York: Simon.[source - "Discourse on Mainstream Religion," by Iris the Preacher- 2001]
EIGHTH, Question/Accusation by a Trinitarian:

Jesus Christ's Father is God. Therefore, Jesus Christ is God because they share an Attibute with each other that cannot be changed. They share the Attribute of God. Jesus Christ is still the Son of God and God as well.

Answer:

All sons share Attributes with their father, but that in NO way makes them their father also. This is just common knowledge that no play on words, logomachy, can change. Now let's look at Jesus' (Yeshua's) name as differentiating him from his father, "Yehoshua, Yeshua or Yeshu;
Which one is the name of Jesus in Hebrew?
By Dr. James D. Price
Forward by Guy Cramer
The Jewish community has claimed the name of Jesus in Hebrew is Yeshu the traditional Jewish spelling of Jesus. Why do others spell Jesus as Yeshua with four letters and sometimes spell it as Yehoshua with five letters ?
Before we look at the answer lets look at the origin of the name. The sixth book of the Old Testament is called Joshua.
The title of the book is appropriately named after its central figure, Joshua. His original name is Hoshea, "Salvation" (Num.13:8); but Moses evidently changes it to Yehoshua, "Yahweh (Jehovah) is Salvation" (Num.13:16). He is also called Yeshua, a shortened form of Yehoshua. This is the Hebrew equivalent of the Greek name Iesous (Jesus). (NKJV, Thomas Nelson Inc.,1980, p.190)
Why is it important to find out which spelling to use? Advanced mathematical research into the equidistant letter sequences (ELS) discovered in the Hebrew Bible (see The Mysterious Hebrew Codes) needs the proper spelling of words and names. The wrong spelling of a name can invalidate all (ELS) research on that name. There is a great deal that depends on this simple question.
(Guy Cramer)
The Names Yeshua and Yehoshua
by Dr. James Price, professor of Hebrew
Yehoshua in the Septuagint
Two things indicate that Yehoshua is the proper Hebrew name for Jesus:
(1) In the Greek Translation of the OT known as the Septuagint (LXX), the name Joshua is rendered *Iasous* = Jesus.
(2) In the NT, Joshua is mentioned twice (Acts 7:45; Heb 4:8), and in both places the Greek NT spells the name *Iasous* = Jesus.
Thus the Greek *Iasous* is the equivalent of Hebrew *Yehoshua*
Yehoshua in the Hebrew Bible
As far as the Hebrew Bible is concerned, it is important to note that in the early books, the name Joshua is spelled as ( yod-hey-waw-shin-ayin) or on rare occasions as ( yod-hey-waw-shin-waw-ayin). However, in the books of Ezra and Nehemiah, the high priest is named Jeshua the son of Jozadak ( yod-shin-waw-ayin); whereas in the contemporary books of Haggai and Zechariah, the same high priest is named Joshua the son of Jehozadak ( yod-hey-waw-shin-ayin beth-nun). Thus, it can be concluded that in post-exilic times of the Biblical era, the namesYeshua and Yehoshua were regarded as equivalent.
Yehoshua in the Talmud
(From A.D. 200 to 500 ancient rabbis compiled their commentaries on the Bible, Jewish social customs and historical events in the Talmud. Because it was compiled by rabbis who were leaders in rabbinical academies, the Talmud is considered to be very authoritative by Jews, even to this day. [Missler, Chuck, "The Creator Beyond Time and Space", 1996 The Word For Today, p.165] )
As far as the Talmud is concerned, it is evident that the old uncensored editions of the Talmud associated Jesus of Nazareth with the name Joshua. This is demonstrated by the following passage:
Sotah 47a
Our Rabbis have taught: Always let the left hand thrust away and the right hand draw near. Not like Elisha who thrust Gehazi away with both his hands (and not like ' Joshua b. Perahiah who thrust one of his disciples away with both his hands).11
Here, the editor's footnote reads:
[(11) MSS. and old editions read Jesus the Nazarene. R. T. Herford sees in Gehazi a hidden reference to Paul. Cf. his Christianity in Talmud and Midrash, pp. 97ff.]
Another interesting passage indicates that the Talmud regarded the changing of the spelling of a name to be a sign of divine disapproval. The following passage discusses the change of a name from Yehoshua to Yoshua. Arachim 32b
And the other?13 - He [Ezra] had prayed for mercy because of the passion for idolatry and he removed it, and his merit then shielded them even as the booth. That is why Scripture reproved Joshua, for in all other passages it is spelt: Jehoshua, but here, Joshua.14
The editor's footnote reads:
[(14) For his failure to implore the Lord to remove the passion for idolatry from the heart of the people. Just as with Abram the enlargement of his name into 'Abraham' was an expression of divine approval, so did this diminution of Jehoshua into Joshua express divine disapproval. The reason for Joshua's failure to implore the Lord to remove the passion for idolatry was his assumption that he possessed the land in its pristine holiness, so that it would in itself help Israel to overcome its idolatrous tendencies.]
Perhaps that is the reason why the Talmud altered the spelling of the name Jesus of Nazareth from Yeshua ha-Notzri to Yesu ha-Notzri. However, it is clear that the editor of the Talmud regarded this as the equivalent of Yeshua ha-Notzri. Associated with the following passage in the Talmud is an interesting footnote by the editor:

Sanhedrin 67a
For it has been taught: And for all others for whom the Torah decrees death, witnesses are not hidden, excepting for this one. How is it done? - A light is lit in an inner chamber, the witnesses are hidden in an outer one [which is in darkness], so that they can see and hear him,11 but he cannot see them. Then the person he wished to seduce says to him, 'Tell me privately what thou hast proposed to me'; and he does so. Then he remonstrates; 'But how shall we forsake our God in Heaven, and serve idols'? If he retracts, it is well. But if he answers: 'It is our duty and seemly for us', the witnesses who were listening outside bring him to the Beth din, and have him stoned.12

The editor's footnote reads:
[(12) In the uncensored editions of the Talmud there follows this important passage (supplied from D.S. on the authority of the Munich and Oxford Mss. and the older editions) 'And this they did to Ben Stada in Lydda ( . . .), and they hung him on the eve of Passover. Ben Stada was Ben Padira. '. Hisda said: 'The husband was Stada, the paramour Pandira. But was nor the husband Pappos b. Judah? - His mother's name was Stada. But his mother was Miriam, a dresser of woman's hair? (. . . megaddela neshayia): - As they say in Pumbaditha, This woman has turned away (. . .) from her husband, (i.e., committed adultery).' T. Herford, in 'Christianity in the Talmud', pp. 37 seqq, 344 seqq, identifies this Ben Stada with Jesus of Nazareth. As to the meaning of the name, he connects it with ** 'seditious', and suggests (p. 345 n.1) that it originally denoted 'that Egyptian' (Acts XXI 38, Josephus, Ant. XX, 8, 6) who claimed to be a prophet and led his followers to the Mount of Olives, where he was routed by the Procurator Felix, and that in later times he might have been confused with Jeshua ha-Notzri. This hypothesis, however, involves the disregard of the Talmudic data, for Pappos b. Judah lived a century after Jesus (Cit. 90a), though the mother's name, Miriam (Mary), would raise no difficulty, as . . . megaddla neshayia may be the result of a confusion with Mary Magdalene (v. also Box, The Virgin Birth of Jesus, pp. 201f, for other possible meanings of Ben Stada and Ben Pandira) Derenbourg (Essai note 9, pp. 465-471) rightly denies the identity of Ben Stada with Jesus, and regards him simply as a false prophet executed during the second century at Lydda.]
Note that the editor spells the name of Jesus as Jeshua ha-Notzri when he transliterated it.
From this evidence it can be concluded that in post-exilic Bible times the names Yehoshua and Yeshua were regarded as equivalent names of the same person. Also the Talmudic evidence indicates that historically the Jews regarded the name of Jesus as Yeshua, perhaps omitting the *hey* as their sign of divine disapproval, and then subsequently omitting the *ayin* as further disapproval. [source - Dr. Price, Professor of Hebrew and Old Testament at Temple Baptist Seminary][Note, this gentlemen is a Trinitarian but even differentiates Jesus' (Yeshua's) name from that of his father.

NINTH, Question/Accusation by a Trinitarian:

Revelation 1:7. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

Isn't Revelation 1:7 referring to The Mighty God in Isaiah 9:6?

Revelation 1:8. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

Doesn't Revelation 1:8 support Jesus Christ's claim in John 10:30? John 10:30 states...

John 10:30 I and my Father are one.

Answer,

Now we have a similar result in the New Testament with titles often times being substituted for proper names such as Jesus' (Yeshua) proper name being substituted with titles such as 'Lord,' 'Logos,' etc. This causes great confusion as the same title, 'Lord,' is often used for Almighty God (YHWH) in the New Testament, such as at Revelation 1:8, "I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. " (AV); and at, Revelation 22:6, "And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done." (AV).; whereas, isused as a title for his Son, Jesus (Yeshua) at Revelation 22:20, "He which testifieth these things saith, Surely I come quickly. Amen. Even so come, Lord Jesus." (AV).[[source - "The Confusion Factor," by Iris the Preacher 1987]

As can be seen from the above many wrestle with the scriptures trying to make them fit their tradition instead of trying to get an understanding of same. This is clearly shown by the poster's question if you can call it that of, "Doesn't Revelation 1:8 support Jesus Christ's claim in John 10:30?" which clearly shows one trying to support his pet tradition. Why, well John 10:30 says, "My Father and I are one" (the New English Bible; NEB), but if this poster really wanted understanding rather than to support his misguided tradition he would continue to read on in the Book of John since at John 17:11 this oneness is explained as unity of purpose as, "And I am no more in the world, and these are in the world, and I come to thee. Holy Father, keep them in thy name which thou hast given me, that they may be one, even as we [are]." (ASV).

Next, this same poster asks about Revelation 1:7, "Every eye shall see him, and among them those who pierced him; and all the peoples of the world shall lament in remose. So it shall be. Amen." (NEB). Obviously, unlike Revelation 1:8 which refers to the Father (YHWH), this one refers to Jesus (Yeshua or YHWH is Salvation). Now it is high time that all start reading the Bible for understanding instead of constantly trying to trick me with silly questions in the same perverted manner as the Jews at Matthew 22: , "But the Pharisees, when they heard that he had put the Sadducees to silence, gathered themselves together. 35 And one of them, a lawyer, asked him a question, trying him: 36 Teacher, which is the great commandment in the law? 37 And he said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. 38 This is the great and first commandment. 39 And a second like [unto it] is this, Thou shalt love thy neighbor as thyself. 40 On these two commandments the whole law hangeth, and the prophets. 41 Now while the Pharisees were gathered together, Jesus asked them a question, 42 saying, What think ye of the Christ? whose son is he? They say unto him, [The son] of David. 43 He saith unto them, How then doth David in the Spirit call him Lord, saying, 44 The Lord said unto my Lord, Sit thou on my right hand, Till I put thine enemies underneath thy feet? 45 If David then calleth him Lord, how is he his son? 46 And no one was able to answer him a word, neither durst any man from that day forth ask him any more questions." (ASV).

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**Admin** Tue Jun 07, 2016 3:24 pm

COMBINATION OF [1] THE SCRIPTURE OF THE DAY AND [2] Why Do Some Doubt The Deity of Christ. With the Scripture of the Day first.
[1] SCRIPTURE OF THE DAY [VOL. 157A]

Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools. Ecclesiastes 7:9, [authorized King James Bible; AV]

Almighty God’S (YHWH’S) as found in the Bible makes it clear that all mankind lacks perfection an sins. This is made abundantly clear st Ecclesiastes 7:20 - 22, [AV] “For there is not a just man upon earth, that doeth good, and sinneth not.21 Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee: 22 For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others.” Yes, we need His forgiveness to be counted worthy to live in His Kingdom that Jesus (Yeshua) taught all to pray for at Matthew 6:9 – 10, [AV] “After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. 10 Thy kingdom come. Thy will be done in earth, as it is in heaven.”

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To enjoy an online Bible study called “Follow the Christ” go to,http://www.network54.com/Forum/403209/thread/1417398076/last-1417398076/Digital+Book+On+18+Part+Follow+Christ+Bible+Study

Your Friend in Christ Iris89

Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth. "Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today, and go to WWW.JW.ORG!

[2] Why Do Some Doubt The Deity of Christ?

Some doubt the deity of Christ, but one of the greatest Bible scholars of all times, the great German Bible scholar and translator, Dr. J. J. Griesbach; Nor the Bible scholar and translator James Moffat, translator of "The New Testament: A New Translation," who stated in his translation at John 1:1, "... the Logos was divine"; Nor the Bible scholar and translator E. J. Goodspeed translator of ": An American Translation," who stated in his translation at John 1:1, "... and the Word was divine".

The point of Christ's divinity was made very pointedly by the great scholars and translators of the British Empire in their translation, "The New English Bible, (NEB)" at John 1:1 that reads, "When all things began, the Word already was, The Word dwelt with God, and what God was, the Word was.".

Now let's reason together, we all know that a son is a lot like the father from our own experience. So if Jesus (Yeshua) is the Son of God as testified to in over 40 scriptures in the Bible, we would expect that he would be a lot like his Father (YHWH). What would this mean, simply that he would be a deity like his Father (YHWH) and that he would be divine like his Father (YHWH). Why do some take this statement of what should be obvious to all with an explanation of surprise? Because they wrongly believe he and his father are one and the same; an impossibility as should be obvious to all.

Now let's look at what the meaning of divinity is in several dictionaries:

(from Cambridge Advanced Learner's Dictionary)
divine (GOD-LIKE) adjective
connected with a god, or like a god:
The Ayatollah described the earthquake in Iran as a divine test.
Some fans seem to regard footballers as divine beings.
England have fallen so far behind in the championship that their only hope of victory is divine intervention (= help from God).
Just because you've been promoted that doesn't give you a divine right (= one like that of a god) to tell us all what to do.

Oxford Dictionary
divine = /d"van/ adjective (-r, -st) 1 of, from, or like God or a god; sacred. 2 colloquial excellent. verb (-ning) 1 discover by intuition or guessing. 2 foresee. 3 practise divination. noun theologian. divining-rod dowser's forked twig. divinely adverb.

Wordsmyth Dictionary
a religious scholar or clergyman. Similar Words exegete , minister , cleric , clergyman , bishop , theologian , prelate , priest , religious
Definition 2. (cap.) God (usu. prec. by the). Synonyms Godhead {godhead (2)} , Divinity {divinity (2)} , Omnipotent {omnipotent} , Omniscient {omniscient} , God {god (2)} , Deity {deity (4)} Similar Words celestial
Definition 3. (sometimes cap.) the spiritual or godlike, as opposed to the earthly or worldly. Similar Words divinity

It is like Jesus (Yeshua) said at Matthew 23:24, but let's look at the context, Matthew 23:13-33, " But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in. 14 Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater d**nation. 15 Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves. 16 Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! 17 Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? 18 And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty. 19 Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift? 20 Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon. 21 And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein. 22 And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon. 23 Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. 24 Ye blind guides, which strain at a gnat, and swallow a camel. 25 Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. 26 Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also. 27 Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. 28 Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. 29 Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, 30 And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. 31 Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. 32 Fill ye up then the measure of your fathers. 33 Ye serpents, ye generation of vipers, how can ye escape the d**nation of hell?" ((Authorized King James Bible; AV)

Let's be inline with Titus 2:1, "But speak thou the things that become sound doctrine:" (Douay Rheims Catholic Bible; DRCB), and not in line with 2 Corinthians 4:4, "In whom the god of this world hath blinded the minds of unbelievers, that the light of the gospel of the glory of Christ, who is the image of God, should not shine unto them."(DRCB) who do NOT recognize Jesus (Yeshua) as a separate divine being from his Father (YHWH) who is his Father's (YHWH's) master worker and is an obedient Son and follows his Father's (YHWH's) directions.

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**Admin** Wed Jun 08, 2016 10:29 am

COMBINATION OF [1] THE SCRIPTURE OF THE DAY AND [2] HERE IS A "PURE' SOLA SCRIPTURA" DISCOURSE ON FAITH BY TRANSLATION. With the Scripture of the Day first.
[1] SCRIPTURE OF THE DAY [VOL. 158A]

Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools. Ecclesiastes 7:9, [authorized King James Bible; AV]

Almighty God’S (YHWH’S) as found in the Bible makes it clear that all mankind lacks perfection an sins. This is made abundantly clear st Ecclesiastes 7:20 - 22, [AV] “For there is not a just man upon earth, that doeth good, and sinneth not.21 Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee:22 For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others.” Yes, we need His forgiveness to be counted worthy to live in His Kingdom that Jesus (Yeshua) taught all to pray for at Matthew 6:9 – 10, [AV] “After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. 10 Thy kingdom come. Thy will be done in earth, as it is in heaven.”

TO LEARN MORE ABOUT RELIGION AND THE BIBLE, GO TO,

1) http://iris89.conforums.com/

2) http://www.network54.com/Forum/403209/

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4) http://religioustruths.boardhost.com/

5) http://religioustruths.forumsland.com/

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7) https://religioustruths.forumotion.com/

To enjoy an online Bible study called “Follow the Christ” go to,http://www.network54.com/Forum/403209/thread/1417398076/last-1417398076/Digital+Book+On+18+Part+Follow+Christ+Bible+Study

Your Friend in Christ Iris89

Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth. "Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today, and go to WWW.JW.ORG!

[2] HERE IS A "PURE' SOLA SCRIPTURA" DISCOURSE ON FAITH BY TRANSLATION:

Hebrews 11:1-11," Now faith is assurance of [things] hoped for, a conviction of things not seen. 2 For therein the elders had witness borne to them. 3 By faith we understand that the worlds have been framed by the word of God, so that what is seen hath not been made out of things which appear. 4 By faith Abel offered unto God a more excellent sacrifice than Cain, through which he had witness borne to him that he was righteous, God bearing witness in respect of his gifts: and through it he being dead yet speaketh. 5 By faith Enoch was translated that he should not see death; and he was not found, because God translated him: for he hath had witness borne to him that before his translation he had been well-pleasing unto God: 6 And without faith it is impossible to be well-pleasing [unto him]; for he that cometh to God must believe that he is, and [that] he is a rewarder of them that seek after him. 7 By faith Noah, being warned [of God] concerning things not seen as yet, moved with godly fear, prepared an ark to the saving of his house; through which he condemned the world, and became heir of the righteousness which is according to faith. 8 By faith Abraham, when he was called, obeyed to go out unto a place which he was to receive for an inheritance; and he went out, not knowing whither he went. 9 By faith he became a sojourner in the land of promise, as in a [land] not his own, dwelling in tents, with Isaac and Jacob, the heirs with him of the same promise: 10 for he looked for the city which hath the foundations, whose builder and maker is God. 11 By faith even Sarah herself received power to conceive seed when she was past age, since she counted him faithful who had promised" (American Standard Version; ASV) which shows that faith is the assured expectation of things hoped for but not yet received and goes on to show examples. We will next take a look at how Hebrews 11:1 is translated in a few Bibles [i.e., translational constructs used].

An American Translation by Dr. James Moffatt:

"1 Now faith means that we are confident of what we hope for, convinced of what we do not see."

Douay Rheims Catholic Bible:

"1 Now, faith is the substance of things to be hoped for, the evidence of things that appear not."

God's Word Translation:

"1 Faith assures us of things we expect and convinces us of the existence of things we cannot see."

Hebrew Name Version of the World English Bible:

"1 Now faith is assurance of things hoped for, proof of things not seen"

King James Bible (AV):

"1 Now faith is the substance of things hoped for, the evidence of things not seen.".

New Living Bible:

"1 What is faith? It is the confident assurance that what we hope for is going to happen. It is the evidence of things we cannot yet see."

New Revised Standard Bible:

"1 Now faith is the assurance of things hoped for, the conviction of things not seen."

New Century Version:

"1 Faith means being sure of the things we hope for and knowing that something is real even if we do not see it."

The Darby Version:

"1 Now faith is [the] substantiating of things hoped for, [the] conviction of things not seen."

The Emphatic Diaglott containing the Original Greek Test & NT according to the Recession of Dr. J. J. Griesbach:

[color=Blue"1 But Faith is a Basis of things hoped for, a Conviction of things unseen."

The New English Bible (NEB):

"1 And what is faith? Faith gives substance to our hopes, and makes us certain of realities we do not see"

The New Testament by Dr. Charles B. Williams - Moody Press:

"1 Now faith is the assurance of the things we hope for, the proof of the reality of the things we cannot see."

The Latin Vulgate by Jerome the greatest Bible translator the RCC ever had:

" 1 est autem fides sperandorum substantia rerum argumentum non parentum."

Young's Literal Translation:

"1 And faith is of things hoped for a confidence, of matters not seen a conviction,"

As can be seen from an examination of the various different translational constructs used for Hebrews 11:1, they although the wording in English and Latin varies a little all are in effect testifying to the same fact, as expressed so well by " "1 But Faith is a Basis of things hoped for, a Conviction of things unseen.". Also, the above was done in a writing form I have coined as "Pure' Sola Scriptura" in Latin or literally meaning in English, pure only scripture, and the reason for this name for this writing style used above should be readily clear to all readers as it consist of mostly pure scripture; whereas, regular 'Sola Scriptura' writing to be called that by most definitions only has to be about 50 percent pure scripture.

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**Admin** Thu Jun 09, 2016 1:30 pm

COMBINATION OF THE SCRIPTURE OF THE DAY AND THE RARE FRUIT TREES AND VEGETABLES. With the Scripture of the Day first.
SCRIPTURE OF THE DAY [VOL. 159A]

The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children. Matthew 11:19, [authorized King James Bible; AV]

Yes, Jesus’ (yeshua’s) enemies berated him for associating with those whom they considered low life, but Mark 2:15 – 17, states, “And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him. 16 And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners? 17 When Jesus heard it, he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance.” Clearly showing he wanted to assist all who wanted to do righteousness and NOT the pompous self-righteous that thought they were perfect and did not need salvation.

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Your Friend in Christ Iris89

Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth. "Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today, and go to WWW.JW.ORG!

THE RARE FRUIT TREES AND VEGETABLES:
Here is a Commentary on Bountiful Trees and Vegetables God (YHWH) has provided for mankind, specifically the Butia capitata, Palm - Pindo, Jelly

Abundance: common
What: fruit
How: raw, jelly, wine
Where: landscaping, Gulf Coast region
Dangers: none

Pindo palm fruit appears in the spring and is yellowish-orange, about the size of figs. They taste great but it's large, inedible seed and stringy flesh makes eating it raw a challenge. The preferred method of eating Pindo palm fruit is as jelly hence it's common name, "Jelly Palm". Pindo palm fruit naturally contains pectin but only barely enough to jellify and it is recommended that extra pectin be added. Also, the seeds must be removed before cooking the fruit down or something in them will interfere with jellification.

This fruit has also been used to make wine though if you don't destroy the natural pectin with some pectinase the wine will end up cloudy. [sourc - retrieved from http://www.foragingtexas.com/2005/12/palm-pindo.html on 6/2/2016]

In Genesis 1:11-13, "And God said, Let the earth put forth grass, herbs yielding seed, and fruit-trees bearing fruit after their kind, wherein is the seed thereof, upon the earth: and it was so. 12 And the earth brought forth grass, herbs yielding seed after their kind, and trees bearing fruit, wherein is the seed thereof, after their kind: and God saw that it was good. 13 And there was evening and there was morning, a third day. (American Standard Version, ASV)[for more details, go to www.jw.org].

To view this plant, go to, http://www.foragingtexas.com/2005/12/palm-pindo.html

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Your Friend in Christ Iris89

Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth. "Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today, and go to WWW.JW.ORG!

**Admin** Fri Jun 10, 2016 10:54 am

COMBINATION OF[1] THE SCRIPTURE OF THE DAY AND [2] DISCOURSE ON WHAT IS PROPHECY. With the Scripture of the Day first.
[1] SCRIPTURE OF THE DAY [VOL. 160A]

And he turned himself about from them, and wept; and returned to them again, and communed with them, and took from them Simeon, and bound him before their eyes. 25 Then Joseph commanded to fill their sacks with corn, and to restore every man’s money into his sack, and to give them provision for the way: and thus did he unto them. Genesis 42:24 – 25, [authorized King James Bible; AV]

We should NOT harbor resentment as shown by Joseph here where he treated his brothers with compassion and not hate even though many years earlier they had sold him into slavery and because of this he had to endure much. Now that he was in a high position as shown in Genesis 42:24 – 25, above he showed love towards his brothers and did not harbor resentment. Likewise, we should not harbor resentment. Instead we should be forgiving as shown at Acts 26:18, [AV] “To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.”
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Your Friend in Christ Iris89

Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth. "Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today, and go to WWW.JW.ORG!

[2] DISCOURSE ON WHAT IS PROPHECY:

Many have stated this or that was prophesied by this or that person or group without understanding the difference between prophecy, and its difference from a group or individual who acts to guide a Christian group under the influence of the Holy Spirit, God's (YHWH's) active force or spirit. Sometimes these groups or individuals taking the lead are spoken of as "prophets" in a symbolic sense, but NOT in the real sense of being a true prophet and/or claiming to be such. Now let's examine what true prophecy is.

True prophecy is an inspired message; a revelation of the divine will and purpose, for example the revelation given to the Apostle John that he wrote-up as the Book of Revelations or Apocalypse. Prophecy may be a prediction of something to come, inspired moral teaching, or an expression of a divine command or judgment. To be real prophecy and not just a prediction or indication, it must come from a deity through DIRECT revelation to an individual as was always the case in the Bible, the word of God (YHWH).

The International Encyclopedia of the Bible describes true prophecy as, " The Seer and Speaker of God:
According to the uniform teaching of the Bible the prophet is a speaker of or for God. His words are not the production of his own spirit, but come from a higher source. For he is at the same time, also, a seer, who sees things that do not lie in the domain of natural sight, or who hears things which human ears do not ordinarily receive; compare 1 Samuel 9:9, where nabhi', "speaker," and ro'eh, "seer," are used as synonymous terms. Jeremiah 23:16 and Ezekiel 13:2 f are particularly instructive in this regard. In these passages a sharp distinction is made between those persons who only claim to be prophets but who prophesy "out of their own heart," and the true prophets who declare the word which the Lord has spoken to them. In the latter case the contents of the prophecy have not originated in their own reflection or calculation; and just as little is this prophecy the product of their own feelings, fears or hopes, but, as something extraneous to man and independent of him, it has with a divine certainty entered the soul of the prophet. The prophet has seen that which he prophesies, although he need not have seen it in the form of a real vision. He can also "see" words with his inner eyes (Isaiah 2:1, and often). It is only another expression for this when it is frequently said that God has spoken to the prophet. In this case too it is not necessary that there must have been a voice which he could hear phonetically through his natural ear. The main thing is that he must have been able sharply to distinguish the contents of this voice from his own heart, i.e. from his personal consciousness. Only in this way is he capable of speaking to the people in the name of God and able to publish his word as that of Yahweh. In this case he is the speaker of Yahweh (nabhi'), or the mouth of the Lord (compare Ezekiel 7:1 with 4:16). Under these conditions he then regards it as absolute compulsion to speak, just as a person must be filled with fear when he hears a lion roar nearby (Amos 3:8). The words burn in his soul until he utters them (Jeremiah 20:7,9)." [source = International Encyclopedia of the Bible]

The dictionary defines prophecy in the Biblical sense as, " An inspired utterance of a prophet, viewed as a revelation of divine will. b. A prediction of the future, made under divine inspiration. c. Such an inspired message or prediction transmitted orally or in writing." [ETYMOLOGY: Middle English prophecie, from Old French, from Latin prophta, from Greek prophteia,] [source = The American Heritage(r) Dictionary of the English Language, Fourth Edition. Copyright (c) 2000 by Houghton Mifflin Company. Published by the Houghton Mifflin Company.]. As noted, real prophecy is by a direct revelation from a deity either by direct communication or revelation under divine inspiration; is NOT to be confused with what is sometimes spoken of as 'prophecy' in the symbolic or figurative sense such as a small group of footstep followers of Jesus Christ who receive general direction in their activity from the Holy Spirit, but do NOT claim divine revelation or direct communication with a deity.

Today some groups claim to have a prophet, oracle, and/or a leader who receives divine revelations under certain circumstances directly from a deity or by revelation; and these are prophets in the literal sense and/or claim to be. Good examples of those who claim to be prophets in the literal sense are/were Joseph Smith who claimed direct revelations from a deity as you will find recorded in the back of most versions of the Book of Mormon, and the Catholic Church who claims their pope receives revelations, ex Cathedra, or from the chair of Peter.

There are other things such as mere predictions that some mistakenly take as prophecy, but fail to look at the caveats given with the predictions, for example, the head of the state lottery saying you can be a winner if you hold the winning ticket. These mistaken individuals just hear/read you can be a winner, but fail to pay heed to the caveat, if you hold the winning ticket. There are for example groups whose prophet(S) have declared emphatically the culmination of the end times on a very specific date without caveats; they are true prophets, how-be-it all of this type including the group several years ago that hid out in caves proved to be false prophets. On the other hand, many groups have made predictions, not prophecy, that it is possible that the culmination of the end times could possibly happen in a certain period of time providing certain caveats were meant. For example, the Watchtower Society has said such an event could possibly happen during certain time periods and that we are living in the time of the end, which is true, but ONLY IF VERY SPECIFIC CAVEATS WERE MENT. This is NOT prophecy, but indications or predictions that DEPEND on certain necessary caveats or criteria having been meant.

To sum it all up, believe NOT any one who claims to be a true prophet of any flavor, i.e., prophet, pope, or oracle, if they give you a specific end date for the culmination of the end times instead of a possible indicated or predicted time period with caveats of necessary things that must occur first. These who give a specific date are always false prophets since even God's (YHWH's) own Son, Jesus (Yeshua) Christ did not know the date as he himself testified to at Matthew 24:36, " But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only."(Authorized King James Bible; AV).

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**Admin** Sat Jun 11, 2016 5:47 pm

COMBINATION OF [1] THE SCRIPTURE OF THE DAY AND [2] DISCOURSE ON THE 'GREAT CROWD'. With the Scripture of the Day first.
[1] SCRIPTURE OF THE DAY [VOL. 161A]

Doth the hawk fly by thy wisdom, and stretch her wings toward the south? Job 39:26, [authorized King James Bible; AV]

As the great Bible scholar Matthew Poole said, “Doth the hawk fly in so singular a manner, so strongly and steadily, so constantly and unweariedly, so swiftly and speedily, so regularly and cunningly, to catch her prey, by thy wisdom; didst thou inspire her with that wisdom?” with respect Job 39:26. Clearly shows that Almighty God (YHWH) provided the hawk with power and instinct, and as Job 38:32 – 33, [AV] says, “Canst thou bring forth Mazzaroth in his season? or canst thou guide Arcturus with his sons? 33 Knowest thou the ordinances of heaven? canst thou set the dominion thereof in the earth?” Clearly showing Job, that He had set the limits of ability of all he created in the animal world.

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Your Friend in Christ Iris89

Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth. "Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today, and go to WWW.JW.ORG!

[2] DISCOURSE ON THE 'GREAT CROWD':

The term 'great crowd' or large crowd or multitude depending on translation which, in itself, is quite common in the New Testament and is used in a variety of ways. Sometimes it is used with regard to large groups of persons who heard Jesus (Yeshua) Christ's public teaching such as at Matthew 14:14, " Jesus got out of the boat, and when he saw the large crowd, his heart was filled with pity for them, and he healed their sick."(The Good News Translation; GNT); and Matthew 20:29, " And as they went out of Jericho, a great crowd followed him."(Revised Standard Version; RSV).

Also, another use is how it is used at Revelation 19:1 after the vision of the destruction of the symbolic Babylon the Great, where the Apostle John heard, "After this I heard what seemed to be the loud voice of a great multitude in heaven, crying, "Hallelujah! Salvation and glory and power belong to our God,"(RSV). Which of course referred to a 'great crowd' or multitude in heaven, i.e., referring to all the spiritual sons of God (YHWH), the angels, etc.

However, in Revelations 7:9-12, " After this, I saw a great multitude, which no man could number, of all nations and tribes and peoples and tongues, standing before the throne and in sight of the Lamb, clothed with white robes, and palms in their hands. 10 And they cried with a loud voice, saying: Salvation to our God, who sitteth upon the throne and to the Lamb. 11 And all the angels stood round about the throne and the ancients and the four living creatures. And they fell down before the throne upon their faces and adored God, 12 Saying: Amen. Benediction and glory and wisdom and thanksgiving, honour and power and strength, to our God, for ever and ever. Amen."(Douay Rheims Catholic Bible; DRCB). The identification of this 'great crowd' is quite different than the one in Matthew or the one in Revelation 19:1. With regard to this great crowd, the Apostle John saw in his vision were out of every nation, peoples, and tongues thus identifying this great crows as earthly as there are no tribes, nations, peoples, etc. in heaven. Further the scripture shows, these ascribe their salvation to God (YHWH), and to the Lamb, Jesus (Yeshua) Christ, his son as they stand before God's (YHWH's) throne. They are the ones that have come out of the great tribulation as revealed in Revelation. They serve God (YHWH), and he spreads his symbolic tent over them. All their hunger and thirst are to be ended and every tear is to be widped from their eyes as Jesus (Yeshua)(the Lamb of God (YHWH) per John 1:29, " The next day, John saw Jesus coming to him; and he saith: Behold the Lamb of God. Behold him who taketh away the sin of the world."(DRCB), guides them to the waters of life per Revelation 7:9-12, previously quoted.

The dey to the identification of this great crowd is actually found within the description of them in Revelation 1:9-12, previously quoted, and in an obvious parallel passage at Revelation 7:15-17, " Therefore, they are before the throne of God: and they serve him day and night in his temple. And he that sitteth on the throne shall dwell over them. 16 They shall no more hunger nor thirst: neither shall the sun fall on them, nor any heat. 17 For the Lamb, which is in the midst of the throne, shall rule them and shall lead them to the fountains of the waters of life: and God shall wipe away all tears from their eyes."(DRCB). Which as previously mentioned speaks of them being guided to fountains of water of life, and of God's (YHWH's) wiping every tear from their eyes. There is a parallel passage at Revelation 21:2-4, " And I, John, saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 3 And I heard a great voice from the throne, saying: Behold the tabernacle of God with men: and he will dwell with them. And they shall be his people: and God himself with them shall be their God. 4 And God shall wipe away all tears from their eyes: and death shall be no more. Nor mourning, nor crying, nor sorrow shall be any more, for the former things are passed away."(DRCB), in which we find, God's (YHWH's) tent being with mankind, his wiping every tear from their eyes, and death being no more.

The vision there presented is concerning persons NOT in heaven, from where the "New Jerusalem" comes down from as revealed in Revelation 21:1-2, " I saw a new heaven and a new earth. For the first heaven and the first earth was gone: and the sea is now no more. 2 And I, John, saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband."(DRCB).

This poses the question: If the 'great crowd' are individuals who gain salvation and remain on the earth, how could they be said to be 'standing before God's (YHWh) throne' as stated in Revelation 7:9 previously quoted? Now, the position of 'standing' is sometimes used in the Bible to indicate the holding of a favored or approved position in the eyes of the one in whose presence the individual or group stands, see Psalms 5:5, Proverbs 22:29, Luke 1:19, etc. In fact, in Revelations 6:15-17, " And the kings of the earth and the princes and tribunes and the rich and the strong and every bondman and every freeman hid themselves in the dens and in the rocks of mountains: 16 And they say to the mountains and the rocks: Fall upon us and hide us from the face of him that sitteth upon the throne and from the wrath of the Lamb. 17 For the great day of their wrath is come. And who shall be able to stand?" (DRCB) the kings of the earth and all other ones are depicted as seeking to hide themselves from God (YHWH) who is seated on his throne as they could NOT stand before him, compare this with Luke 21:36, " Watch ye, therefore, praying at all times, that you may be accounted worthy to escape all these things that are to come and to stand before the Son of man."(DRCB).

It is thus indicated that this 'great crowd' is formed of individuals who have been preserved during that time of wrath and who are able to 'stand' as approved by God (YHWH) and the Lamb.

In fact, the Lamb's guiding them to fountains of water of life finds a parallel at Revelation 22:17, " And the spirit and the bride say: Come. And he that heareth, let him say: Come. And he that thirsteth, let him come. And he that will, let him take the water of life, freely."(DRCB), see also Ephesians 5:25-27, 2 Corinthians 11:2, Revelation 19:7-9, and 21:9-11. This invitation to take life's water free presented by the heavenly 'bride' class is obviously open to an unlimited number of persons, anyone that wishes. Unnumbered as the 'great crowd' in the vision of Revelation 7:9; thereby harmonizing with Revelation 22:17. Thus, the sum of the evidence represent all who stand approved at the time of the 'great tribulation' and are preserved alive on earth in keeping with Zechariah 3:10, " In that day, saith the LORD of hosts, shall ye call every man his neighbour under the vine and under the fig tree."(Authorized King James; AV).

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