... them. But when did God first make those promises to the nation of Israel? Way back in Genesis 12 when God told an old, childless man named Abram to leave his country and his people and go to a land that the Lord would show him. And this was God’s promise that first gave ... 03/27/the-loneliest-careers-in-america-and-what-to-do-if-you-have-one.html. 4. https://www.aish.com/j/j/307287641.html. 5. John W. Ritenbaugh, http://bibletools.org/index.cfm/fuseaction/Bible.show/sVerseID/9361/eVerseID/9363. 6. Philip ...
... most impacted our lives were people who were determined to start something. Nearly two thousand years before the time of Jesus, God came to a man named Abram and gave him a command and a promise. He was to go from the land of his father to a land that God would show him and ... of the most popular programs on television. How did Sheen get to where he did? The turning point in Fulton J. Sheen’s life happened when he finished college. A national examination was given to college students. The prize was a three ...
... take righteousness in the moral sense of keeping the law, since righteousness is often used with that meaning (e.g., Ezek. 18:5), but law was not an issue in Abram’s relationship with God. G. von Rad understands it as describing a right relationship (Genesis: A Commentary [trans. J. Marks; rev. ed.; OTL; Philadelphia: Westminster, 1972], p. 185). The verb “credit,” however, moves the term “righteousness” away from a relational meaning. “Credit” implies some type of official action; that ...
... self-serving manner. While his failures warn us against stumbling, his journey informs us that a great feat of faith, such as Abram’s leaving Haran for an unknown destination, does not guarantee that the doer will face every difficult situation with such great ... second millennium B.C. In more distant places like East Iran, camel bones dating back to 2700 B.C. have been found (J. Zarins, “Camel,” ABD 1:827). Thus, some very ancient peoples did possess camels. At the earliest stages they seem to have ...
... foreigner, a slave, resilient, young, and fertile (P. Trible, “The Other Woman: A Literary and Theological Study of the Hagar Narratives,” in Understanding the Word [ed. J. Butler, E. Conrad, and B. Ollenburger; JSOTSup 37; Sheffield: JSOT Press, 1985], p. 222). To cope with the shame of being childless, Sarai devised a plan by which Abram might have a blood heir (15:2) and she might build her own family. She suggested to Abram that he sleep with Hagar and have a son by her. In presenting the subject to ...
... his heir. God promises that he will have a real heir and that Abram’s legitimate descendants will be as numerous as the stars in heaven (Gen. 15:4–5). Because Abram believed this “the Lord … credited it to him as righteousness” (Gen. 15:6). ... Greek world to speak of God making promises to human beings. In the Greek world generally human beings made promises to God; see J. Schniewind and G. Friedrich, “epangellō, epangelia,” TDNT 2:576–86, esp. pp. 578–79. 3:17 Exod. 12:40 states that the ...
... his heir. God promises that he will have a real heir and that Abram’s legitimate descendants will be as numerous as the stars in heaven (Gen. 15:4–5). Because Abram believed this “the Lord … credited it to him as righteousness” (Gen. 15:6). ... Greek world to speak of God making promises to human beings. In the Greek world generally human beings made promises to God; see J. Schniewind and G. Friedrich, “epangellō, epangelia,” TDNT 2:576–86, esp. pp. 578–79. 3:17 Exod. 12:40 states that the ...
... ); M. Oeming, Das wahre Israel: Die “genealogische Vorhalle” 1 Chronik 1–9 (BWANT 128; Stuttgart: Kohlhammer, 1990); J. T. Sparks, The Chronicler’s Genealogies: Towards an Understanding of 1 Chronicles 1–9 (Leiden: Brill, 2008). ... world—a reference made explicit in Gen. 10:7 but omitted by the Chronicler. See Klein, 1 Chronicles, p. 65. 1:27 The phrase Abram (that is . . .) might be an addition by a later hand. The original Hebrew text probably just had Abraham (like the Septuagint). A later ...
... ); M. Oeming, Das wahre Israel: Die “genealogische Vorhalle” 1 Chronik 1–9 (BWANT 128; Stuttgart: Kohlhammer, 1990); J. T. Sparks, The Chronicler’s Genealogies: Towards an Understanding of 1 Chronicles 1–9 (Leiden: Brill, 2008). ... world—a reference made explicit in Gen. 10:7 but omitted by the Chronicler. See Klein, 1 Chronicles, p. 65. 1:27 The phrase Abram (that is . . .) might be an addition by a later hand. The original Hebrew text probably just had Abraham (like the Septuagint). A later ...
... ); M. Oeming, Das wahre Israel: Die “genealogische Vorhalle” 1 Chronik 1–9 (BWANT 128; Stuttgart: Kohlhammer, 1990); J. T. Sparks, The Chronicler’s Genealogies: Towards an Understanding of 1 Chronicles 1–9 (Leiden: Brill, 2008). ... world—a reference made explicit in Gen. 10:7 but omitted by the Chronicler. See Klein, 1 Chronicles, p. 65. 1:27 The phrase Abram (that is . . .) might be an addition by a later hand. The original Hebrew text probably just had Abraham (like the Septuagint). A later ...
... ); M. Oeming, Das wahre Israel: Die “genealogische Vorhalle” 1 Chronik 1–9 (BWANT 128; Stuttgart: Kohlhammer, 1990); J. T. Sparks, The Chronicler’s Genealogies: Towards an Understanding of 1 Chronicles 1–9 (Leiden: Brill, 2008). ... world—a reference made explicit in Gen. 10:7 but omitted by the Chronicler. See Klein, 1 Chronicles, p. 65. 1:27 The phrase Abram (that is . . .) might be an addition by a later hand. The original Hebrew text probably just had Abraham (like the Septuagint). A later ...
... ); M. Oeming, Das wahre Israel: Die “genealogische Vorhalle” 1 Chronik 1–9 (BWANT 128; Stuttgart: Kohlhammer, 1990); J. T. Sparks, The Chronicler’s Genealogies: Towards an Understanding of 1 Chronicles 1–9 (Leiden: Brill, 2008). ... world—a reference made explicit in Gen. 10:7 but omitted by the Chronicler. See Klein, 1 Chronicles, p. 65. 1:27 The phrase Abram (that is . . .) might be an addition by a later hand. The original Hebrew text probably just had Abraham (like the Septuagint). A later ...
... ); M. Oeming, Das wahre Israel: Die “genealogische Vorhalle” 1 Chronik 1–9 (BWANT 128; Stuttgart: Kohlhammer, 1990); J. T. Sparks, The Chronicler’s Genealogies: Towards an Understanding of 1 Chronicles 1–9 (Leiden: Brill, 2008). ... world—a reference made explicit in Gen. 10:7 but omitted by the Chronicler. See Klein, 1 Chronicles, p. 65. 1:27 The phrase Abram (that is . . .) might be an addition by a later hand. The original Hebrew text probably just had Abraham (like the Septuagint). A later ...
... for better methods, God is looking for better men." We can be better men and women if we understand where our true citizenship lies. God told Abram to look up at the sky and count the stars. Jesus told his disciples to seek the narrow door. We can do this. We are much ... ). 2. J.W.V. Goethe. Faust. Part One, 1808. 3. Author Unknown. 4. Woodrow W. Smith. The Twelve Who Walked in Galilee. (Old Tappan, N.J.: Fleming H. Revell Co). 5. Robert Schuller. Living Positively One Day at a Time. (Old Tappan, N.J.: Fleming ...
... to an entire nation. Yet, it was not to a group that the call came. It was to an individual. "... a call comes to Abram bidding him to pull up stakes and leave for a destination as yet undisclosed." (Anchor Bible, Vol. 1, page 87) It is pretty obvious the ... an epic journey that has been honored by every generation since. In a little book called What About Tomorrow? (page 172), J. Wallace Hamilton speaks about a writing by Margaret Slattery called, "The Charm of the Impossible." He says, in this little book, ...
... by Morris Jastrow and Frants Buhl. **See “The Dead Sea Scrolls As Background…”Ed James R. Davila. Article by Brian J. Capper, p. 108-115 on Bethany. See also Dr. Eli Lizaorkin-Eyzenberg in an article from November 28, 2013 at ... he is revealed even as concealed. He is the eternal priest. His last act on earth was to bless his disciples into mission, just as Abram and others have been blessed by God before them. They will live out the promise and victory of God. They will proclaim Jesus’ salvation and ...
Currently J. Benton and Faye French Tulley Professor of Pastoral Psychology, San Francisco Theological Seminary, San Anselmo, California, and the ... have laughed as she heard that because she knew she was too old and it couldn’t happen, but it did. How were we blessed? We were blessed in the fact that somehow Abram, looking around himself and seeing all these other tribes sacrificing their children, asked himself, "Do I believe that much in my god? Would I sacrifice my only son, achieved in my old age ...
... I was lying there on the floor, praying you’d come.” (5) Does God speak to people? Sometimes. God spoke to a man named Abram. We know him, of course, as Abraham. According to the account in Genesis, God took Abram outside and said to him, “Look up at the heavens and count the stars if indeed you can count them.” Then God said to ... -1-ki-1.html. 7. News of the Weird. 8. Chattanooga Times-Free Press, September 18, 2009. 9. Rev. Richard J. Fairchild. http://www.rockies.net/~spirit/sermons/b-or18sn.php.
... the animals, demonstrating that he had dominion over them (Gen. 2:20). God, the divine sovereign, sometimes changed the names of people: Abram to Abraham (Gen. 17:5), Sarai to Sarah (Gen. 17:15), and Jacob to Israel (Gen. 32:28). Also, human kings ... Chronicles, in 605 B.C. Nebuchadnezzar, who was not yet king, met the Egyptians at Carchemish in Syria and defeated them (D. J. Wiseman, Chronicles of Chaldaean Kings [626–556 B.C.] in the British Museum [London: Trustees of the British Museum, 1956], pp. 23– ...
... The Faith of Abraham and Sarah In the OT Abraham is the man of faith par excellence. According to Genesis 15:6, “Abram believed the LORD, and he credited it to him as righteousness.” Paul can describe Abraham as “the father of all who believe ... the Exodus story, the “messenger of destruction,” as the Hebrew may be rendered, destroyed the first-born of both humans and beasts. See J. Schneider, TDNT, vol. 5, pp. 167–71. 11:29 The Red Sea is “the sea of reeds” according to the Hebrew text of ...
... of Jesus’ Teaching on a Mountainside Regarding Salt and Light (5:13-16 and 6:19-24) Minor Text The Light Comes into Being (Genesis 1) The Lord Makes a Covenant with Abram as a Smoking Firepot (Genesis 15) The Lord Meets Moses as a Fiery Furnace on Mt. Sinai (Exodus 19) The Lord Burns Up Elijah’s Sacrifice Like an Oven (1 Kings 18 ... The burning furnace is one of the most prominent metaphors pointing to God in the Hebrew scriptures. See John J.U. Pilch “Salt for the Earthen Oven” in Theological Studies.
... Sarah came out looking much better than Abraham. The next significant event in Sarah’s life has to do with the truth that "Sarah, Abram’s wife, bore him no children" (Genesis 16:1). According to the customs of that time it was right and generous of Sarah to ... Abraham’s offspring, heirs according to the promise." (Galatians 3:27-28) 1. Savine J. Teubal, Sarah The Priestess, The First Matriarch of Genesis, Swallow Press, 1984 and J. H. Otwell, And Sarah Laughed: The Status of Women in the Old Testament, ...
... a computer program with a spell‑check function, which they decided to try. Jewell typed in her name, J-e-w-e-l-l and the computer suggested the correction J-e-w-e-l, without the final “l.” “You don’t know how to spell your own ... sins . . . and they will call him ‘Immanuel’--which means, ‘God with us.’” Biblical people took names very seriously. Remember how Abram becomes Abraham and Sarai becomes Sarah. Then they name their son Isaac which means Laughter. Then Isaac and Rebekah have twin ...
... not milk: stone, but the Hebraic one of babes: house. A helpful illustration is in Genesis 16:2. Sarai gives her maidservant Hagar to Abram in the hope that “I shall obtain children by her” (RSV). The Hebrew is literally “that I may be built through her.” To obtain ... hearing the Arab say, “Blessed be the God of the Jews” [whose followers are so honest], to all the gain of this world (J. Baba Meṣi’a 8c). Peter alludes to the theme again in 3:1 (wives winning husbands by their behavior). Some OT ...
... , which is near Beth Aven to the east of Bethel: Ai (“the ruin”) is mentioned as a place of Abram’s early migration into the land of Canaan (Gen. 12–13) and as the location of Joshua’s second conquest (Josh. 7–8). A number of ... archaeologists identify the site with et-Tell, east of Bethel (J. A. Callaway, “Ai,” ABD 1:125–30). A problem remains at the site of et-Tell. Archaeological excavations find no evidence of ...