February 3, 2020

“The First Day of the Week” by Eric Lyons, M.Min.

http://apologeticspress.org/APContent.aspx?category=11&article=2022

“The First Day of the Week”

by	Eric Lyons, M.Min.

All four gospel accounts reveal how Jesus rose (and His tomb was found empty) “on the first day of the week” (Matthew 28:1; Mark 16:2,9; Luke 24:1; John 20:1; cf. 20:19). Years later, Paul wrote to the Corinthian church commanding them to make regular contributions “on the first day of the week” (1 Corinthians 16:2; or “on the first day of every week”—NASB, NIV, RSV). Luke recorded in the book of Acts how Paul, while on his third missionary journey, assembled with the Christians in Troas “on the first day of the week” (20:7). The phrase “the first day of the week” appears eight times in the most widely used English translations of the New Testament. Based on this reading of the text, along with various supplemental passages (e.g., Revelation 1:10), Christians assemble to worship God on Sunday. Upon looking at the Greek text, however, some have questioned the integrity of the translation “the first day of the week,” wondering if a better wording would be “the Sabbath day.”

Admittedly, a form of the Greek word for sabbath (sabbaton or sabbatou) does appear in each of the eight passages translated “first day of the week.” For example, in Acts 20:7 this phrase is translated from the Greek mia ton sabbaton. However, sabbaton (or sabbatou) is never translated as “the Sabbath day” in these passages. Why? Because the word is used in these contexts (as Greek scholars overwhelmingly agree) to denote a “week” (Perschbacher, 1990, p. 364), “a period of seven days” (Danker, et al., 2000, p. 910; cf. Thayer, 1962, p. 566). Jesus once used the term “Sabbath” in this sense while teaching about the sinfulness of self-righteousness (Luke 18:9). He told a parable of the sanctimonious Pharisee who prayed: “God, I thank You that I am not like other men—extortioners, unjust, adulterers, or even as this tax collector. I fast twice a week; I give tithes of all that I possess” (18:11-12, emp. added). The phrase “twice a week” comes from the Greek dis tou sabbatou. Obviously Jesus was not saying that the Pharisee boasted of fasting twice on the Sabbath day, but twice (dis) a week (tou sabbatou).

According to R.C.H. Lenski, since “[t]he Jews had no names for the weekdays,” they “designated them with reference to their Sabbath” (1943, p. 1148). Thus, mia ton sabbaton means “the first (day) with reference to the Sabbath,” i.e., the first (day) following the Sabbath (Lenski, p. 1148), or, as we would say in 21st century English, “the first day of the week.”

After spending years examining Jewish writings in the Babylonian Talmud, Hebraist John Lightfoot wrote A Commentary on the New Testament from the Talmud and Hebraica, in which he expounded upon the Hebrew method of counting the days of the week. He noted: “The Jews reckon the days of the week thus; One day (or the first day) of the sabbath: two (or the second day) of the sabbath;” etc. (1859, 2:375, emp. in orig.). Lightfoot then quoted from two different Talmud tractates. Maccoth alludes to those who testify on “the first of the sabbath” about an individual who stole an ox. Judgment was then passed the following day—“on the second day of the sabbath” (Lightfoot, 2:375, emp. in orig.; Maccoth, Chapter 1). Bava Kama describes ten enactments ordained by a man named Ezra, including the public reading of the law “on the second and fifth days of the sabbath,” and the washing of clothes “on the fifth day of the sabbath” (Lightfoot, 2:375; Bava Kama, Chapter 7). In Michael Rodkinson’s 1918 translation of Maccoth and Bava Kama, he accurately translated “the second day of the sabbath” as Monday, “the fifth day of the sabbath” as Thursday, and “the first of the sabbath” as Sunday.

If the word sabbaton in passages such as Matthew 28:1, Mark 16:2, and Acts 20:7 actually denoted “the Sabbath day,” rather than “a period of seven days,” one would expect some of the foremost Bible translations to translate it thusly. Every major English translation of the Bible, however, translates mia ton sabbaton as “the first day of the week.” Why? Because scholars are aware of the Jewish method of counting the days of the week by using the Sabbath as a reference point.

Finally, consider the difficulty that would arise with Jesus’ resurrection story if sabbaton was translated Sabbath. “Now when the Sabbath was past, Mary Magdalene, Mary the mother of James, and Salome bought spices, that they might come and anoint Him. Very early in the morning, on the first Sabbath (sabbaton), they came to the tomb when the sun had risen” (emp. added). Such a rending of sabbaton in Mark 16:2 would be nonsensical. The Sabbath was over, and the mia ton sabbaton (“first day of the week”) had begun. The passage is understood properly only when one recognizes the Jewish method of reckoning weekdays.

Just as second century apologists Justin Martyr (ca. A.D. 150) spoke of Jesus as rising from the dead “on the first day after the Sabbath” (Dialogue..., 41), and equated this day with “Sunday” (“First Apology,” 67), so should 21st century Christians. That Jesus rose from the dead “on the first day of the week” (Mark 16:9), and that Christians gathered to worship on this day (Acts 20:7; 1 Corinthians 16:2; cf. Justin Martyr, “First Apology,” 67), is an established fact. Sunday is the first day after the Jewish Sabbath—the “first day of the week.”

REFERENCES

Danker, Frederick William, William Arndt, and F.W. Gingrich, (2000), Greek-English Lexicon of the New Testament (Chicago, IL: University of Chicago Press).

Justin Martyr, (1973 reprint), Dialogue with Trypho, in The Ante-Nicene Fathers (Grand Rapids, MI: Eerdmans).

Justin Martyr (1973 reprint), First Apology, in The Ante-Nicene Fathers (Grand Rapids, MI: Eerdmans).

Lenski, R.C.H. (1943), The Interpretation of St. Matthew’s Gospel (Minneapolis, MN: Augsburg).

Lightfoot, John (1979 reprint), A Commentary on the New Testament from the Talmud and Hebraica (Grand Rapids, MI: Baker).

Perschbacher, Wesley J., ed. (1990), The New Analytical Greek Lexicon (Peabody, MA: Hendrickson).

Rodkinson, Michael, trans. (1918), The Babylonian Talmud, [On-line], URL: http://www.sacred-texts.com/jud/talmud.htm#t06.

Thayer, Joseph (1962 reprint), Greek-English Lexicon of the New Testament (Grand Rapids, MI: Zondervan).

“The Man Upstairs” by Kyle Butt, M.Div.

http://apologeticspress.org/APContent.aspx?category=11&article=1611

“The Man Upstairs”

by	Kyle Butt, M.Div.

Maybe you have been in a conversation when a person used the phrase “the Man upstairs.” In fact, it might be the case that you have used it yourself. Most people understand that this phrase is supposed to refer to God. The famous country singer Garth Brooks performed a song, titled “Unanswered Prayers,” in which he referred to God as “the Man upstairs.” Let’s consider some possible implications that this idea may contain.

There seems to be a human tendency to view God as “the Big Man,” or “the Man upstairs,” and attribute to Him human qualities. Most of the time, when a person uses such phrases, that person attributes to God more power than other men, and places God higher (upstairs) than other men, but still views God as some kind of giant, powerful Man. In fact, the Greek and Roman religions took the “Man upstairs” idea to its logical conclusion and attributed to their gods personalities and character flaws that were seen in mere men. The pagan deities lied, cheated, stole, consorted, and murdered like “little” humans, only their dastardly deeds were perceived to be on a cosmic scale.

In truth, the Bible paints a very different picture of God than is contained in the thought of “the Man upstairs.” The Bible repeatedly insists that God is not a man. In Numbers 23:19, in an inspired oracle, Balak stated: “God is not a man, that He should lie.” The prophet Isaiah wrote: “‘For My thoughts are not your thoughts, nor are your ways My ways,’ says the Lord. ‘For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts’” (55:8-9). The true God of heaven is nothing like the ancient pagan deities with their lies and hypocrisy. The God of heaven “cannot lie” (Titus 1: 2), nor can He even be tempted with evil (James 1:13). In fact, God is perfect in every way, “a God of truth and without injustice; righteous and upright is He” (Deuteronomy 32:4).

While it is true that the Bible sometimes describes God with human traits (called anthropomorphisms), like having hands or eyes, it is not true that God is just a bigger, higher Man. He is altogether perfect, “Whose judgments are unsearchable and Whose ways are past finding out” (Romans 11:33). Let us always bear in mind as we approach our God in worship and prayer, that we are approaching the Perfect God of Heaven “to whom belong the glory and the dominion forever and ever. Amen” (1 Peter 4:11).

[NOTE: Of course we understand that Jesus was called the Son of Man, and became a Man. Unlike other men, however, Jesus lived a perfect life and never sinned. This brief article is solely intended to encourage us not to view God as having the same character flaws, failings, and limitations as men and to refer to him in an accurate, reverent way.]

"STUDIES IN THE MINOR PROPHETS" Introduction To The Minor Prophets by Mark Copeland

"STUDIES IN THE MINOR PROPHETS"

Introduction To The Minor Prophets

INTRODUCTION

1. While Christians are not under the Old Testament as a system of 
   justification, the OT is of great value for us today...
   a. Written for our learning, it is a source of comfort and hope - Ro 15:4
   b. Written for our admonition, we learn what mistakes to avoid - 1Co 10:11
   c. As with all scripture inspired of God, it is profitable "for 
      doctrine, for reproof, for correction, for instruction in 
      righteousness" - cf. 2Ti 3:14-17

2. This is especially true with regard to "The Minor Prophets"...
   a. A collection of twelve books that make up the last part of the 
      Old Testament
   b. Beginning with Hosea, and ending with Malachi

3. Those willing to study these books will find their lives enriched as
   they increase...
   a. Their knowledge of God's holiness, righteousness, justice and mercy
   b. Their understanding of God's dealings in the nations of men
   c. Their appreciation of the Bible as a literary masterpiece

[With this lesson, we begin a series of studies in which we will survey
"The Minor Prophets". Before we examine our first book, some 
introductory material may prove helpful...]

I. WHO WERE THE PROPHETS?

   A. THE OLD COVENANT HAD DIFFERENT KINDS OF INSTRUCTORS...
      1. There was Moses, the lawgiver - Neh 8:1,14; 9:13-14; Jn 1:17; 7:19
      2. There were the priests, administrators of the law

          - Lev 10: 8-11; Hos 4:6; Eze 22:26; Mal 2:7
      3. There were the wise men, who gave counsel - 2Sa 14:1-24; 20:16-22
      4. There were the psalmists, poets who were the "sweet singers" 
         of Israel - cf. 2Sa 23:1; 1Ch 6:33
      5. There were the prophets, communicators of the Word of God

   B. A "PROPHET" WAS A SPOKESMAN FOR ANOTHER...
      1. Like Aaron was for his brother Moses - Exo 4:16; 7:1
      2. The word literally means "to boil up like a fountain"
      3. Under the influence of the Holy Spirit, a prophet...
         a. Was a spokesman for God - 2Pe 1:21
         b. Was given something to say, and had to say it! - Jer 20:7-9
      4. A prophet was primarily a "forth-teller", though sometimes a "fore-teller"
         a. God's word often pertained to future events
         b. The fulfilled prophecies of these prophets are therefore a
            strong proof of inspiration
         -- But much of their word concerned not the future, but current events

   C. OTHER DESIGNATIONS HELP TO DEFINE THE ROLE OF A PROPHET...
      1. Early in Israel's history they were called "seers" - 1Sa 9:9
      2. Another appellation was "man of God" - 1Sa 9:6; 1Ki 17:18
      3. Also known as a "servant of God" - 1Ki 18:36; 1Ch 6:49
      4. They served as God's "messenger" - Isa 42:19
      5. They were also assigned the role of "watchman" - Eze 3:17; 33:7

[The prophets were therefore servants of God, divinely appointed and 
inspired to proclaim His Word. At times, they were messengers of God's 
word as it applied to the present, serving as watchmen of the people of
God; other times, God's message pertained to the future, and as such 
they were "seers" of things to come.]

II. HOW ARE THE PROPHETS CLASSIFIED?

   A. IT IS COMMON TO SPEAK OF "ORAL" AND "LITERARY" PROPHETS...
      1. The "oral" prophets are those who left no writings bearing their names
         a. Such as Elijah and Elisha - cf. 1Ki 17; 2Ki 2
         b. Many others, including Nathan (2Sa 12), Gad (2 Sam 24:11),

             Ahijah (1Ki 11:29)
      2. Those who left books bearing their names are called the

          "literary" prophets

   B. THE LITERARY PROPHETS ARE CATEGORIZED AS "MAJOR" AND "MINOR"
      PROPHETS...
      1. Augustine is credited with being the first to classify them in this way
      2. The distinction pertains only to the length of the books
         a. The "major prophets" include the books of Isaiah, Jeremiah,
            Lamentations, Ezekiel, Daniel
         b. The "minor prophets" are those twelve books from Hosea to Malachi

[As we consider the works of the "literary" prophets, we should note 
that the order of the books in our Bibles is not chronological.  
Therefore it may serve useful to review...]

III. THE LITERARY PROPHETS IN CHRONOLOGICAL ORDER

Please note:  Dating the prophets is not without controversy, and with
some it can be very difficult. What I provide below are the estimates 
among many conservative scholars...

   A. NINTH CENTURY (EARLY ASSYRIAN PERIOD)
      1. Obadiah (ca. 845 B.C)
      2. Joel (ca 830 B.C.)
      3. Jonah (790-750 B.C.)
      -- This is during the period of "The Divided Kingdom" in Israel's
         history; to the north and east the empire of Assyria was 
         beginning to make its presence known in Israel

   B. EIGHTH CENTURY (ASSYRIAN PERIOD)
      1. Amos (755 B.C.)
      2. Hosea (750-725 B.C.)
      3. Isaiah (740-700 B.C.)
      4. Micah (735-700 B.C.)
      -- In 722 B.C., the northern kingdom of Israel was taken into 
         Assyrian captivity; these prophets were proclaiming God's 
         message as the nation was being threatened from the north

   C. SEVENTH CENTURY (CHALDEAN PERIOD)
      1. Jeremiah (626-586 B.C.)
      2. Zephaniah (630-625 B.C.)
      3. Nahum (625-612 B.C.)
      4. Habakkuk (625-605 B.C.)
      -- Assyria was eventually defeated by Babylon; these prophets 
         served as God's messengers when the Babylonian empire 
         threatened the kingdom of Judah

   D. SIXTH CENTURY (THE EXILE)
      1. Ezekiel (593-570 B.C.)
      2. Daniel (605-536 B.C.)
      -- Like many of their countrymen, these prophets were taken into
         Babylonian captivity; from Babylon they served as God's 
         messengers to both captives and kings

   E. SIXTH AND FIFTH CENTURIES (POST-EXILIC PERIOD)
      1. Haggai (520 B.C.)
      2. Zechariah (520-518 B.C.)
      3. Malachi (ca. 440 B.C.)
      -- After the Jews were allowed to return home from Babylonian 
         captivity, God used Haggai and Zechariah to encourage the 
         people to rebuild the temple; later, Malachi was used to 
         reform the priesthood during the time of Ezra and Nehemiah

[Finally, here are some thoughts on...]

IV. UNDERSTANDING THE MESSAGE OF THE PROPHETS

   A. THREE THINGS TO BEAR IN MIND AS YOU STUDY THE PROPHETS...
      1. Seek to understand the political, social and religious 
         conditions of the times
         a. Any interpretation must consider how the message was 
            relevant for the people to whom the prophet spoke
         b. Secondary fulfillment of prophecy is often found in the NT,
            but this can be understood only when applied by inspired 
            writers of the NT
         c. Guard against making interpretations that are purely  speculative
         d. Any application to modern events must be carefully 
            harmonized in light of the NT
      2. Consider God's relation to the heathen nations (i.e., other 
         than Israel and Judah)
         a. The prophets often revealed how God directed their destiny 
            and judged them
         b. This may provide insight as to how Christ rules the nations
            today! - cf. Mt 28:18; Re 1:5; 2:26;27
      3. Note any teaching regarding the Messiah and His coming kingdom
         - Ac 26:6-7; 28:20
         a. The immediate mission of most prophets was to save God's 
            people from idolatry and wickedness
         b. Failing that, they were sent to announce God's judgment and
            the coming destruction of the nation
         c. But many prophets left a message of hope for the future, 
            regarding the Messiah who would come and establish a 
            kingdom that could never be destroyed!
         
   B. SOME OF THE GREAT THEMES DEVELOPED BY THE PROPHETS...
      1. The holiness of God - He is absolutely pure, righteous, just,
         merciful, tender, loving, and longsuffering
      2. The sovereignty of God - He rules the universe and is above all
      3. The immutability of God's word
         a. He carries out His promises
         b. One can depend upon Him to act consistently with His Word
      4. The terribleness of sin
         a. God abhors iniquity, and will not tolerate, overlook, nor excuse it
         b. But He is willing to forgive those who humbly repent
      5. Repentance and righteousness
         a. This is the clarion call of the prophets
         b. Though severe is God's punishment of the wicked, yet God's
            mercy is great in loving kindness upon the righteous who 
            are of broken spirit and contrite heart
      6. The worship due God - The proper reverence, awe, and respect
         for God will cause one to praise Him and give thanks for His 
         wonderful grace and mercy!

CONCLUSION

1. Why study "The Minor Prophets"?
   a. This question was asked by a dear sister in Christ, when I 
      preached this series before
   b. She did not see the value of Christians studying this portion of
      the Old Testament
   c. Yet, she later remarked how much she got out of our study

2. Why study "The Minor Prophets"? Because in them we learn about...
   a. The nature of God, His holiness, justice, righteousness and mercy
   b. The workings of God, as He dealt with nations, bringing judgment
      upon the guilty
   ...which can help us in our relationship with God today, giving us 
      comfort and hope to face the future, knowing that God is in 
      ultimate control!
   
I hope this brief introduction has whetted your appetite to study "The 
Minor Prophets". Our next lesson will begin the study in earnest with
a look at the book of Obadiah...

January 31, 2020

"If" by Gary Rose

There are many out there that say that Christianity is founded on “Blind Faith” and not reality. They are wrong. Christianity is based on historical fact, which can be proved through archeology and historical documents. Recently, I have been reading the English Majority Text Version, which is based on 5800 manuscripts. This is reality and Christianity is verifiable. Although not listed in the picture, the bottom part of the picture refers to a passage from the book of Philippians; which says…

Philippians 4 ( World English Bible )

^[¹³^] I can do all things through Christ, who strengthens me.

How was Paul, who penned these words able to do the things he did? It was the will of God. God directly chose him, directed him and strengthened him. God has selected you because you have selected HIM. Each one of us is different; with particular talents and abilities, which God will use in HIS own time and way. Very few of us will rise to the status of a Moses or a Joshua or a David, but in Christ and through the power which God supplies, we can be everything we need to be to fit into God’s will for our lives. See 1 Cor. 12:5-18 and 27-31.

And the key to all this is listed in verse 31, which says…

1 Corinthians 12: (WEB)

^[³¹^] But earnestly desire the best gifts. Moreover, I show a most excellent way to you.

And the next chapter explains that excellent way- the way of love. In ancient times it was said: “Love God and do what you like.” For if you really, genuinely Love God, you will do HIS WILL rather than your own and anything is possible.

Bible Reading for January 31- February 2 by Gary Rose

Bible Reading for January 31- February 2

World English Bible

Jan. 31

Genesis 31

Gen 31:1 He heard the words of Laban's sons, saying, "Jacob has taken away all that was our father's. From that which was our father's, has he gotten all this wealth."

Gen 31:2 Jacob saw the expression on Laban's face, and, behold, it was not toward him as before.

Gen 31:3 Yahweh said to Jacob, "Return to the land of your fathers, and to your relatives, and I will be with you."

Gen 31:4 Jacob sent and called Rachel and Leah to the field to his flock,

Gen 31:5 and said to them, "I see the expression on your father's face, that it is not toward me as before; but the God of my father has been with me.

Gen 31:6 You know that I have served your father with all of my strength.

Gen 31:7 Your father has deceived me, and changed my wages ten times, but God didn't allow him to hurt me.

Gen 31:8 If he said this, 'The speckled will be your wages,' then all the flock bore speckled. If he said this, 'The streaked will be your wages,' then all the flock bore streaked.

Gen 31:9 Thus God has taken away your father's livestock, and given them to me.

Gen 31:10 It happened during mating season that I lifted up my eyes, and saw in a dream, and behold, the male goats which leaped on the flock were streaked, speckled, and grizzled.

Gen 31:11 The angel of God said to me in the dream, 'Jacob,' and I said, 'Here I am.'

Gen 31:12 He said, 'Now lift up your eyes, and behold, all the male goats which leap on the flock are streaked, speckled, and grizzled, for I have seen all that Laban does to you.

Gen 31:13 I am the God of Bethel, where you anointed a pillar, where you vowed a vow to me. Now arise, get out from this land, and return to the land of your birth.' "

Gen 31:14 Rachel and Leah answered him, "Is there yet any portion or inheritance for us in our father's house?

Gen 31:15 Aren't we accounted by him as foreigners? For he has sold us, and has also quite devoured our money.

Gen 31:16 For all the riches which God has taken away from our father, that is ours and our children's. Now then, whatever God has said to you, do."

Gen 31:17 Then Jacob rose up, and set his sons and his wives on the camels,

Gen 31:18 and he took away all his livestock, and all his possessions which he had gathered, including the livestock which he had gained in Paddan Aram, to go to Isaac his father, to the land of Canaan.

Gen 31:19 Now Laban had gone to shear his sheep: and Rachel stole the teraphim that were her father's.

Gen 31:20 Jacob deceived Laban the Syrian, in that he didn't tell him that he was running away.

Gen 31:21 So he fled with all that he had. He rose up, passed over the River, and set his face toward the mountain of Gilead.

Gen 31:22 Laban was told on the third day that Jacob had fled.

Gen 31:23 He took his relatives with him, and pursued after him seven days' journey. He overtook him in the mountain of Gilead.

Gen 31:24 God came to Laban, the Syrian, in a dream of the night, and said to him, "Take heed to yourself that you don't speak to Jacob either good or bad."

Gen 31:25 Laban caught up with Jacob. Now Jacob had pitched his tent in the mountain, and Laban with his relatives encamped in the mountain of Gilead.

Gen 31:26 Laban said to Jacob, "What have you done, that you have deceived me, and carried away my daughters like captives of the sword?

Gen 31:27 Why did you flee secretly, and deceive me, and didn't tell me, that I might have sent you away with mirth and with songs, with tambourine and with harp;

Gen 31:28 and didn't allow me to kiss my sons and my daughters? Now have you done foolishly.

Gen 31:29 It is in the power of my hand to hurt you, but the God of your father spoke to me last night, saying, 'Take heed to yourself that you don't speak to Jacob either good or bad.'

Gen 31:30 Now, you want to be gone, because you greatly longed for your father's house, but why have you stolen my gods?"

Gen 31:31 Jacob answered Laban, "Because I was afraid, for I said, 'Lest you should take your daughters from me by force.'

Gen 31:32 Anyone you find your gods with shall not live. Before our relatives, discern what is yours with me, and take it." For Jacob didn't know that Rachel had stolen them.

Gen 31:33 Laban went into Jacob's tent, into Leah's tent, and into the tent of the two female servants; but he didn't find them. He went out of Leah's tent, and entered into Rachel's tent.

Gen 31:34 Now Rachel had taken the teraphim, put them in the camel's saddle, and sat on them. Laban felt about all the tent, but didn't find them.

Gen 31:35 She said to her father, "Don't let my lord be angry that I can't rise up before you; for the manner of women is on me." He searched, but didn't find the teraphim.

Gen 31:36 Jacob was angry, and argued with Laban. Jacob answered Laban, "What is my trespass? What is my sin, that you have hotly pursued after me?

Gen 31:37 Now that you have felt around in all my stuff, what have you found of all your household stuff? Set it here before my relatives and your relatives, that they may judge between us two.

Gen 31:38 These twenty years I have been with you. Your ewes and your female goats have not cast their young, and I haven't eaten the rams of your flocks.

Gen 31:39 That which was torn of animals, I didn't bring to you. I bore its loss. Of my hand you required it, whether stolen by day or stolen by night.

Gen 31:40 This was my situation: in the day the drought consumed me, and the frost by night; and my sleep fled from my eyes.

Gen 31:41 These twenty years I have been in your house. I served you fourteen years for your two daughters, and six years for your flock, and you have changed my wages ten times.

Gen 31:42 Unless the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely now you would have sent me away empty. God has seen my affliction and the labor of my hands, and rebuked you last night."

Gen 31:43 Laban answered Jacob, "The daughters are my daughters, the children are my children, the flocks are my flocks, and all that you see is mine: and what can I do this day to these my daughters, or to their children whom they have borne?

Gen 31:44 Now come, let us make a covenant, you and I; and let it be for a witness between me and you."

Gen 31:45 Jacob took a stone, and set it up for a pillar.

Gen 31:46 Jacob said to his relatives, "Gather stones." They took stones, and made a heap. They ate there by the heap.

Gen 31:47 Laban called it Jegar Sahadutha, but Jacob called it Galeed.

Gen 31:48 Laban said, "This heap is witness between me and you this day." Therefore it was named Galeed

Gen 31:49 and Mizpah, for he said, "Yahweh watch between me and you, when we are absent one from another.

Gen 31:50 If you afflict my daughters, or if you take wives besides my daughters, no man is with us; behold, God is witness between me and you."

Gen 31:51 Laban said to Jacob, "See this heap, and see the pillar, which I have set between me and you.

Gen 31:52 May this heap be a witness, and the pillar be a witness, that I will not pass over this heap to you, and that you will not pass over this heap and this pillar to me, for harm.

Gen 31:53 The God of Abraham, and the God of Nahor, the God of their father, judge between us." Then Jacob swore by the fear of his father, Isaac.

Gen 31:54 Jacob offered a sacrifice in the mountain, and called his relatives to eat bread. They ate bread, and stayed all night in the mountain.

Gen 31:55 Early in the morning, Laban rose up, and kissed his sons and his daughters, and blessed them. Laban departed and returned to his place.

Feb. 1

Genesis 32

Gen 32:1 Jacob went on his way, and the angels of God met him.

Gen 32:2 When he saw them, Jacob said, "This is God's army." He called the name of that place Mahanaim.

Gen 32:3 Jacob sent messengers in front of him to Esau, his brother, to the land of Seir, the field of Edom.

Gen 32:4 He commanded them, saying, "This is what you shall tell my lord, Esau: 'This is what your servant, Jacob, says. I have lived as a foreigner with Laban, and stayed until now.

Gen 32:5 I have cattle, donkeys, flocks, male servants, and female servants. I have sent to tell my lord, that I may find favor in your sight.' "

Gen 32:6 The messengers returned to Jacob, saying, "We came to your brother Esau. Not only that, but he comes to meet you, and four hundred men with him."

Gen 32:7 Then Jacob was greatly afraid and was distressed. He divided the people who were with him, and the flocks, and the herds, and the camels, into two companies;

Gen 32:8 and he said, "If Esau comes to the one company, and strikes it, then the company which is left will escape."

Gen 32:9 Jacob said, "God of my father Abraham, and God of my father Isaac, Yahweh, who said to me, 'Return to your country, and to your relatives, and I will do you good,'

Gen 32:10 I am not worthy of the least of all the loving kindnesses, and of all the truth, which you have shown to your servant; for with just my staff I passed over this Jordan; and now I have become two companies.

Gen 32:11 Please deliver me from the hand of my brother, from the hand of Esau: for I fear him, lest he come and strike me, and the mothers with the children.

Gen 32:12 You said, 'I will surely do you good, and make your seed as the sand of the sea, which can't be numbered because there are so many.' "

Gen 32:13 He lodged there that night, and took from that which he had with him, a present for Esau, his brother:

Gen 32:14 two hundred female goats and twenty male goats, two hundred ewes and twenty rams,

Gen 32:15 thirty milk camels and their colts, forty cows, ten bulls, twenty female donkeys and ten foals.

Gen 32:16 He delivered them into the hands of his servants, every herd by itself, and said to his servants, "Pass over before me, and put a space between herd and herd."

Gen 32:17 He commanded the foremost, saying, "When Esau, my brother, meets you, and asks you, saying, 'Whose are you? Where are you going? Whose are these before you?'

Gen 32:18 Then you shall say, 'They are your servant, Jacob's. It is a present sent to my lord, Esau. Behold, he also is behind us.' "

Gen 32:19 He commanded also the second, and the third, and all that followed the herds, saying, "This is how you shall speak to Esau, when you find him.

Gen 32:20 You shall say, 'Not only that, but behold, your servant, Jacob, is behind us.' " For, he said, "I will appease him with the present that goes before me, and afterward I will see his face. Perhaps he will accept me."

Gen 32:21 So the present passed over before him, and he himself lodged that night in the camp.

Gen 32:22 He rose up that night, and took his two wives, and his two handmaids, and his eleven sons, and passed over the ford of the Jabbok.

Gen 32:23 He took them, and sent them over the stream, and sent over that which he had.

Gen 32:24 Jacob was left alone, and wrestled with a man there until the breaking of the day.

Gen 32:25 When he saw that he didn't prevail against him, he touched the hollow of his thigh, and the hollow of Jacob's thigh was strained, as he wrestled.

Gen 32:26 The man said, "Let me go, for the day breaks." Jacob said, "I won't let you go, unless you bless me."

Gen 32:27 He said to him, "What is your name?" He said, "Jacob."

Gen 32:28 He said, "Your name will no longer be called Jacob, but Israel; for you have fought with God and with men, and have prevailed."

Gen 32:29 Jacob asked him, "Please tell me your name." He said, "Why is it that you ask what my name is?" He blessed him there.

Gen 32:30 Jacob called the name of the place Peniel: for, he said, "I have seen God face to face, and my life is preserved."

Gen 32:31 The sun rose on him as he passed over Peniel, and he limped because of his thigh.

Gen 32:32 Therefore the children of Israel don't eat the sinew of the hip, which is on the hollow of the thigh, to this day, because he touched the hollow of Jacob's thigh in the sinew of the hip.

Feb. 2

Genesis 33

Gen 33:1 Jacob lifted up his eyes, and looked, and, behold, Esau was coming, and with him four hundred men. He divided the children between Leah, Rachel, and the two handmaids.

Gen 33:2 He put the handmaids and their children in front, Leah and her children after, and Rachel and Joseph at the rear.

Gen 33:3 He himself passed over in front of them, and bowed himself to the ground seven times, until he came near to his brother.

Gen 33:4 Esau ran to meet him, embraced him, fell on his neck, kissed him, and they wept.

Gen 33:5 He lifted up his eyes, and saw the women and the children; and said, "Who are these with you?" He said, "The children whom God has graciously given your servant."

Gen 33:6 Then the handmaids came near with their children, and they bowed themselves.

Gen 33:7 Leah also and her children came near, and bowed themselves. After them, Joseph came near with Rachel, and they bowed themselves.

Gen 33:8 Esau said, "What do you mean by all this company which I met?" Jacob said, "To find favor in the sight of my lord."

Gen 33:9 Esau said, "I have enough, my brother; let that which you have be yours."

Gen 33:10 Jacob said, "Please, no, if I have now found favor in your sight, then receive my present at my hand, because I have seen your face, as one sees the face of God, and you were pleased with me.

Gen 33:11 Please take the gift that I brought to you, because God has dealt graciously with me, and because I have enough." He urged him, and he took it.

Gen 33:12 Esau said, "Let us take our journey, and let us go, and I will go before you."

Gen 33:13 Jacob said to him, "My lord knows that the children are tender, and that the flocks and herds with me have their young, and if they overdrive them one day, all the flocks will die.

Gen 33:14 Please let my lord pass over before his servant, and I will lead on gently, according to the pace of the livestock that are before me and according to the pace of the children, until I come to my lord to Seir."

Gen 33:15 Esau said, "Let me now leave with you some of the folk who are with me." He said, "Why? Let me find favor in the sight of my lord."

Gen 33:16 So Esau returned that day on his way to Seir.

Gen 33:17 Jacob traveled to Succoth, built himself a house, and made shelters for his livestock. Therefore the name of the place is called Succoth.

Gen 33:18 Jacob came in peace to the city of Shechem, which is in the land of Canaan, when he came from Paddan Aram; and encamped before the city.

Gen 33:19 He bought the parcel of ground where he had spread his tent, at the hand of the children of Hamor, Shechem's father, for one hundred pieces of money.

Gen 33:20 He erected an altar there, and called it El Elohe Israel.

Jan. 31

Matthew 16

Mat 16:1 The Pharisees and Sadducees came, and testing him, asked him to show them a sign from heaven.

Mat 16:2 But he answered them, "When it is evening, you say, 'It will be fair weather, for the sky is red.'

Mat 16:3 In the morning, 'It will be foul weather today, for the sky is red and threatening.' Hypocrites! You know how to discern the appearance of the sky, but you can't discern the signs of the times!

Mat 16:4 An evil and adulterous generation seeks after a sign, and there will be no sign given to it, except the sign of the prophet Jonah." He left them, and departed.

Mat 16:5 The disciples came to the other side and had forgotten to take bread.

Mat 16:6 Jesus said to them, "Take heed and beware of the yeast of the Pharisees and Sadducees."

Mat 16:7 They reasoned among themselves, saying, "We brought no bread."

Mat 16:8 Jesus, perceiving it, said, "Why do you reason among yourselves, you of little faith, 'because you have brought no bread?'

Mat 16:9 Don't you yet perceive, neither remember the five loaves for the five thousand, and how many baskets you took up?

Mat 16:10 Nor the seven loaves for the four thousand, and how many baskets you took up?

Mat 16:11 How is it that you don't perceive that I didn't speak to you concerning bread? But beware of the yeast of the Pharisees and Sadducees."

Mat 16:12 Then they understood that he didn't tell them to beware of the yeast of bread, but of the teaching of the Pharisees and Sadducees.

Mat 16:13 Now when Jesus came into the parts of Caesarea Philippi, he asked his disciples, saying, "Who do men say that I, the Son of Man, am?"

Mat 16:14 They said, "Some say John the Baptizer, some, Elijah, and others, Jeremiah, or one of the prophets."

Mat 16:15 He said to them, "But who do you say that I am?"

Mat 16:16 Simon Peter answered, "You are the Christ, the Son of the living God."

Mat 16:17 Jesus answered him, "Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven.

Mat 16:18 I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it.

Mat 16:19 I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will have been bound in heaven; and whatever you release on earth will have been released in heaven."

Mat 16:20 Then he commanded the disciples that they should tell no one that he is Jesus the Christ.

Mat 16:21 From that time, Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders, chief priests, and scribes, and be killed, and the third day be raised up.

Mat 16:22 Peter took him aside, and began to rebuke him, saying, "Far be it from you, Lord! This will never be done to you."

Mat 16:23 But he turned, and said to Peter, "Get behind me, Satan! You are a stumbling block to me, for you are not setting your mind on the things of God, but on the things of men."

Mat 16:24 Then Jesus said to his disciples, "If anyone desires to come after me, let him deny himself, and take up his cross, and follow me.

Mat 16:25 For whoever desires to save his life will lose it, and whoever will lose his life for my sake will find it.

Mat 16:26 For what will it profit a man, if he gains the whole world, and forfeits his life? Or what will a man give in exchange for his life?

Mat 16:27 For the Son of Man will come in the glory of his Father with his angels, and then he will render to everyone according to his deeds.

Mat 16:28 Most certainly I tell you, there are some standing here who will in no way taste of death, until they see the Son of Man coming in his Kingdom."