Monday, July 27, 2020

Mark 10 and the Kingdom of God....Part Two

Go to part Three   updated 27 July 2020

Mark 10 and the Kingdom of God…[1]
“Then who can be saved?”
Part TWO

Mark 10 and the Kingdom of God…[i]
“Then who can be saved?”
Part TWO
Matthew 19:27 (KJV) 27 Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee;
what shall we have therefore? [ii]
Mark 10:28-31
28 Peter began to say to Him, “Behold, we have left everything and followed You.”
29 Jesus said, “Truly I say to you, there is no one who has left house or brothers or sisters or mother or father or children or farms, for My sake and for the gospel’s sake,
30 but that he will receive a hundred times as much now in the present age, houses and brothers and sisters and mothers and children and farms, along with persecutions; and in the age to come, eternal life.
31 “But many who are first will be last, and the last, first.”[iii]

This is where we ended last time, a few months back. I have had my surgery (oh boy, second time around for my left shoulder!) and though recovery is slow, I am able to return to my calling the way Father has always intended for me. What it has taught me though is that it is in the natural we see the evidence of the providence of G-d. It is just as the Shema says:
Figure 1

The “sign” bound on our hands is what representative of what we do with our hands for the Kingdom of Elohim; the observant Jew todays wears the tefillin (Askhenazic: /ˈtfɪlɪn/; Israeli Hebrew: [tfiˈlin], תְּפִלִּין or תְּפִילִּין) or phylacteries [iv], as a means of fulfilling this commandment. For one like myself, I try to shands to me signifies how I am to use my hands for G-d, how I am to work for His kingdom; the “jewel” between the eyes tells me I should always strive to put the sacred before my sight – to take in what is good, what is holy, what sets one apart for Father. It also must take into consideration that just as important as the binding of our hands and the jewels between our eyes, our walk must be scrutinized  beyond the mechanics or the ritual and focus on the intent of Scripture – the binding on the also, but more on that later.
The Shema consists of three parts:
Part One is the Shema: D’varim (Deuteronomy) 6:4-9, beginning with the declaration of verse 4 with the declaration Sh'ma Yisra'eil Adonai Eloheinu Adonai echad. Then it follows with blessing “ Barukh sheim k'vod malkhuto l'olam va'ed”, which is not part of this passage from the Torah. It does not even appear anywhere in the Bible. It's a congregational response from the days of the Temple that whenever the High Priest would say the Divine Name, the people would respond with this line[v]. From there the rest of the passage (verses five to nine) are recited.
Part Two of this liturgy is called the Vehayah (v'haya), the opening word of D’varim 11:13 through 21; these verses confirm Israel’s acceptance of the divine rule of Elohim.
Part Three begins in Bemidbar (Numbers) 15:37-41; this section is called Vaiyomer, (to say or express). These passages describe how the Israelites are to wear the tzitzit, the fringe or tassel they are to wear on the four corners of their garments to remind them of all the commandments of HaShem.
We will approach the Shema again, a bit later…
Here, though, we are past the spring feasts, past Sha’vot, the feast of weeks, and are looking forward to the fall feasts. This is indeed a spiritual time for me and my family, one in that I pray for the wisdom and strength to stay on course. Pardon me if I muse [[1] for a second though. Do you ever wonder what it’s all about? I mean, I am just another in a protracted line of people that put their thoughts down on paper, and if so, to what end? I do not believe in “religion” as a system of beliefs, yet here I try to teach and inform about something that has “religion” written all over it. So, what do I hope to accomplish – what is the desired result I hope to achieve? I mean, why even ask the question?
My best guess to it all is simply this: that God can work through my short comings and find a way to reach out to you through the words He gives me. I honestly believe we are the “terminal” generation – that it is this generation that will see the greatest cosmic event of all time – the return of the Mashiach Yeshua and the establishment of the Kingdom of God on earth. All history and creation groans for this event. Whatever my part in this is, may YHVH grant me the wisdom, grace, mercy, and the humility needed to fulfill it. My fervent prayer for you, dear beloved, is that may you seek Him while He can still be found…
With that said, we will resume our journey in the book of Mark, chapter 10, so on with our lesson:

Matthew 19:27 (KJV)
27 Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee;
what shall we have, therefore? [vi]
These are the defining questions of the Kingdom to come.

“Who then can be saved?”
“What shall we have therefore?”
Let us unravel the first.
Mark 10:26
And they were extremely overwhelmed, saying to themselves,
"And who is able to be delivered (G4982)? [vii]
The word translated in the King James as “saved” or "delivered" is the word “(G4982)…σώζω sṓzō; fut. sṓsō, aor. pass. esṓthēn, perf. pass. sésōsmai, from sṓs (n.f.), safe, delivered. To save, deliver, make whole, preserve safe from danger, loss, destruction…”[viii]
Given below are some expanded definitions of sṓzō as it pertains to Mark 10:26 (among others):

"...(III) Specifically of salvation from eternal death, sin, and the punishment and misery consequent to sin. To save, and (by implication), to give eternal life. Especially of Christ as the Savior, followed by apó (575), with the gen. (Matt. 1:21; Acts 2:40; Rom. 5:9). Of the Lord, to bring someone safely into His kingdom (2 Tim. 4:18). Generally (Matt. 18:11, “For the Son of man is come to save that which was lost”; Rom. 11:14; 1 Cor. 1:21; 1 Tim. 4:16; Heb. 7:25; James 1:21). With ek (1537), out of or from death (thanátou, the gen. of thánatos [2288]; James 5:20). In the pass. (Matt. 10:22, “he . . . shall be saved”; 19:25; 24:13; Mark 10:26; 13:13; 16:16; Luke 8:12; 13:23; John 5:34; 10:9; Rom. 5:10; 1 Cor. 5:5; 1 Tim. 2:15). Hence as a part., hoi sōzómenoi, those being saved, those who have obtained salvation through Christ and are kept by Him (Acts 2:47; 1 Cor. 1:18; 2 Cor. 2:15; Rev. 21:24).
(IV) The basic meaning of the verb sṓzō is to rescue from peril, to protect, keep alive. Sṓzō involves the preservation of life, either physical or spiritual. Whenever the word sṓzō and its deriv. such as sōtēría (4991), salvation, sōtḗr (4990), savior, and the adj. sōtḗrion (4992), salvation, are used, the context must be considered to determine whether the preservation of physical life (deliverance from physical death, sickness or peril) or spiritual life (deliverance from sin, Satan and hell) is in view.

(V) Salvation of the soul is deliverance from death unto life through Christ (John 6:56; 14:20; Rom. 16:7, 11; 1 Cor. 1:30; 9:1, 2; 2 Cor. 5:17; Eph. 2:13) The believing sinner receives the spiritual life of a new nature from God (2 Pet. 1:4) and is freed from the power of sin (spiritual death) while having to endure its presence until the resurrection. Deliverance of the body will occur at the resurrection when an entire creation will also be renovated (Rom. 8:21–23).

To be saved means to be found. This is the reason why our Lord names tó apolōlós (neut. perf. part. of apóllumi [622], to lose), the lost one, as the object of His saving activity (Matt. 10:6; 15:24; 18:12–14; Luke 15:4, 6, 8, 24; 19:10). From the figures used, it appears that the Gr. apóllumi has in this connection the sense of to miss or be missing, not primarily the sense of destroy or be destroyed. In the parables of Luke 15:1–24, the lost are like sheep gone astray upon the mountains, like the coin slipped out of the hand of the owner and like the prodigal who has left the father’s home. A lost condition means estrangement from God, an absence of all the religious, spiritual, and moral relations man is designed to sustain toward his Maker. This lost condition is designated death, for it is the absence of true life (Matt. 8:22; Luke 20:38). The salvation of the lost, therefore, is salvation from spiritual death..." [ix]
“…Sṓzō occurs fifty–four times in the Gospels (not counting Luke 17:33 where zōogonḗsei [2225], to rescue from death, is a better attested reading than sṓsei of the TR; nor Matt. 18:11, omitted in some MSS). Of the instances where sṓzō is used, fourteen relate to deliverance from disease or demon possession (Matt. 9:21, 22; Mark 3:4; 5:23, 28, 34; 6:56; 10:52; Luke 6:9; 8:36, 48, 50; 17:19; 18:42; John 11:12); in twenty instances, the inference is to the rescue of physical life from some impending peril or instant death (Matt. 8:25; 14:30; 16:25; 27:40, 42, 49; Mark 8:35; 15:30, 31; Luke 9:24, 56; 23:35, 37, 39; John 12:27); the remaining twenty times, the reference is to spiritual salvation (Matt. 1:21; 10:22; 19:25; 24:13, 22; Mark 8:35; 10:26; 13:13, 20; 16:16; Luke 7:50; 8:12; 9:24; 13:23; 18:26; 19:10; John 3:17; 5:34; 10:9; 12:47)…" [x]
The subject remember was “eternal life”. This shows that the young ruler was at least a student of the Pharisees who believed in Olam Ha‑Ba, “the World to Come”. One article stated:
“…The earliest source in which the phrase occurs is Enoch 71:15, which is dated by R.H. Charles (Charles, Apocrypha, 2 (1913), 164) between 105 and 64 B.C.E. A synonym frequently used in place of "the world to come" is atid lavo ("What is to come" or "the future") as in Tosefta Arakhin 2:7. Often also "the days of the Messiah" are contrasted with the life of this world. An example is the comment by the colleagues of Ben Zoma (1:5) on the phrase "all the days of thy life" (Deut. 16:3) that it includes in addition to this world the era of the Messiah. Strictly speaking the period referred to by the phrase olam ha-ba or its equivalent atid lavo, between which and the present order of things comes the age of the Messiah (cf. Zev. 118b; Tosef. Ar. 2:7; also Ar. 13b), is the final order of things beginning with the general resurrection and the last judgment. According to the Palestinian amora R. Johanan, the golden age of the future pictured by the prophets concerned only the days of the Messiah. As for the world to come, it is said of it, "Eye hath not seen" (Isa. 64:3). His older contemporary, the Babylonian amora Samuel, however, held the view that the only difference between the present time and the Messianic era lay in the fact that Israel's current subjection to the rule of alien empires would cease. The new order of things would, therefore, according to him, first commence after the age of the Messiah was over (cf. Sanh. 99a; Ber. 34b).

A cardinal eschatological doctrine of rabbinic Judaism connected with the world to come was that of the restoration to life of the dead. It is listed as a dogma at the beginning of the tenth chapter of Sanhedrin. "Whoever says that the revivification of the dead is not proved from the Torah," so it is remarked there, "has no portion in the world to come."

The matter was, according to Josephus (Wars, 2:8, 14 and Ant. 18:1, 4), one of the chief points of difference between the Pharisees and the Sadducees, the latter asserting that the soul died together with the body.

1*Maccabees, which records events down to the time of John Hyrcanus, whose reign began in the year 135 B.C.E., contains no allusion to it. The first definite historical reference to the Pharisees is that which speaks of the rift which took place between them and the aforementioned John Hyrcanus toward the end of his rule (Jos. Ant. 8:10). The Talmud (Kid. 66a) attributes the incident to his son Alexander Yannai. In the canonical Scriptures the first allusion to a return of the dead to life is made in Isaiah 26:19. However, the Sadducees contended (Sanh. 90b) that the statement "Thy dead shall live, my dead bodies shall stand up" might have referred to the dead whom Ezekiel (37:5ff.) had brought back to life in his vision, not to the general resurrection. An unequivocal reference to resurrection is contained in the last chapter of Daniel (7:2), where it is stated: "And many of those that sleep in the dust will wake, these to eternal life, and those to ignominy and eternal abhorrence…”[xi]
So, the matter of eternal life, while not universally accepted within the Jewish religious communities, was not unheard of, nor was it not hotly debated. Thus, Messiah Yeshua’s answer to the young ruler was profound. The Messianic Scriptures in part record this encounter thusly:

Mark 10:19 (ESV)
19 You know the commandments: ‘Do not murder, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and mother.’ ” [xii]
Matthew 19:17 (NASB95)
17 And He said to him, “Why are you asking Me about what is good? There is only One who is good; but if you wish to enter into life, keep the commandments.” [xiii]
Luke 18:20 (HCSB)
20 You know the commandments:
Do not commit adultery; do not murder; do not steal; do not bear false witness; honor your father and mother.[xiv]
Keep the commandments. Yeshua mentions the latter half of the Ten D’varim (Words), those that pertain to relations between people. The Ten D’varim are the Ten Realities. Without them, none of the other 603 mentioned in Torah are possible. The first four deal with how we approach a holy God. The fifth, “honor thy father and thy mother” introduce us to the concept of כָּבֵד (kā·ḇēḏ): honor. I have covered these in depth in a set of early epistles, but permit me to repeat a couple of pertinent sections:
“…What is reality? Have you ever tried to mich’tam [contemplate] what reality is? The vast majority of all human beings consider this time we spend from cradle to the grave as reality, but is it? Now before you think that I’m descending into some sort of philosophical quagmire, this is the point I’m trying to make: if you are reading this, then hopefully, you are open to the fact that there is a greater reality out there than just this in which we currently live. This life is temporal; that is, temporary. The greater reality is eternal, the realm of the spiritual.

To most, in the grand scheme of things, man has existed but for a pencil point on the timeline of history – at least that is the conventional wisdom, the collected wisdom of man steeped in its embrace of Darwinism and evolution. Call them what you will, Creationists see things a bit different, that mankind has been here since the beginning (minus about six days…). One either believes God at His word or one does not, one either believes in the literal seven days of Creation or one does not. Mental gymnastics aside, what a person holds to in this arena defines their worldview; atheistic, mono-theistic, evolutionist, agnostic, creationist, believer, or non-believer; the Word of God separates and defines the reality that one chooses to live in. What religion one adheres to is also dependent upon on how one approaches the God of the Hebrew Scriptures; does He exist or not? Thus, the basis of all lives flow from and around the Hebrew Scriptures, independent of the world view one holds. Now before you say that is not true, think carefully. Despite what you believe or do not believe, you have made a choice concerning the Scriptures of the Jews. Are you Hindu? You have chosen the pantheon of 4.5 million gods to choose from. Buddhist? You have elected the spiritual journey of “supreme enlightenment”. Muslim? “…Muslims believe that the verses of the Qur'an were revealed to Muhammad by God through the archangel Gabriel (Jibrīl) on many occasions between 610 CE until his death on June 8, 632 CE.[xv] While Muhammad was alive, all of these revelations were written down by his companions (sahabah), although the prime method of transmission was orally through memorization[xvi]…”[xvii] (throw in some Hebrew Scriptures and mix…)[xviii] If you are atheist, agnostic, Urartian, Unitarian, Christian or Jewish – no matter what you profess, you’ve made a decision, a choice. Your world view hinges on a decision you have made concerning the Hebrew Scriptures.

So, what conclusion can be drawn from this? The choice is stark, black versus white: either the Hebrew Scriptures are right, or they are wrong. Where does one stand? To put it simply is this: either the Hebrew Scriptures are “Truth eternal” or they are not, perhaps just the ranting and ravings of crazy men in the deserts of the Middle East, full of legend and falsehoods. If true, then should not they be accepted as the Word of God? If false, then go on your way, and live in peace with your decision.

Where do you, dear reader, stand? It is an easy choice for me; I am all in for this God of the Scriptures. I will admit my bias upfront. The honest truth is, you have to suspend a critical mind, you have to shut down an intellectual pursuit of “Is it real or is it false?” and replace it with a blind, from-the-gut faith. One has to believe without sight, without absolute proof that God exists in order for God to become real to one’s self; He only shows up to those who abandon their disbelief and their “inquiring minds” for the existential reality of the Super-natural; take it on faith or go home.

Doesn’t one find it odd that all the ills of the world, the wars, the moral decays, the poverty, the greed, the ambitions, the decline of nations and civilizations all flow from whether or not a collection of writings by men some 3500 to 4000 years ago are actually the inspired Word of God or not? That from these words sprang a nation that continues to this day to be the lightning rod of not only world opinion, but also undying love or unquenchable hate. A relatively small group of people (Hebrews who identify themselves as Jews) are on one hand the focus of a world gone mad, one that sees “Jews” under every rock, behind every ill, in control of all things, a force that has to be annihilated. On the other hand, they are the epicenter for the climatic and dramatic end of all things when their God [and according to my bias – The ONLY God] will return and recompense all their enemies for the evil that they have wrought upon them over the centuries, with a mighty army led by God’s own Son, slain before the foundation of the world in order that He might save it. Folks, you cannot make these things up. This is either Truth or it is not. Your take, your answer to this is the reality that you may live in, but it is not reality.

So, what is? Well, from the last couple of paragraphs, one thing is certain. It all revolves around a collection of books called the Hebrew Scriptures; thus, by deduction one can say this: the basics of life are in the Hebrew. For me, I can see no other conclusion one can come to. The sum of all things revolves around not only the Hebrew language, but the Hebrew people. You can draw lines around the ancient civilizations, the Egyptians, the Chinese, or pick one of your own; all of them have either disappeared or have evolved, yet only one civilization has stood despite every effort by countless others to wipe it out: the Jewish people. Their book of Scriptures (called the Tanakh), the TORAH rolls of parchment, their way of life, their identities; all of these have faced persecution and trials that no other civilization that came under similar circumstances survived and despite all the trials, the Jews endure. Their books endure. The TORAH endures. They endure. There is a reality here that we causally overlook. There is more to this story than meets the eye; the eternal dominates their history, and it bears a closer look from those of us outside of it, for it might just figure into our own survival as well.

This is the beginning point of understanding reality, the true reality. This is the reality that the heavens shout out in the splendor and the majesty of creation. This is the reality that only intelligent design can explain. This is the reality that is a paradox; that all of history, the post that all of mankind’s dirty laundry hangs on, all his achievements and accomplishments, revolve around the Ten D’varim, ten words spoken to an ancient group of people from the twelve tribes of Israel and the multitude of strangers who left Egypt with them. The cure for a sick world is found in these words, in this, the only reality that matters.

They point to an answer…”[xix]
Considering this, look again at honor:
“…Exo 20:12
[The Hebrew Letter”hey” ה ] "Honor your father and mother, so that you may live long in the land which Adonai your God is giving you...

The original pictograph symbolized a man standing with his arms raised out. In later periods it would come to represent the “hey” or symbolize an open window. It also can mean “breath” or “sigh” as if one has seen something spectacular. Either way its meaning was clear: it meant “to behold” or “what is revealed”. “This letter is commonly used as a prefix to words to mean “the” as in “ha’arets” meaning “the land”. The use of this prefix is to reveal something of importance within the sentence.” [3]

Here in Exodus 20:12 we see the first commandment given by Yahveh that carries with it a promise. This verse carries such an important promise it is repeated throughout Scripture many times:
“Lev 19:3
‘Every one of you shall reverence his mother and his father, and you shall keep My sabbaths; I am the LORD your God.
Mt 15:4
Mk 7:10
Lk 18:20
Eph 6:2
HONOR YOUR FATHER AND MOTHER (which is the first commandment with a promise),

Lev 19:3; Dt 5:16, 33, 6:2, 11:8, 9, 27:16; Je 35:18, 19; Mt 15:4, 19:19; Mk 7:10, 10:19; Lk 18:20, Eph 6:2,3” [xxi]
Let us recap briefly what we learned from Reality Number Three,

“…You are not to use lightly the name of Adonai your God…”:
“…When we take His name in vain, surely it only means misusing it right? O no, my brethren; it is the act of us treating God’s name as if it carries no weight in this world. It is the act of us showing Him contempt, of treating His Holy and Righteous Name as if it was a common thing. We Call Him God, we call Him Lord, yet these are titles; we use the Name of His only Begotten Son as a pejorative, we use it almost as a swear word, derogatory and depreciative to the point of blasphemy. To His title that designates Him as the Supreme Monarch of the Universe we tack on the “D” word and string His name with many other invectives. We denigrate this Most High God in our words and deeds – and wonder why only trouble comes our way…” [xxii]
Notice the highlighted portion. Using God’s name in vain is treating it as it carries no weight. Let us examine that weight now – it can be found in one word: כָּבֵד (kā·ḇēḏ): honor.
Honor is seldom taught or understood in our culture today. Ironically, it is the very solution to some of our greatest hurts and needs. God has said that if children learn to give honor to their parents, their life will be good (the same root word is used when God created and said or saw it was "good"). In Hebrew this is a powerful concept.
The root of this word as stated in the TWOT [[xxiii] “…with its derivatives occurs 376 times in the Hebrew Bible. It is especially prominent in Ps (sixty-four occurrences) and Isa (sixty-three), as well as Ex (thirty-three), Ezk (twenty-five) and prov (twenty-four). Of the total number of occurrences, 114 are verbal. The root is a common Semitic one, occurring in all except Aramaic where yāqār seems to take its place. The basic meaning is “to be heavy, weighty,” a meaning which is only rarely used literally, the figurative (e.g. “heavy with sin”) being more common. From this figurative usage it is an easy step to the concept of a “weighty” person in society, someone who is honorable, impressive, worthy of respect…” [xxiv]
The Hebrew word for honor " kā·ḇēḏ ", literally means heavy. To the modern reader this might not make sense, until we realize that in the ancient times, the Jews bought and sold by weight. Even their money, the shekel, was based on weight. How does this apply to us today? We live in a world where relationships are often based on feelings. When we say that we love someone, we are usually talking about a feeling.
But the Biblical concept of love is based on the value of the object of our love.
The feeling may follow the value, but honor is much more than a feeling.
Value changes your actions.
How does value change our actions? Immense value changes everything. This is a basic precept of God's Kingdom. The Bible says in Matthew 13:44 - 46 that...
Matthew 13:44-46 (NASB95)
44 “The kingdom of heaven is like a treasure hidden in the field, which a man found and hid again; and from joy over it he goes and sells all that he has and buys that field. 45 “Again, the kingdom of heaven is like a merchant seeking fine pearls, 46 and upon finding one pearl of great value, he went and sold all that he had and bought it. [xxv]
Honor changes you. Honor transforms lives and relationships, not to mention cultures and communities. This concept of honor that can transform lives can be seen in the word pictographs of the Ancient Hebrew. In modern Hebrew honor is written as כָבֵד; from right to left the kaf or kaph, beyt, dalet.
Each letter represents something:
  • The kaf (or kaph): The Ancient form of this letter is the open palm of a hand. The meanings of this letter are bend and curve from the shape of the palm as well as to tame or subdue as one who has been bent to another's will. [xxvi]
  • The beyt (or bet): The pictograph is chosen as it best represents the nomadic tents of the Hebrews… The meanings of this letter are house, tent, family as well as in, with, inside or within as the family resides within the house or tent.[xxvii]
  • The dalet: The basic meaning of the letter is “door” but has several other meanings associated with it. It can mean “a back and forth movement” as one goes back and forth through the tent through the door. It can mean “dangle” as the tent door dangled down from a roof pole of the tent. It can also mean weak or poor as one who dangles the head down.[xxviii]
What we see in the interpretation is this: the picture for honor is:
"the hand opens the inside door"
The inside door is the door of our heart. Honor is concrete and abstract at the same time. Concrete because of the actions we can perceive and measure that show value is being attached to ourselves. Abstract because it takes our mind and heart to process this worth that is being assigned. If you have ever been treated with honor, then you have experienced the weight, the heaviness of that honor, even if it but for a fleeting moment. The Hebrew word picture for honor agrees with the Scriptures about the impact this value brings to our life. When we are valued, we open our heart and our soul…” [xxix]
Now it is not because I have run out of things to say or write that I repeat these things: some truths are so important they need repeating. Yeshua’s citing of the last five realities hinges upon the understanding of the first four which leads to the Fifth Commandment. Why did he not mention the first five then? Have you pondered the magnitude of His response – that just maybe, God places a high value on how we treat one another? It is understood that we must love God – but is a man pious and righteous before God if he has no regard for his fellow human beings? Can you serve God with all your heart and despise your brethren? Can we lift our hands in praise to God and lift our fists in anger at our neighbor? The Kingdom of God is not just about loving God but depends upon loving our brothers and sisters also – of hurting when the lost hurt, of weeping for the injustice we see. The list goes on and on…
Brethren, this study is too important to rush… we are at length again, so we will pick this up in our next post. But consider your words, consider your actions: Who can be saved? What value do you place upon one another? These are important points to consider, so till next time.
…May YHVH Elohim richly bless you my beloved…
[i]Authors note: Use of information from Jewish-themed websites should not be construed as these sites endorsing or confirming any thesis introduced by the author of this epistle. I present the information from their respective sites for instructional purposes only and/or to aid in the readers understanding of the subjects discussed.
[ii] The Holy Bible : King James Version. 1995 (electronic ed. of the 1769 edition of the 1611 Authorized Version.). Bellingham WA: Logos Research Systems, Inc.
[iii] New American Standard Bible: 1995 update. (1995). (Mk 10:28–31). LaHabra, CA: The Lockman Foundation.
[1] Muse : to become absorbed in thought. especially : to turn something over in the mind meditatively and often inconclusively..
[2] The Holy Bible : King James Version. 1995 (electronic ed. of the 1769 edition of the 1611 Authorized .
[v] From the article on the Sh’ma at .
[vi] The Holy Bible : King James Version. 1995 (electronic ed. of the 1769 edition of the 1611 Authorized Version.). Bellingham WA: Logos Research Systems, Inc.
[vii] Charles Van der Pool. APOSTOLIC BIBLE© POLYGLOT. First Edition. The Apostolic Press, 2006. Text from the electronic version, theWORD software ©2003-2012 by Costas Stergiou, version
[viii]Zodhiates, S. (2000, c1992, c1993). The complete word study dictionary : New Testament (electronic ed.) (G4982). Chattanooga, TN: AMG Publishers.
[ix]Zodhiates, S. (2000, c1992, c1993). The complete word study dictionary : New Testament (electronic ed.) (G4982). Chattanooga, TN: AMG Publishers.
[x]Zodhiates, S. (2000, c1992, c1993). The complete word study dictionary : New Testament (electronic ed.) (G4982). Chattanooga, TN: AMG Publishers.
[xii] The Holy Bible: English Standard Version. 2001. Wheaton: Standard Bible Society.
[xiii] New American Standard Bible : 1995 update. 1995. LaHabra, CA: The Lockman Foundation.
[xiv] The Holy Bible : Holman Christian standard version. 2009. Nashville: Holman Bible Publishers.
[xv] Esposito, John L. (2000-04-06). The Oxford History of Islam. Oxford University Press. pp. 76–77.
[xvi] Al Faruqi; Lois Ibsen (1987). "The Cantillation of the Qur'an".Asian Music (Autumn – Winter 1987): 3–4.
[xviii] This is not to denigrate the Qur'an; even their scholars will admit that their holy book uses “…Adam, Noah, Abraham, Ismail, Isaac, Jacob, Joseph, Moses, Aaron, Lot, David, Solomon, Elias, Elisha, Hood, Thul-Kifi, Enoch, Jonah, Job Shu’aib, Saalih, Ezra, Zachariyyah, John, Jesus..” as sources [see, pg 2].
[xix] From the epistle “…Trayvon, George and the Ten Realities… Part One…” by David Robinson. See at :
[3] Jeff A Benner, Ancient Hebrew Lexicon of the Bible, Hebrew Letters, Words and Roots Defined Within Their Ancient Cultural Context, ©2005 Jeff A. Benner, electronic edition, theWord, © 2003-2012 - Costas Stergiou Version
[xxi] From Passage Guide, Ex 20:12, Logos Bible Software 5.1 SR-1 (51.0.0950) Copyright ©2000-2012 Logos Bible Software
[xxii] From the epistle “…Trayvon, George and the Ten Realities… Part One…” by David Robinson. See at :
[xxiii] Theological Wordbook of the Old Testament
[xxiv] Theological Wordbook of the Old Testament R. Laird Harris, Gleason L. Archer, Jr., Bruce K. Waltke; MOODY PUBLISHERS CHICAGO © 1980 by The Moody Bible Institute of Chicago. Electronic Module by Costas Stergiou ( for the Word Software. All rights reserved. No part of this book may be reproduced in any form without permission in writing from the publisher, except in the case of brief quotations embodied in critical articles or reviews.
[xxv] New American Standard Bible : 1995 Update. LaHabra, CA: The Lockman Foundation, 1995.
[xxvi] Jeff A Benner, Ancient Hebrew Lexicon of the Bible, Hebrew Letters, Words and Roots Defined Within Their Ancient Cultural Context, ©2005 Jeff A. Benner, electronic edition, theWord, © 2003-2012 - Costas Stergiou Version
[xxvii] Ibid…
[xxviii] Ibid…
[xxix] From the epistle “…Trayvon, George and the Ten Realities… Part Two…” by David Robinson. See at :

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