Tagged: Hebrew

July 9, 2008

Sound reasons to trust the Scriptures (part 3)

This is the third in a nine-part series of articles offering sound reasons to believe the Bible is the Word of God.

In Systematic Theology (Vol. 1), Dr. Norman Geisler presents many lines of evidence supporting claims for the Bible as the Word of God. In unique fashion, he labels each line of evidence with a word beginning with the letter “S,” making his arguments relatively easy to follow and remember. These articles borrow his headings and then incorporate some of Geisler’s research with other sources, which are cited.

Reason 3: The testimony of the scribes

The 40 men who penned the scriptures over a period of 1,500 years insisted that their message came from God. Many were persecuted and even killed for their faith. Of the 11 faithful apostles plus Paul, only John escaped a martyr’s death, although he was boiled in oil and banished to Patmos; even at that, he continued to boldly proclaim divine truth.
The authors of the Bible claimed to be under the direction of the Holy Spirit (2 Sam. 23:2; 2 Tim. 3:16-17; 2 Peter 1:21).
The prophets ascribed their message to God. Phrases such as “Thus saith the Lord,” “God said,” and “the Word of the Lord came to me” are found hundreds of times in the Bible.
The prophets were convinced they were speaking and writing God’s Word. Near the end of the Old Testament, Zechariah mentioned “the law (and) the words that the Lord Almighty had sent by His Spirit through the earlier prophets” (Zech. 7:12). Peter wrote in 2 Peter 1:21 that “prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit.” Many of the prophets suffered and died for their belief that they were speaking God’s Word (Matt. 23:34-35).
Writing about the Old Testament, Paul declared that “All Scripture is God-breathed …” (2 Tim. 3:16-17). New Testament writers like Peter referred to the writings of Paul as “Scriptures” (2 Peter 3:16). And the author of Hebrews ranked the New Testament with the Old Testament (Heb. 1:1-2; 2:3).
Non-Christian ancient writings attest to the truthfulness of the eyewitness accounts of Christ. Ancient history dealt almost exclusively with political or military rulers, or with religious and philosophical leaders of established and respected religions. Since Jesus fits none of these categories, we would expect to see very little about Him in non-Christian writings. Yet the Jewish historian Josephus, in his Jewish Antiquities, written in the last third of the first century, corroborates the claims of the New Testament writers that Jesus was more than a man, was the Messiah, and rose from the dead on the third day (18:63-64, quoted in “The Historical Reliability of the New Testament,” Craig L. Blomberg, Reasonable Faith: Christian Truth and Apologetics, p. 215).

Next — Reason 4: The testimony of the supernatural

June 30, 2008

The birthday of the church: Jesus in the Feast of Pentecost (Part 1)

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Three Scripture passages outline the biblical observance of Pentecost, or Shavuot. Lev. 23:15-22 and Num. 28:26-31 describe the Temple offerings, and Deut. 16:9-12 outlines the requirements for individual worshipers.

Like the feasts of Unleavened Bread and Tabernacles, Shavuot was one of three “solemn feasts” decreed by the Lord (Ex. 23:14-17; Deut. 16:16; 2 Chron. 8:13). All Israelite men were obligated to present themselves at the Temple. The Temple services for Shavuot closely resembled those of the Feast of Firstfruits, since both holy days were observed with firstfruit offerings. However, the offering for Shavuot was different. It consisted of two long loaves of wheat bread with leaven in them, as the Lord commanded: “Bring two loaves of bread from your settlements as a presentation offering, each of them made from four quarts of fine flour, baked with yeast, as firstfruits to the Lord” (Lev. 23:17).

The loaves of bread were not burned because God had forbidden leaven on the altar (Lev. 2:11). Instead, these loaves with yeast in them, along with two lambs, formed the wave offering for Shavuot. The priest waved them in front of the altar forwards and backwards, and then up and down. After that, they were set aside “for the priest” (Lev. 23:20) and became the festive meal the priests ate later that day in the Temple.

Acts 2 records the fulfillment of Shavuot as the promised Holy Spirit descends, indwells believers and ushers in the church age.

Click here for more details.

June 27, 2008

Jesus in the Feasts of Israel: Pentecost (Shavuot)

This is the fourth in a series of articles on Jesus in the feasts of Israel.

Name	Scriptures	Time / Date	Purpose	Fulfillment
Pentecost	Lev. 23:15-22; Num. 28:26-31; Deut. 16:9-12	50 days after Firstfruits (May/June)	To dedicate the firstfruits of the wheat harvest	The outpouring of the Holy Spirit (Acts 2)

Background

Scripture uses three names to identify the feast many Christians today know as Pentecost (Shavuot in Hebrew):

Hag Hashavuot, meaning “the Feast of Weeks” (Ex. 34:22; Deut. 16:10; 2 Chron. 8:13). It’s called the Feast of Weeks because seven weeks were counted from the Feast of Firstfruits until this feast.
Yom Habikkurim, or “the Day of Firstfruits” (Num. 28:26). This is the day in which the firstfruit offerings of the summer wheat crop were brought to the Temple. This day marked the beginning of the summer wheat harvest, while the Feast of Firstfruits marked the beginning of the spring barley harvest.
Hag Hakatzir, or “the Feast of Harvest” (Ex. 23:16). This feast marked the beginning of the summer harvest season.

In the Greek language, Shavuot was known as Pentecost, meaning “fiftieth,” since it was celebrated 50 days after the Feast of Firstfruits.

The Biblical Observance

Three Scripture passages outline the biblical observance of Shavuot. Lev. 23:15-22 and Num. 28:26-31 describe the Temple offerings, and Deut. 16:9-12 outlines the requirements for individual worshipers.

The Modern Observance

After Roman troops destroyed the Jewish Temple in 70 A.D., many of the feasts changed, since the Temple had been the focal point of the spring and fall festivals. In 140 A.D., the Sanhedrin decided to change the emphasis of Shavuot away from agriculture and onto the giving of the law to Moses on Mt. Sinai. Although the Bible does not associate Shavuot with Sinai, the giving of the law occurred in the third month (Ex. 19:1), so there was some justification for the decision. Shavuot became known as Zeman Mattan Toreatenu, “the Time of the Giving of Our Law.”

Today, it is customary to decorate synagogues with flowers and greenery for Shavuot. This reminds Jews that Firstfruits is a harvest festival and, according to tradition, Mt. Sinai once was covered with grass and trees. Key Scriptures are from Ezekiel 1:1-28 and 3:12; and Habakkuk 2:20-3:19. These passages describe the brightness of God’s glory. After Shavuot was refocused on the giving of the law, Exodus 19-20 and the Book of Ruth were added to the festival’s readings. In addition, many synagogues hold Shavuot confirmation services for teenagers to celebrate completion of their childhood studies and their commitment to observe the Mosaic Law.

Dairy foods are traditional Shavuot fare. This is because, the rabbis say, the law is like milk and honey to the soul. Among the dishes are cheesecakes, cheese blintzes, and cheese kreplach. The blintzes are cheese rolled into pancakes the fried in a skillet. The kreplach are dough pockets stuffed with cheese. It is also customary to bake two loaves of hallah bread. They represent the two loaves of bread offered in the Temple and the two tablets received on Mt. Sinai.

It’s also customary for observant Jews to stay up all night studying and discussing the Torah. They study the opening and closing verses of each Sabbath reading, the opening and closing verses of each book of the Bible, and the entire book of Ruth, with breaks throughout the night for coffee and cheesecake.

The Fulfillment

Acts 2 records the fulfillment of Shavuot as the promised Holy Spirit descends, indwells believers and ushers in the church age. Key points to remember are:

Jesus promised the Holy Spirit would come and live in believers’ hearts (John 14:16, 26; 15:26; 16:7), and He said it would happen soon after His ascension (Acts 1:4-5).
The Spirit came on the Day of Pentecost as Jews from all over the world gathered in Israel (Acts 2:5). They heard the sound of a rushing, mighty wind and came together to investigate it (Acts 2:6). In this way, God began to use believers, indwelled by the Holy Spirit, to be His witnesses, beginning in Jerusalem (Acts 1:8). The 3,000 saved on the Day of Pentecost were Jews.
While unleavened bread symbolizes Jesus’ sinless humanity (Luke 22:19), the two loaves used at Shavuot / Pentecost contain yeast and symbolize that the Body of Christ (the church) would be made up of sinners.
The two loaves used at Shavuot also symbolize Jews and Gentiles, demonstrating the fulfillment of God’s covenant with Abraham to bless all the nations through him (Gen. 12:3; see Gal. 3:26-28).
Just as faithful Jews brought the firstfruits of their wheat harvest to the Temple on Shavuot, so the 3,000 Jewish believers on the Day of Pentecost were the firstfruits of the church.
One of Jesus’ parables about the kingdom of heaven refers to wheat and tares – a message that the true church, like wheat, would exist along with false professors of the faith, like tares, until Christ returns and separates them (Matt. 13:24-30; 34-43).

Next: The Feast of Trumpets

June 21, 2008

How do I know the Bible is true? Download free study

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Christians believe in the reliability and authority of the scriptures. That is, we trust the Bible to be the inerrant, infallible, and inspired Word of God and the authoritative source of all we believe and practice. By inerrant, we mean the original autographs are without error because they come from God (2 Peter 1:20-21). By infallible, we mean the Bible is incapable of error because God, as its author, does not lie or make mistakes (Num. 23:19). By inspired, we mean the Bible is “God breathed” (2 Tim. 3:16) And by authoritative, we mean that the Bible, as God’s Word, is His written revelation to us and must therefore guide our thoughts, words and deeds (Heb. 4:12).

But many people do not share such a high view of scripture. In fact, some raise serious objections to claims about the Bible’s truthfulness and reliability. While there are many objections, eight of the more common objections include:

No one really knows what Bible says because the original manuscripts are lost.
The Bible has been copied so many times, with so many variations, there’s no way to know what was originally scripted.
The books of the Bible were chosen arbitrarily by councils of men in highly political processes. As a result, they left out some very good books – perhaps some equally inspired writings.
It’s silly to assume that one book – the Bible – contains all of God’s truth and that other great writings, from the Vedas to the Book of Mormon, do not come from God.
The Bible is full of contradictions.
The Bible can’t be true because it depicts a different God in the Old and New Testaments.
There are so many translations of the Bible today, it’s impossible to know which translation is the right one.
There are so many Christian denominations today, it’s clear that Christians can’t agree on what the Bible teaches.

Responding to these objections is a daunting task – in part because critics raise some valid points. For example, it’s true that we do not have the “autographs,” or the original documents. At the same time, the Bible soars above other ancient documents in many convincing ways, providing evidence of reliability and consistency that gives Christians good reasons to trust it as the Word of God. Our faith is not, as some critics say, “blind faith,” but reasonable faith based on the evidence.

Every Christian should be confident the Bible is true because there are good answers to the skeptics’ objections.

Click here to read the responses.

June 10, 2008

How do I know the Bible is true? (Part 7)

This is the seventh in an eight-part series adressing skeptics’ claims against the Bible. Click on the “Bible” link under “Topics” to the right to read parts 1-6.

Objection 7: There are so many translations of the Bible today, it’s impossible to know which translation is the right one.

Keep in mind that the autographs, or original documents, of scripture are inerrant – not the subsequent copies and translations. Even though there are dozens of English translations that differ from one another, we have a high degree of confidence that the source documents from which these versions came are accurate representations of the autographs.

Andreas J. Kostenberger writes: “[T]he task of translating the Bible from its source languages (Hebrew, Aramaic, and Greek) into a receptor language such as English involves many issues related to the nature of language and communication. Some translators maintain that accurate translation requires a word-for-word approach, called formal equivalence. The King James Version and New American Standard Bible, for example, employ formal equivalence. Other translators, however, contend that a one-to-one correlation between two languages actually distorts meaning. So they employ a phrase-for-phrase approach, known as dynamic or functional equivalence. The New International Version and New Revised Standard Version are among the translations employing this method. The goal, of course, “is the production of an English version that is an accurate rendering of the text written in such a way that Bible retains its literary beauty, theological grandeur, and, most importantly, its message” (“Is the Bible Today What Was Originally Written?” by Andreas J. Kostenberger, found in www.4truth.net).

Next — Objection 8: There are so many Christian denominations today, it’s clear that Christians can’t agree on what the Bible teaches.