WikiChristian - User contributions [en]

User talk:Mustaphile http://www.givemepink.com

2006-05-21T22:49:53Z

ASDamick from OrthodoxWiki:

[[Image:Bukkake.jpg]]

John 3:16

2006-05-20T00:52:01Z

ASDamick from OrthodoxWiki: John 3:16 moved to John 3:16 FROM ORTHODOXWIKI

This passage from the Bible sums up Christianity. The words are

:''For God so loved the world, that he gave his only begotten Son, that whoever believes in him should not perish, but have everlasting life.''

----

'''Overviews'''
* [[John 3:16 (overview)]]
* [[John 3:16 (wikipedia)]]

'''Articles and opinions'''
* [[Comments about John 3:16]]

'''Translations of John 3:16'''
* [[Comparing John 3:16 in different translations of the Bible in English]]

'''External links'''
* [http://www.rvralumni.com/tmajor/index.php?title=John_3:16 Wikible:John 3:16]

----

Return to [[John]] contents page

Good Friday

2006-05-20T00:51:34Z

ASDamick from OrthodoxWiki: Good Friday moved to Good Friday FROM ORTHODOXWIKI

[[The Crucifixion of Jesus Christ (quotes)]]

----

Go to [[Easter]] contents page

Zacharias

2006-05-20T00:51:10Z

ASDamick from OrthodoxWiki: Zacharias moved to Zacharias FROM ORTHODOXWIKI

Zacharias - (1.) A priest of the course of Abia, the eighth of the twenty-four courses into which the priests had been originally divided by David (1 Chr. 23:1-19). Only four of these courses or "families" of the priests returned from the Exile (Ezra 2:36-39); but they were then re-distributed under the old designations. The priests served at the temple twice each year, and only for a week each time. Zacharias's time had come for this service. During this period his home would be one of the chambers set apart for the priests on the sides of the temple ground. The offering of incense was one of the most solemn parts of the daily worship of the temple, and lots were drawn each day to determine who should have this great honour, an honour which no priest could enjoy more than once during his lifetime. While Zacharias ministered at the golden altar of incense in the holy place, it was announced to him by the angel Gabriel that his wife Elisabeth, who was also of a priestly family, now stricken in years, would give birth to a son who was to be called John, and that he would be the forerunner of the long-expected Messiah (Luke 1:12-17). As a punishment for his refusing to believe this message, he was struck dumb and "not able to speak until the day that these things should be performed" (20). Nine months passed away, and Elisabeth's child was born, and when in answer to their inquiry Zacharias wrote on a "writing tablet," "His name is John," his mouth was opened, and he praised God (60-79). The child (John the Baptist), thus "born out of due time," "waxed strong in spirit" (1:80). (2.) The "son of Barachias," mentioned as having been slain between the temple and the altar (Matt. 23:35; Luke 11:51). "Barachias" here may be another name for Jehoiada, as some think.

{{fbd}}

Aaron

2006-05-20T00:50:39Z

ASDamick from OrthodoxWiki: Aaron moved to Aaron FROM ORTHODOXWIKI

{{stub}}

'''Overviews'''
* [[Bible Dictionary: Aaron]]

'''Bible references'''
* [[KJV Concordance: Aaron]]

Protestant churches

2006-05-20T00:50:14Z

ASDamick from OrthodoxWiki: Protestant churches moved to Protestant churches FROM ORTHODOXWIKI

''In brief,'' Protestantism is a movement within Christianity, representing a split from the Roman Catholic Church that occurred during the sixteenth century in Europe — a period known as the Protestant Reformation. The Protestant churches form one of the three major branches of Christianity (along with Roman Catholicism and Eastern Orthodoxy). Some of the main Protestant church denominations include the Lutheran, Anglican and Baptist churches.

----

'''Overviews'''
* [[Overview of Protestantism]]
* [[Protestantism (wikipedia)]]

'''Protestant denominations'''
* [[Lutheran church]]
* [[Anabaptist and related churches]]
* [[Anglican church]]
* [[Baptist church]]
* [[Methodist church]]
* [[Presbyterian churches]]
* [[Reformed churches]]
* [[Salvation Army]]
* [[Seventh-day Adventist]]
* [[United churches]]
* ''[[Non-denominational churches]]''
* [[Other Protestant churches]]
** [[Uniting Church of Australia]]

'''History and explanations'''
* [[The Reformation]]
* [[List of Protestant Churches today]]
* [[Miscellaneous Protestant movements]]
** [[Puritan]] movement

'''Doctrine'''
* [[An overview of Protestant doctrine]]

'''Articles / opinions'''
* [[Comments on the Protestant churches]]

'''Quotes'''
* [[Quotes about the Protestant churches]]

'''Travel'''
* [[Stories of travels to Wittenberg]]

'''Miscellaneous'''
* [[Topical issues in the Protestant churches]]

'''See also'''
* [[The Reformation]]

----

Return to [[Denominations]] contents page

Jody McBrayer

2006-05-20T00:49:59Z

ASDamick from OrthodoxWiki: Jody McBrayer moved to Jody McBrayer FROM ORTHODOXWIKI

[[About Jody McBrayer]]

----

'''Songs by Jody McBrayer'''

[[To ever live without you]]

{{songwriters}}

Nicene Creed

2006-05-20T00:49:26Z

ASDamick from OrthodoxWiki: Nicene Creed moved to Nicene Creed FROM ORTHODOXWIKI

''In brief'': The Nicene Creed is a Christian statement of faith accepted by the major Christian denominations. It gets its name from the First Council of Nicaea in 325 at which it was adopted. It was later revised in 381. There have been many further creeds, in reaction to further perceived heresy, but this one, as revised in 381 was the very last time both Catholic and Orthodox communions could bring themselves to agree upon a creed.

----

'''Overview / explanations'''
* [[About the Nicene Creed]]
* [[Nicene Creed (wikipedia)]]
* [[Arianism|What is Arianism?]]

'''Words to the Nicene Creed'''
* [[Words to the Nicene Creed (English)|English]]
* [[Words to the Nicene Creed (original Greek)|Greek]]
* [[Words to the Nicene Creed (Latin version)|Latin]]

'''Articles / opinions'''
* [[Comments about the Nicene Creed]]

'''Quotes'''
* [[Quotes about the Nicene Creed]]

'''See also'''
* [[Filioque clause]]
* [[The Great Schism]]

----

Return to [[Creeds and catechisms]] contents page

{{topics}}

Genesis

2006-05-20T00:49:19Z

ASDamick from OrthodoxWiki: Genesis moved to Genesis FROM ORTHODOXWIKI

''In brief'': Genesis is the first book of the Bible. It is a book of beginnings - the beginning of the universe and how people spoiled it, and the beginning of God's plan to restore it through the beginning of a nation. It tells us about God, who was before time, and is the creator of everything there is. Genesis tells us that God created Adam and Eve in his image, but that they spoiled this creation, by wilful disobedience, bringing death to mankind. The book tells the stories of early humans including Noah and the Flood and Abraham and his descendents.

----

'''Overviews'''
* [[An introduction to Genesis]]
* [[Bible Dictionary: Genesis]]
* [[Book of Genesis (Catholic Encyclopedia)]]
* [[Genesis (wikible)]]

'''Different translations of Genesis'''
* [[Bible, English, King James, Genesis]]
* [[Bible, English, World English, Genesis]]
* [[Bible, English, American Standard Version, Genesis]]

'''Studies in Genesis'''
* [[Studies of people or stories in Genesis]]
* [[Apologetics: Genesis]]
* [[Mathew Henry Commentary on the Whole Bible: Genesis]]
* [[Genesis 1]]
** [[Genesis 1 (J6Dpedia)]]

'''Articles / opinions'''
* [[Comments about Genesis]]

'''Quotes'''
* [[Famous quotes about Genesis]]

'''See also'''
* [[Creation]]
* [[Books of the Law: Genesis, Exodus, Leviticus, Numbers, Deuteronomy]]

----

Return to [[Bible]] contents page

Reuben Morgan

2006-05-20T00:48:48Z

ASDamick from OrthodoxWiki: Reuben Morgan moved to Reuben Morgan FROM ORTHODOXWIKI

[[About Reuben Morgan]]

----

'''Songs by Reuben Morgan'''

[[This is my desire]]

Churches in Victoria

2006-05-20T00:48:33Z

ASDamick from OrthodoxWiki: Churches in Victoria moved to Churches in Victoria FROM ORTHODOXWIKI

[[CityLife Church (Victoria, Australia)|CityLife Church]]
* External link - [http://www.wcf.org.au CityLife Church (formerly Waverly Christian Fellowship)]

[[FGAM (Victoria, Australia|Full Gospel Assembly Melbourne]]
* External link - [http://www.fgam.org.au Full Gospel Assembly Melbourne (FGAM)]

----

Go to [[Churches in Australia]]

{{church}}

Abel

2006-05-20T00:48:15Z

ASDamick from OrthodoxWiki: Abel moved to Abel FROM ORTHODOXWIKI

'''Overviews'''
* [[Bible Dictionary: Abel]]

'''References'''
* [[KJV Concordance: Abel]]

Bible Versions

2006-05-20T00:48:08Z

ASDamick from OrthodoxWiki: Bible Versions moved to Bible Versions FROM ORTHODOXWIKI

''In brief'': The Bible has been translated into English many times. One of the early, well known translations was the King James Version. Popular recent translations include the New International Version.

----

'''English versions of the Bible'''
* [[The American Standard Version|American Standard Version]]
* [[English Standard Version]]
* [[King James Version]]
* [[Updated King James Version]]
* [[New American Bible]]
* [[New American Standard Version]]
* [[New English Translation]](NET BIBLE)
* [[New International Version]]
* [[New King James Version]]
* [[New Living Translation]]
* [[New Revised Standard Version]]
* [[Revised Standard Version]]
* [[Translation Projects:Urban Slang Version (2005 edition)|Urban Slang Version]]
* [[The World English Bible|World English Bible]]
* [[Wycliffe New Testament]]
* [[Young's Literal Translation]]

'''See also'''
'''Overviews of English translations of the Bible'''
* [[An overview of English translations of the Bible]]
* [[Non-English Translations of the Bible]]
* [[The formation and translations of the Bible]]

'''External links'''
*[http://www.bible.org/netbible/ NET Bible]
*[http://www.nccbuscc.org/nab/bible/index.htm New American Bible (Catholic)]
*[http://bible.gospelcom.net/bible?version=NASB&passage=all New American Standard Version]
*[http://www.bible.org/netbible/index.htm New English Translation]
*[http://bible.gospelcom.net/bible?version=NIV&passage=all New International Version]
*[http://bible.gospelcom.net/cgi-bin/bible?language=english&passage=Genesis+1%3A1&version=NKJV New King James Version]
*[http://bible.gospelcom.net/bible?version=NLT&passage=all&language=english New Living Translation]
*[http://www.devotions.net/bible/00bible.htm New Revised Standard Version]
*[http://www.bibleontheweb.com/Bible.asp Revised Standard Version]
*[http://hole-in-one-golftours.com/bibledatabase/online/ylt/ Young's Literal Translation]
*[http://www.ebible.org/bible/hnv/ World English Bible (Hebrew Names Version)]
*[http://www.bibledbdata.org/onlinebibles/wycliffe_nt/ Wycliffe New Testament]

----

[[Bible]] contents page

Absalom

2006-05-20T00:47:58Z

ASDamick from OrthodoxWiki: Absalom moved to Absalom FROM ORTHODOXWIKI

Absalom - father of peace; i.e., "peaceful" David's son by Maacah (2 Sam. 3:3; comp. 1 Kings 1:6). He was noted for his personal beauty and for the extra-ordinary profusion of the hair of his head (2 Sam. 14:25,26). The first public act of his life was the blood-revenge he executed against Amnon, David's eldest son, who had basely wronged Absalom's sister Tamar. This revenge was executed at the time of the festivities connected with a great sheep-shearing at Baal-hazor. David's other sons fled from the place in horror, and brought the tidings of the death of Amnon to Jerusalem. Alarmed for the consequences of the act, Absalom fled to his grandfather at Geshur, and there abode for three years (2 Sam. 3:3; 13:23-38).

David mourned his absent son, now branded with the guilt of fratricide. As the result of a stratagem carried out by a woman of Tekoah, Joab received David's sanction to invite Absalom back to Jerusalem. He returned accordingly, but two years elapsed before his father admitted him into his presence (2 Sam. 14:28). Absalom was now probably the oldest surviving son of David, and as he was of royal descent by his mother as well as by his father, he began to aspire to the throne. His pretensions were favoured by the people. By many arts he gained their affection; and after his return from Geshur (2 Sam. 15:7; marg., R.V.) he went up to Hebron, the old capital of Judah, along with a great body of the people, and there proclaimed himself king. The revolt was so successful that David found it necessary to quit Jerusalem and flee to Mahanaim, beyond Jordan; where upon Absalom returned to Jerusalem and took possession of the throne without opposition. Ahithophel, who had been David's chief counsellor, deserted him and joined Absalom, whose chief counsellor he now became. Hushai also joined Absalom, but only for the purpose of trying to counteract the counsels of Ahithophel, and so to advantage David's cause. He was so far successful that by his advice, which was preferred to that of Ahithophel, Absalom delayed to march an army against his father, who thus gained time to prepare for the defence.

Absalom at length marched out against his father, whose army, under the command of Joab, he encountered on the borders of the forest of Ephraim. Twenty thousand of Absalom's army were slain in that fatal battle, and the rest fled. Absalom fled on a swift mule; but his long flowing hair, or more probably his head, was caught in the bough of an oak, and there he was left suspended till Joab came up and pierced him through with three darts. His body was then taken down and cast into a pit dug in the forest, and a heap of stones was raised over his grave. When the tidings of the result of that battle were brought to David, as he sat impatiently at the gate of Mahanaim, and he was told that Absalom had been slain, he gave way to the bitter lamentation: "O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!" (2 Sam. 18:33. Comp. Ex. 32:32; Rom. 9:3).

Absalom's three sons (2 Sam. 14:27; comp. 18:18) had all died before him, so that he left only a daughter, Tamar, who became the grandmother of Abijah.

{{fbd}}

Which Bible translation is best? (anon)

2006-05-20T00:47:29Z

ASDamick from OrthodoxWiki: Which Bible translation is best moved to Which Bible translation is best FROM ORTHODOXWIKI

The debate over which English translation of the [[Bible]] is better has raged for over a century. One Christian scholar of the 1980’s advertised his radio program with this phrase: “Today I will discuss and reveal the best version of the Bible.” So the question still remains, which English translation of the Bible is the best?

The [[King James Version]] has its poetic flow, and the [[New International Version]] its readability. The [[New American Standard Bible]] is often praised for the fact that it is, perhaps, the most literal of all the English translations. Still other translations are elevated for various reasons, and the new Christian, or the Christian who is searching for the best Bible, is left with many choices.

The problem of which English translation is the best has its direct roots in the debate over which [[Greek]] text should be followed. Those who support the [[Westcott-Hort]] text, and the Alexandrian family, quickly point out that their manuscripts predate those of the [[Textus Receptus]] and the Byzantine family. This brings into play the fact that d manuscript which is many copies removed from the original will normally contain more errors than one which is an immediate copy. Those who support the King James Version, quickly counter that the Textus Receptus was in circulation for a number of years, and therefore it was subject to more decay from handling, this needing more copying.

Debate among scholars continues to this day regarding which text is more accurate. Many scholars argue that we must come to a conclusion because there are differences in the text. However, many of those differences are minor and none of them influence any major doctrine that is not laid out plainly somewhere else in the scriptures. Even the differences themselves are usually minor, changing “our” to “your” as is the case in 2nd John 1:12. However this difference does not change any pillar of the Christian faith or doctrine. The message is still that joy would be made complete by John visiting them, whether it be their joy or His joy.

Many books have been written on the subject of what English translation is the best. Many books have been written on the different texts, such as the Majority text and the Westcott-Hort texts. Much time has been spent in debate among brothers and sisters in Christ regarding which Bible they should read. This debate has gone on for over one hundred years, and has caused much confusion and strife within the church. God clearly states that we are to be one body in Christ. Paul warns Timothy about men who have “unhealthy interest” (1 Timothy 6:4-5) in controversies over words that produce only strife.

That famous Christian scholar of the 1980’s, Woodrow Kroll, came on to his radio program and stated the following: “The best Bible is the one you read.” This is a very true statement. The best English translation of the Bible is the one that you read. Too much time has been spent arguing over which translation is better. It must remembered that even with this debate it has been reported for about 50 years that the Bible has been the largest seller of all books published in the history of the world. Although it is important to insure that no one adds to the Word of God, the differences between the English versions are minor and do not affect doctrine. So then, it must be reiterated that, as Dr. Woodrow Kroll said, the best English translation of the Bible is the one that you read, only by reading it will you ever understand it.

----

Go to [[The formation and translations of the Bible]] contents page

{{stub}}

Talk:Which Bible translation is best? (anon)

2006-05-20T00:47:29Z

ASDamick from OrthodoxWiki: Talk:Which Bible translation is best moved to Talk:Which Bible translation is best FROM ORTHODOXWIKI

This is just something I threw together. I'd love for others to improve it. [[User:Cpark|Cpark]] 17:30, 8 Feb 2005 (PST)

Text:God's Word to Women:Lesson 93

2006-05-20T00:47:19Z

ASDamick from OrthodoxWiki: God's Word to Women Lesson 93 moved to God's Word to Women Lesson 93 FROM ORTHODOXWIKI

== PREPARING WOMEN WITNESSES.==

761. The Lord was certainly preparing these women from Galilee to receive that “testimony of Jesus” which is the “spirit of prophecy.” Bishop Westcott, in his commentary of the Gospel of John, gives the following order of events connected with the Resurrection:
<blockquote>
Just before 6 p.m., Saturday, Mary Magdalene and the “other Mary” (not the Mother) go to view the sepulchre (Matthew 28:1).
</blockquote>
<blockquote>
After 6 p.m., Saturday, The two Marys and Salome purchase spices (Mark 16:1).
</blockquote>
Very early Sunday, The Resurrection occurs, then the earthquake, descent of an angel, opening of the tomb, and fall of the guards. [Bishop Westcott does not so state, but we have quoted Alford as showing that the women witnessed these things. It is clear, by comparison with Mark’s account, that Salome was with the two Marys, and, excepting Mary Magdalene, the women were too frightened to do anything, or see anything clearly. Mary Magdalene grasped the situation more clearly, and ran for Peter and John].

762. Bishop Westcott’s arrangement of events continues thus:

<blockquote>
5 a.m., The two Marys, Salome, and probably other women, start for the sepulchre in the twilight. Mary Magdalene goes before, and returns at once to Peter and John (John 20:1-2).
</blockquote>
<blockquote>
5.30 a.m., Her companions reach the sepulchre when the sun had risen (Mark 16:2).¾A vision of an angel. Message to the disciples (Matthew 28:5-7, Mark 16:5-7).
</blockquote>
<blockquote>
6 a.m., Another party, among whom is Joanna, come a little later, but still early morning (Luke 24:1 compare Mark 16:1). A vision of “two young men,” words of comfort and instruction (Luke 24:4).
</blockquote>
<blockquote>
6.30 a.m., The visit of Peter and John (John 20:3-10). After they “went away again” Mary Magdalene sees two angels (John 20:11-13). About this time, the company of women carry their tidings to the Apostles (Luke 24:10).
</blockquote>
<blockquote>
7 a.m., THE LORD reveals Himself to Mary Magdalene (John 20:14-18; Mark 16:9). Not long after, He reveals Himself, as it appears, to the company of women who are returning to the sepulchre again, and gives them a charge to the brethren to go to Galilee (Matthew 28:9). [But this charge included also the women. Alford says: “Not spoken to the women directly, but certainly indirectly including them. The idea of their being merely messengers to the Apostles, without hearing any share in the promise (“¾there shall they see Me”), is against the spirit of the context”].
</blockquote>
763. The Apostles Peter and John had seen the tomb, but nothing more than that.
<blockquote>
After 4 p.m., Christ appears to Peter (Luke 24:34; compare 1 Cor. 15:5).
</blockquote>
<blockquote>
From 4-6 p.m., Appears to the two disciples on the way to Emmaus (Luke 24:13-32. Mark 16:12).
</blockquote>
<blockquote>
8 p.m., Christ’s appearance to the eleven, and others (Luke 24:36; Mark 16:14; John 20:19).
</blockquote>
764. We see, therefore, that all the events of the morning of the Resurrection were seen by women disciples only. Two evidential points of tremendous importance were lodged with them. Matthew tells us with particularity that the two Marys were “sitting over against the sepulcher,” after Christ was buried, and the stone rolled against its door. “The chief priests and Pharisees” went that night and demanded that the tomb be sealed, and a watch set before it. Pilate assented: “So they went, and made the sepulchre sure, sealing the stone and setting a watch.” Who saw this done? Not John; he does not speak of the matter. The two Marys saw it, being the last at the tomb.

765. On the next morning, the angel said to the Marys: “Come and see the place where the Lord lay.” It was not, certainly, to satisfy their curiosity he said this; it was not even to put them at ease, and gratify their tender interest. No, not at all; it was these two who had seen “where” and “how” His body was laid away (Mark 15:47, Luke 23:55), who are now called to see where and how the wrappings of the body yet lay. Mary Magdalene runs to call Peter and John to see. And John tells us that he outran Peter, and came and looked in and “saw the linen cloths. Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen cloths [not “clothes”¾see R. V.¾the wrappings of a dead body] lie, and the napkin that was about His head, not lying with the linen cloths, but wrapped together in a place by itself. Then went in that other disciple, which came first to the sepulcher [John], and he saw and believed” (John 20:5-8).

766. What did they see? They saw plain evidences to refute what the guards told. For the guards, when they recovered, rushed off to the chief priests, and told what had happened. “A great earthquake, and a something, that frightened us horribly; when we collected our senses, the great stone was completely off the tomb’s mouth; and yet we know no human hand did it. We were wide awake; we saw everything. No human being was anywhere in sight, save two or three women. But they did not come near, so long as we were there. We looked into the tomb, and are absolutely sure the body is not there; but the grave-cloths lie there empty.”

767. The Sanhedrin, in part or whole, was called together, and the guards most carefully questioned on every point. At the end, all they could do was to believe the guards. So they bribed them heavily to tell a falsehood: “His disciples came by night, and stole Him away while we slept” (Matt. 28:11-13). But what the women witnessed¾the earthquake and all, with Mary’s quick obedience had preserved strong counter-testimony to that. Could anybody have snatched up a dead body and carried it away¾either the Jews or the Apostles¾and left the grave-cloths not even disturbed? The head cloth at the head; the lower-limb cloths extending along towards the feet; just in the position in which they had placed the body the night before? “It was clear, therefore,” says Bishop Westcott, “that the body had not been stolen by enemies; it was scarcely less clear that it had not been taken away by friends.” “The undisturbed grave-cloths show that the Lord had risen through and out of them;” as someone has expressed it, Christ “passed through the heavy wrappings as He later passed through doors” (John 20:7, 19).

768. And John says that when he and Peter fully grasped what Mary showed them¾what the angel had pointed out to her,¾then they believed: “For as yet [after all that Jesus had plainly told Peter and John] they knew not the Scripture, that He must rise again from the dead.” Mary herself had not seen the importance of this evidence,¾the impossibility that human hands could have removed the body and left the grave-cloths undisturbed. Then, as she stood without, weeping, the Lord Himself appeared to her and “She, supposing Him to be the gardener, saith unto Him, Sir, if thou have borne Him hence, tell be where thou hast laid Him, and I will take Him away”¾John 20:15.

769. Now we understand better that Jesus entrusted to those women who followed Him out of Galilee the most important items of evidence connected with the events of the Resurrection. They saw where and how the body lay; they saw the sealing of the tomb; they saw the bursting of the seal, and rolling away of the stone by the angel; they saw the guards fall as dead, and could testify that the guards were not asleep when the tomb was opened; and they saw the evidences that the body had come through the grave-cloths, leaving them undisturbed, just where they were the night before, about the body, which had now departed. In the evening, “the eleven gathered together, and them that were with them (Luke 24:33-48), which would mean the women particularly, and Jesus appeared in their midst, and said: “Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day . . . And ye are witnesses of these things.” But He could not, by these mere words, make Peter, or John, or James, a witness of things they had not seen. He spoke this of those who had witnessed these events,¾particularly, therefore of the women, who had witnessed far more than any of the Twelve.

==See Also==
[[God's Word to Women]] |
[[God's Word to Women Table of Contents]] |
[[Foreword to the 1943 Edition]] |
[[Foreword to the 2005 Edition]] |
[[Author's Note]] |
[[God's Word to Women Lesson 1 | Lesson 1]] |
[[God's Word to Women Lesson 2 | Lesson 2]] |
[[God's Word to Women Lesson 3 | Lesson 3]] |
[[God's Word to Women Lesson 4 | Lesson 4]] |
[[God's Word to Women Lesson 5 | Lesson 5]] |
[[God's Word to Women Lesson 6 | Lesson 6]] |
[[God's Word to Women Lesson 7 | Lesson 7]] |
[[God's Word to Women Lesson 8 | Lesson 8]] |
[[God's Word to Women Lesson 9 | Lesson 9]] |
[[God's Word to Women Lesson 10 | Lesson 10]] |
[[God's Word to Women Lesson 11 | Lesson 11]] |
[[God's Word to Women Lesson 12 | Lesson 12]] |
[[God's Word to Women Lesson 13 | Lesson 13]] |
[[God's Word to Women Lesson 14 | Lesson 14]] |
[[God's Word to Women Lesson 15 | Lesson 15]] |
[[God's Word to Women Lesson 16 | Lesson 16]] |
[[God's Word to Women Lesson 17 | Lesson 17]] |
[[God's Word to Women Lesson 18 | Lesson 18]] |
[[God's Word to Women Lesson 19 | Lesson 19]] |
[[God's Word to Women Lesson 20 | Lesson 20]] |
[[God's Word to Women Lesson 21 | Lesson 21]] |
[[God's Word to Women Lesson 22 | Lesson 22]] |
[[God's Word to Women Lesson 23 | Lesson 23]] |
[[God's Word to Women Lesson 24 | Lesson 24]] |
[[God's Word to Women Lesson 25 | Lesson 25]] |
[[God's Word to Women Lesson 26 | Lesson 26]] |
[[God's Word to Women Lesson 27 | Lesson 27]] |
[[God's Word to Women Lesson 28 | Lesson 28]] |
[[God's Word to Women Lesson 29 | Lesson 29]] |
[[God's Word to Women Lesson 30 | Lesson 30]] |
[[God's Word to Women Lesson 31 | Lesson 31]] |
[[God's Word to Women Lesson 32 | Lesson 32]] |
[[God's Word to Women Lesson 33 | Lesson 33]] |
[[God's Word to Women Lesson 34 | Lesson 34]] |
[[God's Word to Women Lesson 35 | Lesson 35]] |
[[God's Word to Women Lesson 36 | Lesson 36]] |
[[God's Word to Women Lesson 37 | Lesson 37]] |
[[God's Word to Women Lesson 38 | Lesson 38]] |
[[God's Word to Women Lesson 39 | Lesson 39]] |
[[God's Word to Women Lesson 40 | Lesson 40]] |
[[God's Word to Women Lesson 41 | Lesson 41]] |
[[God's Word to Women Lesson 42 | Lesson 42]] |
[[God's Word to Women Lesson 43 | Lesson 43]] |
[[God's Word to Women Lesson 44 | Lesson 44]] |
[[God's Word to Women Lesson 45 | Lesson 45]] |
[[God's Word to Women Lesson 46 | Lesson 46]] |
[[God's Word to Women Lesson 47 | Lesson 47]] |
[[God's Word to Women Lesson 48 | Lesson 48]] |
[[God's Word to Women Lesson 49 | Lesson 49]] |
[[God's Word to Women Lesson 50 | Lesson 50]] |
[[God's Word to Women Lesson 51 | Lesson 51]] |
[[God's Word to Women Lesson 52 | Lesson 52]] |
[[God's Word to Women Lesson 53 | Lesson 53]] |
[[God's Word to Women Lesson 54 | Lesson 54]] |
[[God's Word to Women Lesson 55 | Lesson 55]] |
[[God's Word to Women Lesson 56 | Lesson 56]] |
[[God's Word to Women Lesson 57 | Lesson 57]] |
[[God's Word to Women Lesson 58 | Lesson 58]] |
[[God's Word to Women Lesson 59 | Lesson 59]] |
[[God's Word to Women Lesson 60 | Lesson 60]] |
[[God's Word to Women Lesson 61 | Lesson 61]] |
[[God's Word to Women Lesson 62 | Lesson 62]] |
[[God's Word to Women Lesson 63 | Lesson 63]] |
[[God's Word to Women Lesson 64 | Lesson 64]] |
[[God's Word to Women Lesson 65 | Lesson 65]] |
[[God's Word to Women Lesson 66 | Lesson 66]] |
[[God's Word to Women Lesson 67 | Lesson 67]] |
[[God's Word to Women Lesson 68 | Lesson 68]] |
[[God's Word to Women Lesson 69 | Lesson 69]] |
[[God's Word to Women Lesson 70 | Lesson 70]] |
[[God's Word to Women Lesson 71 | Lesson 71]] |
[[God's Word to Women Lesson 72 | Lesson 72]] |
[[God's Word to Women Lesson 73 | Lesson 73]] |
[[God's Word to Women Lesson 74 | Lesson 74]] |
[[God's Word to Women Lesson 75 | Lesson 75]] |
[[God's Word to Women Lesson 76 | Lesson 76]] |
[[God's Word to Women Lesson 77 | Lesson 77]] |
[[God's Word to Women Lesson 78 | Lesson 78]] |
[[God's Word to Women Lesson 79 | Lesson 79]] |
[[God's Word to Women Lesson 80 | Lesson 80]] |
[[God's Word to Women Lesson 81 | Lesson 81]] |
[[God's Word to Women Lesson 82 | Lesson 82]] |
[[God's Word to Women Lesson 83 | Lesson 83]] |
[[God's Word to Women Lesson 84 | Lesson 84]] |
[[God's Word to Women Lesson 85 | Lesson 85]] |
[[God's Word to Women Lesson 86 | Lesson 86]] |
[[God's Word to Women Lesson 87 | Lesson 87]] |
[[God's Word to Women Lesson 88 | Lesson 88]] |
[[God's Word to Women Lesson 89 | Lesson 89]] |
[[God's Word to Women Lesson 90 | Lesson 90]] |
[[God's Word to Women Lesson 91 | Lesson 91]] |
[[God's Word to Women Lesson 92 | Lesson 92]] |
[[God's Word to Women Lesson 93 | Lesson 93]] |
[[God's Word to Women Lesson 94 | Lesson 94]] |
[[God's Word to Women Lesson 95 | Lesson 95]] |
[[God's Word to Women Lesson 96 | Lesson 96]] |
[[God's Word to Women Lesson 97 | Lesson 97]] |
[[God's Word to Women Lesson 98 | Lesson 98]] |
[[God's Word to Women Lesson 99 | Lesson 99]] |
[[God's Word to Women Lesson 100 | Lesson 100]] |
[[Index of Scripture Texts]] |
[[Dictionary]]

Text:God's Word to Women:Lesson 4

2006-05-20T00:47:00Z

ASDamick from OrthodoxWiki: God's Word to Women Lesson 4 moved to God's Word to Women Lesson 4 FROM ORTHODOXWIKI

==THE BEGINNING OF EVIL.==

27. It has been fashionable of late to believe that Genesis, second chapter, along with others, was written by a different author from the one who wrote chapter first, and that they are contradictory accounts of creation. The proof is supposed to lie principally in the fact that "God" alone is mentioned in the first chapter, "the Lord God" (Jehovah God) in the second. It is not for us to wander far a field in textual and higher criticism. But it is useful to know that recent highly valuable investigations of the original state of the Hebrew text, by Mr. Harold Wiener, M. A., L.L. B., (a Jewish barrister-at-law, of Lincoln's Inn, London), seem to conclusively show that our "received text" is at fault, at this point.

28. While our New Testament translation rests upon the comparison, one with another, of many ancient Greek manuscripts, heretofore the translators of the Old Testament have contented themselves by the use, almost wholly, of what is known as the Massoretic text of the Hebrew Old Testament. Mr. Wiener brings other authorities to the front, as to the state of the original Hebrew, and shows, among other things, that the name of God did not always stand as it does in the Massoretic text. He holds that the scribes often made a mere sign for the name of "Jehovah," and then later scribes wrote the name in full.[1] The copying scribe of chapter one wrote "God;" of chapter two, "Lord God." Therefore the difference may be due not to different authors, but to different scribes. No Higher Critic has been able, as yet, to meet or refute Wiener's challenge of their theory; and his works are making a profound impression.

29. But, did Moses write the Pentateuch? Why not? If it be true that the antediluvians lived to the great age that the Bible asserts (sin having not, as yet, wrought its havoc in shortening the length of life), then the claim is easily sustained. Adam and Methuselah were contemporary 243 years, and thus Methuselah could, according to primitive custom, be well drilled in oral, traditional history by Adam, or Eve. Methuselah and Shem were contemporary during a full century; thus Shem could learn the story. Shem and Isaac were contemporary for about 48 years; thus Isaac learns the story. Isaac and Levi were contemporary for about 33 years; thus Levi learns it. The daughter of Levi, Jochebed, was both great-aunt and mother of Moses (Numbers 26:59); but long before Moses was born, indeed, before Isaac's time, writing had come into use. Moses could certainly have easily composed the Pentateuch, excepting the account of his own death, in Deuteronomy 34.

30. We return to the story in Genesis. We conclude that the first chapter of Genesis describes the original creation of "Adam,"--mankind. (We must bear in mind the fact that the word "Adam" is applied sometimes to mankind, and sometimes to the individual being who was husband of Eve). The second chapter describes the elaboration of the first Adam into two sexes. The second chapter nowhere uses the word "create," of Adam, but a totally different word,--"formed." Please look up this same word, "formed," in Isaiah 44:2, 24 and 49:5, and convince yourself that it is used there exclusively of all idea of creation. Then turn to Isaiah 43:1, 7; 45:18, and see how it is used of a process additional to creation. This is what St. Paul refers to, where he says, "Adam was first formed then Eve,"—1 Timothy 2:13. He is speaking of development, not of original creation. Adam and Eve (so far as their primal state is concerned) were created simultaneously; but Adam was "formed," elaborated, first.

31. After Adam was created, Genesis 1:31 tells us, "God saw everything that He had made, and, behold, it was very good." Therefore Adam was very good; but this condition did not last. Genesis 2:18 tells us that presently God says: "It is not good that the man [or "Adam"], should be alone." The "very good" state of humanity becomes "not good." What had wrought signs of this change? We are not told, but the following points should be weighed: (1) Adam was offered "freely" the tree of life (2:16), but did not eat of it (3:22); (2) was made keeper, as well as dresser of the Garden, (2:15), but Satan later enters it, (read paragraphs. 36, 37). (3) Had God simply meant by the words "not good" that one person alone was not a desirable thing, the Hebrew expression for "one alone" in Joshua 22:20, Isaiah 51:2, etc., would seem more appropriate. This expression means, "in-his-separation,"—and from whom was Adam "in separation" but from God?

32. Attention to some of these matters has been called by more than one theologian, only to be ignored by the generality of Bible expositors. For instance, William Law, a learned theologian and one of the most accomplished writers of his day, declares: "Adam had lost much of his first perfection before his Eve was taken out of him; which was done to prevent worse effects of his fall, and to prepare a means of his recovery when his fall should become total, as it afterwards was, upon eating of the earthly tree of the knowledge of good and evil. 'It is not good that man should be alone,' saith the Scripture. This shows that Adam had altered his first state, had brought some beginning of evil into it, and had made that not to be good, which God saw to be good, when He created him."

33. The late Dr. Alexander Whyte, of Edinburgh, in his book, Bible Characters, set forth some of the views of William Law, and also of an earlier writer, Jacob Behman, the great German philosopher (whose writings Wesley. in his days, required all his preachers to study). Whyte quotes Behman as teaching,—

"There must have been something of the nature of a stumble, if not an actual fall, in Adam while yet alone in Eden . . . Eve was created [he should say, "elaborated"] to 'help' Adam to recover himself, and to establish himself in Paradise, and in the favor, fellowship and service of his Maker."

34. As to Adam's need, God said, 'I will make a help meet for him." This word for "help" does not imply an inferior, but a superior help, in O. T. usage. It occurs 21 times in the O. T. Here it is used twice of Eve. In Isaiah 30:5, Ezekiel 12:14 and Daniel 11:34 of human help; but in every other use made of the word, it refers to Divine help, as, for instance, Psalm 121:2, "My help cometh from the Lord." Please notice, further, that the expression is not "helpmeet," or helpmate, as is often quoted. The word "meet" is a preposition, and Gesenius, the greatest authority as to the meaning of Hebrew words, defines this preposition as often implying, "As things which are before us, and in the sight of which we delight, are objects of our care and affections, hence Isaiah 49:16, 'Thy walls are before me,' they have a place in my care and affections." With this preposition "before," or "over against," is coupled the adverb "as,"—the whole meaning "as before him," (see margin).

35. By the elaboration of Eve, and her separation from Adam, God intended the development of the social virtues, as an aid for Adam. Again William Law says, "Could anything be more punctually [pointedly] related in Scriptures than the gradual fall of Adam? Do you not see that he was first created with both natures [male and female] in him? Is it not expressly told you, that Eve was not taken out of him, till such a time as it was not good for him to be as he then was?”

==Footnotes==
[1] This was because the name “Jehovah” is held by Jews as too sacred for utterance.

==See Also==
[[God's Word to Women]] |
[[Table of Contents]] |
[[Foreword to the 1943 edition published by Ray Munson]] |
[[Foreword to the 2005 edition published by God's Word to Women]] |
[[Author's Note]] |
[[God's Word to Women Lesson 1 | Lesson 1]] |
[[God's Word to Women Lesson 2 | Lesson 2]] |
[[God's Word to Women Lesson 3 | Lesson 3]] |
[[God's Word to Women Lesson 4 | Lesson 4]] |
[[God's Word to Women Lesson 5 | Lesson 5]] |
[[God's Word to Women Lesson 6 | Lesson 6]] |
[[God's Word to Women Lesson 7 | Lesson 7]] |
[[God's Word to Women Lesson 8 | Lesson 8]] |
[[God's Word to Women Lesson 9 | Lesson 9]] |
[[God's Word to Women Lesson 10 | Lesson 10]] |
[[God's Word to Women Lesson 11 | Lesson 11]] |
[[God's Word to Women Lesson 12 | Lesson 12]] |
[[God's Word to Women Lesson 13 | Lesson 13]] |
[[God's Word to Women Lesson 14 | Lesson 14]] |
[[God's Word to Women Lesson 15 | Lesson 15]] |
[[God's Word to Women Lesson 16 | Lesson 16]] |
[[God's Word to Women Lesson 17 | Lesson 17]] |
[[God's Word to Women Lesson 18 | Lesson 18]] |
[[God's Word to Women Lesson 19 | Lesson 19]] |
[[God's Word to Women Lesson 20 | Lesson 20]] |
[[God's Word to Women Lesson 21 | Lesson 21]] |
[[God's Word to Women Lesson 22 | Lesson 22]] |
[[God's Word to Women Lesson 23 | Lesson 23]] |
[[God's Word to Women Lesson 24 | Lesson 24]] |
[[God's Word to Women Lesson 25 | Lesson 25]] |
[[God's Word to Women Lesson 26 | Lesson 26]] |
[[God's Word to Women Lesson 27 | Lesson 27]] |
[[God's Word to Women Lesson 28 | Lesson 28]] |
[[God's Word to Women Lesson 29 | Lesson 29]] |
[[God's Word to Women Lesson 30 | Lesson 30]] |
[[God's Word to Women Lesson 31 | Lesson 31]] |
[[God's Word to Women Lesson 32 | Lesson 32]] |
[[God's Word to Women Lesson 33 | Lesson 33]] |
[[God's Word to Women Lesson 34 | Lesson 34]] |
[[God's Word to Women Lesson 35 | Lesson 35]] |
[[God's Word to Women Lesson 36 | Lesson 36]] |
[[God's Word to Women Lesson 37 | Lesson 37]] |
[[God's Word to Women Lesson 38 | Lesson 38]] |
[[God's Word to Women Lesson 39 | Lesson 39]] |
[[God's Word to Women Lesson 40 | Lesson 40]] |
[[God's Word to Women Lesson 41 | Lesson 41]] |
[[God's Word to Women Lesson 42 | Lesson 42]] |
[[God's Word to Women Lesson 43 | Lesson 43]] |
[[God's Word to Women Lesson 44 | Lesson 44]] |
[[God's Word to Women Lesson 45 | Lesson 45]] |
[[God's Word to Women Lesson 46 | Lesson 46]] |
[[God's Word to Women Lesson 47 | Lesson 47]] |
[[God's Word to Women Lesson 48 | Lesson 48]] |
[[God's Word to Women Lesson 49 | Lesson 49]] |
[[God's Word to Women Lesson 50 | Lesson 50]] |
[[God's Word to Women Lesson 51 | Lesson 51]] |
[[God's Word to Women Lesson 52 | Lesson 52]] |
[[God's Word to Women Lesson 53 | Lesson 53]] |
[[God's Word to Women Lesson 54 | Lesson 54]] |
[[God's Word to Women Lesson 55 | Lesson 55]] |
[[God's Word to Women Lesson 56 | Lesson 56]] |
[[God's Word to Women Lesson 57 | Lesson 57]] |
[[God's Word to Women Lesson 58 | Lesson 58]] |
[[God's Word to Women Lesson 59 | Lesson 59]] |
[[God's Word to Women Lesson 60 | Lesson 60]] |
[[God's Word to Women Lesson 61 | Lesson 61]] |
[[God's Word to Women Lesson 62 | Lesson 62]] |
[[God's Word to Women Lesson 63 | Lesson 63]] |
[[God's Word to Women Lesson 64 | Lesson 64]] |
[[God's Word to Women Lesson 65 | Lesson 65]] |
[[God's Word to Women Lesson 66 | Lesson 66]] |
[[God's Word to Women Lesson 67 | Lesson 67]] |
[[God's Word to Women Lesson 68 | Lesson 68]] |
[[God's Word to Women Lesson 69 | Lesson 69]] |
[[God's Word to Women Lesson 70 | Lesson 70]] |
[[God's Word to Women Lesson 71 | Lesson 71]] |
[[God's Word to Women Lesson 72 | Lesson 72]] |
[[God's Word to Women Lesson 73 | Lesson 73]] |
[[God's Word to Women Lesson 74 | Lesson 74]] |
[[God's Word to Women Lesson 75 | Lesson 75]] |
[[God's Word to Women Lesson 76 | Lesson 76]] |
[[God's Word to Women Lesson 77 | Lesson 77]] |
[[God's Word to Women Lesson 78 | Lesson 78]] |
[[God's Word to Women Lesson 79 | Lesson 79]] |
[[God's Word to Women Lesson 80 | Lesson 80]] |
[[God's Word to Women Lesson 81 | Lesson 81]] |
[[God's Word to Women Lesson 82 | Lesson 82]] |
[[God's Word to Women Lesson 83 | Lesson 83]] |
[[God's Word to Women Lesson 84 | Lesson 84]] |
[[God's Word to Women Lesson 85 | Lesson 85]] |
[[God's Word to Women Lesson 86 | Lesson 86]] |
[[God's Word to Women Lesson 87 | Lesson 87]] |
[[God's Word to Women Lesson 88 | Lesson 88]] |
[[God's Word to Women Lesson 89 | Lesson 89]] |
[[God's Word to Women Lesson 90 | Lesson 90]] |
[[God's Word to Women Lesson 91 | Lesson 91]] |
[[God's Word to Women Lesson 92 | Lesson 92]] |
[[God's Word to Women Lesson 93 | Lesson 93]] |
[[God's Word to Women Lesson 94 | Lesson 94]] |
[[God's Word to Women Lesson 95 | Lesson 95]] |
[[God's Word to Women Lesson 96 | Lesson 96]] |
[[God's Word to Women Lesson 97 | Lesson 97]] |
[[God's Word to Women Lesson 98 | Lesson 98]] |
[[God's Word to Women Lesson 99 | Lesson 99]] |
[[God's Word to Women Lesson 100 | Lesson 100]] |
[[Index of Scripture Texts]] |
[[Dictionary]]

Text:God's Word to Women:Lesson 21

2006-05-20T00:46:16Z

ASDamick from OrthodoxWiki: God's Word to Women Lesson 21 moved to God's Word to Women Lesson 21 FROM ORTHODOXWIKI

== A SPLIT IN THE FIRST FAMILY.==

155. Please note that after Cain, the first-born of Adam, had murdered Abel, and became a fugitive, he seems to have been lost to his parents. Genesis 5:1 begins: "This is the book of the generations of Adam," and proceeds--as though Seth were his first-born. The rationalistic critics assume that a fresh historian takes up the narrative here, who was ignorant of the fact that Adam had had sons previously to Seth. The theory leads away from interesting historical light. At this point we find the first great division of the human family.

156. The descendants of Cain are given in Genesis 4:18-22; the descendants of Seth, in Genesis 5:6-32. Please read these two lists. Notice that some of the names are the same, or very similar—as might be expected in related families—but they do not apply to the same individuals. Lamech, father of Noah, lived at a much later period than Lamech, the father of Tubal-Cain, the murderer and polygamist. Tubal-Cain whetted "cutting instruments," (R. V.) which his father probably used in killing a man, or threatening to kill one, and in intimidating the two women whom he had taken from their kin. He "took,' his wives, in the days when men were supposed to go to their wives to marry them, and to remain in their homes. This implies violence, as it does also where the same form of expression is used in Genesis 6:2. We have pointed out some of the social wrongs growing out of this violation of God's marriage law.

157. Christ said: "What God hath joined, let not man put asunder." Now we inquire, "What did God join, when He gave that marriage law which Christ repeats? First and foremost, he joined a man to his wife's kindred, by the words, "For this cause shall a man leave father and mother and cleave to his wife." In the second place, God joined the husband to his wife, as indicated by the words,—“and they shall become one flesh.” The R.V.is correct here, in translating, "shall become," instead of "shall be." Both the Hebrew of the O. T., and the Greek of the N. T. say "become," not "be."

158. The next case of violence towards women, after Lamech's, is that recorded in Genesis 6:1-11,—rather, many cases. "The sons of God saw the daughters of men that they were fair; and they took them wives of all that they chose,"—runs the story. The late and learned Sir J. W. Dawson has written an interesting article on this subject for The Expositor (Fifth Series, Vol. 4, 1896). We will quote him, as the subject has peculiar interest to women. He mentions three principal theories that have been set forth to explain the obscure phrases, "sons of God," and "daughters of men:" First, Angelic beings entering into matrimonial relations with women of the human race. This is the ridiculous and pagan theory adopted into Jewish apocryphal writings during the "days of mingling," and set forth by Tertullian, which has a fascination for men of a certain cast of mind. Dean Stanley and others make use of it to explain why women were to veil in worship, as we shall show when we come to the discussion of that topic. To this theory Dawson rightly replies: "It is at variance with all the other statements of Scripture respecting angelic beings, and with our Lord's declaration that they [angels] neither marry nor are given in marriage.[1] [It is to be noted, here, that the single word which men translate "given in marriage," conveys no thought of the giving or of the selling of daughters, in the original words of the Bible]. Second, "Sons of God" were men of eminence and position who formed matrimonial alliances with women of inferior rank. To this theory Dawson says: "The second hypothesis appears to be trivial and insufficient to produce the effect assigned to the occurrence," which was the production of a powerful but wicked race of giants. "Giants" (Nephilim) and "mighty men of renown" (warriors, etc.) he argues, are not born of inferior mothers, chosen on this supposition, in preference to superior women of this tribe called "sons of God." Third, they were Sethite men allying themselves with Cainite women. Dawson pronounces this theory "rational and natural," and yet rejects it for a fourth, which, we agree with him, is far preferable to all others.

159. Says Dawson: "I have ventured to suggest that the 'sons of God' (Elohim), in our primitive record are really Cainites, and the 'daughters of men' Sethite women." At first thought, the hypothesis seems untenable. Why should descendants of the murderer, Cain, be called "sons of God" when the daughters of the good Seth are merely denominated, "daughters of men?" "Sons of God" seems better to describe the descendants of Seth. But listen to his explanation: "After the fall, a Savior had been promised, who was to be the Seed or progeny of the woman, and Eve most naturally supposes that the child to whom she has given birth is this 'Coming One' [see par. 79]. From the time of this utterance we may assume that the name Jehovah becomes that of the coming Redeemer, and is associated with that of Elohim (God), who has promised the Redeemer. Thus the name Elohim represents God as Creator: the name Jahve [Jehovah] God as the promised Redeemer. . . The point that we now note is that this distinction existed from the time of Eve, though only in the days of her grandson Enos did men formally invoke [or proclaim] Jehovah as God (Genesis 4:26). This is the testimony of the record, and we are bound to receive it in this sense, whether we believe it or no."

160. It would seem then, that just as today in China the Catholics are known as "Tien Drü people," and the Protestants as "Shang Te people," according to the name they employ in addressing God in worship, so in those ancient times the Cainites who refused to acknowledge Jehovah, and addressed Elohim alone in worship, got the name of "sons,"—that is, worshippers of God. It will elucidate this point yet more, in passing, to explain that members of a guild, or order, are often called "sons" of that order, as "sons of the prophets;" and the worshipper of an idol as the son of that idol (though less often). "Ben-haded" signifies a worshipper of Hadad (1 Kings 15:20; see also Malachi 2:11). The Cainites were then, so to speak, the Unitarians of that remote age. If they pretended even to believe in the Coming One they did not "call on" him. Dawson thinks they did not believe in Him, or rather, renounced Him.

161. Dawson continues: "It is Jehovah who remonstrates with Cain, and after the murder of Abel denounces his conduct, apparently without effect; and henceforth Cain may be said to have gone out from the face of Jehovah, which implies much more in the way of religious separation than mere departure from a local shrine, and at the same time he leaves his parental home and goes forth to found a new tribe of men distinguished from Adam."

162. "In a religious point of view the Cainites are not represented as cultivating the worship of the Redeemer—Jehovah. They probably still retained the nature-worship [which Cain adopted from the first] of Elohim. . . . Of the Sethites, on the other hand, we have mainly the record of their invoking Jehovah while walking with Elohim, of their retaining a hope of redemption from the fall, though it seems certain that towards the end of the antediluvian period they also degenerated, in a religious point of view, probably in consequence of the intermixture with Cainites, mentioned before. This intermixture, however, is stated to have originated in the aggressions of the Nephilim among the Cainites, who captured wives from the feebler Sethites,—feebler because not furnished with instruments of brass and iron. This, I think, is implied in the expression, 'took to them wives of all they chose,' that is, at their own will and pleasure, and without regard to the primitive law of marriage, which provides that a man should leave father and mother and cleave to his wife."

==Footnotes==
[1] We shall again encounter this superstition that angels sinned with human females. Therefore we think it well to add these words from the learned Prof. Peter Lange of Bonn University: "In Its relation to the philosophy of religion the angel hypothesis would have the effect of confounding all the ground conceptions of revelation, and obliterating its distinctions. It authenticated a fact which perfectly destroys all distinction between revelation and mythology, between a Divine miracle and magic, between the Biblical conception of nature, an conformity to law, and the wild apocryphal stories. . . With what sort of superstition this angel-interpretation had already connected itself in early times, we may learn from the twenty-second chapter of Tertullian’s Apologetic.”

==See Also==
[[God's Word to Women]] |
[[God's Word to Women Table of Contents]] |
[[Foreword to the 1943 Edition]] |
[[Foreword to the 2005 Edition]] |
[[Author's Note]] |
[[God's Word to Women Lesson 1 | Lesson 1]] |
[[God's Word to Women Lesson 2 | Lesson 2]] |
[[God's Word to Women Lesson 3 | Lesson 3]] |
[[God's Word to Women Lesson 4 | Lesson 4]] |
[[God's Word to Women Lesson 5 | Lesson 5]] |
[[God's Word to Women Lesson 6 | Lesson 6]] |
[[God's Word to Women Lesson 7 | Lesson 7]] |
[[God's Word to Women Lesson 8 | Lesson 8]] |
[[God's Word to Women Lesson 9 | Lesson 9]] |
[[God's Word to Women Lesson 10 | Lesson 10]] |
[[God's Word to Women Lesson 11 | Lesson 11]] |
[[God's Word to Women Lesson 12 | Lesson 12]] |
[[God's Word to Women Lesson 13 | Lesson 13]] |
[[God's Word to Women Lesson 14 | Lesson 14]] |
[[God's Word to Women Lesson 15 | Lesson 15]] |
[[God's Word to Women Lesson 16 | Lesson 16]] |
[[God's Word to Women Lesson 17 | Lesson 17]] |
[[God's Word to Women Lesson 18 | Lesson 18]] |
[[God's Word to Women Lesson 19 | Lesson 19]] |
[[God's Word to Women Lesson 20 | Lesson 20]] |
[[God's Word to Women Lesson 21 | Lesson 21]] |
[[God's Word to Women Lesson 22 | Lesson 22]] |
[[God's Word to Women Lesson 23 | Lesson 23]] |
[[God's Word to Women Lesson 24 | Lesson 24]] |
[[God's Word to Women Lesson 25 | Lesson 25]] |
[[God's Word to Women Lesson 26 | Lesson 26]] |
[[God's Word to Women Lesson 27 | Lesson 27]] |
[[God's Word to Women Lesson 28 | Lesson 28]] |
[[God's Word to Women Lesson 29 | Lesson 29]] |
[[God's Word to Women Lesson 30 | Lesson 30]] |
[[God's Word to Women Lesson 31 | Lesson 31]] |
[[God's Word to Women Lesson 32 | Lesson 32]] |
[[God's Word to Women Lesson 33 | Lesson 33]] |
[[God's Word to Women Lesson 34 | Lesson 34]] |
[[God's Word to Women Lesson 35 | Lesson 35]] |
[[God's Word to Women Lesson 36 | Lesson 36]] |
[[God's Word to Women Lesson 37 | Lesson 37]] |
[[God's Word to Women Lesson 38 | Lesson 38]] |
[[God's Word to Women Lesson 39 | Lesson 39]] |
[[God's Word to Women Lesson 40 | Lesson 40]] |
[[God's Word to Women Lesson 41 | Lesson 41]] |
[[God's Word to Women Lesson 42 | Lesson 42]] |
[[God's Word to Women Lesson 43 | Lesson 43]] |
[[God's Word to Women Lesson 44 | Lesson 44]] |
[[God's Word to Women Lesson 45 | Lesson 45]] |
[[God's Word to Women Lesson 46 | Lesson 46]] |
[[God's Word to Women Lesson 47 | Lesson 47]] |
[[God's Word to Women Lesson 48 | Lesson 48]] |
[[God's Word to Women Lesson 49 | Lesson 49]] |
[[God's Word to Women Lesson 50 | Lesson 50]] |
[[God's Word to Women Lesson 51 | Lesson 51]] |
[[God's Word to Women Lesson 52 | Lesson 52]] |
[[God's Word to Women Lesson 53 | Lesson 53]] |
[[God's Word to Women Lesson 54 | Lesson 54]] |
[[God's Word to Women Lesson 55 | Lesson 55]] |
[[God's Word to Women Lesson 56 | Lesson 56]] |
[[God's Word to Women Lesson 57 | Lesson 57]] |
[[God's Word to Women Lesson 58 | Lesson 58]] |
[[God's Word to Women Lesson 59 | Lesson 59]] |
[[God's Word to Women Lesson 60 | Lesson 60]] |
[[God's Word to Women Lesson 61 | Lesson 61]] |
[[God's Word to Women Lesson 62 | Lesson 62]] |
[[God's Word to Women Lesson 63 | Lesson 63]] |
[[God's Word to Women Lesson 64 | Lesson 64]] |
[[God's Word to Women Lesson 65 | Lesson 65]] |
[[God's Word to Women Lesson 66 | Lesson 66]] |
[[God's Word to Women Lesson 67 | Lesson 67]] |
[[God's Word to Women Lesson 68 | Lesson 68]] |
[[God's Word to Women Lesson 69 | Lesson 69]] |
[[God's Word to Women Lesson 70 | Lesson 70]] |
[[God's Word to Women Lesson 71 | Lesson 71]] |
[[God's Word to Women Lesson 72 | Lesson 72]] |
[[God's Word to Women Lesson 73 | Lesson 73]] |
[[God's Word to Women Lesson 74 | Lesson 74]] |
[[God's Word to Women Lesson 75 | Lesson 75]] |
[[God's Word to Women Lesson 76 | Lesson 76]] |
[[God's Word to Women Lesson 77 | Lesson 77]] |
[[God's Word to Women Lesson 78 | Lesson 78]] |
[[God's Word to Women Lesson 79 | Lesson 79]] |
[[God's Word to Women Lesson 80 | Lesson 80]] |
[[God's Word to Women Lesson 81 | Lesson 81]] |
[[God's Word to Women Lesson 82 | Lesson 82]] |
[[God's Word to Women Lesson 83 | Lesson 83]] |
[[God's Word to Women Lesson 84 | Lesson 84]] |
[[God's Word to Women Lesson 85 | Lesson 85]] |
[[God's Word to Women Lesson 86 | Lesson 86]] |
[[God's Word to Women Lesson 87 | Lesson 87]] |
[[God's Word to Women Lesson 88 | Lesson 88]] |
[[God's Word to Women Lesson 89 | Lesson 89]] |
[[God's Word to Women Lesson 90 | Lesson 90]] |
[[God's Word to Women Lesson 91 | Lesson 91]] |
[[God's Word to Women Lesson 92 | Lesson 92]] |
[[God's Word to Women Lesson 93 | Lesson 93]] |
[[God's Word to Women Lesson 94 | Lesson 94]] |
[[God's Word to Women Lesson 95 | Lesson 95]] |
[[God's Word to Women Lesson 96 | Lesson 96]] |
[[God's Word to Women Lesson 97 | Lesson 97]] |
[[God's Word to Women Lesson 98 | Lesson 98]] |
[[God's Word to Women Lesson 99 | Lesson 99]] |
[[God's Word to Women Lesson 100 | Lesson 100]] |
[[Index of Scripture Texts]] |
[[Dictionary]]

Bible Gateway

2006-05-20T00:45:54Z

ASDamick from OrthodoxWiki: Bible Gateway moved to Bible Gateway FROM ORTHODOXWIKI

[http://www.biblegateway.com Bible Gateway] or BibleGateway.com is a free Christian website hosting multiple versions of The [[Bible]], both old and new testament. With advanced search technology you can search keywords for results or you can search phrases or the verse/book. Versions available include the New International Version, New Living Translation, The Message, New King James Version, King James Version, American Amplified and many more.

== External Links ==
[http://www.biblegateway.com Bible Gateway] website.