The Mystery of Ephraim

While Abraham was thus sitting about noon, he saw three men coming. These three heavenly beings were in human bodies. Some think they were all created angels; others, that one of them was the Son of God, the Messiah.

During the encounter, Abraham managed to perceive that one of them was the LORD (יְהוָ֗ה). Bear in mind that 5 of the 134 changes from LORD (יְהוָ֗ה) to Adonai (אֲדֹנָ֗י) as listed by E.W. Bullinger in Appendix 32 of The Companion Bible occured in these two chapters: namely Genesis 18:3,27,30,32; and Genesis19:18.

By such tampering, the Sopherim corrupted the Sacred Text; hence, sadly, the Jews couldn’t figure out the second Being in the Godhead and remain blinded to this day. A result of “the lying pen of the scribes has turned my words into a lie,” says Jeremiah 8:8!

Alternate view by Jews for Judiasm and here for your study.

Genesis 18

¹ And the Lord (יְהוָ֗ה) appeared unto him in the plains of Mamre, as he sat in the tent door in the heat of the day. — right at the start, the LORD יְהוָ֗ה Yehovah was introduced;

² And he lifted up his eyes and looked, and lo, three men stood by him. And when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground — and lo, three men; these three were three heavenly beings assuming human shapes, that they might be visible to Abraham, and conversable with him; although we couldn’t be sure if all three were יְהוָ֗ה, but at least we could be sure there one יְהוָ֗ה in an human form is.

³ and said, “My Lord (אֲדֹנָ֗י ’ă·ḏō·nāy), if now I have found favor in thy sight, pass not away, I pray thee, from thy servant. — “My Lord (אֲדֹנָ֗י)” should be changed back to “My LORD (יְהוָ֗ה),” one of the 134 changes to the Sacred Text made by the Sopherim;

— the Sopherim (ancient scribes, as well as many of today’s translators), upon reading this, couldn’t believe the Deity יְהוָ֗ה came down from heaven to mix with men, for there was a belief that God could not be seen and if anyone who had seen God would die; so the scribes took upon themself and changed it to “My Lord(אֲדֹנָ֗י).” They left the Changed Text on the side of the page and E.W. Bullinger came alone and collade all the 134 changes (more at the end).

— but Abraham realised straight away that the Guest is the Lord Yehovah (יְהוָ֗ה). Abraham must be moved by God’s spirits instantly, whereas the Sopherim were found to be sleeping!

⁴ Let a little water, I pray you, be fetched, and wash your feet and rest yourselves under the tree;

⁵ and I will fetch a morsel of bread and comfort ye your hearts. After that ye shall pass on, for therefor are ye come to your servant.” And they said, “So do, as thou hast said.”

⁶ And Abraham hastened into the tent unto Sarah, and said, “Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth.”

⁷ And Abraham ran unto the herd and fetched a calf, tender and good, and gave it unto a young man, and he hastened to dress it. — animal food is never provided, except for visitors of a superior rank when a kid or lamb is killed. A calf is still a higher stretch of hospitality, and it would probably be cooked as is usually done when haste is required—either by roasting it whole or by cutting it up into small pieces and broiling them on skewers over the fire.

⁸ And he took butter and milk and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they ate. — and the calf which he, the young man, had dressed and set it before them; and he stood by them under the tree, – a custom still observed among the Arabs, who honor their guests by not sitting to eat with, but by standing to wait upon, them – and they did eat.

⁹ And they said unto him, “Where is Sarah thy wife?” And he said, “Behold, in the tent.”

¹⁰ And he said, “I will certainly return unto thee according to the time of life; and lo, Sarah thy wife shall have a son.” And Sarah heard it from the tent door, which was behind him. — at this time, when it lives again; that is, at this time next year;

¹¹ Now Abraham and Sarah were old and well stricken in age, and it ceased to be with Sarah after the manner of women. — now Abraham and Sarah were old, and well stricken in age; the one being ninety nine years of age and the other eighty nine; 

¹² Therefore Sarah laughed within herself, saying, “After I have waxed old shall I have pleasure, my lord (אֲדֹנָ֗י ’ă·ḏō·nāy) being old also?” — Sarah addressed her husband as lord (אֲדֹנָ֗י) but then she haven’t known her Guest was the the Lord יְהוָ֗ה.

¹³ And the Lord (יְהוָ֗ה) said unto Abraham, “Why did Sarah laugh, saying, ‘Shall I of a surety bear a child, who am old?’ — the narrator knows that it was the Lord (יְהוָ֗ה) speaking; his question must have convinced Abraham of the Guest’s omniscience; as Sarah laughed within herself.

¹⁴ Is any thing too hard for the Lord (יְהוָ֗ה)? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son.” — that is, the Guest was revealing himself to both Abraham and Sarah, voicing his own name as Yehovah!- “the Lord (יְהוָ֗ה)?” – it seems that the Lord (יְהוָ֗ה) was slowly but explicitly revealing himself; if I were Sarah with such experience, I would have felt several chills running down my spine!

¹⁵ Then Sarah denied, saying, “I laughed not,” for she was afraid. And He said, “Nay, but thou didst laugh.” — Sarah became afraid, of course she would, finally realising their Guest was no ordinary being, but Yehovah (יְהוָ֗ה) speaking to her; would she die, she must be wondering!

¹⁶ And the men rose up from thence, and looked toward Sodom; and Abraham went with them to bring them on the way. — One remained with Abraham and is addressed ‘Lord (יְהוָ֗ה)’ but could all three are similarly addressed in Genesis 18:3? The inference is that יְהוָ֗ה Yehovah appeared, not only in the one ‘man’ who spake with Abraham, but also in the two who went to Sodom; but this thought could be debatable.

¹⁷ And the Lord (יְהוָ֗ה) said, “Shall I hide from Abraham that thing which I do,

¹⁸ seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?

¹⁹ For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord (יְהוָ֗ה) to do justice and judgement, that the Lord (יְהוָ֗ה) may bring upon Abraham that which He hath spoken of him.”

²⁰ And the Lord (יְהוָ֗ה) said, “Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous,

²¹ I will go down now and see whether they have done altogether according to the cry of it, which has come unto Me; and if not, I will know.”

²² And the men turned their faces from thence, and went toward Sodom; but Abraham stood yet before the Lord (יְהוָ֗ה). — this Lord (יְהוָ֗ה), who would be identified as the Son, stayed back with Abraham;

²³ And Abraham drew near and said, “Wilt Thou also destroy the righteous with the wicked?

²⁴ Perhaps there be fifty righteous within the city; wilt Thou also destroy and not spare the place for the fifty righteous that are therein?

²⁵ That be far from Thee to do in this manner — to slay the righteous with the wicked; and that the righteous should be as the wicked, that be far from Thee! Shall not the Judge of all the earth do right?”

²⁶ And the Lord (יְהוָ֗ה) said, “If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes.”

²⁷ And Abraham answered and said, “Behold now, I have taken upon me to speak unto the Lord (אֲדֹנָ֗י), I, who am but dust and ashes. — “the Lord (אֲדֹנָ֗י ’ă·ḏō·nāy),” should be changed back to “the LORD (יְהוָ֗ה),” one of the 134 changes;

— in its original form, it shows that Abraham had (verse 3) right from the beginning realised that his Guest was the Lord Yehovah (יְהוָ֗ה).

²⁸ Perhaps there shall lack five of the fifty righteous; wilt Thou destroy all the city for lack of five?” And He said, “If I find there forty and five, I will not destroy it.”

²⁹ And he spoke unto Him yet again and said, “Perhaps there shall be forty found there?” And He said, “I will not do it for forty’s sake.”

³⁰ And he said unto Him, “Oh let not the Lord (אֲדֹנָ֗י) be angry, and I will speak: Perhaps there shall thirty be found there.” And He said, “I will not do it if I find thirty there.” — “the Lord (אֲדֹנָ֗י ’ă·ḏō·nāy),” should be “the LORD (יְהוָ֗ה),” one of the 134 changes;

³¹ And he said, “Behold now, I have taken upon me to speak unto the Lord (אֲדֹנָ֗י ’ă·ḏō·nāy): Perhaps there shall be twenty found there.” And He said, “I will not destroy it for twenty’s sake.” — was this “the Lord (אֲדֹנָ֗י ’ă·ḏō·nāy)” tampered also, but left unrecorded? Indications are strong that this is the case!

— JPS 1917 says: And he said: ‘Behold now, I have taken upon me to speak unto the Lord. Peradventure there shall be twenty found there.’ And He said: ‘I will not destroy it for the twenty’s sake.’

³² And he said, “Oh let not the Lord (אֲדֹנָ֗י) be angry, and I will speak yet but this once: Perhaps ten shall be found there.” And He said, “I will not destroy it for ten’s sake.” — “the Lord (אֲדֹנָ֗י ’ă·ḏō·nāy)” should be “the LORD (יְהוָ֗ה),” one of the 134 changes;

³³ And the Lord (יְהוָ֗ה) went His way, as soon as He had finished communing with Abraham; and Abraham returned unto his place.

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Actually, there is only One יְהוָ֨ה Yehovah (and also one God; yet God is in the plural, Elohim) and many Scriptures testify to this, and this One יְהוָ֨ה or One God principle is found in Exodus 23:

20 Behold, I send an Angel (or messenger) before thee, to keep thee in the way, and to bring thee into the place which I have prepared.

21 Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him. Exodus 23:20-21

The phase “for my name is in him” sends a powerdul message, that His name is with His messangers, hence the LORDs mentioned in Genesis 18-19 (and Psalm 110:5) were derivative. They were all carrying the message of the original יְהוָ֨ה Yehovah.

Where a special envoy of יְהוָ֨ה Yehovah carries his official title יְהוָ֨ה, often the Son, he has the “full powers” of his Father יְהוָ֨ה Yehovah. In particular, he is one acting like a Plenipotentiary Ambassador; the term commonly refers to a diplomat fully authorized to represent a government as an ambassador; that is, he is one acting like a Plenipotentiary Ambassador.

The word plenipotentiary comes from the Latin, plenus + potens, full + powerful. Thus a plenipotentiary is a diplomat who has full powers or authorization to sign a treaty or convention on behalf of his or her sovereign.

Jesus or Yeshua, the Son, testifies He came in His Father’s name: John 5:43: I am come in my Father’s name, and ye receive me not; and Jesus came and spoke unto them, saying, “All power is given unto Me in Heaven and on earth,” Matthew 28:18.

Same thing with the one God concept. God the Father, God the Son, yet there is only one Elohim. Jesus addresses the Father as “the only true God” (John 17:3); that is, the Father is the only true Creator God.

Genesis 19

¹ And there came two angels to Sodom at evening, and Lot sat in the gate of Sodom. And Lot, seeing them, rose up to meet them, and he bowed himself with his face toward the ground; — it started with three men in Genesis 18:2, and now two of them were revealed as angels;

— these two angels came to engage themselves with Lot, Abraham’s nephew; although Lot was righteous, all the people of Sodom were very wicked and vile;

— the two angels who left Abraham had now arrived Sodom in the evening (or afternoon, pressing toward sunset) to perform a delegated duty, when Lot, who was sitting at the gate, insisted them to pass the night in his house. 

² and he said, “Behold now, my lords (אֲדֹנָ֗י ’ă·ḏō·nāy), turn in, I pray you, into your servant’s house and tarry all night, and wash your feet, and ye shall rise up early and go on your ways.” And they said, “Nay, but we will remain in the street all night.”

³ And he pressed upon them greatly, and they turned in unto him and entered into his house; and he made them a feast and baked unleavened bread, and they ate. — and did bake unleavened bread; probably it was the time of the Passover.

⁴ But before they lay down, the men of the city, even the men of Sodom — both young and old, all the people from every quarter —compassed the house around. — the wicked violence of the citizens displays itself. They checked the house, and demand the men for the vilest ends. How familiar Lot had become with vice, when any necessity whatever could induce him to offer his daughters to the lust of these Sodomites! 

⁵ And they called unto Lot and said unto him, “Where are the men who came in to thee this night? Bring them out unto us, that we may know them.” — bring them out unto us, that we may know them; not who they were, and from whence they came, and what their business was; nor did they pretend anything of this kind to hide and cover their design from Lot, but they were open and impudent, and declared their sin without shame and blushing;

⁶ And Lot went out at the door unto them, and shut the door after him — and shut the door after him; the door of the passage to his house, the courtyard, and the other a hatch: however, this precaution of shutting it was used to prevent the men of Sodom rushing in and taking away the men by violence;

⁷ and said, “I pray you, brethren, do not so wickedly.

⁸ Behold now, I have two daughters who have not known a man. Let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes. Only unto these men do nothing, for therefore came they under the shadow of my roof.” — only unto these men do nothing; for as yet he knew them not to be angels; had he, it would not have given him the concern it did, since he must have known that they were able to defend themselves:

⁹ And they said, “Stand back.” And they said again, “This one fellow came in to sojourn, and he will become a judge! Now will we deal worse with thee than with them.” And they pressed sore upon the man, even Lot, and came near to break the door. — this one fellow came in to sojourn, and he will needs be a judge; this one man; and he a stranger and sojourner, the man, who came as a foreigner, wanting to play the judge?

— no freeman or citizen of this city, sets himself against the whole body of the inhabitants, and takes upon him to judge what is right and wrong to be done; and if he is let alone in “judging he will judge” as it may be rendered; he will take upon him this office, and continue to exercise it, and determine and decide all matters among us at his pleasure. This confutes the above notion of the Jews, that Lot was appointed a judge by the men of Sodom, yea, the president of the court for that day;

— Rashi: The Sodomites were saying as follows: “You intercede for the wayfarers? How dare you?!” — the Targum says: “And they said, Did not this come alone to sojourn among us? and, behold, he is making himself a judge, and judging the whole of us?” 

¹⁰ But the men put forth their hands, and pulled Lot into the house to them, and shut the door. — but the angels put forth their hands and pulled Lot into the house to them and shut the door.

¹¹ And they smote the men who were at the door of the house with blindness, both small and great, so that they wearied themselves to find the door. — and the angels smote the men who were at the door of the house with blindness, both small and great,

¹² And the men said unto Lot, “Hast thou here any besides? Son-in-law, and thy sons, and thy daughters, and whomsoever thou hast in the city — bring them out of this place. — and the angels said unto Lot, “Hast thou here any besides? Son-in-law, and thy sons, and thy daughters, trying to acquaint him with the business they came to do:

¹³ For we will destroy this place, because the cry of them has waxed great before the face of the Lord (יְהוָ֗ה), and the Lord (יְהוָ֗ה) hath sent us to destroy it.”

¹⁴ And Lot went out and spoke unto his sons-in-law, who married his daughters, and said, “Up, get ye out of this place; for the Lord (יְהוָ֗ה) will destroy this city!” But he seemed as one who mocked unto his sons-in-law. — and the Lord hath sent us to destroy it; by which they discovered themselves to be angels, and what their business was, to destroy Sodom; 

— Lot spake to his sons-in-law; it is likely these sons-in-law had married other daughters of Lot, who refused to obey and who afterward would perish in the destruction of the city. 

¹⁵ And when the morning arose, then the angels hastened Lot, saying, “Arise, take thy wife and thy two daughters who are here, lest thou be consumed in the iniquity of the city.” — and spake unto his sons-in-law, who had married his daughters: according to some experts, Lot had two other daughters that perished in Sodom, which are indicative from this phase “who are here” as though he had some elsewhere;

¹⁶ And while he lingered, the men laid hold upon his hand, and upon the hand of his wife and upon the hand of his two daughters, the Lord (יְהוָ֗ה) being merciful unto him; and they brought him forth and set him outside the city. — and while he lingered; Heb, and he lingered. Lot still clung to his wealth and could not make up his mind to leave it and so at length the angels took him by the hand and compelled him to quit the doomed city.

¹⁷ And it came to pass, when they had brought them forth outside, that he said, “Escape for thy life! Look not behind thee, neither stay thou in all the plain. Escape to the mountain, lest thou be consumed!” — look not behind thee; this was not merely to prevent delay but also showed that God demanded of them a total abandonment in heart and will of the condemned cities and hence the severity with which the violation of the command was visited.

¹⁸ And Lot said unto them, “Oh, not so, my lord (אֲדֹנָ֗י). — “my lord (אֲדֹנָ֗י ’ă·ḏō·nāy)” should be changed back to “my LORD (יְהוָ֗ה),” one of the 134 changes (see more at the end below);

— the Sopherim (scribes) couldn’t believe that Lot was addressing the Deity יְהוָ֗ה, for there was a fear that anyone who had seen God would die; so the scribes changed it to “my lord (אֲדֹנָ֗י).”

— this verse shows that even angels could also carry the name of God, Yehovah, “for my name is in him,” Exodus 23:20-21, or in this case “for my name is in them.” The logical supposition remains, therefore, is that Lot recognised that the two angels as manifestation of God, and so addressed them as יְהוָ֗ה; but their Sopherim then, and their shepherd today, are fast asleep after stumbling around with too much wine!

¹⁹ Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shown unto me in saving my life; and I cannot escape to the mountain, lest some evil take me, and I die. — Lot seems bewildered by the contemptuous refusal of his connections to leave the place. His early choice and his growing habits have attached him to the place, notwithstanding its temptations;

— his married daughters, or at least the intended husbands of the two who were at home (“who are here”), are to be left behind. But though these thoughts make him linger, the mercy of the Lord prevails. The angels use a little violence to hasten their escape. 

²⁰ Behold now, this city is near enough to flee unto, and it is a little one. Oh, let me escape thither, (is it not a little one?) and my soul shall live.” — Lot’s meaning was that since Zoar was the smallest of the cities of the Pentapolis, it would not be a great demand on God’s mercy to spare it, and it would save him from further exertions for his safety. 

²¹ And he said unto him, “See, I have accepted thee concerning this thing also, that I will not overthrow this city for which thou hast spoken. — this city is Zoar, hence it was saved because of Lot;

²² Hasten thee, escape thither; for I cannot do any thing till thou hast come thither.” Therefore the name of the city was called Zoar. — therefore the name of the city was called Zoar; in later times, and probably first by Lot, from his use of the word “little”, which was his request, which Zoar signifies; before it was called Bela, see Genesis 14:2.

²³ The sun had risen upon the earth when Lot entered into Zoar.

²⁴ Then the Lord (יְהוָ֗ה) rained upon Sodom and upon Gomorrah brimstone and fire, from the Lord (יְהוָ֗ה) out of heaven; — the Lord (יְהוָ֗ה, Yehovah) rained . . . from the Lord (יְהוָ֗ה, Yehovah); in this repetition of the name of Yehovah an indication of duality of the Godhead, as though God the Son (יְהוָ֗ה,) on earth rained down fire from God the Father (יְהוָ֗ה,) in heaven;

— both the Targums of Jonathan and Jerusalem call the Son, the Word of the Lord, which manifests in John 1:1, “In the beginning was the Word, and the Word was with God, and the Word was God.”

²⁵ and He overthrew those cities, and all the plain and all the inhabitants of the cities, and that which grew upon the ground. — all but Zoar; and he overthrew those cities; namely Sodom, Gomorrah, Admah, and Zeboiim: very probably at the same time that this fiery tempest was in the heavens, there was an earthquake which overthrew the cities; “and all the plain ” and so Strabo makes the lake (the Dead Sea), which is now the place where they stood; 

— “rain of fire and brimstone” these words are to be understood quite literally, as meaning that brimstone and fire, i.e., burning brimstone, fell from the sky, even though the examples of burning bituminous matter falling upon the earth. By this rain of fire and brimstone not only were the cities and their inhabitants consumed, but even the soil which abounded in asphalt was set on fire, so that the entire valley was burned out and sank, or was overthrown (הפך) that is, utterly destroyed and the Dead Sea took its place.

²⁶ But his wife looked back from behind him, and she became a pillar of salt. — but his wife looked back from behind him; that is, the wife of Lot, whose name some Jewish writers say was Adith, or as others Irith; and, according to the Targums of Jonathan and Jerusalem, she was a native of Sodom: now, as they were going from Sodom to Zoar, she was behind Lot, his back was to her, so that he could not see her; this was a temptation to her to look back, since her husband could not see her;

— the Dead Sea lake lies in the lowest part of the valley of the Jordan, and its surface is about thirteen hundred feet below the level of the sea. In such a hollow, exposed to the burning rays of an unclouded sun, its waters evaporate as much as it receives by the influx of the Jordan. Its present area is about forty-five miles by eight miles.

²⁷ And Abraham got up early in the morning to the place where he stood before the Lord (יְהוָ֗ה); — and Abraham gat up early; to see what was become of his prayers, he went to the very place where he had stood before the Lord יְהוָ֗ה.

²⁸ and he looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld. And lo, the smoke of the country went up as the smoke of a furnace.

²⁹ And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow when He overthrew the cities in which Lot dwelt. — that God remembered Abraham; his promise to him, that he would bless them that blessed him, Genesis 12:3; and his prayer to him for Lot in Genesis 18:23;

— for though Abraham does not mention him by name, he bore him on his heart, and he was always in the number of the righteous ones, on whose account he interceded for the sparing of the cities; and, though God did not hear and answer him with regard to the cities, yet he did with respect to the righteous men in them:

³⁰ And Lot went up out of Zoar and dwelt on the mountain, and his two daughters with him, for he feared to dwell in Zoar; and he dwelt in a cave, he and his two daughters. — from Zoar Lot removed with his two daughters to the (Moabitish) mountains, for fear that Zoar might after all be destroyed and dwelt in one of the caves (מערה with the generic article) in which the limestone rocks abound and so became a cave dweller. 

³¹ And the firstborn said unto the younger, “Our father is old, and there is not a man on the earth to come in unto us after the manner of all the earth. — a mark of Jewish hatred towards the Moabites and Ammonites and an attempt to brand their origin with shame;

— really we find in Deuteronomy 2:9-19, no trace of the existence of this hostility, but on the contrary the relationship of these two nations to Israel is used as a ground for kindly feelings; and in the story of Ruth the Moabitess, and the friendship which existed between the king of Moab and David, we have proof that such feelings existed.

³² Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.”

³³ And they made their father drink wine that night, and the firstborn went in and lay with her father; and he perceived not when she lay down, nor when she arose.

³⁴ And it came to pass on the morrow that the firstborn said unto the younger, “Behold, I lay yesternight with my father. Let us make him drink wine this night also, and go thou in and lie with him, that we may preserve seed of our father.”

³⁵ And they made their father drink wine that night also. And the younger arose and lay with him; and he perceived not when she lay down, nor when she arose. — thus were both the daughters of Lot with child by their father. We learn from hence what the best of men are when left to themselves; a good man, a righteous Lot, is guilty of crimes the most shocking;

— he exposed the chastity of his daughters to the men of Sodom and now his daughters attacked him, and succeeded, being both with child by him; and this brought about by excessive drinking, a sin which often leads on to the foulest crimes, and therefore to be carefully avoided; these sins Lot fell into when as it were alone, on a mountain, in a cave, none but his family with him, and these only his two daughters;

³⁶ Thus were both the daughters of Lot with child by their father. — Lot is never mentioned again. Separated both outwardly and inwardly from Abraham, he was of no further importance in relation to the history of salvation, so that even his death is not referred to. His descendants, however, frequently came into contact with the Israelites; and the history of their descent is given here to facilitate a correct appreciation of their conduct towards Israel.

³⁷ And the firstborn bore a son and called his name Moab; the same is the father of the Moabites unto this day.

³⁸ And the younger, she also bore a son and called his name Benammi; the same is the father of the children of Ammon unto this day. — Moab afterward occupied the district south of the Arnon, and east of the Salt Sea. Ammon dwelt to the northeast of Moab, where they had a capital called Rabbah. They both ultimately merged into the more general class of the Arabs.

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The official list given in the Massorah (§§ 107-15, Ginsburg’s edition) contains the 134.

Genesis 18:3,27,30,32; 19:18; 20:4 (Genesis 18:31? The context dictates that this verse should be included). Exodus 4:10,13; 5:22; 15:17; 34:9,9. Numbers 14:17.

Joshua 7:8. Judges 6:15; 13:8. 1Kings 3:10,15; 22:6. 2Kings 7:6; 19:23. Isaiah 3:17,18; 4:4; 6:1,8,11; 7:14,20; 8:7; 9:8,17; 10:12; 11:11; 21:6,8,16; 28:2; 29:13; 30:20; 37:24; 38:14,16; 49:14. Ezekiel 18:25,29; 21:13; 33:17,29. Amos 5:16; 7:7,8; 9:1. Zechariah 9:4. Micah 1:2. Malachi 1:12,14.

Psalm 2:4; 16:2; 22:19,30; 30:8; 35:3?(none), 35:17,22; 37:12; 38:9,15,22; 39:7; 40:17; 44:23; 51:15; 54:4; 55:9; 57:9; 59:11; 62:12; 66:18; 68:11,17,19,22,26,32; 73:20; 77:2,7; 78:65; 79:12; 86:3,4,5,8,9,12,15; 89:49,50; 90:1,17; 110:5; 130:2,3,6. Daniel 1:2; 9:3,4,7,9,15,16,17,19,19,19. Lamentations 1:14,15,15; 2:1,2,5,7,18,19,20; 3:31,36,37,58. Ezra 10:3. Nehemiah 1:11; 4:14. Job 28:28.

[There seems to be an error: that there is none in Psalm 35:3 but another change should be added to Genesis 18:31; the total changes remain at 134]

This article disproves the Trinity: for more see, What is the Holy Spirit?

~ by Joel Huan on June 17, 2022.

Posted in Jews for Judiasm, Judiasm, Messiah, R Tovia Singer