iibckorea.com€¦ · web viewthis happened just this last sunday! we prayed about this! pray:...

Genesis Chapter 18, Pray About Impossible Situations, July 7, 2019, ©IIBC, by I.M. Achristian

This Happened Just This Last Sunday! We prayed about this!

Pray:

Salvation for National Leaders. 국가 지도자들의 구원

Salvation for IIBC visitors. IIBC 방문객들의 구원

Baptism for those who are saved at IIBC. IIBC 에서 구원받을 사람들의 침례

Message: Pray About Impossible Situations. 설교: 불가능한 상황에 대한 기도

Pray down to ZERO! 1


We return this morning to a verse by verse expository sermon from the book of beginnings – Genesis, Chapter 18. 오늘은 창세기 강해설교로 다시 돌아갑니다. – 창세기 18 장을 보겠습니다.Context: In the last chapter we studied God commanded Abraham to circumcise all males in his house. This was the covenant of circumcision.상황: 지난 장에서 하나님께서 아브라함에게 집 안의 모든 남자들에게 할례를 행하라고 명령하신 것을 보았습니다. 이것은 할례의 언약이었습니다.

Also, Sarai got a new name: Queen! 또한, 사래는 여왕이라는 새 이름을 갖게 되었습니다.Genesis Chapter 181 창세기 18 장

1 And the LORD appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day; 2

Appeared: H3700, literally, to see. 보다

1 {주}께서 마므레의 평야에서 아브라함에게 나타나시니라. 날이 더울 때에 그가 장막 문에 앉았다가

2 And he lift 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,

All of a sudden, Abraham sees three

2 눈을 들어 바라보니, 보라, 세 남자가 자기 곁에 서 있으므로 그가 그들을 보고 곧 장막 문에서 달려가 그들을 맞이하며 몸을 땅으로 굽히고

1Last Genesis Outline: The Covenant of Circumcision is:

1. Visual between God, the person, and his father (and mother).a. It was ordained of God.

2. A sign that means: I belong to God.a. God decided this.

3. Is everlasting concerning the seed, the land, and the Messiah, that are all promised to Israel.

All Scripture taken from the King James Version (via e-sword, reference (Ref:), www.e-sword.net ) or the Korean King James Version (KKJV, ref: http://www.keepbible.com ).

2 This is the 2nd of 3 appearances of the Lord to Abraham: Gen_12:7 And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him. Gen_17:1 And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. Gen_18:1 And the LORD appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day;


http://www.keepbible.com/

http://www.e-sword.net/


men.갑자기 아브라함은 세 남자를 봅니다.

Lo, three men stood by him. He ran!보라, 세 남자가 자기 곁에 서 있었습니다. 그는 달려갔습니다!

Verse 1 says that one of them was the LORD. 1 절을 보면 그들 중의 한 사람이 주였다고 말합니다.

In the English of the KJV, the word LORD is capitalized. 영어 킹제임스 성경에는, 주라는 단어가 대문자로 되어 있습니다.

LORD: H3068 יהוה yehovah vaw'’ From H1961; or eternal; Jehovah, Jewish national name of God: - Jehovah, the Lord. Compare H3050, H3069. Total KJV occurrences: 6521 3 여호와, 유대인들이 하나님을 부르는 이름.킹제임스 성경에 총 6521 번 등장

[See Background Notes after the sermon.]

3 And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant:

My Lord. H136 אדני 'adonay ad-o-noy'’An emphatic form of H113; the Lord (used as a proper name of God only): - (my) Lord. Total KJV occurrences: 438

3 이르되, 내 [주]여, 이제 내가 주의 눈앞에서 호의를 입었으면 원하건대 주의 종을 떠나 지나가지 마시고

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

4 원하건대 내가 물을 조금 가져오게 하소서. 또

3 This is a Name of God.



Abraham is cordial to his three guests.아브라함은 세 손님을 따뜻하게 맞이했습니다.

People wore sandals and their feet got dusty and dirty. 사람들은 샌들을 신었고, 발은 흙으로 더러워졌습니다.

Feet washing was a kind gesture provided by any host. 발을 씻는 것은 어떤 주인이라도 친절을 베풀 때 하는 행동이었습니다.

Water was also a kindness. 물을 주는 것도 친절을 베푸는 것이었습니다.

The guests rested under the shade of a tree.손님들은 나무 그늘 아래에서 쉬었습니다.

당신들의 발을 씻고 나무 밑에서 쉬소서.

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

Morsel: H6595 ת Xפ path path From H6626; a bit: - meat, morsel, piece. Total KJV occurrences: 15 고기,빵 한 입(조각)

5 내가 빵 한 조각을 가져오리니 당신들은 마음을 편안하게 한 뒤에 지나가소서. 이런 까닭에 당신들이 당신들의 종에게 오셨나이다, 하매 그들이 이르되, 네가 말한 대로 그리하라, 하니라.

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.

6 아브라함이 급히 장막으로 들어가 사라에게 이르러 말하되, 고운 가루 삼 세아를 속히 준비하고



Quickly: H4116 מהר mahar maw-har'’A primitive root; properly to be liquid or flow easily, that is, (by implication); to hurry (in a good or bad sense); often used (with another verb) adverbially promptly: - be carried headlong, fearful, (cause to make, in, make) haste (-n, -ily, (be) hasty, (fetch, make ready) X quickly, rash, X shortly, (be so) X soon, make speed, X speedily, X straightway, X suddenly, swift. 원어; 막힘없이 잘 흐른다는 의미; 서두르다, 급하기, 빨리

Total KJV occurrences: 68

반죽을 해서 화덕에 납작한 빵을 구우라, 하고

7 And Abraham ran unto the herd, and fetcht a calf tender and good, and gave [it] unto a young man; and he hasted to dress it.

Abraham ran … he’s almost 100 years old and he is running! 아브라함은 뛰었습니다. 거의 100 살인데, 뛰고 있습니다.

Would you run if The Lord came to your house for lunch? 여러분은 주님께서 점심 때 여러분의 집에 오신다면, 뛰겠습니까?

Fetcht: Past tense: H4116 מהר mahar maw-har'’A primitive root; properly to be liquid or flow easily, that is, (by implication); to hurry (in a good or bad sense); often used (with another verb) adverbially promptly: - be carried headlong, fearful, (cause to make, in, make) haste (-n, -ily, (be) hasty, (fetch, make ready) X quickly, rash, X shortly, (be so) X soon, make speed, X speedily, X straightway, X suddenly, swift.

Total KJV occurrences: 68

This is an old English word. 이 단어(Fetch)는 옛날에 쓰던 영어 단어입니다.

Fetch, fetched, fetching. 가져오다.

[My grandmothers used to use this word.]제 할머니가 이 단어를 곧잘 쓰셨습니다.

7 아브라함이 또 소 떼로 달려가 연하고 좋은 송아지를 취해 젊은이에게 주니 그가 급히 요리하니라.



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 did eat.

Dressed: H6213 עשה ‛asah aw-saw' A primitive root; to do or make, in the broadest sense and widest application: - accomplish, advance, appoint, apt, be at, become, bear, bestow, bring forth, bruise, be busy, X certainly, have the charge of, commit, deal (with), deck, + displease, do, (ready) dress (-ed), (put in) execute (-ion), exercise, fashion, + feast, [fight-] ing man, + finish, fit, fly, follow, fulfil, furnish, gather, get, go about, govern, grant, great, + hinder, hold ([a feast]), X indeed, + be industrious, + journey, keep, labour, maintain, make, be meet, observe, be occupied, offer, + officer, pare, bring (come) to pass, perform, practise, prepare, procure, provide, put, requite, X sacrifice, serve, set, shew, X sin, spend, X surely, take, X thoroughly, trim, X very, + vex, be [warr-] ior, work (-man), yield, use. Total KJV occurrences: 2633만들다, 요리하다, 이루다, 준비하다

8 그가 버터와 우유와 젊은이가 요리한 송아지를 가져다가 그들 앞에 차려 놓고 나무 밑에 있던 그들 곁에 서매 그들이 먹으니라.

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

The Lord and the two angels already knew where Sarah was. 주와 두 천사는 사라가 어디 있는지 이미 알고 있었습니다.

They are talking to Abraham. 그들은 아브라함에게 말하고 있습니다.[They are also talking to Sarah].그들은 사라에게도 말하고 있습니다.

9 ¶ 그들이 그에게 이르되, 네 아내 사라가 어디 있느냐? 하니 그가 이르되, 보소서, 장막에 있나이다, 하매

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] in the tent door, which [was] behind him.

10 그분께서 이르시되, 생명의 때를 따라 내가 확실히 네게 돌아오리니, 보라, 네 아내 사라에게 한 아들이 있으리라, 하시니라.



Sarah heard it. 사라는 들었습니다.

Sarah was already listening. 사라는 이미 듣고 있었습니다.

Men; do you know any ladies like that? 남자 여러분: 그와 같은 자매를 알고 계십니까?

사라가 그의 뒤에 있던 장막 문에서 그것을 들었더라.

11 Now Abraham and Sarah [were] old [and] well stricken in age; [and] it ceased to be with Sarah after the manner of women.

Well stricken: H935 בוא bo'’bo A primitive root; to go or come (in a wide variety of applications): - abide, apply, attain, X be, befall, + besiege, bring (forth, in, into, to pass), call, carry, X certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, X doubtless again, + eat, + employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, + follow, get, give, go (down, in, to war), grant, + have, X indeed, [in-]vade, lead, lift [up], mention, pull in, put, resort, run (down), send, set, X (well) stricken [in age], X surely, take (in), way. Total KJV occurrences: 2568

11 이제 아브라함과 사라는 나이 많아 연로하고 또 사라에게는 여인들의 관례에 따른 것이 멈추었더라.

12 Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also?

Sarah laughed. 사라는 웃었습니다.

Age catches up with everyone, at sometime.모든 사람은 언젠가 나이를 먹고 늙게 됩니다.

Sarah thinks this is funny. 사라는

12 그러므로 사라가 속으로 웃으며 이르되, 내가 늙었고 내 주도 늙었은즉 내게 즐거움이 있으리오? 하매



이것을 웃기는 말로 생각했습니다.

Abraham did too in the previous chapter.앞의 장에서 아브라함도 그랬습니다.

13 And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old?

Do you see that God knows [even] our thoughts? 하나님께서는 우리의 생각을 알고 계시다는 것을 아십니까?

All the time. 언제나 그렇습니다.

That’s an excellent reason to confess our sins early and often. 그것이 우리의 죄를 일찍, 그리고 자주 고백할 훌륭한 이유입니다.

13 {주}께서 아브라함에게 이르시되, 어찌하여 사라가 웃으며 이르기를, 내가 늙었거늘 정말로 아이를 낳으리오, 하느냐?

14 Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and

14 {주}에게 너무 어려운 일이 있느냐? 생명의 때를 따라 내가 정한 때에 네게



Sarah shall have a son. 4

Is anything too hard for The Lord?주에게 너무 어려운 일이 있느냐?

Will you simply believe God’s Word and pray? 여러분은 단지 하나님의 말씀을 믿고 기도하십니까?

What is it in your life that is too hard for God? 여러분의 삶 가운데 무엇이 하나님께 너무 어려운 일입니까?

Have you prayed about it? 그것에 대해 기도해 보셨습니까?

Abraham prayed about this ‘years ago’.아브라함은 이 문제에 대해 여러 해 전에 기도했습니다.

돌아오리니 사라에게 한 아들이 있으리라, 하시니라.

4 Gen_18:14 Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son. Deu_1:17 Ye shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is God's: and the cause that is too hard for you, bring it unto me, and I will hear it. Deu_17:8 If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within thy gates: then shalt thou arise, and get thee up into the place which the LORD thy God shall choose; 2Sa_3:39 And I am this day weak, though anointed king; and these men the sons of Zeruiah be too hard for me: the LORD shall reward the doer of evil according to his wickedness. Jer_32:17 Ah Lord GOD! behold, thou hast made the heaven and the earth by thy great power and stretched out arm, and there is nothing too hard for thee: Jer_32:27 Behold, I am the LORD, the God of all flesh: is there any thing too hard for me?



God is in the process of answering this for Abraham. 하나님께서는 이 문제에 대해 아브라함에게 대답을 해 주는 과정 가운데에 계십니다.

I believe that God is in the process of answering this prayer. 저는 하나님께서 이 문제에 대해 대답하고 계시는 중이라 믿습니다.

Please keep praying. 5 계속 기도하십시오.

Psalm 2: 8 Ask of me, and I shall give [thee] the heathen [for] thine inheritance, and the uttermost parts of the earth [for] thy possession.Psalm 2: 8 내게 구하라. 그리하면 내가 이교도들을 네게 상속물로 주고 땅의 맨 끝 지역들을 네게 소유물로 주리라.

Let’s say this verse out loud together in English. 이 구절을 크게 소리내어 영어로 읽어 봅시다.

In Korean: 한글로도 읽어 봅시다.

5



15 Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.

God knows our thoughts.하나님은 우리의 생각들을 아십니다.

15 그때에 사라가 두려워서 부인하여 이르되, 내가 웃지 아니하였나이다, 하니 그분께서 이르시되, 아니라. 네가 웃었느니라, 하시니라.

16 And the men rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way. 6

16 ¶ 그 남자들은 거기서 일어나 소돔을 바라보았고 아브라함은 그들을 배웅하러 그들과 함께 갔더라.

17 And the LORD said, Shall I hide from Abraham that thing which I do;

17 {주}께서 이르시되, 내가 행하는 그 일을 아브라함에게 숨기리요?

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

18 내가 보건대 아브라함은 분명히 크고 강력한 민족이 되며 땅의 모든 민족들이 그 안에서 복을 받으리니

6 From the Ultimate Cross Reference Treasury, via e-sword. Genesis 18:20 the cry. FS155F, +Gen_4:7, Gen_4:10; Gen_19:13, Exo_2:23; +Exo_22:23, Pro_21:13, Isa_3:9; Isa_5:7, Jer_14:7, +*Jas_5:4, 2Pe_2:8. Sodom and. Gen_10:19; Gen_19:4, Deu_32:32, Isa_1:10, *Jer_23:14, Eze_16:46, Mat_11:23, Rev_11:8. sin. Gen_6:5; Gen_13:13, +*Eze_16:49; +*Eze_16:50, Jon_1:2, Luk_17:28, Rom_5:13, Rev_18:5. grievous. Gen_6:12; Gen_13:13; Gen_19:4, Psa_78:59, **+Isa_3:9, Joe_3:13, Luk_17:28, Jud_1:7.



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, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him.

Fathers: What does God know about us?아버지 여러분: 하나님께서 우리에 대해 어떻게 알고 계십니까?

Will we command our children and will be a good example for them to follow?우리는 자녀들에게 명령을 하고, 그들이 따를 좋은 본보기가 되겠습니까?

19 이는 내가 그를 알기 때문이라. 그가 자기 자녀들과 자기 뒤에 있을 자기 집안사람들에게 명령할 터인즉 그들이 {주}의 길을 지켜 정의와 판단의 공의를 행하리니 이로써 {주}가 아브라함에 관하여 말한 것을 친히 그에게 이루리라, 하시고

20 And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous;

Sodom and Gomorrah will be covered more in the sermon we give on the next chapter of Genesis. 소돔과 고모라는 창세기 다음 장의 설교에서 다루게 될 것입니다.

See notes in the sermon for amplification.깊은 내용은 설교 노트를 보십시오.

- They are there for you to study.그것은 여러분의 공부를 위해 있습니다.

- To study the Bible in English and Korean. 영어와 한글로 성경을 공부하기 위함입니다.

- FREE English instruction from the Bible. 성경에서 나온 공짜 영어 교육입니다.

20 {주}께서 또 이르시되, 소돔과 고모라에 대한 부르짖음이 크고 그들의 죄가 심히 중하므로

21 I will go down now, and see whether 21 내가 이제 내려가서



they have done altogether according to the cry of it, which is come unto me; and if not, I will know.

그들이 행한 바가 내게 이른 그곳의 부르짖음과 전적으로 같은지 살펴보고 그렇지 않으면 그렇지 않은 것을 알리라, 하시니라.

22 And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the LORD.

Abraham was not afraid to ask God tough questions. 아브라함은 하나님께 어려운 질문을 하는 것을 두려워하지 않았습니다.

22 그 남자들은 거기서 얼굴을 돌려 소돔을 향해 갔으나 아브라함은 여전히 {주} 앞에 서 있더라.

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

23 ¶ 아브라함이 가까이 가서 아뢰되, 주께서 의로운 자들을 사악한 자들과 함께 멸하려 하시나이까?

24 Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that [are] therein?

Fifty. 오십 명

24 혹시 그 도시 안에 쉰 명의 의로운 자들이 있을지라도 주께서 그곳을 멸하시고 그 안에 있는 쉰 명의 의로운 자들로 인하여 용서하지 아니하시려나이까?

25 That be far from thee to do after 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?

Name of God: the Judge of all the earth하나님의 이름: 온 땅의 심판자

Abraham is diligent in his request.아브라함은 열심히 요청을 하고 있습니다.

25 주께서 이런 식으로 행하여 의로운 자들을 사악한 자들과 함께 죽이시는 것은 결코 있을 수 없으며 의로운 자들을 사악한 자들처럼 여기시는 것도 결코 있을 수 없나이다. 온 땅의 [심판자]께서 의롭게 행하여야 하지 아니하리이까? 하매



Do you pray this way? 여러분은 이런 식으로 기도합니까?

Abraham was not rebuked for this.아브라함은 이렇게 한다고 꾸지람을 듣지 않았습니다.

26 And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes.

26 {주}께서 이르시되, 내가 만일 소돔에서 즉 그 도시 안에서 쉰 명의 의로운 자들을 찾으면 그들로 인하여 온 지역을 용서하리라, 하시니라.

27 And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which [am but] dust and ashes:

27 아브라함이 응답하여 이르되, 이제 보소서, 티끌과 재 같은 내가 감히 [주]께 아뢰나이다.

28 Peradventure 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].

45. 마흔다섯 명

28 혹시 쉰 명의 의로운 자들 중에 다섯 명이 부족하면 다섯 명이 부족하므로 주께서 그 온 도시를 멸하려 하시나이까? 하니 그분께서 이르시되, 내가 거기서 마흔다섯 명을 찾으면 그곳을 멸하지 아니하리라, 하시니라.

29 And he spake unto him yet again, and said, Peradventure there shall be forty found there. And he said, I will not do [it] for forty's sake.

40 마흔 명

29 그가 여전히 다시 그분께 아뢰어 이르되, 혹시 거기서 마흔 명을 찾으면 어찌 하시려나이까? 하니 그분께서 이르시되, 내가 마흔 명으로 인하여 그곳을 멸하지 아니하리라,



하시니라.

30 And he said [unto him], Oh let not the Lord be angry, and I will speak: Peradventure there shall thirty be found there. And he said, I will not do [it], if I find thirty there.

30 서른 명

30 그가 그분께 이르되, 오 [주]께서는 노하지 마시옵소서. 내가 아뢰오리이다. 혹시 거기서 서른 명을 찾으면 어찌 하시려나이까? 하니 그분께서 이르시되, 내가 거기서 서른 명을 찾으면 그 일을 하지 아니하리라, 하시니라.



31 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 twenty's sake.

20 스무 명

31 그가 이르되, 이제 보소서, 내가 감히 [주]께 아뢰나이다. 혹시 거기서 스무 명을 찾으면 어찌 하시려나이까? 하니 그분께서 이르시되, 내가 스무 명으로 인하여 그곳을 멸하지 아니하리라, 하시니라.

32 And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy [it] for ten's sake.

Ten (10) 열 명

Brothers and sisters: Keep praying down to one soul. 형제 자매 여러분: 한 영혼이 남을 때 까지 계속 기도하십시오.

Lord, Peradventure there be fifty righteous within the nation of ___, which has 24 million people; will you spare it?주님, 인구 이천 사백만 명인 __에 의인 오십 명이 있다면, 살려주시겠습니까?



Lord will you spare ___If there are 40 righteous? 주님 사십 명의 의인이 있다면, __를 살려주시겠습니까?

Lord Jesus will you spare ___ if there are 30 righteous found there? 주님 삼십 명의 의인이 있다면, ___를 살려주시겠습니까?



Lord Jesus, will you spare ___, if 20 righteous are found there? 주님 이십 명의 의인이 있다면, ___를 살려주시겠습니까?

Lord Jesus, will you spare ___ if there are 10 righteous found?주님 열 명의 의인이 있다면, __를 살려주시겠습니까?

Lord, will you spare ___ if only there is one righteous found in the whole nation?주님 온 나라에 한 명의 의인이 있다면, 살려주시겠습니까?



Brethren – keep praying down to ZERO!형제님들 – 한 사람도 남지 않은 때까지 계속 기도하십시오!

This little girl is a teenager now.이 어린 소녀는 이제 십 대 소녀입니다.

Has she heard about The Lord Jesus?그녀가 주 예수님에 대해 들어 본 적이 있습니까?

Did you notice that The Lord said yes to every request Abraham had with respect to sparing souls! 보셨습니까? 주님께서는 아브라함이 혼을 구해달라고 한 모든 요청에 예 라고 대답하셨습니다.

Psalm 2: 8 Ask of me, and I shall give [thee] the heathen [for] thine inheritance, and the uttermost parts of the earth [for] thy possession.Psalm 2: 8 내게 구하라. 그리하면 내가 이교도들을 네게 상속물로 주고 땅의 맨 끝 지역들을 네게 소유물로 주리라.

Say this verse out loud with me in:이 구절을 저와 함께 큰 소리로 읽어 봅시다.English. 영어로



In Korean. 한글로

33 And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place.

33 {주}께서 아브라함에게 말씀하기를 마치고 즉시 자신의 길로 가시니 아브라함도 자기 처소로 돌아갔더라.

The Outline: Pray about Impossible Situations.

요약: 불가능한 상황에 대한 기도

1.Would you be ready if The Lord showed up for lunch? [Pray.] 주님께서 점심 식사를 위해 나타나신다면, 여러분은 준비가 되어 있겠습니까? (기도)

2. Would you be surprised if God answered an impossible prayer for you? Ask [Pray]. 하나님께서 여러분에게 불가능한 기도의 응답을 하신다면 놀라겠습니까? 요청하십시오 (기도)3. Would you pray God down to ZERO? [Pray.] 여러분은 한 영혼도 남지 않을 때까지 계속 기도하겠습니까? (기도)

INVITATION: Every head bowed and every eye closed, please. Christians: Confess known sin; then pray for God to bless the Invitation.

Three questions:

1. Are you saved? 당신은 구원받았습니까?Are you born again from above. If You died today are your 100% sure that you would go to heaven.

If you are not saved, we would love to take a Bible and show you how you can know for sure that you are saved.

2. Have you been baptized by immersion, since salvation, in a church of like faith and practice? 구원받은 후에, 동일한 믿음과 실천을 갖는 교회에서 침례를 받은 적이 있습니까?



If you are saved and have not been baptized by immersion, I would like you to let Pastor Tchah know that this morning.

The Lord Jesus was baptized by immersion by John The Baptist.

The disciples and Apostles were baptized by Immersion.

The Lord Jesus commanded his disciples to preach and teach the Gospel, baptizing those who got saved. 7

Baptism therefore, is a command to be obeyed.

There is nothing to nervous about. We are family and friends here.

3. Are you ready to meet God? 당신은 하나님을 만날 준비가 되어 있습니까?

a. We all should be ready to pray, to give testimony about the Lord, or to pass away. 우리는 모두 기도하고 주님에 대해 증인이 되고, 죽을 준비가 되어 있어야 합니다.

b. Is there any bitterness on your heart?c. Is there any sin that you need to confess to God, silently,

as you pray?If you need to come to the altar to pray, the invitation is open to you.제단에 나와 기도하셔도 좋습니다.

Invitation Hymn: 141 Jesus Loves Me

7 July

Proverbs 22:4 By humility and the fear of the LORD are riches, and honour, and life.

As Lee Sang-tae, a member of the Central Committee of the General League of Writers [DPRK], explained, when asked if the use of gigantic choirs in Song of Paradise and other North Korean "revolutionary" musical extravaganzas traced back to church music brought in by Western missionaries: "Absolutely not.

U.S. Congress. North Korea: A Country Study . Unknown. Kindle Edition.

7 Matthew 28:18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Mat 28:19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Mat 28:20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you Song:alway, even unto the end of the world. Amen.



Background Notes: 8

A Word Search on ‘And the Lord appeared’:

Gen_12:7 And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him.

Gen_18:1 And the LORD appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day;

Gen_26:2 And the LORD appeared unto him, and said, Go not down into Egypt; dwell in the land which I shall tell thee of:

Gen_26:24 And the LORD appeared unto him the same night, and said, I am the God of Abraham thy father: fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham's sake.

Deu_31:15 And the LORD appeared in the tabernacle in a pillar of a cloud: and the pillar of

8 Background notes amplify subjects covered in the sermon. They are for the Author’s reference when preparing and reviewing the sermon. They can also help the reader, as necessary. Study to show thyself approved …



the cloud stood over the door of the tabernacle.

1Sa_3:21 And the LORD appeared again in Shiloh: for the LORD revealed himself to Samuel in Shiloh by the word of the LORD.

2Ch_7:12 And the LORD appeared to Solomon by night, and said unto him, I have heard thy prayer, and have chosen this place to myself for an house of sacrifice.

A word search on ‘impossible’:

Mat_17:20 And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you.

Mat_19:26 But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.

Mar_10:27 And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible.

Luk_1:37 For with God nothing shall be impossible.

Luk_17:1 Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!

Luk_18:27 And he said, The things which are impossible with men are possible with God.

Heb_6:4 For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,

Heb_6:18 That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:

Heb_11:6 But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

Sodom

Sodom: H5467 סדם sedom sed-ome'’From an unused root meaning to scorch; burnt (that is, volcanic or bituminous) district; Sedom, a place near the Dead Sea: - Sodom. Total KJV occurrences: 39

From the King James Concordance, via e-sword: H5467 סדם sedom Total KJV Occurrences: 39

sodom, 39 Gen_10:19, Gen_13:10, Gen_13:12-13 (2), Gen_14:2, Gen_14:8, Gen_14:10-12 (3), Gen_14:17, Gen_14:21-22 (2), Gen_18:16, Gen_18:20, Gen_18:22, Gen_18:26, Gen_19:1 (2), Gen_19:4, Gen_19:24, Gen_19:28, Deu_29:23, Deu_32:32, Isa_1:9-10 (2), Isa_3:9, Isa_13:19, Jer_23:14, Jer_49:18, Jer_50:40, Lam_4:6, Eze_16:46, Eze_16:48-49 (2), Eze_16:53, Eze_16:55-56 (2), Amo_4:11, Zep_2:9



Quoted in entirety from Easton’s Bible Dictionary, via e-sword:

Sodom

Burning; the walled, a city in the vale of Siddim (Gen_13:10; 14:1-16). The wickedness of its inhabitants brought down upon it fire from heaven, by which it was destroyed (Gen. 18:16-33; 19:1-29; Deu_23:17). This city and its awful destruction are frequently alluded to in Scripture (Deu_29:23; Deu_32:32; Isa_1:9, Isa_1:10; Isa_3:9; Isa_13:19; Jer_23:14; Eze_16:46-56; Zep_2:9; Mat_10:15; Rom_9:29; 2Pe_2:6, etc.). No trace of it or of the other cities of the plain has been discovered, so complete was their destruction. Just opposite the site of Zoar, on the south-west coast of the Dead Sea, is a range of low hills, forming a mass of mineral salt called Jebel Usdum, “the hill of Sodom.” It has been concluded, from this and from other considerations, that the cities of the plain stood at the southern end of the Dead Sea. Others, however, with much greater probability, contend that they stood at the northern end of the sea.

Quoted in entirety from Faussetts Bible Dictionary, via e-sword:

Sodom

Chief of the group Sodom, Gomorrah, Admah, Zeboim, and Bela or Zoar (Gen_10:19; Gen_13:3; Gen_13:10-13; Gen_13:19; Luk_17:29; 2Pe_2:6; Jud_1:4-7; Mar_6:11; Mat_10:15; Deu_29:23). (See GOMORRAH.) Palmer and Drake traversing the Negeb in a S.E. direction, as far as Mount Hor, made a detour to jebel ("mount") Madherah. At its summit and base are blocks of stone, of which the Arabs say: "a people once dwelt there, to whom travelers came seeking hospitality; but the people did to them a horrible deed, wherefore the Almighty in anger rained down stones, and destroyed them from off the face of the earth." Sodom is interpreted "burning" or else "vineyard" (Gesenius), "fortification" (Furst).

Abraham could see the smoke of the burning cities from near Hebron. The Lord over night announced to him Sodom's doom, at some spot on the way from Mamre or Hebron toward Sodom, to which he had accompanied the angels (Gen_18:16). Tradition says the spot was Caphar Berucha, from which the Dead Sea is visible through a ravine. Long ranges of hills intervene between Hebron and Sodom, but from the hill over Hebron or Mamre through a gap in the chain the whole district of the Jordan valley is visible. Lot at first pitched only towards Sodom, not until afterward did he go further south to Sodom itself (Gen_13:12; Gen_14:12; and Gen_14:3 says expressly the vale of Siddim is the Salt Sea). This favors the S. of the Dead Sea site for Sodom, etc., which the traditional names confirm.

Quoted in entirety from the International Standard Bible Encyclopedia (ISBE), via e-sword:

Sodom



sod´um (סרם, sedhom; Σοδομα, Sodoma) One of the 5 CITIES OF THE PLAIN (which see), destroyed by fire from heaven in the time of Abraham and Lot (Gen_19:24). The wickedness of the city became proverbial. The sin of sodomy was an offense against nature frequently connected with idolatrous practices (see Rawlinson, History of Phoenicia). See SODOMITE. The fate of Sodom and Gomorrah is used as a warning to those who reject the gospel (Mat_10:15; Mat_11:24; 2Pe_2:6; Jud_1:7). The word is used in a typical sense in Rev_11:8. Sodom was probably located in plain South of the Dead Sea, now covered with water. The name is still preserved in Jebel Usdum (Mt. Sodom). See ARABAH; CITIES OF THE PLAIN; DEAD SEA.

Literature.

Dillmann. Genesis, 111 f; Robinson, BR, II, 187 ff; G. A. Smith, HGHL, 505 ff; Blanckenhorn, ZDPV, XIX, 1896, 53 ff; Baedeker-Socin, Palestine, 143; Buhl, GAP, 117, 271, 274.

Gomorrah

Quoted in entirety from Eastons Bible Dictionary, via e-sword:

Gomorrah

Submersion, one of the five cities of the plain of Siddim (q.v.) which were destroyed by fire (Gen_10:19; Gen_13:10; Gen_19:24, Gen_19:28). These cities probably stood close together, and were near the northern extremity of what is now the Dead Sea. This city is always mentioned next after Sodom, both of which were types of impiety and wickedness (Gen_18:20; Rom_9:29). Their destruction is mentioned as an “example unto those that after should live ungodly” (2Pe_2:6; Jud_1:4-7). Their wickedness became proverbial (Deu_32:32; Isa_1:9, Isa_1:10; Jer_23:14). But that wickedness may be exceeded (Mat_10:15; Mar_6:11). (See DEAD SEA).

Names of God:

Quoted in entirety from the International Standard Bible Encyclopedia (ISBE):

“God, Names of

I. Introduction

1. The Phrase “His Name”

2. Classification

II. Personal Names or God in the Old Testament



1. 'Elohım

2. 'Eloah

3. 'El

4. 'Adhon, 'Adhonay

5. Yahweh (Jehovah)

6. Cur (Rock)

7. Kadhosh

8. Shadday

III. Descriptive Names of God in the Old Testament

1. 'Abhır

2. 'El-'Elohe-Israel

3. ‛Elyon

4. Gibbor

5. 'El-Ro'ı

6. Caddik

7. Kanna

8. Yahweh Cebha'oth

9. “I Am That I Am”

IV. New Testament Names of God

1. God

2. Lord

3. Descriptive and Figurative Names

Literature

I. Introduction

To an extent beyond the appreciation of modern and western minds the people of Biblical



times and lands valued the name of the person. They always gave to it symbolical or character meaning.

While our modern names are almost exclusively designatory, and intended merely for identification, the Biblical names were also descriptive, and often prophetic. Religious significance nearly always inhered in the name, a parent relating his child to the Deity, or declaring its consecration to the Deity, by joining the name of the Deity with the service which the child should render, or perhaps commemorating in a name the favor of God in the gracious gift of the child, e.g. Nathaniel (“gift of God”); Samuel (“heard of God”); Adonijah (“Yahweh is my Lord”), etc. It seems to us strange that at its birth, the life and character of a child should be forecast by its parents in a name; and this unique custom has been regarded by an unsympathetic criticism as evidence of the origin of such names and their attendant narratives long subsequent to the completed life itself; such names, for example, as Abraham, Sarah, etc. But that this was actually done, and that it was regarded as a matter of course, is proved by the name given to Our Lord at His birth: “Thou shalt call his name Jesus; for it is he that shall save his people” (Mat_1:21). It is not unlikely that the giving of a character name represented the parents' purpose and fidelity in the child's training, resulting necessarily in giving to the child's life that very direction, which the name indicated. A child's name, therefore, became both a prayer and a consecration, and its realization in character became often a necessary psychological effect. Great honor or dishonor was attached to a name. The Old Testament writings contain many and varied instances of this. Sometimes contempt for certain reprobate men would be most expressively indicated by a change of name, e.g. the change of Esh-baal, “man of Baal,” to Ish-bosheth, “man of shame” (2Sa_2:8), and the omission of Yahweh from the name of the apostate king, Ahaz (2Ki_15:38, etc.). The name of the last king of Judah was most expressively changed by Nebuchadnezzar from Mattaniah to Zedekiah, to assure his fidelity to his overlord who made him king (2Ki_24:17). See NAMES, PROPER.

1. The Phrase “His Name”

Since the Scriptures of the Old Testament and New Testament are essentially for purposes of revelation, and since the Hebrews laid such store by names, we should confidently expect them to make the Divine name a medium of revelation of the first importance. People accustomed by long usage to significant character indications in their own names, necessarily would regard the names of the Deity as expressive of His nature. The very phrase “name of Yahweh,” or “His name,” as applied to the Deity in Biblical usage, is most interesting and suggestive, sometimes expressing comprehensively His revelation in Nature (Psa_8:1; compare Psa_138:2); or marking the place of His worship, where men will call upon His name (Deu_12:5); or used as a synonym of His various attributes, e.g. faithfulness (Isa_48:9), grace (Psa_23:3), His honor (Psa_79:9), etc. “Accordingly, since the name of God denotes this God Himself as He is revealed, and as He desires to be known by His creatures, when it is said that God will make a name for Himself by His mighty deeds, or that the new world of the future shall be unto Him for a name, we can easily understand that the name of God is often synonymous with the glory of God, and that the expressions for both are combined in the utmost variety of ways, or used alternately” (Schultz, Old Testament Theology, English translation, I, 124-25; compare Psa_72:19; Isa_63:14; also Davidson, Old Testament Theol., 37-38).

2. Classification

From the important place which the Divine name occupies in revelation, we would expect



frequency of occurrence and diversity of form; and this is just that which we find to be true. The many forms or varieties of the name will be considered under the following heads: (1) Absolute or Personal Names, (2) Attributive, or Qualifying Names, and (3) Names of God in the New Testament. Naturally and in course of time attributive names tend to crystallize through frequent use and devotional regard into personal names; e.g. the attributive adjective kadhosh, “holy,” becomes the personal, transcendental name for Deity in Job and Isa. For fuller details of each name reference may be made to separate articles.

II. Absolute or Personal Names of God in the Old Testament

1. 'Elohım

The first form of the Divine name in the Bible is אלהים, 'Elohım, ordinarily translated “God” (Gen_1:1). This is the most frequently used name in the Old Testament, as its equivalent θεος, theos, is in the New Testament, occurring in Gen alone approximately 200 t. It is one of a group of kindred words, to which belong also 'El and 'Eloah. (1) Its form is plural, but the construction is uniformly singular, i.e. it governs a singular verb or adjective, unless used of heathen divinities (Psa_96:5; Psa_97:7). It is characteristic of Hebrew that extension, magnitude and dignity, as well as actual multiplicity, are expressed by the plural. It is not reasonable, therefore, to assume that plurality of form indicates primitive Semitic polytheism. On the contrary, historic Hebrew is unquestionably and uniformly monotheistic.

(2) The derivation is quite uncertain. Gesenius, Ewald and others find its origin in אול, 'ul, “to be strong,” from which also are derived ayil, “ram,” and 'elah, “terebinth”; it is then an expanded plural form of 'el; others trace it to אלה, 'alah, “to terrify,” and the singular form is found in the infrequent אלוה, 'eloah, which occurs chiefly in poetical books; BDB inclines to the derivation from אלה, 'alah, “to be strong,” as the root of the three forms, 'El, 'Eloah and 'Elohım, although admitting that the whole question is involved in uncertainty (for full statement see BDB, under the word אלה; a somewhat fanciful suggestion is the Arabic root 'ul, “to be in front,” from which comes the meaning “leader”; and still more fanciful is the suggested connection with the preposition ל), 'el, signifying God as the “goal” of man's life and aspiration. The origin must always lie in doubt, since the derivation is prehistoric, and the name, with its kindred words 'El and 'Eloah, is common to Semitic languages and religions and beyond the range of Hebrew records.

(3) It is the reasonable conclusion that the meaning is “might” or “power”; that it is common to Semitic language; that the form is plural to express majesty or “all-mightiness,” and that it is a generic, rather than a specific personal, name for Deity, as is indicated by its application to those who represent the Deity (Jdg_5:8; Psa_82:1) or who are in His presence (1Sa_28:13).

2. 'Eloah

The singular form of the preceding name, אלוה, 'Eloah, is confined in its use almost exclusively to poetry, or to poetic expression, being characteristic of the Book of Job, occurring oftener in that book than in all other parts of the Old Testament. It is, in fact, found in Job oftener than the elsewhere more ordinary plural 'Elohım . For derivation and meaning see above under 1 (2). Compare also the Aramaic form, אלה, 'elah, found frequently in Ezra and Daniel.



3. 'El

In the group of Semitic languages, the most common word for Deity is El (אל, 'el), represented by the Babylonian ılu and the Arabic 'Allah. It is found throughout the Old Testament, but oftener in Job and Psalms than in all the other books. It occurs seldom in the historical books, and not at all in Lev. The same variety of derivations is attributed to it as to ELOHIM (which see), most probable of which is אול, 'ul, “to be strong.” BDB interprets 'ul as meaning “to be in front,” from which came 'ayil, “ram” the one in front of the flock, and 'elah, the prominent “terebinth,” deriving ['El from ה, 'alah, “to be strong.” It occurs in many of the more ancient names; and, like Elohim, it is used of pagan gods. It is frequently combined with nouns or adjectives to express the Divine name with reference to particular attributes or phases of His being, as 'El ‛Elyon, 'El-Ro'ı, etc. (see below under III, “Attributive Names”).

4. 'Adhon, 'Adhonay

An attributive name, which in prehistoric Hebrew had already passed over into a generic name of God, is אדון, 'Adhon, אדני, 'Adhonay, the latter formed from the former, being the construct plural, 'adhone, with the 1st person ending -ay, which has been lengthened to ay and so retained as characteristic of the proper name and distinguishing it from the possessive “my Lord.” the King James Version does not distinguish, but renders both as possessive, “my Lord” (Jdg_6:15; Jdg_13:8), and as personal name (Psa_2:4); the Revised Version (British and American) also, in Psa_16:2, is in doubt, giving “my Lord,” possessive, in text and “the Lord” in the margin. 'Adhonay, as a name of Deity, emphasizes His sovereignty (Psa_2:4; Isa_7:7), and corresponds closely to Kurios of the New Testament. It is frequently combined with Yahweh (Gen_15:8; Isa_7:7, etc.) and with 'Elohım (Psa_86:12). Its most significant service in Massoretic Text is the use of its vowels to point the unpronounceable tetragrammaton יהוה, YHWH, indicating that the word “'Adhonay ” should be spoken aloud instead of “Yahweh.” This combination of vowels and consonants gives the transliteration “Jehovah,” adopted by the American Standard Revised Version, while the other English Versions of the Bible, since Coverdale, represents the combination by the capitals LORD. Septuagint represents it by

Kurios .

5. Yahweh (Jehovah)

The name most distinctive of God as the God of Israel is Jehovah (יהוה, a combination of the tetragrammaton (YHWH) with the vowels of 'Adhonay, transliterated as Yehowah, but read aloud by the Hebrews 'adhonay). While both derivation and meaning are lost to us in the uncertainties of its ante-Biblical origin, the following inferences seem to be justified by the facts: (1) This name was common to religions other than Israel's, according to Friedr. Delitzsch, Hommel, Winckler, and Guthe (EB, under the word), having been found in Babylonian inscriptions. Ammonite, Arabic and Egyptian names appear also to contain it (compare Davidson, Old Testament Theol., 52 f); but while, like Elohim, it was common to primitive Semitic religion, it became Israel's distinctive name for the Deity. (2) It was, therefore, not first made known at the call of Moses (Exo_3:13-16; Exo_6:2-8), but, being already known, was at that time given a larger revelation and interpretation: God, to be known to Israel henceforth under the name “Yahweh” and in its fuller significance, was the



One sending Moses to deliver Israel; “when I shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them? And God said ... I WILL BE THAT I WILL BE ... say ... I WILL BE hath sent me” (Exo_3:13, Exo_3:14 margin). The name is assumed as known in the narrative of Genesis; it also occurs in pre-Mosaic names (Exo_6:20; 1Ch_2:25; 1Ch_7:8). (3) The derivation is from the archaic hawah, “to be,” better “to become,” in Biblical Hebrew hayah; this archaic use of w for y appears also in derivatives of the similar ה, hayah, “to live,” e.g. ה, hawwah in Gen_3:20. (4) It is evident from the interpretative passages (Ex 3; 6) that the form is the fut. of the simple stem (Kal) and not future of the causative (Hiph‛ıl) stem in the sense “giver of life” - an idea not borne out by any of the occurrences of the word. The fanciful theory that the word is a combination of the future, present and perfect tenses of the verb, signifying “the One who will be, is, and was,” is not to be taken seriously (Stier, etc., in Oehler's Old Testament Theology, in the place cited.). (5) The meaning may with some confidence be inferred from Origen's transliteration, Iao, the form in Samaritan, Iabe, the form as combined in Old Testament names, and the evident signification in Ex 3 and other passages, to be that of the simple future, יהוה, yahweh, “he will be.” It does not express causation, nor existence in a metaphysical sense, but the covenant promise of the Divine presence, both at the immediate time and in the Messianic age of the future. And thus it became bound up with the Messianic hope, as in the phrase, “the Day of Yahweh,” and consequently both it and the Septuagint translation Kurios were applied by the New Testament as titles of Christ. (6) It is the personal name of God, as distinguished from such generic or essential names as 'El, 'Elohım, Shadday, etc. Characteristic of the Old Testament is its insistence on the possible knowledge of God as a person; and Yahweh is His name as a person. It is illogical, certainly, that the later Hebrews should have shrunk from its pronunciation, in view of the appropriateness of the name and of the Old Testament insistence on the personality of God, who as a person has this name. the American Standard Revised Version quite correctly adopts the transliteration “Yahweh” to emphasize its significance and purpose as a personal name of God revealed.

6. Cur (Rock)

Five times in the “Song” of Moses (Deu_32:4, Deu_32:15, Deu_32:18, Deu_32:30, Deu_32:31) the word צור, cur, “Rock,” is used as a title of God. It occurs also in the Psalms, Isa and poetical passages of other books, and also in proper names, Elizur, Zuriel, etc. Once in the King James Version (Isa_44:8) it is translated “God,” but “Rock” in the American Standard Revised Version and the American Revised Version, margin. The effort to interpret this title as indicating the animistic origin of Old Testament religion is unnecessary and a pure product of the imagination. It is customary for both Old Testament and New Testament writers to use descriptive names of God: “rock,” “fortress,” “shield,” “light,” “bread,” etc., and is in harmony with all the rich figurativeness of the Scriptures; the use of the article in many of the cases cited further corroborates the view that the word is intended to be a descriptive title, not the name of a Nature-deity. It presents the idea of God as steadfast: “The appellation of God as cur, 'rock,' 'safe retreat,' in Deuteronomy refers to this” (Oehler, Old Testament Theology). It often occurs, in a most striking figure, with the pers. suffix as “my rock,” “their rock,” to express confidence (Psa_28:1).

7. Kadhosh

The name (קדוש, kadhosh, “holy”) is found frequently in Isaiah and Psalms, and occasionally in the other prophets. It is characteristic of Isaiah, being found 32 times in that book. It occurs often in the phrase קדוש ישראל, kedhosh yisra'el, “Holy One of Israel.” The derivation and



meaning remain in doubt, but the customary and most probable derivation is from kadhash, “to be separate,” which best explains its use both of man and of the Deity. When used of God it signifies: (1) His transcendence, His separateness above all other beings, His aloneness as compared to other gods; (2) His peculiar relation to His people Israel unto whom He separated Himself, as He did not unto other nations. In the former sense Isaiah used it of His sole deity (Isa_40:25), in the latter of His peculiar and unchanging covenant-relation to Israel (Isa_43:3; Isa_48:17), strikingly, expressed in the phrase “Holy One of Israel.” Kadhosh was rather attributive than personal, but became personal in the use of such absolute theists as Job and Isaiah. It expresses essential Deity, rather than personal revelation.

8. Shadday

In the patriarchal literature, and in Job particularly, where it is put into the mouths of the patriarchs, this name appears sometimes in the compound אל שדי, 'el shadday, sometimes alone. While its root meaning also is uncertain, the suggested derivation from שדד, shadhadh, “to destroy,” “to terrify,” seems most probable, signifying the God who is manifested by the terribleness of His mighty acts. “The Storm God,” from שדא, shadha', “to pour out,” has been suggested, but is improbable; and even more so the fanciful ש, she, and די, day, meaning “who is sufficient.” Its use in patriarchal days marks an advance over looser Semitic conceptions to the stricter monotheistic idea of almightiness, and is in accord with the early consciousness of Deity in race or individual as a God of awe, or even terror. Its monotheistic character is in harmony with its use in the Abrahamic times, and is further corroborated by its parallel in Septuagint and New Testament, παντοκρατωρ, pantokrator, “all-powerful.”

III. Descriptive Names of God in the Old Testament

It is often difficult to distinguish between the personal and the attributive names of God, the two divisions necessarily shading into each other. Some of the preceding are really attributive, made personal by usage. The following are the most prominent descriptive or attributive names.

1. 'Abhır

This name (אביר, 'abhır), translated in English Versions of the Bible “Mighty One,” is always combined with Israel or Jacob; its root is אבר, 'abhar, “to be strong” from which is derived the word אבר, 'ebher, “pinion,” used of the strong wing of the eagle (Isa_40:31), figuratively of God in Deu_32:11. It occurs in Jacob's blessing (Gen_49:24), in a prayer for the sanctuary (Psa_132:2, Psa_132:5), and in Isa (Isa_1:24; Isa_49:26; Isa_60:16), to express the assurance of the Divine strength in behalf of the oppressed in Israel (Isa_1:24), or in behalf of Israel against his oppressors; it is interesting to note that this name was first used by Jacob himself.

2. 'El-'Elohe-Israel

The name 'El is combined with a number of descriptive adjectives to represent God in His various attributes; and these by usage have become names or titles of God. For the remarkable phrase EL-ELOHE-ISRAEL (Gen_33:20), see separate article.

3. ‛Elyon

This name (עליון, ‛elyon, “highest”) is a derivative of עלה, ‛alah, “to go up.” It is used of



persons or things to indicate their elevation or exaltation: of Israel, favored above other nations (Deu_26:19), of the aqueduct of “the upper pool” (Isa_7:3), etc. This indicates that its meaning when applied to God is the “Exalted One,” who is lifted far above all gods and men. It occurs alone (Deu_32:8; Psa_18:13), or in combination with other names of God, most frequently with El (Gen_14:18; Psa_78:35), but also with Yahweh (Psa_7:17; Psa_97:9), or with Elohim (Psa_56:2 the King James Version; Psa_78:56). Its early use (Gen_14:18 f) points to a high conception of Deity, an unquestioned monotheism in the beginnings of Hebrew history.

4. Gibbor

The ancient Hebrews were in constant struggle for their land and their liberties, a struggle most intense and patriotic in the heroic days of Saul and David, and in which there was developed a band of men whose great deeds entitled them to the honorable title “mighty men” of valor (גבורים, gibborım). These were the knights of David's “Round Table.” In like manner the Hebrew thought of his God as fighting for him, and easily then this title was applied to God as the Mighty Man of war, occurring in David's psalm of the Ark's Triumphant Entry (Psa_24:8), in the allegory of the Messiah-King (Psa_45:3), either alone or combined with El (Isa_9:6; Jer_32:18), and sometimes with Yahweh (Isa_42:13).

5. 'El-Ro'ı

When Hagar was fleeing from Sarah's persecutions, Yahweh spoke to her in the wilderness of Shur, words of promise and cheer. Whereupon “she called the name of Yahweh that spake unto her, Thou art El roi” (Gen_16:13 margin). In the text the word

ro'ı, deriv. of ra'ah, “to see,” is translated “that seeth,” literally, “of sight.” This is the, ראיonly occurrence of this title in the Old Testament.

6. Caddik

One of the covenant attributes of God, His righteousness, is spoken of so often that it passes from adjective to substantive, from attribute to name, and He is called “Righteous” (צדיק, caddık), or “the Righteous One.” The word is never transliterated but always translated in English Versions of the Bible, although it might just as properly be considered a Divine name as ‛Elyon or Kadhosh . The root צדק, cadhak, “to be straight” or “right,” signifies fidelity to a standard, and is used of God's fidelity to His own nature and to His covenant-promise (Isa_41:10; Isa_42:6; compare Hos_2:19); it occurs alone (Psa_34:17), with El (Deu_32:4), with Elohim (Ezr_9:15; Psa_7:9; Psa_116:5), but most frequently with Yahweh (Psa_129:4, etc.). In Exo_9:27 Pharaoh, in acknowledging his sin against Yahweh, calls Him 'Yahweh the Righteous,' using the article. The suggestive combination, “Yahweh our Righteousness,” is the name given to David's “righteous Branch” (Jer_23:6) and properly should be taken as a proper noun - the name of the Messiah-King.

7. Kanna

Frequently in the Pentateuch, most often in the 3 versions of the Commandments (Exo_20:5; Exo_34:14; Deu_5:9), God is given the title “Jealous” (קנא, kanna'), most specifically in the phrase “Yahweh, whose name is Jealous” (Exo_34:14). This word, however, did not bear the evil meaning now associated with it in our usage, but rather signified “righteous zeal,”



Yahweh's zeal for His own name or glory (compare Isa_9:7, “the zeal of Yahweh,” קנאה, kin'ah; also Zec_1:14; Zec_8:2).

8. Yahweh Cebha'oth

Connected with the personal and covenant name Yahweh, there is found frequently the word Sabaoth (צבאות, cebha'oth, “hosts”). Invariably in the Old Testament it is translated “hosts” (Isa_1:9; Psa_46:7, Psa_46:11, etc.), but in the New Testament it is transliterated twice, both in the Greek and English (Rom_9:29; Jas_5:4). The passage in Roman is a quotation from Isa_1:9 through Septuagint, which does not translate, but transliterates the Hebrew. Origin and meaning are uncertain. It is used of heavenly bodies and earthly forces (Gen_2:1); of the army of Israel (2Sa_8:16); of the Heavenly beings (Psa_103:21; Psa_148:2; Dan_4:35). It is probable that the title is intended to include all created agencies and beings, of which Yahweh is maker and leader.

9. “I Am That I Am”

When God appeared to Moses at Sinai, commissioning him to deliver Israel; Moses, being well aware of the difficulty of impressing the people, asked by what name of God he should speak to them: “They shall say to me, What is his name?” Then “God said unto Moses, I AM THAT I AM ... say ... I AM hath sent me unto you” (Exo_3:14). The name of the Deity given here is similar to Yahweh except that the form is not 3rd person future, as in the usual form, but the 1st person ('ehyeh), since God is here speaking of Himself. The optional reading in the American Revised Version, margin is much to be preferred: “I WILL BE THAT I WILL BE,” indicating His covenant pledge to be with and for Israel in all the ages to follow. For further explanation see above, II, 5.

IV. New Testament Names of God

The variety of names which characterizes the Old Testament is lacking in the New Testament, where we are all but limited to two names, each of which corresponds to several in the Old Testament. The most frequent is the name “God” (Θεος, Theos) occurring over 1,000 times, and corresponding to El, Elohim, etc., of the Old Testament.

1. God

It may, as Elohim, be used by accommodation of heathen gods; but in its true sense it expresses essential Deity, and as expressive of such it is applied to Christ as to the Father (Joh_20:28; Rom_9:5).

2. Lord

Five times “Lord” is a translation of δεσποτης, despotes (Luk_2:29; Act_4:24; 2Pe_2:1 the King James Version; Jud_1:4; Rev_6:10 the King James Version). In each case there is evident emphasis on sovereignty and correspondence to the 'Adhon of the Old Testament. The most common Greek word for Lord is Κυριος, Kurios, representing both Yahweh and



'Adhonai of the Old Testament, and occurring upwards of 600 times. Its use for Jehovah was in the spirit of both the Hebrew scribes, who pointed the consonants of the covenant name with the vowels of Adhonay, the title of dominion, and of the Septuagint, which rendered this combination as Kurios . Consequently quotations from the Old Testament in which ה, Yahweh occurs are rendered by Κυριος, Kurios. It is applied to Christ equally with the Father and the Spirit, showing that the Messianic hopes conveyed by the name Yahweh were for New Testament writers fulfilled in Jesus Christ; and that in Him the long hoped for appearance of Yahweh was realized.

3. Descriptive and Figurative Names

As in the Old Testament, so in the New Testament various attributive, descriptive or figurative names are found, often corresponding to those in the Old Testament. Some of these are: The “Highest” or “Most High” (υψιστος, hupsistos), found in this sense only in Lk (Luk_1:32, Luk_1:35, Luk_1:76; Luk_2:14, etc.), and Equivalent to Elyon (see III, 3, above); “Almighty,” Παντοκρατωρ, Pantokrator (2Co_6:18; Rev_1:8, etc.), corresponding to Shadday (see II, 8 above; see also ALMIGHTY); “Father,” as in the Lord's Prayer, and elsewhere (Mat_6:9; Mat_11:25; Joh_17:25; 2Co_6:18); “King” (1Ti_1:17); “King of kings” (1Ti_6:15); “King of kings,” “Lord of lords” (Rev_17:14; Rev_19:16); “Potentate” (1Ti_6:15); “Master” (Kurios, Eph_6:9; 2Pe_2:1; Rev_6:10); “Shepherd,” “Bishop” (1Pe_2:25).

Literature

Theology of Old Testament by various authors: Oehler, Schultz, Davidson; Delitzsch, Psychology of the Old Testament; H.P. Smith, “Theophorous Names of OT” in Old Testament and Semitic Studies; Gray, HPN; “God” in HDB and EB.”

Taken from Easton’s Bible Dictionary, via e-sword

“ Lord

There are various Hebrew and Greek words so rendered.

(1.) Heb. Jehovah, has been rendered in the English Bible Lord, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Exo_6:3; Psa_83:18; Isa_12:2; Isa_26:4, both in the Authorized and the Revised Version.

(2.) Heb. 'adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen_24:14, Gen_24:27), or a ruler of his subjects (Gen_45:8), or a husband, as lord of his wife (Gen_18:12).The old plural form of this Hebrew word is 'adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name occurred, always pronounced it 'Adonai.

(3.) Greek kurios, a supreme master, etc. In the LXX. this is invariably used for “Jehovah” and “'Adonai.”

(4.) Heb. ba'al, a master, as having domination. This word is applied to human relations, as that of husband, to persons skilled in some art or profession, and to heathen deities. “The men of Shechem,” literally “the baals of Shechem” (Jdg_9:2, Jdg_9:3). These were the Israelite inhabitants who had reduced the Canaanites to a condition of vassalage



(Jos_16:10; Jos_17:13).

(5.) Heb. seren, applied exclusively to the “lords of the Philistines” (Jdg_3:3). The LXX. render it by satrapies. At this period the Philistines were not, as at a later period (1Sa_21:10), under a kingly government. (See Jos_13:3; 1Sa_6:18.) There were five

such lordships, viz., Gath, Ashdod, Gaza, Ashkelon, and Ekron.”

fini


iibckorea.com€¦ · web viewthis happened just this last sunday! we prayed about this! pray:...

Documents