Pentecost Man of God
Theme of 2017
Another 10 page article.
Son of Man came from Isbe’s commentary. We all know that Son of Man refers to
Yeshua at times.
Biblical Pentecost is on
Friday/Sabbath of 2017 so this is a chance of looking at the Man of God based
on the 6th and 7th day of Creation in 4004-3983 BCE
timeframe.
The picture in the
Heavens on Friday and then on Shabbat forms a “Yud Yud” which in Hebrew means
Adonai. Adonai means Lord (YHVH –Behold the Hands, Reveal the Nails) or
Aleph-Tav (Head of the Cross).
Creation of man was made
on the 6th day (Gen 1:26-27) and God rested on the 7th
Day. So we have a picture of Man of God
or Son of God going on.
Gen_1:26 And God said, Let us make
man in our image, after our likeness: and let them have dominion over the fish
of the sea, and over the fowl of the air, and over the cattle, and over all the
earth, and over every creeping thing that creepeth upon the earth.
Man of God is a biblical title of respect applied to prophets and beloved religious leaders. The term appears 78 times in 72 verses of the Bible, in application to up to 13 individuals:
1) Moses
(Deut. 33:1; Josh. 14:6; Ps. 90:1; Ezra 3:2; 1 Chron.
23:14; 2 Chron. 30:16) Moses is the only person called “man of God” in
the Torah.
2379 1547, 1599, 1592, 1535, 1525, 1526 (48th
Jubilee), 1571, 1569, 1520 BCE,
1391-1271 Moses is born ('drawing out');
Jochebed (76); Exodus 2:2
“And the name of Amram’s [son of Kohath who was the son
of Levi Genesis 46:11] wife was Jochebed [sister of Kohath, Amram's aunt], the
daughter of Levi, who was born to Levi in Egypt: and she bare unto Amram, Aaron
and Moses, and Miriam their sister.” Numbers 26:59. 1,569 BC
Moses, a man of God
1Ch_23:14 Now concerning Moses the
man of God, his sons were named of the tribe of Levi. Psa_90:1 A Prayer of Moses the man of God. Lord, thou
hast been our dwelling place in all generations.
Greenery also figures in the story of the baby Moses
being found among the bulrushes in a watertight cradle (Ex. 2:3)
when he was three months old (Moses was born on 7 Adar and placed in the Nile
River on 6 Sivan, the same day he later brought the Jewish nation to
Mount Sinai to receive the Torah).
Some synagogues decorate the bimah
with a canopy of flowers and plants so that it resembles a chuppah, as Shavuot is mystically referred
to as the day the matchmaker (Moses) brought the bride (the nation of Israel)
to the chuppah (Mount Sinai) to marry the bridegroom (God); the ketubah (marriage contract) was the Torah.
Exodus 19, 20,24.
The gematria of the Hebrew
word chalav (חלב, milk)
is 40, corresponding to the 40 days and 40 nights that Moses
spent on Mount Sinai before bringing down the
Torah.
2) The angel of the Lord who appeared to Samson's mother (Judges 13:6, 8) whom she may have taken to
be a prophet (Leviticus Rabbah 1:1)
1076-1020? Samuel ('heard of El') as judge and prophet
Acts 13:20
Philestine Oppression Judges
13:1
2850 1076 57th
Jubilee (yovel יובל)
3) The man who chastised the Priest
Eli (1 Sam. 2:27) whom Sifre identifies as
Samuel’s father Elkanah (Sifre to Deut. 342:4). 1071
BCE 7th Jubilee year (yovel יובל)
4) Samuel (1 Sam. 9:6, 7, 8, 10) 1045 Sabbath Year
(Shemitah)
1045 App King Saul
and David 3 year drought Nibiru
1052,1043,1025-1010 BC Saul Becomes King 1 Samuel 8 - 10
5) David (Neh. 12:24, 36; 2 Chron. 8:14) 1040 BC 7 year
draught King Saul/David Draught. Birth of David. 1091, 1085, 1057, 1040*-970
(1010-970), 1035, 907-837 (Julian 2854)
One Year Death 837 Chabad.org 2924—Shavuot.
1038/1031
Sabbath Year (Shemitah)
2900 1026 58th
Jubilee (yovel יובל)
1024 Sabbath Year (Shemitah)
1024, 1010-970 BC Samuel Anoints David at
Bethlehem 1 Samuel 16; David Kills Goliath 1 Samuel 17; (2885) 1024 BCE David's ('loving') reign begins; reigns 40
years Jerusalem captured from the Jebusites by David - Slavik, Diane. 2001.
Cities through Time: Daily Life in Ancient and Modern Jerusalem. Geneva,
Illinois: Runestone Press, p. 60. And
the days that David reigned over Israel were forty years: seven years reigned
he in Hebron, and thirty and three years reigned he in Jerusalem. 1 Kings 2:11
6) Shemaiah (1 Kings 12:22; 2 Chron. 11:2) 937 BC Ecclesiastes
Words of the Preacher Ecclesiastes 1 -
12
933 Sabbath Year
(Shemitah)
2965 933
BCE, 931 Kingdom split
7) The man from Judah who cried out against King Jeroboam of Israel (1
Kings 13:1 (twice), 4, 5, 6 (twice), 7, 8, 11, 12, 14 (twice), 21, 26, 29, 31;
2 Kings 23:16, 17) whom some rabbis identify as Iddo (Sifre to Deut. 342:4; Pesikta de-Rav
Kahana 2:85; Zohar 2:64a)
933-911 Jeroboam I`s reign (Israel) 22 years
933-916, 982 Rehoboam`s reign (Judah) 17 years 1 Kings
14:21
931** BC Solomon's Death 1 Kings 11:40; The Kingdom is Divided 1 Kings 12, 1
8) Elijah (1 Kings 17:18, 24; 2 Kings 1:9,
10, 11, 12, 13)
864 The Prophet Elijah Catastrophe of 864 B.C.E.
I Kings 18:30 – “Then Elijah said to all the people,
“Come near to me.” So all the people came near to him. And he repaired the
altar of the Lord that was broken down. And Elijah took twelve stones,
according to the number of the tribes of the sons of Jacob, to whom the world
of the Lord had come, saying, “Israel shall be your name.”
Then with the stones he built an altar in the name of the
Lord; and he made a trench around the altar large enough to hold two seahs of
seed. And he put the wood in order, cut the bull in pieces, and laid it on the
wood, and said, “Fill four water pots with water, and pour it on the burnt
sacrifice and on the wood. Then he said, “Do it a second time,”…. and he said,
“Do it a third time”, (twelve pots of water)….. So the water ran all around the
altar and he also filled the trench with water..….
Then the fire of the Lord (bolide of fire or lightning
bolt in dry atmospheric sky) fell and consumed the burnt sacrifice, and the
wood and the stones and the dust, and it licked up the water that was in the
trench. Now when all the people saw it, they fell on their faces; and they
said, ‘The Lord, He is God! The Lord, He is God!.”
Note the affinity of the conductivity of a large body of
water, saturating the soil to the bedrock, in the presence of the highly
charged dry atmospheric air preceding an approaching thunderstorm.
863 BC Sabbath Year (Shemiah) Elijah Prays for Drought 1
Kings 17; Elijah Fed by Ravens 1 Kings
17:3; The Widow at Zarephath 1 Kings
17:7; Elijah on Mount Carmel 1 Kings 18
9) The man who told King Ahab
of Israel that Israel could defeat the Arameans (1 Kings 20:28) whom Sifre
identifies as Micah
(Sifre to Deut. 342:4), but who from context might also be Elijah.
857 BC Ben-Hadad Attacks Samaria 1 Kings 20; Ahab Defeats Ben-Hadad 1 Kings 20:14
856 BC Sabbath year
(Shemitah)
10) Elisha (2 Kings 4:7, 9,
16, 21, 22, 25, 27 (twice), 40, 42; 5:8, 14, 15, 20; 6:6, 9, 10, 15; 7:2, 17,
18, 19; 8:2, 4, 7, 8, 11, 19).
849 BC Sabbath Year
(Shemitah) The Widow's Oil 2 Kings 4;
Elisha Raises The Shunammite boy (Jonah) I Kgs 17:10; The Healing of Naaman 2 Kings 5
11) Hanan son of Igdaliah (Jer. 35:4)
609* BC Sabbath Year
(Shemitah) Jehoiakim's wicked reign. 2 Chron 36; Jeremiah Proclaims Covenant Is
Broken Jer 13 - 20; Jeremiah Prophesies
against Egypt Jer 46; Jeremiah Prophesies
against Philistia Jer 47;
12) The man who warned King Amaziah of Judah not to go to war (2
Chronicles 25:7, 9 (twice)), whom some rabbis identify as Amoz
(Sifre to Deut. 342:4; Seder Olam Rabbah
20)
796 BC Amaziah's good reign 2 Kings 14, 2 Chronicles 25
793 Sabbath Year
(Shemitah)
794-765 Amaziah`s, ('strength of Yah') reign (Judah) 29 years
13) Saint Timothy (1 Timothy 6:11) Born 17 CE in Lystra and died in 97 CE
(79/80) in Macedonia.
In the
article titled: “The Tav, The Cross, and the Star of David” we explored the
upper triangle going from man to God. The rapture on the Day of Trumpet is this
picture of the resurrection in 2017 or whenever and Psalm 117 which is
deliverance from Babylon and we know that deliverance means freedom, liberty,
and Jubilee.
In the
Renewed Covenant, we go from Man of God and son of man to Son of Man such as:
The Son of Man is Lord even of the Sabbath who is YHVH/Aleph-Tav.
In the
Tanakh, we find son of man and Son of man.
Why is it that in the Tanakh, we have some “Son” capitalized and
some uncapitalized?
Son of Man, The
(ὁ ὑιὸς τοῦ ἀνθρώπου, ho huiós toú
anthrṓpou) :
1. Use in the New Testament: Self-Designation of Jesus
2. Questions as to Meaning
I. SOURCE OF THE
TITLE
1. The Phrase in the Old Testament - Psalms, Ezekiel, Daniel
2. “Son of Man” in Daniel 7 - New Testament Allusions
3. Expressive of Messianic Idea
4. Post-canonical Literature: Book of Enoch
II. WHY JESUS
MADE USE OF THE TITLE
1. Consciousness of Being the Messiah
2. Half Concealed, Yet Half Revealed His Secret
3. Expressive of Identification with Men in Sympathy, Fortunes and
Destiny
4. Speculations (Lietzmann, Wellhausen, etc.) on Aramaic Meaning: These
Rejected (Dalman, etc.)
1. Use
in New Testament: Self-Designation of Jesus:
This is the favorite
self-designation of Jesus in the Gospels. In Matthew it occurs over 30 times,
in Mark 15 times, in Luke 25 times, and in John a dozen times. It is always in
the mouth of Jesus Himself that it occurs, except once, when the bystanders ask
what He means by the title (Joh_12:34). Outside the Gospels, it occurs
only once in Acts, in Stephen's speech (Act_7:56), and twice in the Book
of Revelation (Rev_1:13; Rev_14:14).
2.
Questions as to Meaning:
At first sight it
appears so apt a term for the human element in our Lord's person, the divine
element being similarly denoted by “the Son of God,” that this was supposed to
be its meaning, as it still is by the common man at the present day. As long as
it was assumed that the meaning could be elicited by merely looking at the
words as they stand and guessing what they must signify, this was substantially
the view of all, although this common conception went in two directions - some
noting especially the loftier and more ideal elements in the conception, while
others emphasized what was lowly and painful in the human lot; and both could
appeal to texts in support of their view. Thus, the view “that Christ by this
phrase represented Himself as the head, the type, the ideal of the race”
(Stanton, The Jewish and the Christian Messiah), could appeal to such a
saying as, “The Son of man is Lord even of the sabbath” (Mar_2:28);
while the humbler view could quote such a saying as, “The foxes have holes, and
the birds of the heaven have nests; but the Son of man hath not where to lay
his head” (Mat_8:20).
The more scientific
investigation of the phrase began, however, when it was inquired, first, what
the source was from which Jesus derived this title, and, secondly, why He made
use of it.
I.
Source of the Title.
1. The Phrase in the Old Testament - Psalms,
Ezekiel, Daniel:
That the phrase was not one of Jesus' own invention is manifest, because it
occurs often in the Old Testament.
Thus, in Psa_8:4 it is used as an equivalent for “man” in the
parallel lines,
“What
is man, that thou art mindful of him?
And the son of man, that thou
visitest him ?”
This passage has sometimes been regarded as the source whence Jesus
borrowed the title; and for this a good deal might be said, the psalm being an
incomparable exposition both of the lowliness and the loftiness of human
nature. But there is another passage in the Psalms from which it is far from
incredible that it may have been derived: in Psa_80:17 occur the words,
“Let
thy hand be upon the man of thy right hand,
Upon the son of man whom thou
maddest strong for thyself.”
This is an appeal, in an age of national decline, for the raising up of a
hero to redeem Israel; and it might well have kindled the spark of Messianic
consciousness in the heart of the youthful Jesus.
There is a book of the Old Testament in which the phrase “the son of man”
occurs no fewer than 90 times. This is the Book of Ezekiel, where it is always
applied to the prophet himself and designates his prophetic mission. In the
words of Nosgen (Christus der Menschenund Gotlessohn): “It expresses the
contrast between what Ezekiel is in himself and what God will make out of him,
and to make his mission appear to him not as his own, but as the work of God,
and thus to lift him up, whenever the flesh threatens to faint and fail.” Thus
there was one before Jesus of Nazareth who bore the title, at least in certain
moments of his life; and, after Ezekiel, there arose another Hebrew prophet who
has put on record that he was addressed from the same high quarter in the same
terms; for, in Dan_8:17, it is written, “So he came near where I stood;
and when he came, I was affrighted, and fell upon my face: but he said unto me,
Understand, O son of man” - words then following intended to raise the spirit
of the trembling servant of God. By Weizsacker and others the suggestion has
been made that Jesus may have borrowed the term from Ezekiel and Daniel to
express His consciousness of belonging to the same prophetic line.
2. “Son of Man” in Daniel 7 - New Testament
Allusions:
There is, however, in the same Book of Daniel another occurrence of the
phrase, in a totally different sense, to which the attention of science is more
and more being drawn. In Dan_7:3 ff, in one of the apocalyptic visions
common to this prophet, four beasts are seen coming out of the sea - the first
a lion with eagle's wings, the second a bear, the third a fourheaded leopard,
and the fourth a terrible monster with ten heads. These beasts bear rule over
the earth; but at last the kingdom is taken away from them and given to a fifth
ruler, who is thus described, “I saw in the night-visions, and, behold, there
came with the clouds of heaven one like unto a son of man, and he came even to
the ancient of days, and they brought him near before him. And there was given
him dominion, and glory, and a kingdom, that all the peoples, nations, and
languages should serve him: his dominion is an everlasting dominion, which
shall not pass away, and his kingdom that which shall not be destroyed” (Dan_7:13,
Dan_7:14). Compare with these words from Dan the words of Jesus to the
high priest during His trial, “Henceforth ye shall see the Son of man sitting
at the right hand of Power, and coming on the clouds of heaven” (Mat_26:64),
and the echo of the Old Testament words cannot be mistaken. Equally distinct is
it in the great discourse in Mat_24:30, “Then shall appear the sign of
the Son of man in heaven: and then shall all the tribes of the earth mourn, and
they shall see the Son of man coming on the clouds of heaven with power and
great glory.”
3. Expressive of Messianic Idea:
The use of this self-designation by Jesus is especially frequent and
striking in passages referring to His future coming to judgment, in which there
is necessarily a certain resemblance to the apocalyptic scene in Daniel. In
such utterances the Messianic consciousness of Jesus is most emphatically
expressed; and the passage in Daniel is also obviously Messianic. In another
considerable series of passages in which this phrase is used by Jesus, the
references are to His sufferings and death; but the assumption which explains
these also most easily is that they are Messianic too; Jesus is speaking of the
fortunes to which He must submit on account of His vocation. Even the more
dignified passages, expressive of ideality, are best explained in the same way.
In short, every passage where the phrase occurs is best understood from this
point of view, whereas, from any other point of view, not a few appear awkward
and out of place. How little, for example, does the idea that the phrase is
expressive of lowliness or of brotherhood with suffering humanity accord with
the opening of the judgment-scene in Mat_25:31, “But when the Son of man
shall come in his glory, and all the angels with him, then shall he sit on the
throne of his glory”!
4. Post-Canonical Literature: Book of Enoch:
The son of man, or rather “one like unto a son of man” mentioned in Daniel,
is primarily the Hebrew people, as is expressly noted in the prophecy itself;
but Jesus must have looked upon Himself as the representative of the people of
God, in the same way as, in the Old Testament generally, the reigning sovereign
was regarded as the representative of the nation. But the question has been
raised whether this transference of the title from a collective body to an
individual may have been mediated for Him through postcanonical religious
literature or the prevalence among the people of ideas generated through this
literature. In the Book of Enoch there occur numerous references to the son of
man, which bear a remarkable resemblance to some of the sayings of Jesus. The
date usually assigned to this production is some 200 years BC; and, if these
passages in it actually existed as early as this, the book would almost require
to be included in the canonical Scriptures, though for other reasons it is far
from worthy of any such honor. The whole structure of the Book of Enoch is so
loose and confused that it must always have invited interpolation; and
interpolations in it are recognized as numerous. The probability, therefore, is
that the passages referring to the son of man are of later date and of
Christian origin.
II. Why
Jesus Made Use of the Title.
The conclusion that this
title expresses, not the personal qualities of Jesus as a man, but His
functions as Messiah, may be disappointing; but there is a way of recovering
what seems to have been lost; because we must now inquire for what reasons He
made use of this term.
1. Consciousness of Being the Messiah:
The first reason, of
course, is, that in Daniel it expressed Messiahship, and that Jesus was conscions
of being the Messiah. In the Old Testament He was wont all His days to read His
own history. He ranged over all the sacred books and found in them references
to His own person and work. With divinatory glance He pierced into the secrets
of Scripture and brought forth from the least as well as the best-known
portions of the ancient oracles meanings which are now palpable to all readers
of the Bible, but which He was the first to discover. From the passage in
Daniel, or from some other passage of the Old Testament in which the phrase
“the son of man” occurs, a hint flashed out upon Him, as He read or heard; and
the suggestion grew in His brooding mind, until it rounded itself into the fit
and satisfying expression for one side of His self-consciousness.
2. Half Concealed, yet Half Revealed His Secret:
Another reason why He
fixed upon this as His favorite self-designation may have been that it half
concealed as well as half revealed His secret. Of the direct names for the
Messiah He was usually shy, no doubt chiefly because His contemporaries were
not prepared for an open declaration of Himself in this character; but at all
stages of His ministry He called Himself the Son of man without hesitation. The
inference seems to be, that, while the phrase expressed much to Himself, and
must have meant more and more for those immediately associated with Him, it did
not convey a Messianic claim to the public ear. With this accords well the
perplexity once manifested by those listening to Him, when they asked, “Who is
this Son of man?” (Joh_12:34); as it also explains the question of Jesus
to the Twelve at Caesarea Philippi, “Who do men say that the Son of man is?”
or, as it is in the margin, “that I the Son of man am?” (Mat_16:13).
That He was the Son of man did not evidently mean for all that He claimed to be
the Messiah.
3. Expressive of Identification with Men in Sympathy, Fortunes and Destiny:
But when we try to
realize for what reasons Jesus may have picked this name out from all which
presented themselves to Him in His intimate and loving survey of the Old
Testament, it is difficult to resist the belief that a third and the principal
reason was because it gave expression to His sense of connection with all men
in sympathy, fortunes and destiny. He felt Himself to be identified with all as
their brother, their fellow-sufferer, their representative and champion; and,
in some respects, the deepest word He ever spake was, “For the Son of man also
came not to be ministered unto, but to minister, and to give his life a ransom
for many” (Mar_10:45 parallel).
Isbe commentary
Son of Man is Yeshua but this time it is God to Man in 5778 (Psalm 118).
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