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    We want to send a strong, encouraging message to President Donald Trump concerning the importance of the nation of Israel in relation to God’s Word. Mr. Trump has already made strong statements supporting Jerusalem as Israel's capital and the nation's right to exist and defend herself. Let’s be sure to support President Trump in his decision and encourage him to follow through on his affirmations concerning Jerusalem and the Promised Land. Our goal is to deliver a petition of 1,000,000 signatures to President Trump. Read our Petition!


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    • I encountered a 'ministering angel'. It was not visible with the naked eye and came to me in a time of need when I was 8 years old approx. As an adult, God showed me a vision of the angel as it really appears (like light bursting out in all directions, a thousand light bulbs going off at once).  I didn't know it was an angel in dog form as a young child.  Just my new best friend. All I perceived as a child is I suddenly had a dog that knew my thoughts.  It stayed only for a short while.  Just left one day, much as it appeared, seemingly a random incident of 'lost dog'. Ruined me for all other dogs.  lol. It changed the course of my life and even my family's life. It was that powerful of an experience. It shifted me out of a time that I was becoming adrift (and hence separating from the Lord, I attest).  I lived in the country and had lost all companionship.  My family and I were not as close as I needed then.
    • If by Zechariah's use, inchrist would use say Jesus "strengthened"  some Covenant which he still cannot name, does such a word usage test provide "witness" (his term - not a scholarly approach at all) to how we should look at gabar as translated by the King James?  Or can we look at other places the OT uses gabar? Prevailed: Gen 7:18 The waters rose and increased greatly on the earth, and the ark floated on the surface of the water. 19 They rose greatly on the earth, and all the high mountains under the entire heavens were covered. 20 The waters rose and covered the mountains to a depth of more than twenty feet. (3 times as “rose”) ____________________________       GE 7:24 The waters flooded the earth for a hundred and fifty days. ____________________________   Ex 17:11 As long as Moses held up his hands, the Israelites were winning, but whenever he lowered his hands, the Amalekites were winning. (2 times as “winning”) ____________________________   2Sa 11:23 The messenger said to David, "The men overpowered us and came out against us in the open, but we drove them back to the entrance to the city gate.
      Based on inchrist's false test of "First Mention" we should say the he ROSE a covenant with many for one 'seven'. See?  That is poor scholarship and doesn't make sense at all.   In the case of both Exodus and 2nd Samuel, we do get a sense of the military component of gabar when used as a verb in which they "prevail."
    • Romans 5:12 Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned--
    • Word study is important. It is also important to go to those who study them the most, and don't have a bias such as inchrist who defines words as they suit him based on false tests. 310נכד   (gābar) prevail, be mighty, have strength, be great. (ASV and RSV similar.)   Derivatives 310a (geber) man. 310b (gibbôr) mighty man. 310c (ge bûrâ) might. 310d (ge bîrâ) lady, queen (masc. lord, Gen 27:29, 37). 310e (ge beret) lady, queen.   This root and its derivatives occur 328 times in the OT, of which the verb account for but 26.  The cognate is well attested in the semitic languages, appearing in Akkadian, Arabic, Aramaic, Phoenician, and Moabite.  At present, it is only known in a proper noun in Ugaritic.  In general the same meaning is shared throughout.  In Arabic, the basic meaning of the root is “to rise, raise, restore,” with the idea of being strong, or prevailing over coming only in the only in the derived stems.  That the Hebrew may share a similar range of meaning is seen in the Hithpael where the idea is not so much to make oneself prevail over God, as it is to raise oneself up in arrogance and stand in his face (Job 15:25; 36:9; Isa 42:13).  The Hebrew root is commonly associated with warfare and has to do with the strength and vitality of the successful warrior.   In the first analysis, might and mighty men were causes for celebration in the OT.  During much of the biblical period Israel was in a heroic age.  Thus the feats and exploits of her champions we causes for delight and storytelling.  Such an exploit was that of David’s three mighty men as they broke through the Philistine lines to bring him water from Bethlehem (I Chr 11:15-19).  I Samuel 1 is a lament for the fallen heroes, Saul and Jonathan, extolling their valiant deeds.  Similarly II Sam 23 records the glories of various mighty men.  I and II Chronicles contain many references to the mighty men of Israel, commonly employing the phrase gibbôr hayil “mighty men of valor” to describe them.  Although Chr generally uses the term to express “warrior” or “soldier,” there are indications that originally this was a technical term for men of a certain social class, “nobles” who had the privilege of bearing arms for the king (cf. Ruth 2:1; I Sam 9:1; II Kgs 15:20, etc. where “warrior” is too narrow a translation.   It is not surprising that in such a society God was often depicted as a warrior.  God is the true prototype of the mighty man, and if an earthly warrior’s deeds are recounted, how much more should God’s be.  Thus the psalmists recount God’s mighty acts (106:8; 145:4, 11, 12; etc.) and in various places those attributes which a warrior-king might be expected to possess ―wisdom, might, counsel and understanding― are attributed par excellence to God (Job 12:13; Prov 8:14).  Isaiah (9:6; cf. 10:21) indicates that these will be the attributes of the Coming King, whose name is the Mighty God as well as the Prince of Peace, but he also makes it plain that justice and righteousness will accompany his might (cf. Ps 89: 13-14 [H 14-15]).   God’s might draws the limits to man’s might, for man’s prowess is to be gloried in just so long as it does not overstep itself.  When man sees his might as all he needs for successful living, he is deluded (Ps 33:16; 90:10; Eccl 9:11).  When he, in the arrogance of his strength, pits himself against the Warrior-God, he will be destroyed (Ps 52; Jer 9:22; 46:5; etc.).  Rather might must be tempered with wisdom (I Sam 2:9; Prov 16:32; 21:22) and the greatest wisdom of all is to trust God.  Thus it is said that he is geber (a male at the height of his powers) who trust God (Ps 40:4 [H 5]).  The man possessed of might who yet distrusts his own powers and instead trusts those of God is most truly entitled to the appellation “man” (Job 38:3; jer 17:7; Mic 3:8).  This is the “new man” of Paul, for he will have discovered that although transgressions have prevailed over him (Ps 65:3 [H 4]), the Lord’s mercy will prevail over them (Ps 103:11) and that the Lord is indeed “might to save” (Ps 80:3).   geber.  Man.  As distinct from such more general words for man as ’ādām, ’ish, ’enosh, etc., this word specifically relates to a male at the height of his powers.  As such it depicts humanity as its most competent and capable level.  Sixty-six occurrences.   gibbor.  Mighty, strong, valiant, mighty man.   (RSV often translates “warrior.”) The heroes of champions among the armed forces.  Occurs 16 times.   gebûrá.  Might.  Refers especially to royal power.  As such it is commonly ascribed to God.  Sixty-three occurrences.   Theological Wordbook of the Old Testament edited by R. Laird Harris, Gleason L. Archer, Jr., and Bruce K. Waltke; © 1980, Moody Press, p 148/9, author: John N. Oswalt, Ph.D. Associate Professor of Biblical Languages and Literature, Asbury Theological Seminary, Wilmore, Kentucky.     נכד vb. be strong, mighty in the Aramaic; compel, force, overbearing behavior, constraint in Arabic; subigere in Ethiopic; play the man in Syriac. ―1. be strong, mighty, abs. mighty in power Jb217 2. prevail:―abs. e.g. enemies Ex 1711.11 with לע prevail over, subj. enemies 2S1123, blessings Gn 4926 (J), mercy of God Ps10311 1172.  Piel stem: Perfect Zc 106; sf. Zc 1012; Imperfect Ec 1010 make strong, strengthen.  Hiphil stem: Perfect confirm a covenant Dn 927; Imperfect we will confirm a covenant with our tongue (or, to our tongue will we give strength) Ps 125.  Hitpael stem: Imperfect Jb 1525 Is 4213; Jb 369:―of Yahweh, shew himself a mighty one against לע Is 4213; of wicked, behave proudly toward (אל) Jb 1525; of erring righteous (abs.) 369.   The Brown-Driver-Briggs Hebrew and English Lexicon F. Brown, S. Driver, and C. Briggs Reprinted from the 1906 Edition Hendrickson Publishers, Inc. Ninth printing ― September 2005.
    • Sin is not hereditary. Sin is not in our physical DNA.   And we are not born into a sinful state. We are held in innocence until the time we are able to know right from wrong and can make a conscious decision to accept or reject God's offer of salvation.
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