• I Stand With Israel Petition

    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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    • 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.
    • I'm not well studied on angels, but as I was reading a commentary by Arnold  Fruchtenbaum (whom I have much respect as a teacher), he brought up some interesting roles of angels, that honestly for the most part, I don't think much about. Here is a quote of his. Thoughts? "The author concludes this part of the argument in verse by describing the status of angels. While He is seated, showing His work is finished (v.13), angels, on the other hand, are still busy doing their work. Their work is not finished. Rather, they are ministering spirits. He does not use the Greek word that normally means “servant” or “slave,” because he pictures angels here as free agents voluntarily working in the employ of another. Here, again, the author uses the word that means “religious devotion.” These angels are servants to those who inherit salvation. This is as close as the Bible comes in showing that believers have guardian angels. Angels are ministering spirits, sent forth to do service for the sake of them that shall inherit salvation. They are assigned specifically to care for us, and this care begins at infancy () and continues throughout our lives (). The existence of guardian angels does not mean they make sure nothing bad happens to believers for bad things will happen to believers. They are guarding in the sense that nothing will happen to believers outside the will of God. One angelic role is to observe us: angels observe what we say (); angels   p 27  observe our sufferings (); and angels even observe what we wear (). When a believer dies, his soul is escorted to Heaven by angels ()." Fruchtenbaum, A. G. (2005). The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude (1st ed., pp. 26–27).
    • FALSE TEST. THERE IS NO "WITNESS" TEST TO PROPHECY.  Daniel 9:27 is the ONLY time the start of the one 'seven' is stated.  Revelation 13:14-15 is the ONLY time that the abominations desolation is said to be a talking image.
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    • Logan

      There are a million ways to say I love you...
      Put your seat belt on
      Watch your step
      Did you eat?
      Get some rest..
      You just have to listen
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    • Willa

      Php 4:8 NKJV Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things.
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    • xyluz

      I'm no longer a slave to fear,
      I am a child of God.
      I'm no longer a slave to sin,
      I am a child of God.
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