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The Three Omnis and the Abrahamic God

Opening Argument

God is omnipotent, omniscient and omnipresent.
The first three concepts in religious teaching that made me think twice.
Free Will is a widely taught concept that seemingly God should have no power of IF free will were absolutely true. Some argue that God can alter and interfere with Free Will but does not, keeping his omnipotent state. Omnipotence is having unlimited power; able to do anything. Well, let's open a discussion on omnipotence.

God is not omniscient. Could he have possibly known everything his creation would discover later on? When we discover things, we assign classifications for it. Did he know every word of every language built in early civilisations? Does he memorise every scientific name for every animal? He doesn't even call a single animal with its scientific name during Noah's ark. That could've buzzed everyone even the scientific community if it was all already there. Why didn't he? All these coiled terms could actually just have been discovered by God already then perhaps we should rewrite history.

God is violating my free will if he already knew everything I'm gonna do.
This whole site should enlighten thee also on both omnipotence and omniscience

And the LORD came down to see the city and the tower…“ Omnipotent?Omniscient??Omnipresent??? So God just decided that despite my power and unlimited abilities I want to go down and see my creation for myself because I'm bored?

And this whole website is with me that God is not omnipresent despite them being theistic
Stop teaching kids these. Let them learn about unicorns and dragons in the Bible


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  • I believe in the Jewish religion and god.
  • Let's look at some of the arguments here:

    Epicurus - discussed on other debates
    Tower of Babel - By this logic, if you had an accurate 3D model of a location, you can't go and see it for yourself.
    Jacob wresting - Rhetorical Question + intentionally losing

    Apparently, one cannot ask a question one already knows the answer to.

    These arguments are very flawed.
  • It's usually those who take the Calvinist view of Irresistible Grace and Perseverance of the Saints that usually don't believe in free will.  

    However, I agree that the text does teach and establish the free will of man.

  • edited April 2
    Let's look at some of the arguments here:

    Epicurus - discussed on other debates
    Tower of Babel - By this logic, if you had an accurate 3D model of a location, you can't go and see it for yourself.
    Jacob wresting - Rhetorical Question + intentionally losing

    Apparently, one cannot ask a question one already knows the answer to.

    These arguments are very flawed.
    Your website takes great liberty in stretching the meaning of the reference verses and makes many false claims. 

    Evil - Everybody want's to say God created evil...such a weak argument...Who's to day there is any evil? 

    When speaking of the omniscience of God, we have to consider...Just because God can know, does not mean He elects to know.  If He was to know and control everything, we would be mere robots. What is more exciting? Receiving a present that you already know what's in the box, or a present that you don't what's inside and you have to open it up to see the surprise? Point is we can't assume God elects to know everything. 

    Genesis 3:8-13 – Adam and his wife hid themselves from the presence of the Lord, amongst the trees of the garden, and God had to go find them, and then asks them questions.
    • Have you ever heard of a rhetorical question?  Do you have any children of your own?  If you do, and see they have done something they are trying to hide, do you not ask them a rhetorical question to see what kind of response they are going to give you.  To see if they'll lie.
    Genesis 11:4-9 – Tower of Babel; God “comes down” to see what the people are up to.
    • Again the narrator of Genesis is trying to teach us something here, not establish the omniscients of God. The narrator is illustrating that God is not going to stop you from sinning (free will) and that you are not going to hide anything from God.  In v5 notice how the narrator's discourse turns. The contrast “but" the Lord …”highlights the divine interference in their efforts and the redirection that God will impose. Unlike the flood event, where God’s anger is stirred and the measures taken are extreme, here we encounter a God with a gentler hand and a concern for the consequences of human folly, the divine will sets in motion the circumstances that will stop the venture.
    • The narrative’s penchant for irony is nowhere any stronger than in this verse, whose sad message is told in an entertaining style. The necessary descent of God and the humanness of the enterprise, “that the men were building,” shows the escapade for what it was—a tiny tower, conceived by a puny plan and attempted by a pint-sized people. God’s lofty viewpoint (“see”) must be related to the previous reference to the tower’s reach for the “heavens,” where the divine abides.[1]
    • The point of the Tower of Babel explains the dispersion of languages and that when you disobey God, there is consequences.  The issue at the tower of Babel was not that they could build a tower to get to where God was. We know this because the Bible references three heavens, 1) Is the earth's atmosphere. 2) Is the planets and stars, the universe. 3) Is the spiritual realm that is where God is, what a quantum physicist would call alternate dimension. The issue was Noah and his three sons and their wives and decedents were told to go and multiply and fill the whole earth.  We see this in Gen 9.1; 7:  v1 So God blessed Noah and his sons, and said to them: “Be fruitful and multiply, and fill the earth. v7 And as for you, be fruitful and multiply; Bring forth abundantly in the earth. And multiply in it.” [2]  In Gen 11.3 You read of the men saying lets stop and make bricks and build a city...etcetera. Thus mankind stopped fulfilling their command to go and multiply the whole earth.  This is what brought on Gods wrath, not the building of a little tower.  
    Genesis 6:6 – And it repented the LORD that he had made man on the earth, and it grieved him at his heart
    • The word 'repent' here does not have the same context and meaning as "repenting of sin." The author of your reference website is either using the KJV or Geneva Bible, both use an older English vocabulary and what the word meant at the time, does not mean we use it the same today.  The word 'repent' here is being used to convey sorrow, whereas when "we" man repents, there is sorrow as well but then the word carries the meaning of "to turn away from" in other word stop doing the sinful act.  To prove this to you, here is more modern translation...NKJV.
    • Gen 6.6: And the Lord was sorry that He had made man on the earth, and He was grieved in His heart. [3]
    • I will also provide you with the original Hebrew word and meaning for 'repent' in the verse.
    •  נָחַם nâchamnaw-kham´; a prim. root; prop. to sigh, i.e. breathe strongly; by imply. to be sorry, i.e. (in a favorable sense) to pity, console or (reflex.) rue; or (unfavorably) to avenge (oneself):—comfort (self), ease [one’s self], repent (-er, -ing, self).[4]
    • By examining the original Hebrew word in context of the verse we see God was express sorrow, pity.  This would fit the context of the verse, because God has always wanted man to succeed and be restored back unto him.  But at the particular point mankind had digressed from God to far, there were on eight righteous soul left.  So he destroyed them, in order to start all over again.  Actually all those who live today, are not dependents of Adam per se, but of Noah. 
    • Look back a few verse, in v3 the narrator tells us God says“My Spirit shall not strive with man forever, for he is indeed flesh; yet his days shall be one hundred and twenty years.”[5] At the period of time of verse three, we see God was going to give man another 150 years to stop being sinful and rebellious towards Him.  This show the Lord has compassion towards man and want's mankind to right in His eyes.  
    As you can see, if you open up the Bible and go looking for passages to prove a point more than likely you're going to pull the verse out of context and usually when that happen you end up with a pretext.  I will get to the rest of your list later tonight or in the morning.  Cheers!

    [1]  Mathews, K. A. (1996). Genesis 1-11:26 (Vol. 1A, pp. 482–483). Nashville: Broadman & Holman Publishers.
    [2] The New King James Version. (1982). (Ge 9:1; 7). Nashville: Thomas Nelson.
    [3] The New King James Version. (1982). (Ps 2:1–7.) Nashville: Thomas Nelson.
    [4] The New King James Version. (1982). (Ge 6:6.) Nashville: Thomas Nelson.
    [5]Strong, J. (2009). A Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible (Vol. 2, p. 77). Bellingham, WA: Logos Bible Software.
    [6] The New King James Version. (1982). (Ge 6:3). Nashville: Thomas Nelson.

  • edited April 3

    Jacob wrestling - Rhetorical Question + intentionally losing


    God loses a wrestling match with Jacob even though God strikes Jacob in his testicles. Gen 32:24-30

    Apologies for not getting back to your third question

    In order to set some context to what is going on here in Gen 32:24-30, I believe it's important to go back to begin of the events that led to the moment in Jacob's life. Going back to Gen 27, Esau, Jacob's brother gave his birthright away for a bowl of food, Esau was a hunter and returned from a hunt and was obviously extremely hungry. In his moment of weakness, he agreed to Jacob his birthright, which was supposed to go to the eldest son first.  Of course this was conspiracy brought about by Jacob's mother.  Issac their father was old and blind, Rebecca his wife tricked Issac into think Jacob was Esau and blessed Jacob with the birthright.  

    Upon filling his belly, Esau realizes he's done a terrible thing and finds out how he has been in his eye robbed of his inheritance.  Esau leaves home 
    and goes to Issac's brother Ishmael and took Mahalath for his wife, the daughter of Ishmael. While Jacob was told to seek out his mother's brother Laban in the land Haran, along the way Jacob spends the night and the Lord comes to him in a dream...

    "I am the Lord God of Abraham your father and the God of Isaac; the land on which you lie I will give to you and your descendants. Also your descendants shall be as the dust of the earth; you shall spread abroad to the West and the East, to the North and the South; and in you and in your seed all the families of the earth shall be blessed. Behold, I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have spoken to you.”[1]

    Upon awaking Jacob builds and pillar of stones in the name of Lord and names the place Bethel. Then continues on his journey, he comes upon some men awaiting to water their flock, a young woman named Rachel comes with a flock of sheep and Jacob becomes infatuated with her. He ask who she is, and she says she is daughter of Laban.  Jacob mother's brother, whom he was looking for.  Upon meeting Laban, Jacob is asked to stay and work for Laban, Jacob says he will if he could have Rachel for his wife.  Laban agrees if Jacob will work for 7 years.  7 years come and go, Jacob goes to Laban and reminds him of their agreement.  Laban put together a feast, and trick Jacob by giving him his eldest daughter Leah, who apparently in not as beautiful as Rachel.  The next day Jacob goes to Laban, and ends up agreeing to work another 7 years for Rachel's hand in marriage.

    During this 7 year period of time, Jacob ignores Leah and God makes Leah very fertile and Rachel barren. Leah has four boys over a period of time, Rachel gets jealous, and offers her maid to Jacob to bear her a child, then Rachel gets pregnant. Leah realizes she is no long bearing children and offers her maid to Jacob in order to have another son.  This love triangle goes band and forth a few times and Jacob end up with. Jacob ends up have 12 boys, and one daughter, their names were Reuben, Simeon, Levi, Judah, Bilhah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, a daughter Dinah, and his youngest son Joseph by Rachel.  (These 12 name might sound familiar, these sons would end up being the forefathers of the Israelites and there names would become the names of the 12 tribes of Israel)

    This ends the second 7 year period of working for Laban, Jacob goes and confront's Laban.  Laban persuades Jacob to stay a little long so that he might give Jacob some live stock to get started with.  So Jacob agrees and says, "You shall not give me anything. If you will do this thing for me, I will again feed and keep your flocks: Let me pass through all your flock today, removing from there all the speckled and spotted sheep, and all the brown ones among the lambs, and the spotted and speckled among the goats; and these shall be my wages. So my righteousness will answer for me in time to come, when the subject of my wages comes before you: every one that is not speckled and spotted among the goats, and brown among the lambs, will be considered stolen, if it is with me.” [2]

    Over the next six years, Jacob's herds were very productive, and Laban's was not.  Laban son's notice this and went told their father.  An angle comes to Jacob in a dream warning him of Laban's intent, so he gathers his wives and children along with all his livestock and head out.  When Laban get's to where Jacob was at, Jacob has a three day head start.  Laban, his sons and men set out for Jacob intending to take everything away from Jacob.  God comes to Laban in a dream and warns him not to speak good or bad of Jacob.  Laban and crew catch up with Jacob and his family and the two end up working things out. 

    This bring us up to Chapter 32, where we find that Jacob went on his way, and the angels of God met him. When Jacob saw them, he said, “This is God’s camp.” And he called the name of that place Mahanaim. Then Jacob sent messengers before him to Esau his brother in the land of Seir, the country of Edom. 4 And he commanded them, saying, “Speak thus to my lord Esau, ‘Thus your servant Jacob says: “I have dwelt with Laban and stayed there until now. 5 I have oxen, donkeys, flocks, and male and female servants; and I have sent to tell my lord, that I may find favor in your sight.” [3]

    Although its been over 20 years since Jacob has seen his brother Esau, Jacob is clearly sacred of Esau, probably thinking Esau wants revenge for taking his birthright.  Jacob's men return and inform him, "We came to your brother Esau, and he also is coming to meet you, and four hundred men are with him.”  So Jacob was greatly afraid and distressed; and he divided the people that were with him, and the flocks and herds and camels, into two companies.[3] Jacob's plan is to send the possessions and men out ahead of him, so he can get his family off to safety along with himself.  Jacob is so concerned over Esau he went and prayed to God, in doing so he says, "Deliver me, I pray, from the hand of my brother, from the hand of Esau; for I fear him, lest he come and attack me and the mother with the children. For You said, ‘I will surely treat you well, and make your descendants as the sand of the sea, which cannot be numbered for multitude.’" [4]

    This prayers show Jacob is really scared and beginning to loose faith in the Lord, to the point he reminds God of the promise he made to him. Upon doing his prayer his send out all his men over towards the lands of Esau and Jacob stayed in the camp with his family. In the morning he sends his wives and family with some of his servants to keep them safe.  Now Jacob is in the camp all alone. Then that evening we read of a Man wrestled with him until the breaking of day.  Now when He saw that He did not prevail against him, He touched the socket of his hip; and the socket of Jacob’s hip was out of joint as He wrestled with him.  And He said, “Let Me go, for the day breaks.” But he said, “I will not let You go unless You bless me!”  So He said to him, “What is your name?  He said, “Jacob.”  And He said, “Your name shall no longer be called Jacob, but Israel; for you have struggled with God and with men, and have prevailed.”  Then Jacob asked, saying, “Tell me Your name, I pray.  And He said, “Why is it that you ask about My name?” And He blessed him there.

    So Jacob called the name of the place Peniel: “For I have seen God face to face, and my life is preserved.”  Just as he crossed over Peniel the sun rose on him, and he limped on his hip. Therefore to this day the children of Israel do not eat the muscle that shrank, which is on the hip socket, because He touched the socket of Jacob’s hip in the muscle that shrank. 

    So what does that mean what was the significance? 

    Verse 24 establishes that Jacob was the only one remaining behind, contributing to the mystery of the unidentified assailant. The opponent is blandly identified only as “a man” (ʾîs). There is no explanation provided for the attack. The word “wrestled” (wayyēʾābēk) is a play on “Jabbok” (yabbōk, vv. 24, 26). As a play also on Jacob’s name (yaʿăqōb), it is a prelude to the name change he receives by virtue of out dueling the “man.” The passage heightens the name “Jacob,” for it conveyed as much as anything the selfish character he exhibited until his transformation at the Jabbok. [6]

    “A man wrestled with him.” When God has a new thing of a spiritual nature to bring into the experience of man, he begins with the senses. He takes man on the ground on which he finds him, and leads him through the senses to the higher things of reason, conscience, and communion with God.

    Jacob seems to have gone through the principles or foundations of faith in God and repentance toward him, which gave a character to the history of his grandfather and father, and to have entered upon the stage of spontaneous action. He had that inward feeling of spiritual power which prompted the apostle Paul to say, “I can do all things.” Hence, we find him dealing with Esau for the birthright, plotting with his mother for the blessing, erecting a pillar and vowing a vow at Bethel, overcoming Laban with his own weapons, and even now taking the most prudent measures for securing a welcome from Esau on his return. He relied indeed on God, as was demonstrated in many of his words and deeds; but the prominent feature of his character was a strong and firm reliance on himself.

    But this practical self-reliance, from when he was a child to now a new man is highly commendable in itself, he had been betrayed into intrusive, dubious, and even sinister courses, which in the retributive providence of God had brought, and were yet to bring him, into many troubles and perplexities. The hazard of his present situation arose chiefly from his former unjustifiable practices toward his brother. He is now to learn the lesson of unreserved reliance on God.

    “A man” appeared to him in his loneliness; one having the bodily form and substance of a man(most likely an angle). Wrestled with him in the very point in which he was strong. He had been a taker from his very birth, and his subsequent life had been a constant and successful struggle with adversaries. And when he, the stranger, saw that he prevailed not over him. Jacob, true to his character, struggles while life remains, with this new combatant. Touched the socket of his thigh, so that it was wrenched out of joint. The thigh is the pillar of a man’s strength, and its joint with the hip the seat of physical force for the wrestler. Let the thigh bone be thrown out of joint, and the man is utterly disabled. 

    Jacob now finds that this mysterious wrestler has wrested from him, by one touch, all his might, and he can no longer stand alone. Without any support whatever from himself, he hangs upon the conqueror, and in that condition learns by experience the practice of reliance on others mightier than himself. This is the turning-point in this strange drama.  Jacob now feels himself strong, not in himself, but in the Lord, and in the power of his might. What follows is merely the explication and the consequence of this bodily conflict.

    The Mighty Stranger, says, Let me go, for the sun is arising. The stranger does not shake off the clinging grasp of the now disabled Jacob, but only calls upon him to relax his grasp. Jacob, says, "I will not let you go unless you bless me”. Despairing now of his own strength, he is Jacob still: he declares his determination to cling on until his conqueror bless him. He now knows he is in the hand of a higher power, who can disable and again enable, who can curse and also bless. He knows himself also to be now utterly helpless without the healing, quickening, protecting power of his victor, and though he may die in the effort, he will not let him go without receiving this blessing. Jacob’s sense of his total debility and utter defeat is now the secret of his power with his friendly combatant. He can overthrow all the prowess of the self-reliant, but he cannot resist the earnest entreaty of the helpless.

    Thus the transformation of Jacob into Israel, the father of the nation, that takes place here is a momentous moment. The man who cheated his brother out of his blessing is now concerned that he is about to meet that brother again and prays to God not to leave him in the lurch. “The night attack, the life and death struggle, and finally the unexpected conclusion, the gracious blessing and bestowal of a new name, that is … God’s answer to the Jacob …, whereby God’s sovereignty and faithfulness to his promise despite all human unworthiness is demonstrated. Jacob is no longer the strong victorious controller of the divine but Israel who is totally dependent on God’s grace and lame”[7]

    The reference to dawn indicates first that the struggle continued a good while, and second explains why Jacob was unaware of his foe’s identity and indeed took him on. Had he realized that his enemy was divine, he would never have engaged him in a fight. This Man reminds him of his former self, Jacob, the supplanter, the self-reliant, self-seeking. But now he is disabled, dependent on another, and seeking a blessing from another, and for all others as well as himself. No long will Jacob be your name, but Israel meaning — a prince of God, in God, with God. "For you have striven with God and with men, and have prevailed." The new name is indicative of the new nature which has now come to its perfection of development in Jacob. Unlike Abraham, who received his new name once for all, and was never afterward called by the former one, Jacob will hence, be called now by the one and now by the other, as the occasion may serve. For he was called from the womb Gen 25:23, and both names have a spiritual significance for two different aspects of the child of God, according to the apostle Paul’s paradox, “Work out your own salvation with fear and trembling, for it is God that works in you both to will and to do of his good pleasure” Php 2:12-13

    Jacob asks "Please tell me your name."  This mysterious Being intimately replies "Why is it that you ask my name?" Jacob was to learn his nature, from the event that had just occurred; and he was well acquainted with his name just not knowing it.  And man blessed him there. He had the power of disabling the self-sufficient creature, of upholding that creature when unable to stand, of answering prayer, of conferring a new name, with a new phase of spiritual life, and of blessing with a physical renovation, and with spiritual capacity for being a blessing to mankind. After all this, Jacob could not any longer doubt who he was. There are, then, three acts in this dramatic scene: first, Jacob wrestling with the Omnipresent in the form of a man, in which he is signally defeated; second, Jacob importunately begging Yahweh, in which he prevails as a prince of God; third, Jacob receiving the blessing of a new name, a new development of spiritual life, and a new capacity for bodily action.

    In the future whenever his descendants heard this name Israel, or used it to describe themselves, they were reminded of its origin and of it's meaning, that as their father had triumphed in his struggle with men (i.e., Esau and Laban) and with God, so they too could eventually hope to triumph. Within this episode, of course, his new name is a guarantee of a successful meeting with his brother Esau.[8]

    In verse 32.30 Israel names the place Peniel: face of God

    Contrary to many earlier critics who attempted to distinguish two sources, it is now recognized following the work of Barthes that the tale is a substantial unity conforming to the outline of many folk tales, with perhaps a few later additions. Barthes (“La lutte,” 35) points out that the central part of the scene consists of a dialogue in which new names are given:

    • v 28, God asks Jacob’s name—Jacob’s reply—v 29, Name changed
    • v 30, Jacob asks God’s name—Indirect reply—v 31, Place name changed to Peniel

    Furthermore, Barthes (38) observed that the whole story contains many of the features of the typical folk tale as distinguished by Propp:

    • Move to new place                                       cf. 31:17, Jacob moved from Paddan-Aran
    • Struggle between hero and antagonist       cf. 32:25–28
    • Hero receives bodily wound                         cf. 32:26–33, Jacob’s limp
    • Victory of hero                                               cf. 32:27
    • End of bad luck or need                                cf. 32:32, Jacob passes Peniel and reaches
    • Shechem in Canaan (33:18)
    De Pury [9] has noted how many of the features of this story correspond to an old Irish (pre-Christian) story, which make it plausible to suppose the substantial integrity of 32:25–33, and that any later additions must be quite minor. A similar suggestion has been made about a Hittite text by Tsevat. [10] 

    The scene falls into three parts:
    • v25-26      Description of the fight
    • v27-31      Dialogue: (v27-29) Naming of Israel; (v30-31) Naming of Peniel
    • v32-33      Departure and Etiological comment

    This analysis shows that the emphasis of the story is on the names Israel and Peniel.

    Much speculation has been devoted to reconstructing earlier forms of the tradition. Parallels with other tales of night attacks by river demons are often cited to explain the origin of the story. But as Eissfeldt [11] has pointed out, Jacob does not encounter a localized deity but El, supreme creator God in the Semitic pantheon (32:31; 33:20). Nor is the nature of Jacob’s experience very clear. It does not seem to have been just a dream, nor can it be spiritualized into wrestling in prayer; it does appear that a real fight was involved, for Jacob went on his way limping (32:32). But having said that, the nature of the experience still remains mysterious, as all encounters with God must necessarily be.[12]

    Closing observations:

    The importance of this account shows the maturing of man, from a young man who did wrong, and was taken advantage of by other. To a self-reliant man who could defend himself, to be humbled again so as to be the father of nation who's name will probably never be forgotten by mankind.  Jacob did not know who he was wrestling, most likely the being was not God, but an heavily being in the form of a man.  Besides the encounter in the Garden of Eden there is only one other recorded instance of God on Earth and someone witnessing and that was with Moses.  The encounter is interesting and worth noting.  

    Exodus 33.18-23:  Moses said, "Please show me your glory."  And he said, "I will make all my goodness pass before you and will proclaim before you my name 'The LORD.' And I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.  But," he said, "you cannot see my face, for man shall not see me and live."  And the LORD said, "Behold, there is a place by me where you shall stand on the rock, and while my glory passes by I will put you in a cleft of the rock, and I will cover you with my hand until I have passed by. Then I will take away my hand, and you shall see my back, but my face shall not be seen."

    The account of Moses wanting to see God, it is revealed only His back side could be viewed, because a person would die from seeing his full glory.  There's no purposely loosing the struggle that took place, either way, the purpose of the event was for Jacob's learning not to prove that God is not all powerful.  To say God is all powerful is not necessarily brute strength, but means is not limited by natural laws and therefore can do anything.

    [1] The New King James Version. (1982). (Ge 28:13–15). Nashville: Thomas Nelson.

    [2] The New King James Version. (1982). (Ge 30:31–33). Nashville: Thomas Nelson.

    [3] The New King James Version. (1982). (Ge 32:1–7). Nashville: Thomas Nelson.

    [4] The New King James Version. (1982). (Ge 32:11–12). Nashville: Thomas Nelson.

    [5] The New King James Version. (1982). (Ge 32:24–32). Nashville: Thomas Nelson.

    [6] Mathews, K. A. (2005). Genesis 11:27–50:26 (Vol. 1B, p. 556). Nashville: Broadman & Holman Publishers.

    [7] Wenham, G. J. (1998). Genesis 16–50 (Vol. 2, p. 294). Dallas: Word, Incorporated.

    [8] Spence-Jones, H. D. M. (Ed.). (1919). Index (p. 301). London; New York: Funk & Wagnalls Company.

    [9] Wenham, G. J. (1998). Genesis 16–50 (Vol. 2, p. 297). Dallas: Word, Incorporated.

    [10] Theologische Zeitschrift; 35 [1979], p18–34

    [11] Journal of the American Oriental Society, 103 [1983]; p321–22.

    [12] Kleine Schriften; 3, p414–16

    [13] Wenham, G. J. (1998). Genesis 16–50 (Vol. 2, pp. 294–295). Dallas: Word, Incorporated.

  • I believe in the Jewish religion and god.
    What do you think you meant when you made this statement?

    What do you think the word belief actually represents?

    I believe is one of those phrases that easily rolls of the tongue, without any due consideration.

    How do you think you acquired your belief in the first place?
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