We have been asked the question, evidently with thought of finding support for the trinity dogma, "Who really is the power of God in the Scriptures?"
The expression "power of God" appears in the World English Bible version 12 times. (Matthew 22:29; Mark 12:24; Luke 22:69; Acts 8:10; Romans 1:16; 1 Corinthians 1:18,24; 2:5; 2 Corinthians 6:7; 13:4; 2 Timothy 1:8; 1 Peter 1:5) It is used in various ways and applied variously as to how it is represented. It is most often applied as "it", not a "who". Of course, God's power is mentioned many other times in the Bible, but I have only presented the exact expression as it appears in English as "power of God."
Matthew 22:29 - But Jesus answered them, “You are mistaken, not knowing the Scriptures, nor the power of God."
Mark 12:24 Jesus answered them, “Isn’t this because you are mistaken, not knowing the Scriptures, nor the power of God?"
Here Jesus was speaking the Sadducees who tried to trick him regarding the resurrection. Jesus does not apply the expression "the power of God" as being a "who."
Some may claim that Jesus was speaking of himself as being the "power of God"; if this is so, then it would only mean that Jesus is the instrument of God's power, and it would further mean that he recognized God as being only one person. Such would harmonize with 1 Corinthians 8:6.
Luke 22:69 From now on, the Son of Man will be seated at the right hand of the power of God.”
Here Jesus applies the expression "power of God", not as being a "who", but rather as related to his position relative to that power. Again, he does not represent "power of God" as being a "who." Additionally, it is obvious that Jesus believed "God" to be only one person, and that he was to sit at the right hand of power with that one person.
Acts 8:10 to whom they all listened, from the least to the greatest, saying, “This man is that great power of God.”
Here the people of Samaria are quoted and they do apply the expression "power of God" to a man: Simon the sorcerer. It should be obvious, however, that they were using the Greek form transliterated as "estin" (Strong's #1510) -- is -- in the sense of representation.
Romans 1:16 For I am not ashamed of the Good News of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek.
Paul here does not apply the expression to a "who" but to a "what", stating that the "Good News" is (Greek, transliterated, estin) the power of God, for a purpose, that is, for salvation. Again, it should be apparent that the Greek word "estin" is used in the sense of representation of God's power in what is being spoken of. It should also be obvious that Paul believed that "God" is only one person, and that "Christ" is the one anointed by that one person who is "God".
1 Corinthians 1:18 For the word of the cross is foolishness to those who are dying, but to us who are saved it is the power of God.
Here Paul again uses the Greek word transliterated a "estin" in representative sense. "It" refers to the "word", which in turn is referring Paul's preaching concerning the cross (not the instrument, but the act of crucifixion that took place on the instrument).
Again, one may claim that the Word here is Jesus, although it is highly unlikely that Paul meant this. Obviously, Paul is using the term "word" to signify the message of Christ's dying on the cross, not that Jesus is the word itself.
Additionally, it should also be noted that Paul is using the term "word" as being the instrument of God's power, not that it literally is God's power.
1 Corinthians 1:23-24 - but we preach Christ crucified; a stumbling block to Jews, and foolishness to Greeks, [24] but to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God.
1 Corinthians 1:23
heemeis de keerussomen christon estaurwmenon
WE BUT ARE PREACHING CHRIST HAVING BEEN PUT ON STAKE,
1473_7 1161 2784 5547 4717
ioudaiois men skandalon ethnesin de mwrian
TO JEWS INDEED FALL CAUSER TO NATIONS BUT FOOLISHNESS,
2453 3303 4625 1484 1161 3472
1 Corinthians 1:24
autois de tois kleetois ioudaiois te kai
TO THEM BUT TO THE CALLED (ONES), TO JEWS AND AND
0846_93 1161 3588 2822 2453 5037 2532
0846_99
helleesin christon theou dunamin kai theou sophian
TO GREEKS, CHRIST OF GOD POWER AND OF GOD WISDOM.
1672 5547 2316 1411 2532 2316 4678 -- Westcott & Hort Interlinear.
This is only place that one might consider a "who" as being referring to as the "power of God", although in the Greek it does not actually say that. Additionally, there is not a form of the Greek word "eimi" (is - Strong's 1510) in either 1 Corinthians 1:23 or 1 Corinthians 1:24, so translators add "is" where they believe it should be. Nevertheless, adding "is" into the verse in the way it appears in the World English (and many other translations) would be representative of the preaching of Christ, which is understood in verse 24 by what is said in verse 23. In other words, to those who believe, the preaching of Christ does not represent "foolishness" nor a "stumblingblock", but rather it represents the power of God and wisdom of God.
Again, it is obvious that Paul believed "God" to be one person, and that Christ is the one anointed by that one person who is God.
2 Corinthians 13:4 For he was crucified through weakness, yet he lives through the power of God. For we also are weak in him, but we will live with him through the power of God toward you.
In this verse, Jesus is said to living through (out of) the power of God, and also the saints are spoken of living through (out of) the same power of God. In this verse Jesus is not spoken of as being the power of God, and certainly not as being "God", but rather Jesus' being alive is due to the power of God. Indeed, it should be very obvious here that Paul believed that "God" is one person, and that Jesus' life is dependent on the power of that one person who is God.
2 Timothy 1:7-9 World English Bible (WEB)
7 For God didn’t give us a spirit of fear, but of power, love, and self-control. 8 Therefore don’t be ashamed of the testimony of our Lord, nor of me his prisoner; but endure hardship for the Good News according to the power of God, 9 who saved us and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given to us in [Strong's 1722, instrumental, "by means of"] Christ Jesus before times eternal.
Here we find salvation connected to the expression "power of God". "God" in this expression is referring not to Jesus, but rather to only one person: the God and Father of Jesus, since Jesus is distinguished from "God" in verse 9.
1 Peter 1:5 who by [instrumental Strong's #1722, by means of] the power of God are guarded through faith for a salvation ready to be revealed in the last time.
Here Peter does not apply the expression "power of God" as "who" but simply refers to it as the instrument the saints use for protection through faith.
Of course, what we do not find in any of these verses (or anywhere else in the entire Bible) is any idea that God is more than one person, or that Jesus is a person of God; indeed, throughout these verses God is only one person.
Sunday, August 27, 2017
Tuesday, August 8, 2017
Psalm 110:1 and the Identity of David’s “Lord”: A Scriptural Analysis
Psalms 110:1 - Jehovah saith unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool. -- American Standard Version.
(This study is being edited)
Psalm 110:1 is frequently cited in discussions about the identity of Jesus and his relationship to Jehovah (Yahweh). Many trinitarian interpreters argue that because David refers to “my Lord,” and because the New Testament applies this verse to Jesus, David must have been addressing a divine person within a triune Godhead. According to this view, one “person” of Jehovah speaks to another “person” of Jehovah, implying that Jesus is Jehovah Himself.
A closer examination of the biblical text, however, shows that Psalm 110:1 does not require such a conclusion. The passage is prophetic, and its fulfillment occurs only after Jesus’ resurrection and exaltation—not during David’s lifetime, nor during Jesus’ earthly ministry.
Did David Speak to Jesus in Psalm 110:1?
Scripture does teach that Jesus existed before the creation of the world of mankind (John 1:1–3; 17:5). In that sense, David could have addressed the pre-human Jesus. Yet Psalm 110:1 provides no evidence that David was doing so. Even if he were, this would not mean that David’s Lord is Jehovah Himself.
David often speaks prophetically in the Psalms, and Psalm 110 is no exception. The New Testament writers consistently interpret Psalm 110:1 as a prophecy fulfilled after Jesus’ resurrection.
When Did Jesus Sit at God’s Right Hand?
The biblical record is clear: Jesus sat at Jehovah’s right hand only after his resurrection and ascension.
Mark 16:19 – Jesus “was received up into heaven, and sat down at the right hand of God.”
Acts 2:34–36 – Peter explains that David did not ascend to heaven but spoke prophetically of the exalted Christ. God “made him both Lord and Christ.”
Ephesians 1:17–21 – Paul states that “the God of our Lord Jesus Christ” raised Jesus and seated him at His right hand, far above all authorities.
Hebrews 1:3 – After making purification for sins, Jesus “sat down at the right hand of the Majesty on high.”
1 Peter 3:22 – Jesus is now at God’s right hand, with angels and powers subject to him.
These passages confirm that Jesus became the enthroned “Lord” of Psalm 110:1 only after his resurrection—not before.
Jesus’ Question About David’s Lord
Jesus himself raised the issue in Matthew 22:42–45 (cf. Mark 12:35–37; Luke 20:41–44). He asked how the Messiah could be both David’s son and David’s Lord. Revelation 22:16 provides the answer: Jesus is both “the root and the offspring of David.” As the resurrected, life-giving spirit (1 Corinthians 15:45), Jesus becomes Lord even over David, for he will raise David from the dead (Romans 14:9).
“Lord” as a Title of Superiority, Not Deity
In ancient times, angels sent by God were addressed as “lord” because they were superior to humans. Likewise, the pre-human Jesus was superior to mankind. During his earthly life, Jesus remained sinless (Hebrews 5:7; 10:5), making him morally superior to those around him. As Jehovah’s appointed agent and teacher, he rightly said, “You call me ‘Teacher’ and ‘Lord,’ and you say well, for so I am” (John 13:13).
Yet this is not the same “Lord” of Psalm 110:1. Jesus did not become that Lord until after his resurrection (Romans 14:9).
The Importance of God’s Name in Psalm 110:1
Many English translations obscure the meaning of Psalm 110:1 by replacing God’s personal name, Jehovah (Yahweh), with the title “the Lord.” This creates the appearance of two identical “Lords,” which can mislead readers into thinking the verse supports Trinitarian theology.
Translations that preserve the divine name make the distinction clear:
“Jehovah said unto my Lord…” — Darby
“The affirmation of Jehovah to my Lord…” — Young’s Literal
“A declaration of Yahweh to my Lord…” — Rotherham
“Yahweh says to my Lord…” — World English Bible
In every case, Jehovah is one person—the God of Abraham, Isaac, and Jacob (Exodus 3:14–15)—and David’s “lord” is someone distinct from Jehovah.
Does “My Lord” Refer to David Himself?
Some Jewish interpreters argue that “my lord” refers to David, supposedly spoken by Levitical singers. This interpretation fails for several reasons:
Psalm 110 never mentions Levitical singers.
The context identifies the speaker as David himself.
David could not be “a priest forever after the order of Melchizedek” (Psalm 110:4), since David died.
The New Testament explicitly applies Psalm 110:1 to Jesus, not David (Acts 2:34–36; Hebrews 1:13).
The psalm speaks of a living, eternal priest-king—fulfilled only in the resurrected Christ.
The New Testament Identifies David’s Lord
The New Testament provides the inspired interpretation of Psalm 110:
Jesus is the exalted Lord at God’s right hand.
Jesus is the eternal priest after the order of Melchizedek.
Jesus inherits the throne of David and brings the promised blessings to all nations.
This theme appears throughout Scripture: Genesis 3:15; 2 Samuel 7:11–13; Psalm 2:6–8; Isaiah 9:6–7; Daniel 7:27; Luke 1:32–33; Acts 2:22–36; Ephesians 1:20–22; Hebrews 1:3,13; 1 Peter 3:22; Revelation 22:16, and many others.
Conclusion
Psalm 110:1 does not depict two persons within a triune God. Instead, it presents:
Jehovah, the one God of Israel, speaking.
David’s Lord, the Messiah, who would be exalted after his resurrection.
A prophetic declaration fulfilled in Jesus’ ascension and enthronement.
The psalm distinguishes Jehovah from the Messiah while affirming the Messiah’s exalted role in God’s plan. Jesus becomes David’s Lord not because he is Jehovah, but because Jehovah raised him, exalted him, and appointed him as the eternal priest-king who will rule in righteousness and restore life to all humanity.
Saturday, August 5, 2017
Acts 2:17-21 – Did Peter Apply God’s Holy Name To Jesus?
Acts 2:14-36, World English Bible translation, with our notations added:
Acts 2:14 But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, “You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words.
Acts 2:15 For these aren’t drunken, as you suppose, seeing it is only the third hour of the day.
Acts 2:16 But this is what has been spoken through the prophet Joel:
Acts 2:17 ‘It will be in the last days, says God [The Greek Theos has probably been substituted for the holy name, Yahweh/Jehovah (Joel 2:19); Jehovah is the God and Father of Jesus (1 Peter 1:3), He who sent Jesus — Isaiah 61:1], I will pour forth of my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. (Joel 2:28)
Acts 2:18 Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. (Joel 2:29)
Acts 2:19 I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. (Joel 2:30)
Acts 2:20 The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord [Jehovah, the God and Father of Jesus] comes. (Joel 2:31)
Acts 2:21 It will be, that whoever will call on the name of the Lord [Jehovah, the God and Father of Jesus] will be saved.’ (Joel 2:32)
Acts 2:22 “You men of Israel, hear these words. Jesus of Nazareth, a man approved by God [Jehovah, the God and Father of Jesus] to you by mighty works and wonders and signs which God [Jehovah, the God and Father of Jesus] did by him in the midst of you, even as you yourselves know,
Acts 2:23 him, being delivered up by the determined counsel and foreknowledge of God [Jehovah, the God and Father of Jesus], you have taken by the hand of lawless men, crucified and killed;
Acts 2:24 whom God [Jehovah, the God of Jesus] raised up, having freed him from the agony of death [not eternal suffering], because it was not possible that he should be held by it.
Acts 2:25 For David says concerning him, ‘I [Jesus] saw the Lord [Jehovah] always before my face, For he is on my right hand, that I should not be moved. (Jesus is depicted, not as being Jehovah, but as having Jehovah as his right hand.)
Acts 2:26 Therefore my heart was glad, and my tongue rejoiced. Moreover my [Jesus’] flesh also will dwell [reside] in hope;
Acts 2:27 Because you [Jehovah] will not leave my [Jesus’] soul in Hades [death, not eternal suffering], Neither will you allow your Holy One to see decay.
Acts 2:28 You [Jehovah, the God and Father of Jesus] made known to me [Jesus] the ways of life. You [Jehovah, the God and Father of Jesus] will make me full of gladness with your presence.’
Acts 2:29 “Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day.
Acts 2:30 Therefore, being a prophet, and knowing that God [Jehovah, the God and Father of Jesus] had sworn with an oath to him [David] that of the fruit of his body, according to the flesh, he [Jehovah, the God and Father of Jesus] would raise up the Christ to sit on his throne,
Acts 2:31 he [David] foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades [Jesus’ soul is not now suffering for eternity in hades/sheol to pay the wages of sin, Jesus died for our sins] , nor did his flesh see decay [His flesh was to be paid to God in heaven as the offering for sin].
Acts 2:32 This Jesus God [Jehovah, the God and Father of Jesus] raised up, whereof we all are witnesses.
Acts 2:33 [Jesus] Being therefore exalted by the right hand of God [Jehovah, the God and Father of Jesus], and having received from the Father [Jehovah, the God and Father of Jesus] the promise of the Holy Spirit [the Holy Spirit is received by Jesus from Jehovah, the only true God, the God and Father of Jesus — Luke 24:29; John 14:16,26; 15:26], he [Jesus, acting for his God] has poured forth this, which you now see and hear.
Acts 2:34 For David didn’t ascend into the heavens, but he says himself, ‘The Lord [Jehovah, the God and Father of Jesus] said to my Lord [Jesus], “Sit by my [Jehovah’s] right hand, [rather than identifying Jesus as Jehovah, the reference Peter makes to Psalm 110:1 actually distinguishes Jesus from Jehovah.]
Acts 2:35 Until I make your enemies the footstool of your feet.”‘
Acts 2:36 “Let all the house of Israel therefore know assuredly that God [Jehovah, the God and Father of Jesus] has made him both Lord and Christ, this Jesus whom you crucified.” [Again, rather than identifying Jesus as being Jehovah, Peter distinguishes Jesus from Jehovah.]
Jesus is not the God of Abraham, Isaac and Jacob, and there is nothing in these verses that depicts Jesus as being Jehovah, the God of Israel. (Deuteronomy 6:4; Mark 12:29) Indeed, the God and Father of Jesus is depicted as being different from Jesus all throughout these verses. However, Jesus, having been sent by the only true God, performs the works of his God. What the one sent by Jehovah does in performing the works of Jehovah is claimed by Jehovah as being performed by him. (Exodus 3:10,12; 12:17; 18:10; Numbers 16:28; Judges 2:6,18; 3:9,10; 6:34; 11:29; 13:24,25; 14:6,19; 15:14,18; 16:20,28-30, 2 Kings 4:27; Isaiah 43:11, 45:1-6; and many more scriptures could be provided.) If Jesus’ performance of the works of Jehovah, his God, means that Jesus is Jehovah, then, if one would be consistent in such reasoning, one would also have to conclude many of the Old Testament judges and prophets are all Jehovah.
Nevertheless, some questions have been raised by another: Doesn’t Acts 2:22-36 show that “the Lord” spoken of in Acts 2:21 is none other than Jesus? Isn’t Peter reminding these people that this man Jesus was the Messiah, and that he was the Lord of verse 21? Then, since Acts 2:17-21 are actually being quoted from Joel 2:28-32, does this mean that that Jesus is Jehovah?
Actually verses 22-36 show that Jehovah worked through Jesus, just as many other scriptures show. — Matthew 6:9; 21:9; 23:39; Mark 11:9,10; Luke 13:35; 19:38; John 5:43; 10:25; 12:13,28; 17:6,11,12,26; Acts 15:14,17.
(Quotes from New American Standard Version):
“A man [Jesus] attested to you by God [Jehovah] with miracles and wonders and signs which God performed through Him in your midst.”– Acts 2:22
“This Man [Jesus], delivered up by the predetermined plan and foreknowledge of God [Jehovah].” — Acts 2:23
Peter here clearly testifies that Jesus was a man. Additionally, he declares that Jesus was attested to by God. If Jesus is Jehovah, surely this would have been a very good place for Peter to have so stated; but instead he tells that Jesus was attested to by God, thus demonstrating that Jesus is not God.
“God [Jehovah] raised Him [Jesus] up again.” — Acts 2:24
“I [Jesus] was always beholding [Jehovah] in my presence.” — Acts 2:25.
“Thou [Jehovah] wilt not abandon my [Jesus’] soul to Hades.” — Acts 2:27.
“Thou [Jehovah] hast made known to me [Jesus] the ways of life.” — Acts 2:28.
“Thou [Jehovah] wilt make me [Jesus] full of gladness.” — Acts 2:28.
“This Jesus God [Jehovah] raised up again.” — Acts 2:32.
”Having been exalted [by Jehovah — Acts 5:31; Philippians 2:9; Ephesians 1:3,17-23] to the right hand of God [Jehovah –Psalm 110:1], and having received from the Father the promise of the Holy Spirit [Jesus was NOT the Holy Spirit, as some claim, but the promise was that Jesus would receive the Holy Spirit as being put under Jesus’ authority], He [Jesus] has poured forth this [the Holy Spirit, which he had received from his God and Father] which you both see and hear.” — Acts 2:33.
“Therefore let all the house of Israel know for certain that God [Jehovah] has made Him [Jesus] both Lord and Christ — this Jesus whom you crucified.” — verse 36.
Verses 17-21 are quoted from Joel 2:28-32. In Joel 2:28-32 the Hebrew Masoretic text has the tetragrammaton of the Holy Name three times in verse 32; it also appears in verse 27.
Joel 2:32 (American Standard Version) “And it shall come to pass, that whosoever shall call on the name of Jehovah shall be delivered; for in mount Zion and in Jerusalem there shall be those that escape, as Jehovah hath said, and among the remnant those whom Jehovah doth call.”
The last days as quoted in this text in its final application refers to the time of blessing of all the families of the earth, all flesh, thereby allowing all flesh to see the glory of Jehovah. (See God’s Hidden Glory to be Revealed) The outpouring of the Holy Spirit in 33 CE was but a foreshadow, a token (earnest) of the Millennial inheritance of the church and outpouring of the Holy Spirit on all peoples. — 2 Corinthians 1:22; 5:5; Ephesians 1:14.
However, the prophecy in Joel does not use the term “last days.” It is Peter who uses the phrase “last days”. (Acts 2:17) Like most quotations in the New Testament, Peter is probably making an indirect quotation. While Joel quotes Jehovah as saying “afterwards”, Peter, using indirect quotation, tells us that Jehovah was saying that “in the last days” he would pour forth his spirit. Nevertheless, John Gill states:
“R. David Kimchi, a celebrated commentator with the Jews, observes, that “afterwards” is the same “as in the last days”, and which design the times of the Messiah; for according to a rule given by the same writer on (Isaiah 2:2) wherever the last days are mentioned, the days of the Messiah are intended.
Noting Peter’s reference to the “last days” in 2 Peter 3:3 and also Paul’s reference to the “last days” (2 Timothy 3:1), some have suggested that Peter may have been referring to the “last days” as a period of time just before the destruction of Satan’s empire, and from this conclude that there may be another similar outpouring of the holy spirit again in the last days of Satan’s world, but we highly doubt this to be what Peter meant. If so, it would still be but a token fulfillment of the time coming after Christ’s return during the Millennial age.
Others suggest that Peter was referring to the “last days” of the Jewish age of favor, which most Bible Students believe ended in 70 A.D. or 73 A.D., or some time around this. This would certainly fit the application for the pouring out of God’s spirit in the first century.
Another possibility is that Peter was referring to a period of 3,000-years as the “last days” — three millennial days, If applied as beginning when Jesus died (in 33 CE) they would end in 3033. Such an application would include, not just the Gospel Age of this present evil age, but also for the entire Kingdom Millennial age — the age to come — as well.
Regardless, “the Lord” in Acts 2:21 refers, not to Jesus, but to the God of Jesus (Matthew 27:46: Mark 15:34; John 20:17; Romans 1:7; 15:6; 2 Corinthians 1:3; 11:31; Ephesians 1:3,17; 1 Peter 1:3; Revelation 2:7; 3:2,12) — to the eternal Supreme Being. The God and Father of our Lord Jesus has always been. In other words Jehovah has always been Jehovah. Yet Peter does not say that Jesus is Jehovah but rather that the God and Father of Jesus made Jesus “Lord”. (Acts 2:36; Hebrews 1:9) Jesus was not made “Jehovah” — this would be nonsense; no, but he was made “Lord” and “Messiah” by his God, Jehovah. — Acts 2:36; see also: Isaiah 61:1; Acts 5:31; 10:38; Matthew 28:18; John 3:35.
However, Paul wrote to Christians in Corinth: “to the assembly of God which is at Corinth; those who are sanctified in Christ Jesus, called to be saints, with all who call on the name of our Lord Jesus Christ in every place, both theirs and ours.” We note here that he speaks of the Christians “who call on the name of our Lord Jesus Christ”. Does this mean that we are to call upon Jehovah (Acts 2:21; Joel 2:32) and also the name of Jesus? Yes, for as Jesus said: “I and the Father are one.” (John 10:30) “No one comes to the Father, but by me.” (John 14:6) If we remember that the name Jesus means “Jehovah saves” or “Jehovah is savior”, then to call upon the name of Jesus also acknowledges the name of his God. Additionally, Jesus said: “No one can come to me unless the Father who sent me draws him.” (John 6:44) Thus we need both the God of Jesus, the Father, as well as the Son of Jehovah. This is what John says: “Whoever transgresses and doesn’t remain in the teaching of Christ, doesn’t have God. He who remains in the teaching, the same has both the Father and the Son.” (2 John 1:19) This also agrees with Jesus’ statements in John 17:1-3.
There is nothing in any of this, however, that should give one the idea that Jesus is Jehovah. Jesus was sent by Jehovah, speaks for Jehovah, represents Jehovah. Jesus is not Jehovah whom he represents and speaks for. — Deuteronomy 18:15-19; Matthew 23:39; Mark 11:9,10; Luke 13:35; John 3:2,17; 5:19,43; 6:57; 7:16,28; 8:26,28,38; 10:25; 12:49,50; 14:10; 15:15; 17:8,26; Hebrews 1:1,2; Revelation 1:1.
Subscribe to:
Comments (Atom)