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An Age (αἰών)

An age (αἰών) is a period in which God shows something about Himself to intelligent beings. Ages are not restricted to time and are distinct from dispensations (οἰκονομία), which are administrations within time during which God shows something to humans about themselves. Ages may overlap with another age, begin at the same time as a dispensation, or run for a period longer than a single dispensation. Ages end when God has finished revealing the intended aspect of His nature to the intelligent created beings. Dispensations change due to judgment coming upon those in the household for failing to abide by the rules and run consecutively and are bound to time.

An age is not the same as eternal or forever. When referring to things that go beyond the ages, such as the eternal life we have in Christ, aiōnios (αἰώνιος) is used, 1 John 5:13. Where aiōn (αἰών) references a period in which God is showing something about Himself to intelligent beings, whether in or out of time. In the future, there will be ages (αἰών) of the ages (αἰών); however, each age (αἰών) is not eternal (αἰώνιος). This is also true in the Old Testament where ōw·lām (עֹולָם) conveys the concept of an age, Psalm 9:6; however ăd (עַד) with the preposition (לְ – to) expresses perpetuity, Psalm 61:8. The Lord will reign from an age (עֹולָם) and perpetually (עַד), Exodus 15:18.

Before the creation of humans, Scripture reveals that there were three ages. God created the spirit beings before He created the universe, Job 38:7. Therefore, the first age was the creation of the universe. During this age, the spirit beings learned of the omnipotent power of God, for they witnessed Him create the universe […]

An Age (αἰών)2023-12-14T08:08:48-08:00

Atonement

Keper (כפר) means “to cover”. When used of sin it takes on the meaning of atonement. However, atonement does not modify its definition; rather, it is a specific use for the word “to cover”. It is not a word that is restricted to religious purposes.

Noah is instructed to cover the ark inside and out, Genesis 6:14. In expressing the aspect of recompense, Jacob sends many of his possessions before him to Esau seeking to make an atonement for stealing the blessing from their father, Genesis 32:18.

The ark of the covenant has on top of it the place of covering, often translated as the mercy seat. This is the place where the High Priest would make an offering of the blood of bulls and goats each year to cover the sins of Israel, Exodus 25:17. The Mosaic law made place for the covering of sins by gifts and the offering of a sacrifice, Exodus 29:36. However, the gifts and sacrifices could not make the one preforming the religious service clear concerning their conscience, Hebrews 9:9.

In the New Testament, atonement is expressed by propitiation. In Hebrews 9:5, we find a reference to the Mercy Seat in the Old Testament Temple, which is translated by a word meaning “a place of satisfaction” or “propitiation”. Christ propitiatory work relates to the righteousness of God because He deferred judgment on previously committed sins, Romans 3:25, and was for the sins of the whole world, 1 John 2:2. However, propitiation is not equivalent with salvation. When it comes to salvation, Christ did not make a covering for sins, He sent them away (ἄφεσιν), Colossians 1:14, and it is by His blood that our conscience is cleaned from dead works, Hebrews 9:14.

Atonement2023-12-14T08:11:28-08:00

Regard (נבט)

The word for looking at something in the Hebrew language is typically ראה (rah). After Lot separates from Abram and goes down into the valley to reside among the Sodomites, God has Abram lift up his eyes and look (rah) at the land, showing him all that his descendants will receive, Genesis 13:14. To gaze up on a person is expressed by שׁור (sor), Job 7:8. Those who see (rah) Job will no longer glance (sor) upon him. נבט (nabat) then relates to seeing in a way that gives regard to something; therefore, it is not specifically referring to the physical appearance, but of consideration or concern.

The distinctions in different words for how we see, are important to understand because by their use we are expressing specific meaning. When Lot’s wife turned and looked at Sodom after they had been rescued from its destruction by the Lord, she did not turn and physically glance at the city, or in fleeing decide to turn around and go back to Sodom. She turned her regard back to this extremely wicked place, and as a result God included her in the judgment by turning her to a pillar of salt, Genesis 19:26.

When Abraham is told to look towards the heaven and count the stars, God is not focusing on their appearance but on giving regard to all the stars in the heavens, Genesis 15:5. After God speaks to Moses through the burning bush, Moses hides his face so as to not look intensely or give regard to what he was seeing, Exodus 3:6. Later, the people of Israel give regard to Moses every time he goes out to the tent of meeting. When Moses entered the tent the […]

Regard (נבט)2023-11-23T17:59:41-08:00

The Human Nature and How it Relates to Adam and the Christ

In discussing the human nature, there are major theological differences, especially in the realm of the spirit and soul. These disagreements are not discussed in this paper but will certainly influence the reader’s perception of what is stated. The author highly encourages the reader challenges their own thinking on this matter by solely relying on Scripture rather than theology to strengthen their understanding of and confidence in the truth regarding the human nature. This paper in no way implies, supports, suggest, or reveals that there is any change in the clear separation of the pre-Testament, Israel, Church, or Millennial Kingdom saints. These groups of believers have different promises with different content to their salvation and will always be distinct.

Where does the human soul and spirit come from? We know that the body comes from the parents, but what about the other parts of the human nature? To understand this, we are going to examine what Scripture reveals about where the body, soul, and spirit originate from and how this unique creation of God propagates, along with the fact that even though we share in our nature, we are individuals and personally liable to God.

In the creation of humans, we have two stories in Scripture that give us details on our beginning. These stories are not in contrast to one another; rather, the second one gives us more details on what God did in creating humans. In Genesis 1, we are given an overview of the renovation of the earth and the creation of Adam. God created humans; male and female1, yet He did not create both male and female. As we examine chapter two of Genesis, we find that Adam is […]

The Human Nature and How it Relates to Adam and the Christ2023-11-25T15:06:39-08:00

The Spark of Life ( נְשָׁמָה- Neshamah)

When God created Adam, after forming him from the dust of the ground, He breathed the breath of lives into his nostrils and Adam became a living soul1. Neshamah is used twenty-five times in Scripture to describe the breath of those who are living; however, it is only used twice with lives. God breathed the breath of life into Adam and during the description of the devastation of the flood upon the earth, all flesh that was upon the dry land died; all that had the breath of the spirit of lives within it, Genesis 7:22. This includes humans, birds, cattle, and beasts along with the Nephilim, who would also have possessed the breath of lives because they are a perversion of spirit and human beings that have a physical body. Animals are included because they have a fleshly based body and therefore must breathe just as the human body requires breath to live.

Breath by itself is primarily used concerning the breath in humans. In Joshua 11:11-14 all those who had breath were destroyed, but the animals were not. When God brought Israel into the land, the wicked inhabitants of the land was destroyed. As Joshua led them into the land, they fought against the kings and left none with breath alive2. Sometimes they wiped out the animals along with the humans, and other times they were permitted to take possession of the animals.

Ruach (רוּחַ) describes the spirit of a human, Job 32:8, Nephesh (נֶפֶשׁ) describes the soul, and Neshamah (נְשָׁמָה) relates to the life within the physical body. When God breathed the breath of lives into Adam, he became a living soul; therefore, the breath of life is not the […]

The Spark of Life ( נְשָׁמָה- Neshamah)2023-11-23T18:04:53-08:00
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