The Apple Of God's Eye

March 24, 2011

Who Build The Great Pyramid At Gizeh, Egypt?

Filed under: Biblical Characters — melchia @ 10:28 pm
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Did you know the builder of the Great Pyramid at Gizeh, Egypt is identified in the Bible? Not only that, it tells when and why it was built.

Opposite Cairo, across the Nile River, lies the most famous architectural wonder of the world — the Great Pyramid at Gizeh. It is still the world’s most MASSIVE building. For 3500 years it was also the world’s TALLEST building. Only in the last century has man built taller buildings than the Great Pyramid. Yet the Empire State Building in New York is only about 2/5 the volume of the Great Pyramid!

The Cambridge Ancient History“, Vol. 1, page 281, declares of the Great Pyramid: “… its perfect building compels our admiration; its alignment {with the points of the compass} is mathematically correct; often one cannot insert a penknife between the joints of the stone.”

“The Great Pyramid is so incredibly precise that COMPASS ERRORS CAN BE CHECKED AGAINST IT,” writes Leonard Cottrell in his book “The Mountains of Pharaoh“.

Sadly, the external appearance of the Great Pyramid has been ruined by the Arabs. For centuries they have carted away and used the polished white casing stones which once made the Pyramid gleam in the sun and moonlight.

But the interior of the Pyramid remains an architectural marvel. The stones within have not moved a hair’s-breadth since the day the workmen fixed them in place. The flatness of the surfaces of the stones and the squareness of their corners are extraordinary. Literally acres of polished stone surfaces — equal to opticians’ work of the present day — line the passages of the Great Pyramid.

But not all is perfect workmanship. Human imperfection is noticeable in the rough, unfinished masonry on the floor of one of the chambers. We found the floor of the “King’s” chamber flagrantly out of level. All this speaks of remarkable human workmanship — But does it speak of a divine relationship, as pyramidologists theorize? If this mighty architectural wonder is a divine revelation, where is the divine perfection?

Yet the Great Pyramid is one of the wonders of the world. It is the only one of the seven wonders of the ancient world which still remains. Surely there is some significance in its endurance through the ages — especially since this pyramid, missing its capstone, is found engraved on our money. Why should we Americans — the children of Joseph’s son Manasseh — engrave this Egyptian Pyramid on our money? Who was actually responsible for the building of this marvel of the ages? (more…)

July 5, 2009

What Does "Selah" Really Mean?

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What does the word “selah” (Hebrew: סלה‎) as found in the Psalms and the book of Habakkuk really mean? There have been numerous studies and articles on the meaning of “Selah”–and not a whole lot of agreement.

Selah is found in two books of the Bible, but is most prevalent in the Psalms, where it appears 71 times. It also appears three times in the third chapter of the prophet Habakkuk (3:3, 9,13) .

There is a great deal of confusion about the meaning of “selah,” primarily because the Hebrew root word from which it is translated is uncertain. As such, “selah” may be the most difficult word in the Hebrew Bible to translate concisely.

The Psalms were written as songs and  accompanied by musical instruments and there are references to this in many chapters. Thirty-one of the thirty-nine psalms with the caption “To the choir-master” include “Selah” so the musical context of selah is said to be obvious. Many scholars believe that it was a direction for the musicians to repeat verses, play interludes, tune the instruments, and so on.

Some render “selah” from two Hebrew words: s_lah, to praise; and s_lal, to lift up, or even salah, to pause. From these words comes the belief that “selah” is a musical direction in the Psalms. This would encompass all the meanings—praise, lift up, and pause.

The Septuagint translates Selah into Greek as Äéáøáëìá diapsalma, which may mean interlude. And Strong’s Dictionary gives the meaning under number H5542 as; “suspension (of music), that is pause: Selah.”

However, where it is mentioned again in Habakkuk 3:13, we realize this passage was not written to be sung, though Habakkuk’s prayer could inspire the reader to praise God for His mercy, power, and grace.

Interestingly, Holman’s Bible Dictionary says many of the musical theories proposed  by scholars (the pause either for silence or musical interlude, a signal for the congregation to sing, recite, or fall prostrate on the ground, a cue for the cymbals to crash, a word to be shouted by the congregation, a sign to the choir to sing a higher pitch or louder) are unproveable.

A more plausible meaning?

Another plausible meaning translated “selah” is from the primary Hebrew root word [calah] which literally means “to hang” or “to measure or weigh in the balances.” An example of this word [calah] as it is literally translated ‘valued,’ is in the book of Job, indicating that which is measured.

Job 28:15-16

  • “It cannot be gotten for gold, neither shall silver be weighed for the price thereof.
  • It cannot be valued with the gold of Ophir, with the precious onyx, or the sapphire.”

These verses use the same Hebrew word [calah], showing the context of “measuring against.” The translation ‘valued’ illustrates the measuring of something for an exchange. In this case, it shows us that wisdom cannot be measured against gold, as it is obviously is beyond monetary value.

In verse nineteen we see this very same illustration again. Referring to wisdom, Job says, “The topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold.”  Again, the word translated “valued” in this verse is the same Hebrew calah. Job repeats that wisdom is beyond comparing against even jewels, and when weighed in the balance against wisdom, the finest jewels cannot equal its value.

In the French book “The Music of the Bible Revealed,” by Suzanne Haik-Vantoura, we find the same explanation which seems to fit every use of the word in the Bible. The author, who is a Jewish music student, concludes that “selah” was part of the sung text and not an instruction to the players. While she does not define the word itself, her work does suggest that “selah” is similar to the word amen at the end of a prayer, an exclamation of confidence or and certainty of what has been said.

John Gill’s Exposition of the Bible agrees, stating that it is added “as a mark of attention, something of moment and importance being observed.” The purpose would be to emphasize the truth or seriousness of a passage, and that we should measure and reflect upon what has been said.

And the Adam Clark Commentary says it may come from äìñ salah, meaning to strew or spread out intimating that the subject to which the word is attached should be spreadout, meditated on, and attentively considered by the reader. This may be confirmed by by Psalm 9:16, where the word “higgaion’ (signifying meditation), is put before selah at the end of the verse.” So it is a fit subject for meditation; and shows selah to be really a nota bene; attend to or mind this.”

Vine’s Expository offers another similar explanation: “The word is never used at the beginning of a psalm, nor has it any grammatical connection with the context. Its usual position is either at the end of a strophe or at the end of a psalm. It often connects what precedes with what follows (sometimes by way of contrast, as if to stress both, as if saying, “This being so, give heed to what is now to be said.”

From all facts presented, we can easily see there is a lot of disagreement as to what various experts think is meant by the word and what is conveyed in the use of it. Logically, God knew that the Psalms would be read and not sung over many years of their use, and that there would be confusion about a musical term put into them. He also knew they would be printed in a book to teach His people spiritual concepts of His word of truth in the end time. As such, it seems highly likely that He would put in a word to call special attention to exhort us to ‘weigh’ these things thoughtfully, and to reflect and consider in good sense judgment what is ‘really’ being said, whether we read or sing the psalms.

March 10, 2009

Who Are The Authors Of The Old Testament Books Of The Bible?

The first five books, Genesis through Deuteronomy, were written by Moses during the 40 years of wandering. Joshua is the logical author of the book of Joshua. Judges was written by the prophet Samuel, according to Jewish tradition. Samuel also wrote I Samuel 1-24 (I Sam. 10:25; 25:1). The remainder of I Samuel and all of II Samuel was written by Nathan the prophet and Gad (I Chron. 29:29). I and II Kings were probably written by Jeremiah, compiling older records made by prophets contemporary with the events.

Isaiah, Jeremiah, Ezekiel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi were all prophets of God who wrote the books bearing their names.

The Psalms had various authors. David wrote about half of them; other authors include Asaph or his descendants, the sons of Korah, and Moses. Proverbs 1 through 29 belong mostly to Solomon. Chapters 30 and 31 are respectively ascribed to Agur and Lemuel.

The author of the book of Job is not definite, though it was most likely Job himself. The Song of Solomon was written by Solomon. Jewish tradition attributes the book of Ruth to Samuel. Lamentations was undoubtedly written by Jeremiah. Ecclesiastes was written by Solomon. Esther was probably written by Mordecai.

Daniel, Ezra,and Nehemiah wrote the books which bear their names. I and II Chronicles were written by Ezra.

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