Deep Purple Registry

A registry of passages with difficult to resolve nouns or pronouns

(Revised December 2023)

Preface

The “Deep Purple Registry” is a catalogue of over 200 Bible passages and over 700 verses that required special attention because they contain nouns – particularly pronouns – that reference entities not readily resolved as either a reference to Deity (i.e., God the Father, Son or Holy Spirit)– or to some other entity (e.g., non-deity angels or other heavenly beings; mortal men; Satan or his demons, etc.) True references to Deity merit the “Royal Purple” font treatment in the KJP Bible.

These exceptions warrant further explanation as to their resolution in the associated work, the “Purple Letter Edition” rendering of KJV Bible, dubbed the “KJP”. The nouns and pronouns that fall into this exception category are generally identified in the “KJP” text by what is called the “Deep Purple” font, darker than the “royal purple” font that is used for references to Deity. (Think of the “Deep Purple” font as signifying “deep mystery”, where there is no agreement or clear consensus to who is referred to.)

This “Deep Purple Registry” was a by-product of the research for the ‘Pronoun Resolution Project’, which set out to color-code all references to Deity as a visual clue to readers of Scripture when God is spoken of. The primary product of the ‘Project’ was the KJP Bible text, where references to God are in the “Royal Purple” font color. The premise of the ‘Project’ was that a primary purpose for reading God’s Word is to learn more of Him; and when it is not clear who is being spoken of, it detracts from that purpose, as well interrupting the ‘flow’ of the passage. This is true even when the reference is readily resolved from the context; and is especially perplexing when the context and some quick research fails to resolve the reference. As the ‘Pronoun Resolution Project’ proceeded, the need for two additional font colors emerged: blue for God’s angels; and a “Deep Purple” (a darker purple) for especially difficult references that may or may not refer to God. The “Project” used the “1611 Authorized King James Version” of the Bible as its base. Though the “Deep Purple Registry” that resulted from research of the more difficult Bible passages is based on the AV1611 KJV, it may also prove useful when reading or studying other English translations of the Bible, since this Registry provides entries in canonical order (Book, Chapter & Verse), that all Bibles follow to offer a pronoun resolution reference resource that can apply to all English translations of the Bible.

Deep Purple Registry entries appear in book, chapter and verse order; and consist of 3 or 4 sections, as needed, in this format:

The first section identifies the issue or question; the 2^nd section [within a border (box)] contains the verse or passage in question; the third section, with a heading of “N/C:”, if needed, contains Notes/Comments to briefly state what is known about the issue, and explain the rationale for this KJP font treatment; and the fourth section (the Resolution section) contains how the issue was dealt with and describers the KJP font treatment applied to that entity reference. These entries seek to address the ‘tough’ ones; including those with unresolved ambiguity, that are in dispute among Bible scholars, those with dual-resolution, or others that merit further explanation.

Reference Materials Consulted, and their abbreviations used in this Registry:

Commentary and other reference source abbreviations used in this Registry are as follows:

“BBC” = Believer’s Bible Commentary by Wm. MacDonald; “CC” = Clarke's Commentary; “CS T/D” = Chas. Spurgeon’s “Treasuries of David”; “EBC” = Expositor's Bible Commentary; “GSB” = Geneva Study Bible Commentary; “ISBE” = International Standard Bible Encyclopedia; “JAA” = Dr. Joseph A. Alexander Commentary; “JFB” = Jamieson-Fausset-Brown Bible Commentary; “LMG” = Lesley M. Grant Commentary; “MH” = Matthew Henry Commentary; “W&Z” = The Bible Knowledge Commentary by John F. Walvoord & Roy B. Zuck; “WN” = Wesley’s Notes; “BN” = Barnes’ Notes.

Also frequently consulted were 14 Parallel Translations (referred to as a group herein as “PT”):

AKJV = American King James Version; ASV = American Standard Version; BBE = Bible in Basic English; DBT = Darby Bible Translation; DRB = Douay-Rheims Bible; ERV = English Revised Version; ESV = English Standard Version; GWT = God’s Word Translation; KJV = King James Version; NAS = New American Standard Bible; RSV = Revised Standard Version; WEB = World English Bible; WBT = Webster's Bible Translation; WNT = Weymouth New Testament; YLT = Young’s Literal Translation.

Other abbreviations used: “N/C:” (Notes/Comments sections of entries when applicable; “OT” is Old Testament; “NT” is New Testament; AV is 1611 Authorized Version (of KJV).

Beginning of Deep Purple Registry Entries in Canonical Order

Genesis 1:26 – Here in the Garden of Eden is the first of several occurrences of God using the first person plural pronoun “Us” in referring to Himself – and is an early Biblical intimation of the Holy Trinity: Father, Son and Holy Spirit. See also Gen. 3:22, 11:7 and Isaiah 6:8 for other such examples.

1:26 And God said, Let Us make man in Our image, after Our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.

Resolution: Apply the capitalized “Deep Purple” bold font to the first of the occurrences of “Us”, as a mechanism to refer readers to the “Deep Purple Registry” to further explain this extraordinary reference. The subsequent occurrences of first person plural pronouns referring to God will have entries here in the “Deep Purple Registry”; but will be treated with the “Royal Purple” font consistent with the intent of this work, as seen below.

Genesis 3:15 – Q: Who is referred to by the three nouns “seed”, “it” (“he”) and “his” in verse 3:15?

KJP - 15And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.

N/C:. These three nouns may refer to Christ, but there is no agreement on the question: 7 of the 30 translations, by their use of capitalization, indicate a reference to Deity – likely Christ, and many commentators seem to believe they refer to Christ, but at least one commentator is adamant that they do not!

Resolution: Apply the “Deep Purple” font to those three words to alert the reader to the possibility that they may indirectly refer to Deity, and insert this entry in the “Deep Purple Registry”.

Genesis 3:22 – This is another instance of God using the first person plural pronoun “Us” in referring to Himself.

3:22 And the LORD God said, Behold, the man is become as one of Us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:

Resolution: Apply the capitalized “Royal Purple” bold font consistent with the intent of this work, but insert an entry here in the “Deep Purple Registry” for further explanation.

Genesis 11:7 - The Tower of Babel – Another example of God using the first person plural pronoun “Us” in referring to Himself.

11:7 Come {Go to}, let Us go down, and there confound their language, that they may not understand one another's speech.

Resolution: Apply the capitalized “Royal Purple” bold font consistent with the intent of this work, but insert an entry here in the “Deep Purple Registry” for further explanation.

Genesis 14:18 - 20 – Who is Melchizedek and what, if any, type of Theophany is this?

14:18 And Melchizedek, king of Salem, brought forth bread and wine; and he was the priest of the most high God. 14:19 And he blessed him, and said, Blessed be Abram of the most high God, Possessor of heaven and earth: 14:20 And blessed be the most high God, Who hath delivered thine enemies into thy hand. And he gave him tithes of all.

N/C: Upon first reading this passage (Genesis 14:18 - 20) that mentions Abram’s encounter with Melchizedek, it may arouse the reader’s mild curiosity, or possibly even mild irritation that it is inserted in this narrative with so little background information. Were it not for other passages in God’s Word, such as Ps. 110:4; Heb. 5:6; 6:20; 7:2-3; 10; 7:17, 21, it would remain a mere obscure and perplexing biblical ‘factoid’. However, this is not a mere insertion of ‘trivia’.

Resolution: While much mystery remains about Melchizedek, most Bible scholars agree that at a minimum he is a “type of Christ the King-Priest” and therefore references to Melchizedek are treated with the “deep purple” font as means of alerting the reader that there is more here than meets the eye of the casual reader. Note the spelling variation in Hebrews (NT): “Melchizedec” As for the two pronouns in verse 19 (“And he blessed him”), the first refers to Melchizedec, who blessed Abraham.

Genesis 16:7 Who is the “angel of the LORD” or “the angel of God” referenced here and elsewhere in Scripture?

16:7 And the Angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur. 16:8 And He said, Hagar, Sarai's maid, whence camest thou? And whither wilt thou go? And she said, I flee from the face of my mistress, Sarai. 16:9 And the Angel of the LORD said unto her, Return to thy mistress, and submit thyself under her hands. 16:10 And the Angel of the LORD said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. 16:11 And the Angel of the LORD said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the LORD hath heard thy affliction. 16:12 And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren. 16:13 And she called the name of the LORD Who spoke unto her, Thou God seest me; for she said, Have I also here seen {looked after} Him that seeth me?

N/C: This is the first of several appearance in the OT of an entity that is referred to most often as the “Angel of the LORD” or “the Angel of God”, and also as “the Angel of the Covenant”. (See also Gen. 21:17; 22:11-12; 31:11; Exod. 3:2; 14:19; Num.22:22-35; Jud. 2:1; 2:4; 5:23; 6:11-13; 6:20; 13:3-21; 2Sam.24:16; 1Kings 19:7; 2Kings 1:3; 1:15; 19:35; 1Chron.21:12-30; Ps.34:7; Isa. 37:36; Zech.1:11-12; 3:1; 3:5-6; 4:4-6; and 12:8 for other occurrences.) It is clear that this is not an ‘ordinary angel’ and is deserving of more explanation at this first Biblical occurrence: ISBE calls Him “the Angel of Theophany” and the following excerpt from page 134 could serve well as an apt and reliable introduction to the question, “Who is the angel of the LORD or the angel of God?” - “A study of these passages shows that while the angel and Jehovah are at times distinguished from each other, they are with equal frequency, and in the same passages, merged into each other. How is this to be explained? It is obvious that these apparitions cannot be the Almighty Himself, whom no man hath seen, or can see. In seeking the explanation, special attention should be paid to two other passages. In Ex 23:20 ff God promises to send an angel before His people to lead them to the promised land; they are commanded to obey him and not to provoke him "for he will not pardon your transgression: for My name is in him." Thus the angel can forgive sin, which only God can do, because God's name, (i.e., His character and thus His authority) are in the angel. Further, in the passage Ex 32:34 – 33:17 Moses intercedes for the people after their first breach of the covenant; God responds by promising, "Behold, Mine angel shall go before thee"; and immediately after God says, "I will not go up in the midst of thee." In answer to further pleading, God says, "My presence shall go with thee, and I will give thee rest." Here a clear distinction is made between an ordinary angel, and the angel who carries with him God's presence. The conclusion may be summed up in the words of Davidson in his O.T. Theology: "In particular providences one may trace the presence of Jehovah in influence and operation; in ordinary angelic appearances one may discover Jehovah present on some side of His being, in some attribute of His character; in the angel of the Lord He is fully present as the covenant God of His people, to redeem them." The question still remains, Who is the theophanic angel? To this many answers have been given, of which the following may be mentioned:

(1) This angel is simply an angel of God with a special commission;

(2) He may be a momentary descent of God into visibility;

(3) He may be the Logos, a kind of temporary preincarnation of the second Person of the Trinity.

Each has its difficulties, but the last is certainly the most tempting to the mind. Yet it must be remembered that at best these are only conjectures that touch on a great mystery. It is certain that from the beginning God used angels in human form, with human voices, in order to communicate with man; and the appearances of the angel of the Lord, with his special redemptive relation to God's people, show the working of that Divine mode of self-revelation which culminated in the coming of the Saviour, and are thus a foreshadowing of, and a preparation for, the full revelation of God in Jesus Christ. Further than this it is not safe to go.” Some suggest that the key to distinguishing between these entities lies in whether the definite article “the” (as opposed to “an”) is used as part of the entity’s title. Assuming these articles (the and an) have been preserved in translation to English, then the form of this article, while perhaps a helpful “clue”, does not appear to be a reliable hard-fast indicator of the identity of these entities, since both the definite and indefinite forms are used for the same entity in several passages. Also note that in addition to Stephen’s reference to the OT appearance to Moses of “an angel of the Lord in a flame of fire in a bush” in the wilderness of Mount Sinai, during his defense before the Sanhedrin, there are 2 other occurrences of “an angel of the Lord” and 9 of “the angel of the Lord” found in the New Testament. Thus there appears to be no ‘easy answers’ to this perplexing question. Loren Jacobs, of Jews for Jesus, in his treatise titled “An Angel You Ought To Know”, has well said: “This writer maintains that the angel of the Lord must be the Lord God. Yet in some sense, the angel of the Lord, even though He Himself is deity, must be distinguished from the totality of the Godhead. For in Zechariah 1:12, the angel of the Lord is seen interceding on behalf of Israel, calling out to the Lord of hosts! The Holy Scriptures have given us a paradox: The Angel of the LORD is distinct from God, yet is Himself very God! This paradox is consistent with God's very nature. God, who is involved with His creation and interested in our welfare (Psalm 139:3, 13), is also high above (Isaiah 55:8,9). God is a vengeful God to those who flaunt His revealed will (Deuteronomy 32:35), and yet He is merciful (Exodus 33:19). God is all-important (Psalm 139), and yet He willingly "forgets" (Jeremiah 31:34, Isaiah 64:9). God is an advocate, a defender of His people (Psalm 59:1, Job 16:19), but He is also a prosecutor and judge (Psalm 50:6), Ecclesiastes 3:17). When we study the nature of God, we find paradoxes.”

Resolution: This and subsequent Biblical occurrences as cited above are most likely of the same entity; yet sometimes with subtle distinctions as alluded to in the ISBE and Loren Jacobs excerpts copied above. There is good evidence that this is a true Theophany – or more specifically – a Christophany – a pre-incarnate manifestation of Christ and as such seems worthy of treatment with the “Royal purple” font. However, to do so would, at least in some instances, be to make blanket assumptions that may not be warranted. Therefore, references of this entity throughout the OT will be capitalized to indicate Deity and have the “Deep Purple” font applied for consistency across all occurrences and to refer the reader here for fuller explanation of this unique heavenly Being. Within these passages, where other pronouns clearly refer to God, the Father, the usual “Royal purple” font will be applied, despite the unavoidable apparent and contradiction.

Genesis 18:2 – 19:25 Who are the “three men” that appear in these Genesis 18 & 19 passages?

18:2 And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground, 18:3 And said, My LORD, if now I have found favor in Thy sight, pass not away, I pray Thee, from Thy servant: 18:4 Let a little water, I pray You, be fetched, and wash Your feet, and rest yourselves under the tree: 18:5 And I will fetch a morsel of bread, and comfort Ye Your hearts; after that Ye shall pass on: for therefore are Ye come to Your servant. And they said, So do, as thou hast said. 18:6 And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth. 18:7 And Abraham ran unto the herd, and fetched a calf, tender and good, and gave it unto a young man; and he hasted to dress it. 18:8 And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat. 18:9 And they said unto him, Where is Sarah, thy wife? And he said, Behold, in the tent. 18:10 And He said, I will certainly return unto thee according to the time of life; and, lo, Sarah, thy wife, shall have a son. And Sarah heard it in the tent door, which was behind him. 18:11 Now Abraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women. 18:12 Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also? 18:13 And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, who am old? 18:14 Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son. 18:15 Then Sarah denied, saying, I laughed not; for she was afraid. And He said, Nay; but thou didst laugh. 18:16 And the men rose up from thence, and looked toward Sodom; and Abraham went with them to bring them on the way.

N/C: This ‘threesome’ - consisting of God and two of His angels - appears in vv.2,4-5,8-9, & 16; while the pronouns in vv. 3, 10, 13-15 appear to refer to a single entity, Who is God.

18:17 And the LORD said, Shall I hide from Abraham that thing which I do; 18:18 Seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? 18:19 For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which He hath spoken of him. 18:20 And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous; 18:21 I will go down now, and see whether they have done altogether according to the cry of it, which is come unto Me; and if not, I will know.

N/C: The Lord as a separate entity again appears in vv.17-21, and in other verses that follow in chapters 18 and 19 of Genesis.

18:22 And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the LORD.

N/C: The angel(s) apart from the Lord are referred to in v.22, where they leave for Sodom, and then are spoken of again beginning in 19:1.

18:23 And Abraham drew near, and said, Wilt Thou also destroy the righteous with the wicked? 18:24 Suppose {Peradventure} there are {be} fifty righteous within the city: wilt Thou also destroy and not spare the place for the fifty righteous that are therein? 18:25 That be far from Thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from Thee. Shall not the Judge of all the earth do right? 18:26 And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes. 18:27 And Abraham answered and said, Behold now, I have taken upon me to speak unto the LORD, who am but dust and ashes: 18:28 Suppose {Peradventure} there shall lack five of the fifty righteous: wilt Thou destroy all the city for lack of five? And He said, If I find there forty and five, I will not destroy it. 18:29 And he spoke unto Him yet again, and said, Suppose {Peradventure} there shall be forty found there. And He said, I will not do it for forty's sake. 18:30 And he said unto Him, Oh let not the LORD be angry, and I will speak: Suppose {Peradventure} there shall thirty be found there. And He said, I will not do it, if I find thirty there. 18:31 And he said, Behold now, I have taken upon me to speak unto the LORD: Suppose {Peradventure} there shall be twenty found there. And He said, I will not destroy it for twenty's sake. 18:32 And he said, Oh let not the LORD be angry, and I will speak yet but this once: Suppose ten shall be found there. And He said, I will not destroy it for ten's sake. 18:33 And the LORD went His way, as soon as he had ceased talking with Abraham: and Abraham returned unto his place.

N/C: It appears to be the Lord only Who is referred to in the passage of vv. 23-33.

19:1 And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground; 19:2 And he said, Behold now, my lords, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night. 19:3 And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat. 19:4 But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter: 19:5 And they called unto Lot, and said unto him, Where are the men who came in to thee this night? Bring them out unto us, that we may know them. 19:6 And Lot went out at the door unto them, and shut the door after him, 19:7 And said, I pray you, brethren, do not so wickedly. 19:8 Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof. 19:9 And they said, Stand back. And they said again, This one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and came near to break the door. 19:10 But the men put forth their hand, and pulled Lot into the house to them, and shut to the door. 19:11 And they smote the men that were at the door of the house with blindness, both small and great; so that they wearied themselves to find the door. 19:12 And the men said unto Lot, Hast thou here any besides? Son in law, and thy sons, and thy daughters, and whatsoever thou hast in the city, bring them out of this place: 19:13 For we will destroy this place, because the cry of them is waxen great before the face of the LORD; and the LORD hath sent us to destroy it. 19:14 And Lot went out, and spoke unto his sons in law, which married his daughters, and said, Up, get you out of this place; for the LORD will destroy this city. But he seemed as one that mocked unto his sons in law. 19:15 And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city. 19:16 And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him: and they brought him forth, and set him outside the city. 19:17 And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed. 19:18 And Lot said unto them, Oh, not so, my lord! 19:19 Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast showed unto me in saving my life; and I cannot escape to the mountain, lest some evil overtake me, and I die: 19:20 Behold now, this city is near to flee unto, and it is a little one. Oh, let me escape thither, (is it not a little one?) and my soul shall live. 19:21 And he said unto him, See, I have accepted thee concerning this thing also, that I will not overthrow this city, for which thou hast spoken. 19:22 Haste thee, escape thither; for I cannot do any thing till thou be come thither. Therefore the name of the city was called Zoar. 19:23 The sun was risen upon the earth when Lot entered into Zoar. 19:24 Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven; 19:25 And He overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground.

Resolution: Use “deep purple” where all three ‘angels’ (the Lord and two of His angels.) This ‘threesome’ appears in Chapter 18, vv. 2,4-5,8-9, & 16. It appears to be the Lord only Who is spoken of in vv.10, 14-15, 17, 19-33. Use blue font where only the angel(s) – and not the Lord – are referred to, which occurs in 18:22, where they leave for Sodom, and then are spoken of again beginning in 19:1. While both the Lord and the angels are referred to in chapter 18 and 19, they do not appear as a ‘threesome’ after they part in 18:22.

It appears that only the two angels entered Sodom, and lodged with Lot at his urging (19:1 And there came two angels to Sodom at even); and were God’s agents in destroying Sodom, Gomorrah, and other cities in the plain. Note, however, that these two angels appear to have had sufficient authority or autonomy to grant Lot’s request to spare the town of Zoar. Also note that the pronoun shifts from the plural (19:13 For we will destroy this place, because the cry of them is waxen great before the face of the LORD; and the LORD hath sent us to destroy it.) to 2^nd and 1^st person singular (19:21 And he said unto him, See, I have accepted thee concerning this thing also, that I will not overthrow this city, for which thou hast spoken. 19:22 Haste thee, escape thither; for I cannot do any thing till thou be come thither.) Also note that ultimately, the destruction came from the Lord (Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven; And He overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground. 19:24-25)

Genesis 21:17 Is this an encounter with God (Theophany), or with one of His angels?

21:17 And God heard the voice of the lad; and the Angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? Fear not; for God hath heard the voice of the lad where he is. 21:18 Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. 21:19 And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. 21:20 And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer.

N/C: There are a number of appearances in the OT of what is referred to as “The Angel of God”. It remains to be seen if these occurrences are all Theophanies (manifestations of a member of the Triune Godhead), or manifestations of God’s angels. One test of this is whether the being that appears acts as God, or as one of His messengers or agents (angels). Note that in verse 18 of this passage the angel of God states that “I will make him a great nation.” Further, in verse 19, it states that “God opened her eyes” (See Gen.16:7 entry for more on the “Angel of God”.)

Resolution: By the context, this appears to be a manifestation of God, Himself – or a Christophany - and not one of His ‘ordinary’ angels, but will be treated with the “deep purple” font as means of alerting the reader to its unique significance.

Genesis 22:11-15 “The Angel of Lord” restrains Abraham from sacrificing Isaac.

22:10 And Abraham stretched forth his hand, and took the knife to slay his son. 22:11 And the Angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I. 22:12 And He said, Lay not thine hand upon the lad, neither do thou any thing unto him; for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from Me. 22:13 And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son. 22:14 And Abraham called the name of that place Jehovah-jireh, as it is said to this day, In the mount of the LORD it shall be seen. 22:15 And the Angel of the LORD called unto Abraham out of heaven the second time, 22:16 And said, By Myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son: 22:17 That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; 22:18 And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed My voice.

N/C: Here is another OT occurrence of what is referred to as “The Angel of Lord”. It is not clear that these occurrences are all Christophanies (pre-incarnate manifestations Christ, or of God Himself), (See under Gen. 16:7 for fuller explanation.)

Resolution: While this appears to be a manifestation of God, Himself – and not one of His angels, it, like other such occurrences, will be treated with the “deep purple” font as a means of alerting the reader to its significance.

Genesis 24:7 Abraham instructs his servant to go to his country to take a wife unto his son Isaac; and assures him that God shall send His angel before him.

24:4 But thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac. 24:5 And the servant said unto him, Suppose the woman will not be willing to follow me unto this land: must I needs bring thy son again unto the land from whence thou camest? 24:6 And Abraham said unto him, Beware thou that thou bring not my son thither again. 24:7 The LORD God of heaven, Who took me from my father's house, and from the land of my kindred, and Who spoke unto me, and Who swore unto me, saying, Unto thy seed will I give this land; He shall send His angel before thee, and thou shalt take a wife unto my son from thence.

Resolution: This appears to be a simple reference to God’s angel, and will be treated with the “blue” font as the usual treatment of angels, In the KJP Bible.

Genesis 24:40 Abraham’s servant relates and quotes Abraham’s assurance to him that God shall send His angel before him.

24:39 And I said unto my master, Suppose the woman will not follow me. 24:40 And he said unto me, The LORD, before Whom I walk, will send His angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father's house:

Resolution: This, like 24:7, is a simple reference to God’s angel, and is treated with the usual “blue” font for angels.

Genesis 31:11 Jacob encounters the “Angel of God” in a dream.

31:11 And the Angel of God spoke unto me in a dream, saying, Jacob: And I said, Here am I. 31:12 And He said, Lift up now thine eyes, and see, all the rams which leap upon the cattle are striped, speckled, and spotted; for I have seen all that Laban doeth unto thee. 31:13 I am the God of Bethel, where thou anointedst the pillar, and where thou vowedst a vow unto Me: now arise, get thee out from this land, and return unto the land of thy kindred.

N/C: Here is an OT occurrence of what is referred to as “The Angel of Lord”. It is not clear that these occurrences are all Christophanies (pre-incarnate manifestations Christ), or of God Himself. (See under Gen. 16:7 for fuller explanation.) Note that in verse 13 of this passage the Angel of God states that “I am the God of Bethel, where thou anointedst the pillar, and where thou vowedst a vow unto Me.”

Resolution: By the context, this appears to be a manifestation of God, Himself – and certainly not one of His angels, but will be treated with the “deep purple” font to alert the reader to its significance.

Genesis 32:1-3 Who or what is referred to by “the angels of God” in verse 3?

32:1 And Jacob went on his way, and the angels of God met him. 32:2 And when Jacob saw them, he said, This is God's host: and he called the name of that place Mahanaim. 32:3 And Jacob sent messengers before him to Esau his brother unto the land of Seir, the country of Edom.

N/C: Here is another encounter with what is referred to as “The Angels of God”. Some of these occurrences are Theophanies (manifestations of a member of the Triune Godhead), others are manifestations of God’s angels. One test of this is whether the ‘angel’ acts as God, or as one of His messengers of agents (angels). Note that in verse 1 & 2 of this passage the entities referred to as “the angels of God” is treated as plural – and as such they appear to be messengers or angels of God.

Resolution: By the context, this appears to be a manifestation of God’s angels and will be treated with the “blue” font to identify them as such.

Genesis 32:24-32 – Whom did Jacob wrestle with in this passage, an angel, or God?

32:23 And he took them, and sent them over the brook, and sent over what he had. 32:24 And Jacob was left alone; and there wrestled a Man with him until the breaking of the day. 32:25 And when He saw that He prevailed not against him, He touched the hollow of his thigh; and the hollow of Jacob's thigh was out of joint, as he wrestled with Him. 32:26 And He said, Let Me go, for the day breaketh. And he said, I will not let Thee go, except Thou bless me. 32:27 And He said unto him, What is thy name? And he said, Jacob. 32:28 And He said, Thy name shall be called no more Jacob, but Israel; for as a prince hast thou power with God and with men, and hast prevailed. 32:29 And Jacob asked Him, and said, Tell me, I pray Thee, Thy name. And He said, Wherefore is it that thou dost ask after My name? And He blessed him there. 32:30 And Jacob called the name of the place Peniel; for I have seen God face to face, and my life is preserved. 32:31 And as he passed over Penuel the sun rose upon him, and he limped upon his thigh. 32:32 Therefore the children of Israel eat not of the sinew which shrank, which is upon the hollow of the thigh, unto this day: because He touched the hollow of Jacob's thigh in the sinew that shrank.

N/C: Here is the account of Jacob’s encounter with what is referred to as “a Man”. Some of these occurrences are true Theophanies (manifestations of a member of the Triune Godhead); others are manifestations of God’s angels. Our test here is whether the being in question acts as a member of the Godhead - as opposed to one of God’s messengers or agents (angels). Note that in verse 30 Jacob says he has “seen God face to face”. Some commentaries say this was an encounter with an “angel of God”. Other evidence from Scripture shows this to be an appearance of pre-incarnate Christ.

Resolution: This appears to be a true Theophany – or more specifically – a Christophany – a pre-incarnate manifestation of Christ and most applicable nouns will be treated with the “Royal purple” font to identify it as such. However, to alert the reader to this issue and refer him to this DPR entry, the first occurring noun, “Man”, will have the deep purple bold font applied to it,

Genesis 32:25 - Which pronoun in the latter part verse 25, “he” or ‘him”, refers to God, and which to Jacob?

32:25 And when He saw that He prevailed not against him, He touched the hollow of his thigh; and the hollow of Jacob's thigh was out of joint, as he wrestled with him.

N/C: This is one of those instances where we know that one of these two pronouns refers to Deity, and the other to mortal man; and it’s virtually impossible to ascertain which is which.

Resolution: While we know that one of these two pronouns refers to Deity, and the other to mortal man, their references are not readily resolved, nor is it crucial that they be. Therefore, they will remain un-resolved beyond recognizing that one applies to the Lord; and will apply the deep purple font to both as an acknowledgement of the unresolved ambiguity.

Genesis 48:16 Jacob’s reference to “an Angel” in verse 16 is really a reference to God.

48:15 And he blessed Joseph, and said, God, before Whom my fathers, Abraham and Isaac, did walk, the God Who fed me all my life long unto this day, 48:16 An angel Who redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth. 48:17 And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him; and he held up his father's hand, to remove it from Ephraim's head unto Manasseh's head. 48:18 And Joseph said unto his father, Not so, my father; for this is the firstborn; put thy right hand upon his head. 48:19 And his father refused, and said, I know it, my son, I know it; he also shall become a people, and he also shall be great; but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations.

N/C: Here in the account of Jacob’s blessing of Ephraim and Manasseh, Joseph’s sons, on the eve of his death, Jacob refers to the God of his fathers, Abraham and Isaac, as “an Angel” in verse 16. Despite the term, it is clearly as reference to God, the Father.

Resolution: There is no implication of an angel, per se, here. This is merely the use of the term “an Angel” as an appellation by Jacob of God, the Father, and will be treated with the “Royal purple” bold font that it merits.

Genesis 49:24 Jacob makes reference to Christ (v.24) in his prophecy of his and Joseph’s sons.

49:2 Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel, your father. 49:3 Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power: 49:5 Simeon and Levi are brethren; instruments of cruelty are in their habitations. 49:8 Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee. 49:10 The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto Him shall the gathering of the people be. 49:13 Zebulun shall dwell at the haven of the sea; and he shall be for an haven of ships; and his border shall be unto Sidon. 49:14 Issachar is a strong ass crouching down between two burdens: 49:16 Dan shall judge his people, as one of the tribes of Israel. 49:18 I have waited for Thy salvation, O LORD. 49:19 Gad, a troop shall overcome him; but he shall overcome at the last. 49:20 Out of Asher his bread shall be fat, and he shall yield royal dainties. 49:21 Naphtali is a hind let loose; he giveth beautiful {goodly} words. 49:22 Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall: 49:23 The archers have harassed him, and shot at him, and hated him: 49:24 But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob (from there is the Shepherd, the Stone of Israel), 49:25 Even by the God of thy father, Who shall help thee; and by the Almighty, Who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb:

N/C: Here in verse 24, on the eve of his death, in his prophecy regarding his and Joseph’s sons, Jacob includes a reference to Christ, the Messiah, “the Shepherd, the Stone of Israel”.

Resolution: The two references are treated with the “Royal purple” font as it applies to Christ.

Exodus - 3:2 Here the Angel of the LORD appears to Moses in the burning bush.

3:1 Now Moses kept the flock of Jethro, his father-in-law, the priest of Midian; and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb. 3:2 And the Angel of the LORD appeared unto him in a flame of fire out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed. 3:3 And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. 3:4 and when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I. 3:5 And He said, Draw not near here: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. 3:6 Moreover He said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God. 3:7 And the LORD said, I have surely seen the affliction of My people who are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; 3:8 And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites. 3:9 Now therefore, behold, the cry of the children of Israel is come unto Me; and I have also seen the oppression wherewith the Egyptians oppress them. 3:10 Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth My people, the children of Israel, out of Egypt. 3:11 And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? 3:12 And He said, Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain. 3:13 And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is His name? What shall I say unto them? 3:14 And God said unto Moses, I AM THAT I AM: and He said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.

N/C: This is one of several appearances of the Angel of the LORD in the OT. In this particular passage we see a transition (v.2 through v.6, assuming that here, as in most instances, the Angel of the LORD is indeed a pre-incarnate manifestation of Christ) from the Second Person to the First Person of the Trinity. In verse 2 the Angel of the LORD appeared unto him in a burning bush; but in verse 6 He identifies Himself as God, saying, “I am the God of thy father, the God of Abraham, Isaac, and of Jacob”.

Resolution: This Angel of the LORD (v.2, typically a pre-incarnate manifestation of Christ) also appears to be a manifestation of God, Himself – certainly not one of His angels. It will be treated with the “deep purple” font as means of alerting the reader to its unique occurrence.

Exodus 12:23 God accompanies and directs the actions of “the destroyer” throughout Egypt.

12:23 For the LORD will pass through to smite the Egyptians; and when He seeth the blood upon the lintel, and on the two side posts, the LORD will pass over the door, and will not permit the destroyer to come in unto your houses to smite you. 12:24 And ye shall observe this thing for an ordinance to thee and to thy sons for ever.

N/C: Here we see the Lord Himself acting as the sovereign God, overseeing of the actions of “the destroyer” (angel of death).

Resolution: There is a reference to an angel “the destroyer” in this passage, which is treated with blue font. The balance of the passage appears to refer to the Lord Himself and these nouns and pronouns are treated with the Royal Purple font.

Exodus 13:21-22 The Lord in a pillar of the cloud by day and the pillar of fire by night.

13:21 And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: 13:22 He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people.

Resolution: This is a visible manifestation of the presence of God acting as Israel’s Guide in their wanderings in the wilderness. It appears in the OT in Ex. 13:21-22, 14:19-20, 24, 33:9-10, Num. 12:5, 14:14, Deut. 31:15, and Neh. 9:12 & 19. Each deserves special treatment - applying “Deep purple” font to alert the reader to this unusual evidence of God’s presence.

Exodus 14:17-19 The “Angel of God” interposes himself between the Egyptians and the camp of Israel.

14:17 And I, behold, I will harden the hearts of the Egyptians, and they shall follow them; and I will get Me honor upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen. 14:18 And the Egyptians shall know that I am the LORD, when I have gotten Me honor upon Pharaoh, upon his chariots, and upon his horsemen. 14:19 And the Angel of God, Who went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them: 14:20 And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these, so that the one came not near the other all the night. 14:21 And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided.

Resolution: The Angel of God, typically a pre-incarnate manifestation of Christ, is also a term that is here used to refer to the visible manifestation of the presence of God acting as Israel’s protector and Guide in their inaugural wanderings in the wilderness. The term “pillar” also appears in this verse. Applying “Deep purple” font to both nouns to flag them as unusual evidence of God’s presence.

Exodus 19:16,19 etc. Certain manifestations of a “voice” in scripture are significant.

Exodus 19:16, 19:19 (2); 1Kings 19:12, 19:13; Ezekiel 1:24 (2), 1:25, 1:28, 3:12, 9:1, 43:2;

Matt. 3:17, 17:5; Mark 1:11, 9:7; Luke 3:22, 9:35, 9:36; John 12:28, 12:30; Acts 7:31, 9:4, 9:7, 10:13, 10:15, 11:7, 11:9, 22:7, 22:9, 26:14; Hebrews 12:26; 2Peter 1:17, 1:18; Rev. 1:10, 1:12, 1:15, 4:1, 6:6, 6:7, 9:13, 10:4, 10:8, 11:12, 12:10, 14:2, 14:13, 16:1, 16:17, 18:4, 19:5, 21:3.

N/C: There are instances in scripture where the word “voice” represents the presence and glory of God. Their occurrences, listed above by book, chapter and verse, are worthy of note.

Resolution: These particular occurrences, as enumerated above, are not necessarily identical in type, but most appear to be the voice of God, while others may be of heavenly beings. These are all extraordinary and thus are treated with the “deep purple” font to alert the reader to their unique attribute.

Exodus 19:16-19 Here the cloud and voice represent God’s presence to the people.

19:15 And he said unto the people, Be ready against the third day: come not near {at} your wives. 19:16 And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. 19:17 And Moses brought forth the people out of the camp to meet with God; and they stood at the lower {nether} part of the mount. 19:18 And Mount Sinai was altogether in a smoke, because the LORD descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. 19:19 And when the voice of the trumpet sounded long, and became louder and louder, Moses spoke, and God answered him by a voice. 19:20 And the LORD came down upon Mount Sinai, on the top of the mount; and the LORD called Moses up to the top of the mount; and Moses went up.

Resolution: This is another visible and audible manifestation of the presence of God on Mount Sinai as He meets and confers with Moses. These, like the pillar, deserve special treatment - applying “Deep purple” font to alert the reader to this unusual evidence of God’s presence.

Exodus 20:18-21 The cloud and voice representing God’s presence to the people.

20:18 And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking; and when the people saw it, they moved {removed}, and stood afar off. 20:19 And they said unto Moses, Speak thou with us, and we will hear; but let not God speak with us, lest we die. 20:20 And Moses said unto the people, Fear not; for God is come to test you, and that His fear may be before your faces, that ye sin not. 20:21 And the people stood afar off, And Mount Sinai was altogether in a smoke, because the LORD descended upon it in fire; and the smoke thereof ascended 20:22 And the LORD said unto Moses, Thus thou shalt say unto the children of Israel, Ye have seen that I have talked with you from heaven.

Resolution: This is another visible and audible manifestation of the presence of God on the mount as He meets and confers with Moses. These also merit special treatment - applying “Deep purple” font to alert the reader to this unusual evidence of God’s presence.

Exodus 23:20-23 God sends an angel before Israel to lead them. Who is this angel?

23:20 Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. 23:21 Beware of Him, and obey His voice, provoke Him not; for He will not pardon your transgressions; for My name is in Him. 23:22 But if thou shalt indeed obey His voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries. 23:23 For Mine Angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites; and I will cut them off. 23:24 Thou shalt not bow down to their gods, nor serve them, nor do after their works; but thou shalt utterly overthrow them, and quite break down their images.

Resolution: There is ample evidence that this Angel is the same one represented earlier (e.g., Ex. 20:16-19) by the pillar of cloud and fire; and many Bible scholars believe this to be a pre-incarnate manifestation of Christ – note the severe warning to obey Him. References to Him also merit special treatment - applying “Deep purple” font to alert the reader to this unusual evidence of God’s presence.

Exodus 24:7-13 - Who is the “He” and “His” in verse 24:11?

24:7 And he took the book of the covenant, and read in the audience of the people; and they said, All that the LORD hath said will we do, and be obedient. 24:8 And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words. 24:9 Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: 24:10 And they saw the God of Israel: and there was under His feet as it were a paved work of a sapphire stone, and as it were the body of heaven in its clearness. 24:11 And upon the nobles of the children of Israel He laid not His hand; also they saw God, and did eat and drink. 24:12 And the LORD said unto Moses, Come up to Me into the mount, and be there; and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them. 24:13 And Moses rose up, and his servant, Joshua; and Moses went up into the mount of God.

Resolution: The pronouns “He” and “His” in v.11 refer to God, and will be treated with “Royal purple” bold font.

Exodus 24:9-18 This is notable because we are here told that Moses, Aaron, Nadab, Abihu, and seventy elders of Israel “went up”, “and they saw the God of Israel”; and “also they saw God, and did eat and drink”. Note the description of His appearance: “and there was under His feet as it were a paved work of a sapphire stone, and as it were the body of heaven in its clearness.”

24:9 Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: 24:10 And they saw the God of Israel: and there was under His feet as it were a paved work of a sapphire stone, and as it were the body of heaven in its clearness. 24:11 And upon the nobles of the children of Israel He laid not His hand; also they saw God, and did eat and drink. 24:12 And the LORD said unto Moses, Come up to Me into the mount, and be there; and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.

24:13 And Moses rose up, and his servant, Joshua; and Moses went up into the mount of God. 24:14 And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you; if any man have any matters to do, let him come unto them. 24:15 And Moses went up into the mount, and a cloud covered the mount. 24:16 And the glory of the LORD abode upon Mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud. 24:17 And the sight of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel. 24:18 And Moses went into the midst of the cloud, and got up into the mount; and Moses was in the mount forty days and forty nights.

Resolution: The nouns in vv.9-13 refer to God, as do “the LORD” & “He” (v15) and “the LORD” (v17), and will be treated with “Royal purple” bold font to distinguish them from the references to “cloud” (4), “glory” (2) and “fire” (1) in vv.15-18, which, like earlier occurrences of the pillar of cloud & fire receive special treatment - the “Deep purple” font to alert the reader to this unusual evidence of God’s presence and glory.

Exodus 24:15-18 Here the presence and glory of God is manifested by a cloud, and fire.

24:15 And Moses went up into the mount, and a cloud covered the mount. 24:16 And the glory of the LORD abode upon Mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud. 24:17 And the sight of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel. 24:18 And Moses went into the midst of the cloud, and got up into the mount; and Moses was in the mount forty days and forty nights.

Resolution: The nouns “cloud” (4). “glory” (2) and “fire” (1) in vv.15-18, like the earlier occurrences of the pillar of cloud & fire receive special treatment - using “Deep purple” font to alert the reader to this unusual evidence of God’s presence and glory.

Exodus 32:34 and 33:2 God sends an angel before Israel. Who is this angel?

32:24 Therefore now go, lead the people unto the place of which I have spoken unto thee; behold, Mine angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them.

Exodus 33:2 God sends an angel before Israel. What entity is this angel?

33:1 And the LORD said unto Moses, Depart, and go up from here, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I swore unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it: 33:2 And I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite:

Resolution: There is ample evidence that this Angel referred to in these passages is the same one represented earlier by the pillar of cloud & fire. Like the pillar, it deserves special treatment - applying “Deep purple” font to alert the reader to this unusual evidence of God’s presence.

Exodus 34:6-7 God proclaims His Own attributes, and as such this direct quote from God deserves some special treatment. Thus, all of these words of God’s Own choosing - nouns, adjectives and qualifying phrases He used in declaring His Own attributes – are uniquely treated here with the “royal purple” font applied to them.

34:6And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, 7Keeping mercy for thousands, forgiving iniquity and transgression and sin, and Who will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation.

Resolution: These words, constituting God’s Own description of His attributes, deserve unique and special treatment – application of “Royal Purple” font to the entire proclamation.

Exodus 40:34-38 The presence and glory of God manifests itself in a cloud, and fire.

40:34 Then a cloud covered the tent of the congregation, and the glory of the LORD filled the tabernacle. 40:35 And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the LORD filled the tabernacle. 40:36 And when the cloud was taken up from over the tabernacle, the children of Israel went onward in all their journeys: 40:37 But if the cloud were not taken up, then they journeyed not till the day that it was taken up. 40:38 For the cloud of the LORD was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel, throughout all their journeys.

Resolution: The nouns “cloud” (5). “glory” (2) and “fire” (1) in vv.34-38, like the earlier occurrences of the pillar of cloud and fire receive special treatment - using “Deep purple” font to alert the reader to this unusual evidence of God’s presence.

Leviticus 7:34 – To Whom does the pronoun “I” in verse 34 below refer?

Leviticus 7:34 For the wave breast and the heave shoulder have I taken of the children of Israel from off the sacrifices of their peace offerings, and have given them unto Aaron the priest and unto his sons by a statute for ever from among the children of Israel.

N/C: This appears to be a clear reference to God.

Resolution: Apply royal purple font to the “I” in verse 34 as an almost certain reference to God.

Leviticus 7:35-36 - Who is the “he” in verses 35 and 36 below – God, or Moses?

Leviticus 7:35-36 7:35 This is the portion of the anointing of Aaron, and of the anointing of his sons, out of the offerings of the LORD made by fire, in the day when he presented them to minister unto the LORD in the priest's office; 7:36 Which the LORD commanded to be given them of the children of Israel, in the day that he anointed them, by a statute for ever throughout their generations.

N/C: Several parallel translations were consulted (the commentaries do not address themselves to this question). The ‘reference’ in question is underscored in the parallel translations below.

The NIV, which typically capitalizes pronouns that refer to God, here uses the passive voice that avoids referring to the one who presented Aaron and his sons to minister in their office as priests: “This is the portion of the offerings made to the LORD by fire that were allotted to Aaron and his sons on the day they were presented to serve the LORD as priests. On the day they were anointed, the LORD commanded that the Israelites give this to them as their regular share for the generations to come.” D-RB – “This is the anointing of Aaron and his sons, in the ceremonies of the Lord, in the day when Moses offered them, that they might do the office of priesthood, And the things that the Lord commanded to be given them by the children of Israel, by a perpetual observance in their generations” WEB – “This is the anointing portion of Aaron, and the anointing portion of his sons, out of the offerings of Yahweh made by fire, in the day when he presented them to minister to Yahweh in the priest's office; which Yahweh commanded to be given them of the children of Israel, in the day that he anointed them. It is their portion forever throughout their generations.” YLT – “This is the anointing of Aaron, and the anointing of his sons out of the fire-offerings of Jehovah, in the day he hath brought them near to act as priest to Jehovah, which Jehovah hath commanded to give to them in the day of His anointing them, from the sons of Israel -- a statute age-during to their generations.” GSB – “This is the portion of the {n} anointing of Aaron, and of the anointing of his sons, out of the offerings of the LORD made by fire, in the day when he presented them to minister unto the LORD in the priest's office; Which the LORD commanded to be given them of the children of Israel, in the day that he anointed them, by a statute for ever throughout their generations.”

Resolution: Apply deep purple font to the “He” in verses 35 and 36 as a likely reference to God. The other less likely referent, if not God, is Moses.

Numbers 22:21-35 This appearance of the Angel of the LORD raises the question of what sort of entity here confronted Balaam.

22:21 And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab. 22:22 And God's anger was kindled because he went: and the Angel of the LORD stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him. 22:23 And the ass saw the Angel of the LORD standing in the way, and His sword drawn in His hand; and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. 22:24 But the Angel of the LORD stood in a path of the vineyards, a wall being on this side, and a wall on that side. 22:25 And when the ass saw the Angel of the LORD, she thrust herself unto the wall, and crushed Balaam's foot against the wall: and he smote her again. 22:26 And the Angel of the LORD went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. 22:27 And when the ass saw the Angel of the LORD, she fell down under Balaam: and Balaam's anger was kindled, and he smote the ass with a staff. 22:28 And the LORD opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? 22:29 And Balaam said unto the ass, Because thou hast mocked me, I would there were a sword in mine hand, for now would I kill thee. 22:30 And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? Was I ever accustomed to do so unto thee? And he said, Nay. 22:31 Then the LORD opened the eyes of Balaam, and he saw the Angel of the LORD standing in the way, and His sword drawn in His hand: and he bowed down his head, and fell flat on his face. 22:32 And the Angel of the LORD said unto him, Wherefore hast thou smitten thine ass these three times? Behold, I went out to withstand thee, because thy way is perverse before Me; 22:33 And the ass saw Me, and turned from Me these three times: unless she had turned from Me, surely now also I had slain thee, and saved her alive. 22:34 And Balaam said unto the Angel of the LORD, I have sinned; for I knew not that Thou stoodest in the way against me: now therefore, if it displease Thee, I will return {get me back} again. 22:35 And the Angel of the LORD said unto Balaam, Go with the men: but only the word that I shall speak unto thee, that thou shalt speak. So Balaam went with the princes of Balak.

N/C: The Angel of the LORD in the OT is typically a Christophany. In this instance, we note that at the start of this encounter (vv.22-30), this Entity was visible to Balaam’s donkey, but not visible to Balaam, until the Lord opened Balaam’s eyes to the vision of the Angel of the LORD standing in the way (v.31). In v.28 the Lord enabled the donkey to speak. It’s not clear from the text whether the Angel of the LORD is the same entity that actually performed these two enabling acts – or if “the LORD” is a separate entity from “the Angel of the LORD”. However, verse 32 does tell us that “the Angel of the LORD” asked Balaam why he had smitten his ass three times, and then proceeded to tell Balaam that He (“the Angel of the LORD”) had withstood Balaam because his way was perverse before Him, and had the ass not turned from Him, He would have slain him. Further, in verse 35, he instructs Balaam to speak “only the word that I shall speak unto thee” These statements suggest that this “Angel of the LORD” enjoyed the autonomy and authority to assess Balaam’s behavior as perverse and to act upon that evaluation even to the point of slaying Balaam, had his ass not taken evasive action. This autonomy and authority seems greater than that of a mere messenger or angel of God, and suggests that this Being is some form of Deity.

Resolution: The “deep purple” font will be applied to all occurrences of nouns or pronouns that refer to this entity within this passage to signify that It is likely a member of the Godhead.

Numbers 23:22 - Who is the “he” in verse 22 below?

Numbers 23:22 God brought them out of Egypt; he hath as it were the strength of an unicorn.

N/C: Several parallel translations and commentaries were consulted. Many of these interpret this passage to be a testimony to God’s strength; but several commentaries (WN; JFG), on this same question, interpret this to be a reference to Israel’s strength, being much greater than when they left Egypt. The question is further compounded by the fact that “he” is singular, as is the word “God”;– apart from the exception noted in 24:2 (below). There seems to be no consensus as to whom (or what) the “he” in verse 22 refers.

Resolution: Apply deep purple font to the “he” in verse 22 as a possible reference to God.

Numbers 24:2 – Here singular “Israel” is subsequently referred to twice in the same verse by the plural possessive pronoun “their”.

2And Balaam lifted up his eyes, and he saw Israel abiding in their tents according to their tribes; and the Spirit of God came upon him.

N/C: Clearly “Israel” here refers to the nation of Israel, and is treated as plural, despite the singular noun form.

Resolution: No action or special font treatment applies.

Numbers 24:7 – Who is the “He” and “his” (4 occurrences) in verse 7 (Israel or God)?

Numbers 24:7 He shall pour the water out of his buckets, and his seed shall be in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted.

Resolution: Use regular black font for the “He” and “his” in v.7; they refer to the nation Israel.

Numbers 24:8 – Who is the “he” and “his” (2 occurrences each) in verse 8 (Israel or God)?

24:8 God brought him forth out of Egypt; he hath as it were the strength of an unicorn: he shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows.

N/C: Here, again, there is no consensus among scholars (MH, WN, PT) as to whether this, as well a Numbers 23:22, is a reference to Israel – or to God.

Resolution: Used deep purple font for the “he” and “his” in verse 8, as it could refer to God or Israel.

Special Treatment of Deuteronomy

Deuteronomy is especially challenging in that the ‘speaker’ in this book alternates back and forth from Moses to God or visa-versa. This necessitated this special section that departs from the normal Registry entry format to address this. This section follows immediately below. Following this lengthy ‘special’ section, normal Registry entries resume, beginning with normal entries for Deuteronomy.

Deuteronomy Chapters 1-11, 17-18, 29, 32-32 and 34 - Do the pronouns “I”, “me”, “my” and “mine” used in these chapters of Deuteronomy refer to Moses or God?

N/C: First person singular pronouns that appear in Deuteronomy can be perplexing as to whether they refer to Moses or God. A surprising number of them appear to refer to Moses. Because most Bible scholars and commentators do not concern themselves with pronoun resolution issues in scripture; there are precious few scholarly resources available to bring to bear upon this aspect of God’s word. I was torn between two approaches to this problem that covers such a large body of text.

The first approach is to separate the list of chapters and verses in question into three categories: (1) those where the pronouns refer to Muses; (2) those where the pronouns refer to God; and (3) those where it’s not clear whether the pronouns refer to God, or to Moses. Chapter and verses where 1^st person singular pronouns refer to other entities are omitted from the list.

The second approach is to display all the passage texts with color-coded highlighting to afford the reader the opportunity to decide for themselves whether they concur with the conclusions arrived at. This second approach sub-section is necessarily lengthy!

I implemented both approaches as seen below.

Resolution:

First Approach: Used regular black font for the first person singular pronouns “I” or “me” in the following verses in Deuteronomy,

Where they appear to refer to Moses rather than God: 1:9(2); 1:12; 1:13, 1:15; 1:16; 1:17; 1:18; 1:37; 1:39, 1:41; 1:42; 1:43; 2:2; 2:9; 2:13; 2:27; 2:28; 2:29; 2:31(me); 3:12-13, 3:15-16, 3:18-19-20-21; 4:1-2; 4:5; 4:8; 4:21-22; 4:26; 4:40; 5:1; 5:5; 6:2; 6:6; 7:11; 8:19; 9:9; 9:17-21; 9:24-26; 10:3; 10:5; 10:10; 11:2; 11:8; 11:26; 17:3; 18:15; 28:1; 28:13-14-15; 31:2; 31:5; 31:27-29; and 32:46.

Where they appear to refer to God: in the following list of verses: Deuteronomy 1:8; 1:35-36; 1:42b; 2:5; 2:9b; 2:19; 2:24-25; 2:31b; 3:2b; 3:26b; 4:10b; 5:6-10; 5:28b-31; 7:4; 9:12b-14; 9:23; 10:1b-2; 10:11b; 11:14-15; 18:18-20; 29:6; 31:14; 31:16-21; 31:23; 32:20-24; 32:26-27; 32:34-35; 32:39-42; 32:49; 32:51-52; 34:4; and the bold royal purple font is appropriate for these first person singular pronouns.

Where they remain unresolved: Verses 11:18; 11:21 have not been unresolved to any degree of certainty as to whether they refer to God, or to Moses; the “deep purple font” has been applied to them.

Second Approach: Highlighted full text of applicable passages in question:

This approach, while neither elegant nor particularly scholarly, seemed the best available: Each passage was carefully read in context and a color-coded highlighting scheme was applied to aid in identifying, to the degree possible, the speaker in each passage of this book, as seen below. Clearly, Moses is the author and narrator of Deuteronomy; but some first-person-singular pronouns in this book refer to God.

These highlight colors were used to aid the effort to distinguish between the ‘speakers’:

1. Those words where the ‘speaker’ is clearly God are highlighted in blue. Some of these are instances of Moses quoting God, most appear to be passages where God, Himself, is the ‘speaker’.

2. Those words that clearly are spoken by Moses are highlighted in green. These represent the vast majority of the text. I also used a dark pink to highlight those nouns and pronouns that refer to Moses or to Moses and Israel collectively as an additional visual clue.

3. Those passages where the identity of the ‘speaker’ is in question are highlighted in yellow.

4. Those few passages where neither God nor Moses is the speaker are not highlighted at all.]

<< Deuteronomy 1 >>

1These are the words which Moses spoke unto all Israel on this side of the Jordan in the wilderness, in the Arabah opposite Suph {plain over against the Red Sea}, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab. 2(It is eleven days' journey from Horeb by the way of Mount Seir unto Kadesh-barnea.) 3And it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moses spoke unto the children of Israel, according unto all that the LORD had given him in commandment unto them; 4After he had slain Sihon, the king of the Amorites, who dwelt in Heshbon, and Og, the king of Bashan, who dwelt at Astaroth in Edrei. 5On this side of the Jordan, in the land of Moab, began Moses to declare this law, saying,

6The LORD our God spoke unto us in Horeb, saying, Ye have dwelt long enough in this mount: 7Turn you, and take your journey, and go to the mount of the Amorites, and unto all the places near thereunto, in the Arabah {plain}, in the hills, and in the Shephelah {vale}, and in the Negev {south}, and by the seaside, to the land of the Canaanites, and unto Lebanon, unto the great river, the river Euphrates. 8Behold, I have set the land before you: go in and possess the land which the LORD swore unto your fathers, Abraham, Isaac, and Jacob, to give unto them and to their seed after them.

9And I (Moses) spoke unto you at that time, saying, I am not able to bear you myself alone: 10The LORD your God hath multiplied you, and, behold, ye are this day as the stars of heaven for multitude. 11(The LORD God of your fathers make you a thousand times so many more as ye are, and bless you, as He hath promised you!) 12How can I myself alone bear your weight, and your burden, and your strife? 13Take you wise men, and understanding, and known among your tribes, and I will make them rulers over you. 14And ye answered me, and said, The thing which thou hast spoken is good for us to do. 15So I took the chief of your tribes, wise men, and known, and made them heads over you, captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens, and officers among your tribes. 16And I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him. 17Ye shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man, for the judgment is God's; and the cause that is too hard for you, bring it unto me, and I will hear it. 18And I commanded you at that time all the things which ye should do.

19And when we departed from Horeb, we went through all that great and terrible wilderness, which ye saw by the way of the mountain of the Amorites, as the LORD our God commanded us; and we came to Kadesh-barnea. 20And I said unto you, Ye are come unto the mountain of the Amorites, which the LORD our God doth give unto us. 21Behold, the LORD thy God hath set the land before thee. Go up and possess it, as the LORD God of thy fathers hath said unto thee; fear not, neither be discouraged. 22And ye came near unto me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word again by what way we must go up, and into what cities we shall come. 23And the saying pleased me well: and I took twelve men of you, one of a tribe: 24And they turned and went up into the mountain, and came unto the valley of Eshcol, and searched it out. 25And they took of the fruit of the land in their hands, and brought it down unto us, and brought us word again, and said, It is a good land which the LORD our God doth give us.

26Notwithstanding ye would not go up, but rebelled against the commandment of the LORD your God: 27And ye murmured in your tents, and said, Because the LORD hated us, He hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us. 28Where shall we go up? Our brethren have discouraged our heart, saying, The people are greater and taller than we; the cities are great and walled up to heaven; and, moreover, we have seen the sons of the Anakim there. 29Then I said unto you, Dread not, neither be afraid of them. 30The LORD your God, Who goeth before you, He shall fight for you, according to all that He did for you in Egypt before your eyes; 31And in the wilderness, where thou hast seen how that the LORD thy God bore thee, as a man doth bear his son, in all the way that ye went, until ye came into this place. 32Yet in this thing ye did not believe the LORD your God, 33Who went in the way before you, to search you out a place to pitch your tents in, in fire by night, to show you by what way ye should go, and in a cloud by day.

34And the LORD heard the voice of your words, and was angry, and swore, saying, 35Surely there shall not one of these men of this evil generation see that good land, which I swore to give unto your fathers, 36Except {Save} Caleb, the son of Jephunneh; he shall see it, and to him will I give the land that he hath trodden upon, and to his children, because he hath wholly followed the LORD. 37Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in there. 38But Joshua, the son of Nun, who standeth before thee, he shall go in thither: encourage him; for he shall cause Israel to inherit it. 39Moreover your little ones, who ye said should be a prey, and your children, who in that day had no knowledge between good and evil, they shall go in there, and unto them will I give it, and they shall possess it. 40But as for you, turn you, and take your journey into the wilderness by the way of the Red Sea.

41Then ye answered and said unto me, We have sinned against the LORD, we will go up and fight, according to all that the LORD our God commanded us. And when ye had girded on every man his weapons of war, ye were ready to go up into the hill. 42And the LORD said unto me, Say unto them, Go not up, neither fight; for I am not among you; lest ye be smitten before your enemies. 43So I spoke unto you; and ye would not hear, but rebelled against the commandment of the LORD, and went presumptuously up into the hill. 44And the Amorites, who dwelt in that mountain, came out against you, and chased you, as bees do, and destroyed you in Seir, even unto Hormah. 45And ye returned and wept before the LORD; but the LORD would not hearken to your voice, nor give ear unto you. 46So ye abode in Kadesh many days, according unto the days that ye abode there.

<< Deuteronomy 2 >>

1Then we turned, and took our journey into the wilderness by the way of the Red Sea, as the LORD spoke unto me: and we compassed Mount Seir many days. 2And the LORD spoke unto me, saying, 3Ye have compassed this mountain long enough: turn you northward. 4And command thou the people, saying, Ye are to pass through the border of your brethren, the children of Esau, who dwell in Seir, and they shall be afraid of you; take ye good heed unto yourselves therefore: 5Meddle not with them; for I will not give you of their land, no, not so much as a foot breadth; because I have given Mount Seir unto Esau for a possession. 6Ye shall buy food of them for money, that ye may eat; and ye shall also buy water of them for money, that ye may drink. 7For the LORD thy God hath blessed thee in all the works of thy hand; He knoweth thy walking through this great wilderness. These forty years the LORD thy God hath been with thee; thou hast lacked nothing. 8And when we passed by from our brethren, the children of Esau, who dwelt in Seir, through the way of the Arabah {plain} from Elath, and from Ezion-geber, we turned and passed by the way of the wilderness of Moab.

9And the LORD said unto me, Distress not the Moabites, neither contend with them in battle: for I will not give thee of their land for a possession; because I have given Ar unto the children of Lot for a possession. 10The Emim dwelt therein in times past, a people great, and many, and tall, as the Anakim, 11Who also were accounted giants, as the Anakim; but the Moabites call them Emim. 12The Horites also dwelt in Seir formerly, but the children of Esau succeeded them, when they had destroyed them from before them, and dwelt in their stead, as Israel did unto the land of his possession, which the LORD gave unto them. 13Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. 14And the period {space} in which we came from Kadesh-barnea, until we were come over the brook Zered, was thirty and eight years, until all the generation of the men of war were perished from among the host, as the LORD swore unto them. 15For indeed the hand of the LORD was against them, to destroy them from among the host, until they were consumed.

16So it came to pass, when all the men of war were consumed and dead from among the people, 17That the LORD spoke unto me, saying, 18Thou art to pass over through Ar, the border of Moab, this day: 19And when thou comest near over against the children of Ammon, distress them not, nor meddle with them; for I will not give thee of the land of the children of Ammon any possession, because I have given it unto the children of Lot for a possession. 20(That also was accounted a land of giants: giants dwelt therein formerly; and the Ammonites call them Zamzummim, 21A people great, and many, and tall, as the Anakim; but the LORD destroyed them before them; and they succeeded them, and dwelt in their stead: 22As He did to the children of Esau, who dwelt in Seir, when He destroyed the Horites from before them; and they succeeded them, and dwelt in their stead even unto this day: 23And the Avvim, who dwelt in Hazerim, even unto Gaza, the Caphtorim, who came forth out of Caphtor, destroyed them, and dwelt in their stead.) 24Rise ye up, take your journey, and pass over the river Arnon; behold, I have given into thine hand Sihon, the Amorite, king of Heshbon, and his land. Begin to possess it, and contend with him in battle. 25This day will I begin to put the dread of thee and the fear of thee upon the nations that are under the whole heaven, who shall hear report of thee, and shall tremble, and be in anguish because of thee.

26And I sent messengers out of the wilderness of Kedemoth unto Sihon, king of Heshbon, with words of peace, saying, 27Let me pass through thy land: I will go along by the high way, I will neither turn unto the right hand nor to the left. 28Thou shalt sell me food for money, that I may eat; and give me water for money, that I may drink: only I will pass through on my feet; 29(As the children of Esau who dwell in Seir, and the Moabites who dwell in Ar, did unto me) until I shall pass over the Jordan into the land which the LORD our God giveth us. 30But Sihon, king of Heshbon, would not let us pass by him; for the LORD thy God hardened his spirit, and made his heart obstinate, that He might deliver him into thy hand, as appeareth this day. 31And the LORD said unto me, Behold, I have begun to give Sihon and his land before thee; begin to possess it, that thou mayest inherit his land. 32Then Sihon came out against us, he and all his people, to fight at Jahaz. 33And the LORD our God delivered him before us; and we smote him, and his sons, and all his people. 34And we took all his cities at that time, and utterly destroyed the men, and the women, and the little ones, of every city; we left none to remain: 35Only the cattle we took for a prey unto ourselves, and the spoil of the cities which we took. 36From Aroer, which is by the brink of the river of Arnon, and from the city that is by the river, even unto Gilead, there was not one city too strong for us; the LORD our God delivered all unto us: 37Only unto the land of the children of Ammon thou camest not, nor unto any place of the river Jabbok, nor unto the cities in the mountains, nor unto whatsoever the LORD our God forbade us.

<< Deuteronomy 3 >>

1Then we turned, and went up the way to Bashan: and Og, the king of Bashan, came out against us, he and all his people, to battle at Edrei. 2And the LORD said unto me, Fear him not: for I will deliver him, and all his people, and his land, into thy hand; and thou shalt do unto him as thou didst unto Sihon, king of the Amorites, who dwelt at Heshbon. 3So the LORD our God delivered into our hands Og also, the king of Bashan, and all his people: and we smote him until none was left to him remaining. 4And we took all his cities at that time, there was not a city which we took not from them, threescore cities, all the region of Argob, the kingdom of Og in Bashan. 5All these cities were fortified with high walls, gates, and bars; beside unwalled towns, a great many. 6And we utterly destroyed them, as we did unto Sihon, king of Heshbon, utterly destroying the men, women, and children, of every city. 7But all the cattle, and the spoil of the cities, we took for a prey to ourselves. 8And we took at that time out of the hand of the two kings of the Amorites the land that was on this side Jordan, from the river of Arnon unto mount Hermon; 9(Which Hermon the Sidonians call Sirion; and the Amorites call it Senir;) 10All the cities of the plain, and all Gilead, and all Bashan, unto Salecah and Edrei, cities of the kingdom of Og in Bashan. 11For only Og, king of Bashan, remained of the remnant of giants; behold, his bedstead was a bedstead of iron; is it not in Rabbath of the children of Ammon? Nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man.

12And this land, which we possessed at that time, from Aroer, which is by the river Arnon, and half of Mount Gilead, and the cities thereof, gave I unto the Reubenites and to the Gadites. 13And the rest of Gilead, and all Bashan, being the kingdom of Og, gave I unto the half tribe of Manasseh; all the region of Argob, with all Bashan, which was called the land of giants. 14Jair, the son of Manasseh took all the country of Argob unto the borders of Geshurites and Maachathites; and called them after his own name, Havvoth-jair, unto this day. 15And I gave Gilead unto Machir. 16And unto the Reubenites and unto the Gadites I gave from Gilead even unto the river Arnon, half the valley, and the border even unto the river Jabbok, which is the border of the children of Ammon; 17The Arabah {plain} also, and Jordan, and the boundary thereof, from Chinnereth even unto the sea of the plain, even the salt sea, under the slopes of Pisgah {even the salt sea, under Ashdoth-pisgah eastward}.

18And I commanded you at that time, saying, The LORD your God hath given you this land to possess it: ye shall pass over armed before your brethren the children of Israel, all that are fit for the war. 19But your wives, and your little ones, and your cattle, (for I know that ye have much cattle) shall abide in your cities which I have given you; 20Until the LORD have given rest unto your brethren, as well as unto you, and until they also possess the land which the LORD your God hath given them beyond Jordan: and then shall ye return every man unto his possession, which I have given you.

21And I commanded Joshua at that time, saying, Thine eyes have seen all that the LORD your God hath done unto these two kings: so shall the LORD do unto all the kingdoms whither thou passest. 22Ye shall not fear them: for the LORD your God shall fight for you.

23And I besought the LORD at that time, saying, 24O LORD God, Thou hast begun to show Thy servant Thy greatness, and Thy mighty hand: for what God is there in heaven or in earth, that can do according to Thy works, and according to Thy might? 25I pray Thee, let me go over, and see the good land that is beyond Jordan, that goodly mountain, and Lebanon. 26But the LORD was angry with me for your sakes, and would not hear me: and the LORD said unto me, Let it suffice thee; speak no more unto Me of this matter. 27Get thee up into the top of Pisgah, and lift up thine eyes westward, and northward, and southward, and eastward, and behold it with thine eyes: for thou shalt not go over this Jordan. 28But charge Joshua, and encourage him, and strengthen him: for he shall go over before this people, and he shall cause them to inherit the land which thou shalt see. 29So we abode in the valley over against Beth-peor.

<< Deuteronomy 4 >>

1Now therefore hearken, O Israel, unto the statutes and unto the ordinance, which I teach you, to do them, that ye may live, and go in and possess the land which the LORD God of your fathers giveth you. 2Ye shall not add unto the word which I command you, neither shall ye diminish anything from it, that ye may keep the commandments of the LORD your God which I command you. 3Your eyes have seen what the LORD did because of Baal-peor: for all the men that followed Baal-peor, the LORD thy God hath destroyed them from among you. 4But ye that did cleave unto the LORD your God are alive, every one of you this day. 5Behold, I have taught you statutes and ordinances {judgments}, even as the LORD my God commanded me, that ye should do so in the land to which ye go to possess it. 6Keep, therefore, and do them; for this is your wisdom and your understanding in the sight of the nations, who shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. 7For what nation is there so great, who hath God so nigh unto them, as the LORD our God is in all things that we call upon Him for? 8And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?

9Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them to thy sons, and thy sons' sons; 10Specially the day that thou stoodest before the LORD thy God in Horeb, when the LORD said unto me, Gather Me the people together, and I will make them hear My words, that they may learn to fear Me all the days that they shall live upon the earth, and that they may teach their children. 11And ye came near and stood under the mountain; and the mountain burned with fire unto the midst of heaven, with darkness, clouds, and thick darkness. 12And the LORD spoke unto you out of the midst of the fire: ye heard the voice of the words, but saw no similitude; only ye heard a voice. 13And He declared unto you His covenant, which He commanded you to perform, even ten commandments; and He wrote them upon two tables of stone. 14And the LORD commanded me at that time to teach you statutes and judgments, that ye might do them in the land whither ye go over to possess it.

15Take ye, therefore, good heed unto yourselves; for ye saw no manner of similitude on the day that the LORD spoke unto you in Horeb out of the midst of the fire: 16Lest ye corrupt yourselves, and make you a carved image, the similitude of any figure, the likeness of male or female, 17The likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the air, 18The likeness of any thing that creepeth on the ground, the likeness of any fish that is in the waters beneath the earth: 19And lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them, which the LORD thy God hath divided unto all nations under the whole heaven. 20But the LORD hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto Him a people of inheritance, as ye are this day. 21Furthermore, the LORD was angry with me for your sakes, and swore that I should not go over the Jordan, and that I should not go in unto that good land, which the LORD thy God giveth thee for an inheritance: 22But I must die in this land, I must not go over the Jordan: but ye shall go over, and possess that good land. 23Take heed unto yourselves, lest ye forget the covenant of the LORD your God, which He made with you, and make you a carved image, or the likeness of any thing, which the LORD thy God hath forbidden thee. 24For the LORD thy God is a consuming fire, even a jealous God.

25When thou shalt beget children, and children's children, and ye shall have remained long in the land, and shall corrupt yourselves, and make a carved image, or the likeness of any thing, and shall do evil in the sight of the LORD thy God, to provoke Him to anger: 26I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land whereunto ye go over the Jordan to possess it; ye shall not prolong your days upon it, but shall utterly be destroyed. 27And the LORD shall scatter you among the nations, and ye shall be left few in number among the nations {heathen}, where the LORD shall lead you. 28And there ye shall serve gods, the work of men's hands, wood and stone, which neither see, nor hear, nor eat, nor smell. 29But if from thence thou shalt seek the LORD thy God, thou shalt find Him, if thou seek Him with all thy heart and with all thy soul. 30When thou art in tribulation, and all these things are come upon thee, even in the latter days, if thou turn to the LORD thy God, and shalt be obedient unto His voice; 31(For the LORD thy God is a merciful God), He will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers which He swore unto them.

32For ask now of the days that are past, which were before thee, since the day that God created man upon the earth, and ask from the one side of heaven unto the other, whether there hath been any such thing as this great thing is, or hath been heard like it? 33Did ever people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live? 34Or hath God ventured to go and take Him a nation from the midst of another nation, by temptations, by signs, and by wonders, and by war, and by a mighty hand, and by an outstretched arm, and by great terrors, according to all that the LORD your God did for you in Egypt before your eyes? 35Unto thee it was showed, that thou mightest know that the LORD, He is God; there is none else beside Him. 36Out of heaven He made thee to hear His voice, that He might instruct thee: and upon earth He showed thee His great fire; and thou heardest His words out of the midst of the fire. 37And because He loved thy fathers, therefore He chose their seed after them, and brought thee out in His sight with His mighty power out of Egypt; 38To drive out nations from before thee greater and mightier than thou art, to bring thee in, to give thee their land for an inheritance, as it is this day. 39Know therefore this day, and consider it in thine heart, that the LORD, He is God in heaven above, and upon the earth beneath: there is none else. 40Thou shalt keep therefore His statutes, and His commandments, which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the earth, which the LORD thy God giveth thee, forever.

41Then Moses set apart three cities on this side of the Jordan toward the sunrising; 42That the slayer might flee there, who should kill his neighbor unintentionally, and hated him not in times past; and that fleeing unto one of these cities, he might live: 43Namely, Bezer in the wilderness, in the plain country, of the Reubenites; and Ramoth in Gilead, of the Gadites; and Golan in Bashan, of the Manassites.

44And this is the law which Moses set before the children of Israel: 45These are the testimonies, and the statutes, and the ordinances, which Moses spoke unto the children of Israel, after they came forth out of Egypt, 46On this side of the Jordan, in the valley over against Beth-peor, in the land of Sihon, king of the Amorites, who dwelt at Heshbon, whom Moses and the children of Israel smote, after they were come forth out of Egypt: 47And they possessed his land, and the land of Og, king of Bashan, two kings of the Amorites, who were on this side of the Jordan toward the sunrising; 48From Aroer, which is by the bank of the river Arnon, even unto mount Sion, which is Hermon, 49And all the Arabah {plain} on this side of the Jordan eastward, even unto the sea of the Arabah, under the springs of Pisgah.

<< Deuteronomy 5 >>

1And Moses called all Israel, and said unto them, Hear, O Israel, the statutes and ordinances which I speak in your ears this day, that ye may learn them, and keep, and do them. 2The LORD our God made a covenant with us in Horeb. 3The LORD made not this covenant with our fathers, but with us, even us, who are all of us here alive this day. 4The LORD talked with you face to face in the mount out of the midst of the fire, 5(I stood between the LORD and you at that time, to show you the word of the LORD: for ye were afraid by reason of the fire, and went not up into the mount), saying,

6I am the LORD thy God, Who brought thee out of the land of Egypt, from the house of bondage. 7Thou shalt have no other gods before Me. 8Thou shalt not make thee any carved image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the waters beneath the earth: 9Thou shalt not bow down thyself unto them, nor serve them: for I, the LORD thy God, am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me, 10And showing mercy unto thousands of them that love Me and keep My commandments. 11Thou shalt not take the name of the LORD thy God in vain: for the LORD will not hold him guiltless that taketh His name in vain. 12Keep the sabbath day to sanctify it, as the LORD thy God hath commanded thee. 13Six days thou shalt labor, and do all thy work: 14But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy manservant and thy maidservant may rest as well as thou. 15And remember that thou wast a servant in the land of Egypt, and that the LORD thy God brought thee out thence through a mighty hand and by an outstretched arm: therefore the LORD thy God commanded thee to keep the sabbath day. 16Honor thy father and thy mother, as the LORD thy God hath commanded thee; that thy days may be prolonged, and that it may go well with thee, in the land which the LORD thy God giveth thee. 17Thou shalt not kill. 18Neither shalt thou commit adultery. 19Neither shalt thou steal. 20Neither shalt thou bear false witness against thy neighbor. 21Neither shalt thou desire thy neighbor's wife, neither shalt thou covet thy neighbor's house, his field, or his manservant, or his maidservant, his ox, or his ass, or any thing that is thy neighbor's.

22These words the LORD spoke unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice: and He added no more. And He wrote them in two tables of stone, and delivered them unto me. 23And it came to pass, when ye heard the voice out of the midst of the darkness, (for the mountain did burn with fire), that ye came near unto me, even all the heads of your tribes, and your elders; 24And ye said, Behold, the LORD our God hath showed us His glory and His greatness, and we have heard His voice out of the midst of the fire: we have seen this day that God doth talk with man, and he liveth. 25Now, therefore, why should we die? For this great fire will consume us: if we hear the voice of the LORD our God any more, then we shall die. 26For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived? 27Go thou near, and hear all that the LORD our God shall say: and speak thou unto us all that the LORD our God shall speak unto thee; and we will hear it, and do it. 28And the LORD heard the voice of your words, when ye spoke unto me; and the LORD said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken. 29O that there were such an heart in them, that they would fear Me, and keep all My commandments always, that it might be well with them, and with their children forever! 30Go say to them, Get you into your tents again. 31But as for thee, stand thou here by Me, and I will speak unto thee all the commandments, and the statutes, and the judgments, which thou shalt teach them, that they may do them in the land which I give them to possess it. 32Ye shall observe to do therefore as the LORD your God hath commanded you: ye shall not turn aside to the right hand or to the left. 33Ye shall walk in all the ways which the LORD your God hath commanded you, that ye may live, and that it may be well with you, and that ye may prolong your days in the land which ye shall possess.

<< Deuteronomy 6 >>(omitted)

<< Deuteronomy 7 >>

1When the LORD thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou; 2And when the LORD thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor show mercy unto them: 3Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. 4For they will turn away thy son from following Me, that they may serve other gods: so will the anger of the LORD be kindled against you, and destroy thee suddenly. 5But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their idols {groves}, and burn their graven images with fire. 6For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth. 7The LORD did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: 8But because the LORD loved you, and because He would keep the oath which He had sworn unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh, king of Egypt. 9Know, therefore, that the LORD thy God, He is God, the faithful God, who keepeth covenant and mercy with them who love Him and keep His commandments to a thousand generations; 10And repayeth them that hate Him to their face, to destroy them: He will not be slack to him that hateth Him, He will repay him to his face. 11Thou shalt therefore keep the commandments, and the statutes, and the ordinances, which I command thee this day, to do them.

12Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the LORD thy God shall keep unto thee the covenant and the mercy which He swore unto thy fathers: 13And He will love thee, and bless thee, and multiply thee: He will also bless the fruit of thy womb, and the fruit of thy land, thy grain, and thy wine, and thine oil, the increase of thy cattle, and the flocks of thy sheep, in the land which He swore unto thy fathers to give thee. 14Thou shalt be blessed above all people: there shall not be male or female barren among you, or among your cattle. 15And the LORD will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee; but will lay them upon all them that hate thee.

16And thou shalt consume all the people whom the LORD thy God shall deliver thee; thine eye shall have no pity upon them: neither shalt thou serve their gods; for that will be a snare unto thee. 17If thou shalt say in thine heart, These nations are more than I; how can I dispossess them? 18Thou shalt not be afraid of them: but shalt well remember what the LORD thy God did unto Pharaoh, and unto all Egypt; 19The great temptations which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the outstretched arm, whereby the LORD thy God brought thee out: so shall the LORD thy God do unto all the people of whom thou art afraid. 20Moreover, the LORD thy God will send the hornet among them, until they that are left, and hide themselves from thee, be destroyed. 21Thou shalt not be frightened by them: for the LORD thy God is among you, a mighty God and awesome. 22And the LORD thy God will put out those nations before thee by little and little: thou mayest not consume them at once, lest the beasts of the field increase upon thee. 23But the LORD thy God shall deliver them unto thee, and shall destroy them with a mighty destruction, until they be destroyed. 24And He shall deliver their kings into thine hand, and thou shalt destroy their name from under heaven: there shall no man be able to stand before thee, until thou have destroyed them. 25The graven images of their gods shall ye burn with fire: thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therein: for it is an abomination to the LORD thy God. 26Neither shalt thou bring an abomination into thine house, lest thou be a cursed thing like it: but thou shalt utterly detest it, and thou shalt utterly abhor it; for it is a cursed thing.

<< Deuteronomy 8 >>(omitted)

<< Deuteronomy 9 >>

1Hear, O Israel: Thou art to pass over the Jordan this day, to go in to possess nations greater and mightier than thyself, cities great and fortified up to heaven, 2A people great and tall, the children of the Anakim, whom thou knowest, and of whom thou hast heard say, Who can stand before the children of Anak! 3Understand therefore this day, that the LORD thy God is He Who goeth over before thee; as a consuming fire He shall destroy them, and He shall bring them down before thy face: so shalt thou drive them out, and destroy them quickly, as the LORD hath said unto thee. 4Speak not thou in thine heart, after the LORD thy God hath cast them out from before thee, saying, For my righteousness the LORD hath brought me in to possess this land: but for the wickedness of these nations the LORD doth drive them out from before thee. 5Not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess their land; but for the wickedness of these nations the LORD thy God doth drive them out from before thee, and that He may perform the word which the LORD swore unto thy fathers, Abraham, Isaac, and Jacob. 6Understand, therefore, that the LORD thy God giveth thee not this good land to possess it for thy righteousness; for thou art a stiff-necked people.

7Remember, and forget not, how thou provokedst the LORD thy God to wrath in the wilderness: from the day that thou didst depart out of the land of Egypt, until ye came unto this place, ye have been rebellious against the LORD. 8Also in Horeb ye provoked the LORD to wrath, so that the LORD was angry with you to have destroyed you. 9When I was gone up into the mount to receive the tables of stone, even the tables of the covenant which the LORD made with you, then I abode in the mount forty days and forty nights, I neither did eat bread nor drink water: 10And the LORD delivered unto me two tables of stone written with the finger of God; and on them was written according to all the words, which the LORD spoke with you in the mount out of the midst of the fire in the day of the assembly. 11And it came to pass at the end of forty days and forty nights, that the LORD gave me the two tables of stone, even the tables of the covenant. 12And the LORD said unto me, Arise, get thee down quickly from hence; for thy people whom thou hast brought forth out of Egypt have corrupted themselves; they are quickly turned aside out of the way which I commanded them; they have made them a molten image. 13Furthermore, the LORD spoke unto me, saying, I have seen this people, and, behold, it is a stiff-necked people: 14Let Me alone, that I may destroy them, and blot out their name from under heaven: and I will make of thee a nation mightier and greater than they. 15So I turned and came down from the mount, and the mount burned with fire: and the two tables of the covenant were in my two hands. 16And I looked, and, behold, ye had sinned against the LORD your God, and had made you a melted calf; ye had turned aside quickly out of the way which the LORD had commanded you. 17And I took the two tables, and cast them out of my two hands, and broke them before your eyes. 18And I fell down before the LORD, as at the first, forty days and forty nights: I did neither eat bread, nor drink water, because of all your sins which ye sinned, in doing wickedly in the sight of the LORD, to provoke Him to anger. 19For I was afraid of the anger and hot displeasure, wherewith the LORD was angry with you to destroy you. But the LORD hearkened unto me at that time also. 20And the LORD was very angry with Aaron to have destroyed him; and I prayed for Aaron also at the same time. 21And I took your sin, the calf which ye had made, and burnt it with fire, and stamped it, and ground it very small, even until it was as small as dust: and I cast the dust thereof into the brook that descended out of the mount.

22And at Taberah, and at Massah, and at Kibroth-hattaavah, ye provoked the LORD to wrath. 23Likewise, when the LORD sent you from Kadesh-barnea, saying, Go up and possess the land which I have given you; then ye rebelled against the commandment of the LORD your God, and ye believed Him not, nor hearkened to His voice. 24Ye have been rebellious against the LORD from the day that I knew you.

25Thus I fell down before the LORD forty days and forty nights, as I fell down at the first; because the LORD had said He would destroy you. 26I prayed, therefore, unto the LORD, and said, O LORD God, destroy not Thy people and Thine inheritance, whom Thou hast redeemed through Thy greatness, whom Thou hast brought forth out of Egypt with a mighty hand. 27Remember Thy servants, Abraham, Isaac, and Jacob; look not unto the stubbornness of this people, nor to their wickedness, nor to their sin: 28Lest the land whence Thou broughtest us out say, Because the LORD was not able to bring them into the land which He promised them, and because He hated them, He hath brought them out to slay them in the wilderness. 29Yet they are Thy people and Thine inheritance, whom Thou broughtest out by Thy mighty power and by Thine outstretched arm.

<< Deuteronomy 10 >>

1At that time the LORD said unto me, Hew thee two tables of stone like unto the first, and come up unto Me into the mount, and make thee an ark of wood. 2And I will write on the tables the words that were in the first tables which thou didst break, and thou shalt put them in the ark. 3And I made an ark of acacia wood, and hewed two tables of stone like unto the first, and went up into the mount, having the two tables in mine hand. 4And He wrote on the tables, according to the first writing, the ten commandments, which the LORD spoke unto you in the mount out of the midst of the fire in the day of the assembly: and the LORD gave them unto me. 5And I turned myself and came down from the mount, and put the tables in the ark which I had made; and there they be, as the LORD commanded me.

6And the children of Israel took their journey from Beeroth of the children of Jaakan to Moserah; there Aaron died, and there he was buried; and Eleazar, his son, ministered in the priest's office in his stead. 7From thence they journeyed unto Gudgodah; and from Gudgodah to Jotbathah, a land of rivers of waters.

8At that time the LORD set apart the tribe of Levi, to bear the ark of the covenant of the LORD, to stand before the LORD, to minister unto Him, and to bless in His name, unto this day. 9Wherefore Levi hath no part nor inheritance with his brethren; the LORD is his inheritance, according as the LORD thy God promised him.

10And I stayed in the mount, according to the first time, forty days and forty nights; and the LORD hearkened unto me at that time also, and the LORD would not destroy thee. 11And the LORD said unto me, Arise, take thy journey before the people, that they may go in and possess the land, which I swore unto their fathers to give unto them.

12And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all His ways, and to love Him, and to serve the LORD thy God with all thy heart and with all thy soul, 13To keep the commandments of the LORD, and His statutes, which I command thee this day for thy good? 14Behold, the heaven and the heaven of heavens belong to the LORD, thy God, the earth also, with all that therein is. 15Only the LORD had a delight in thy fathers to love them, and He chose their seed after them, even you above all people, as it is this day. 16Circumcise, therefore, the foreskin of your heart, and be no more stiff-necked. 17For the LORD your God is God of gods, and LORD of lords, a great God, a mighty, and an awesome, Who regardeth not persons, nor taketh reward: 18He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment. 19Love ye, therefore, the sojourner {stranger}; for ye were sojourners in the land of Egypt. 20Thou shalt fear the LORD thy God; Him shalt thou serve, and to Him shalt thou cleave, and swear by His name. 21He is thy praise, and He is thy God, that hath done for thee these great and awe-inspiring things, which thine eyes have seen. 22Thy fathers went down into Egypt with threescore and ten persons; and now the LORD thy God hath made thee as the stars of heaven for multitude.

<< Deuteronomy 11 >>

1Therefore, thou shalt love the LORD thy God, and keep His charge, and His statutes, and His ordinances, and His commandments, always. 2And know ye this day (for I speak not with your children who have not known, and who have not seen the chastisement of the LORD your God), His greatness, His mighty hand, and His outstretched arm, 3And His miracles, and His acts, which He did in the midst of Egypt unto Pharaoh, the king of Egypt, and unto all his land; 4And what He did unto the army of Egypt, unto their horses, and to their chariots; how He made the water of the Red sea to overflow them as they pursued after you, and how the LORD hath destroyed them unto this day; 5And what He did unto you in the wilderness, until ye came into this place; 6And what He did unto Dathan and Abiram, the sons of Eliab, the son of Reuben: how the earth opened her mouth, and swallowed them up, and their households, and their tents, and all the substance that was in their possession, in the midst of all Israel: 7But your eyes have seen all the great acts of the LORD which He did.

8Therefore shall ye keep all the commandments which I command you this day, that ye may be strong, and go in and possess the land, whither ye go to possess it; 9And that ye may prolong your days in the land, which the LORD swore unto your fathers to give unto them and to their seed, a land that floweth with milk and honey. 10For the land, whither thou goest in to possess it, is not as the land of Egypt, from whence ye came out, where thou sowedst thy seed, and wateredst it with thy foot, as a garden of herbs: 11But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven: 12A land which the LORD thy God careth for. The eyes of the LORD thy God are always upon it, from the beginning of the year even unto the end of the year.

13And it shall come to pass, if ye shall hearken diligently unto My commandments which I command you this day, to love the LORD your God, and to serve Him with all your heart and with all your soul, 14That I will give you the rain of your land in its due season, the first rain and the latter rain, that thou mayest gather in thy grain, and thy wine, and thine oil. 15And I will send grass in thy fields for thy cattle, that thou mayest eat and be full. 16Take heed to yourselves, that your heart be not deceived, and ye turn aside, and serve other gods, and worship them; 17And then the LORD's wrath be kindled against you, and He shut up the heaven, that there be no rain, and that the land yield not her fruit; and lest ye perish quickly from off the good land which the LORD giveth you.

18Therefore shall ye lay up these My words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes. 19And ye shall teach them to your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up. 20And thou shalt write them upon the door posts of thine house, and upon thy gates: 21That your days may be multiplied, and the days of your children, in the land which the LORD swore unto your fathers to give them, as the days of heaven upon the earth. 22For if ye shall diligently keep all these commandments which I command you, to do them, to love the LORD your God, to walk in all His ways, and to cleave unto Him; 23Then will the LORD drive out all these nations from before you, and ye shall possess greater nations and mightier than yourselves. 24Every place whereon the soles of your feet shall tread shall be yours: from the wilderness and Lebanon, from the river, the river Euphrates, even unto the uttermost sea shall your border be. 25There shall no man be able to stand before you: for the LORD your God shall lay the fear of you and the dread of you upon all the land that ye shall tread upon, as He hath said unto you.

26Behold, I set before you this day a blessing and a curse; 27A blessing, if ye obey the commandments of the LORD your God, which I command you this day: 28And a curse, if ye will not obey the commandments of the LORD your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known. 29And it shall come to pass, when the LORD thy God hath brought thee in unto the land whither thou goest to possess it, that thou shalt put the blessing upon mount Gerizim, and the curse upon mount Ebal. 30Are they not on the other side of the Jordan, by the way where the sun goeth down, in the land of the Canaanites, who dwell in the Arabah {champaign} over against Gilgal, beside the plains of Moreh? 31For ye shall pass over the Jordan to go in to possess the land which the LORD your God giveth you, and ye shall possess it, and dwell therein. 32And ye shall observe to do all the statutes and judgments which I set before you this day.

<< Deuteronomy 12 >>(omitted)

<< Deuteronomy 13 >>(omitted)

<< Deuteronomy 14 >>(omitted)

<< Deuteronomy 15 >>(omitted)

<< Deuteronomy 16 >>(omitted)

<< Deuteronomy 17 >>

1Thou shalt not sacrifice unto the LORD thy God any bullock, or sheep, wherein is blemish, or any defect: for that is an abomination unto the LORD thy God.

2If there be found among you, within any of thy gates which the LORD thy God giveth thee, man or woman, that hath wrought wickedness in the sight of the LORD thy God, in transgressing His covenant, 3And hath gone and served other gods, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded; 4And it be told thee, and thou hast heard of it, and enquired diligently, and, behold, it be true, and the thing certain, that such abomination is wrought in Israel: 5Then shalt thou bring forth that man or that woman, who have committed that wicked thing, unto thy gates, even that man or that woman, and shalt stone them with stones, till they die. 6At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. 7The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people. So thou shalt put the evil away from among you.

8If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within thy gates: then shalt thou arise, and get thee up into the place which the LORD thy God shall choose; 9And thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and enquire; and they shall show thee the sentence of judgment: 10And thou shalt do according to the sentence, which they of that place which the LORD shall choose shall show thee; and thou shalt observe to do according to all that they inform thee: 11According to the sentence of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not decline from the sentence which they shall show thee, to the right hand, nor to the left. 12And the man that will do presumptuously, and will not hearken unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel. 13And all the people shall hear, and fear, and do no more presumptuously.

14When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me; 15Thou shalt surely {in any wise} set him king over thee, whom the LORD thy God shall choose: one from among thy brethren shalt thou set king over thee; thou mayest not set a stranger over thee, who is not thy brother. 16But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you, Ye shall henceforth return no more that way. 17Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold. 18And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites; 19And it shall be with him, and he shall read therein all the days of his life, that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them, 20That his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left; to the end that he may prolong his days in his kingdom, he, and his children, in the midst of Israel.

<< Deuteronomy 18 >>

1The priests the Levites, that is and all the tribe of Levi, shall have no part nor inheritance with Israel; they shall eat the offerings of the LORD made by fire, and his inheritance. 2Therefore shall they have no inheritance among their brethren; the LORD is their inheritance, as He hath said unto them. 3And this shall be the priest's due from the people, from them that offer a sacrifice, whether it be ox or sheep; and they shall give unto the priest the shoulder, and the two cheeks, and the stomach. 4The first fruit also of thy grain, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him. 5For the LORD thy God hath chosen him out of all thy tribes, to stand to minister in the name of the LORD, him and his sons for ever.

6And if a Levite come from any of thy gates out of all Israel, where he sojourned, and come with all the desire of his mind unto the place which the LORD shall choose; 7Then he shall minister in the name of the LORD his God, as all his brethren the Levites do, who stand there before the LORD. 8They shall have like portions to eat, beside that which cometh of the sale of his patrimony.

9When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations. 10There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, 11Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. 12For all that do these things are an abomination unto the LORD; and because of these abominations the LORD thy God doth drive them out from before thee. 13Thou shalt be perfect with the LORD thy God. 14For these nations, whom thou shalt possess, hearkened unto observers of times, and unto diviners: but as for thee, the LORD thy God hath not suffered thee so to do. 15The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken, 16According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not. 17And the LORD said unto me, They have well spoken that which they have spoken. 18I will raise them up a Prophet from among their brethren, like unto thee, and will put My words in his mouth; and he shall speak unto them all that I shall command him. 19And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him. 20But the prophet, who shall presume to speak a word in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die. 21And if thou say in thine heart, How shall we know the word which the LORD hath not spoken? 22When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken, but the prophet hath spoken it presumptuously; thou shalt not be afraid of him.

<< Deuteronomy 19 >> (omitted)

<< Deuteronomy 20 >>(omitted)

<< Deuteronomy 21 >>(omitted)

<< Deuteronomy 22 >>(omitted)

<< Deuteronomy 23 >>(omitted)

<< Deuteronomy 24 >>(omitted)

<< Deuteronomy 25 >>(omitted)

<< Deuteronomy 26 >>(omitted)

<< Deuteronomy 27 >>(omitted)

<< Deuteronomy 28 >>

1And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe and to do all His commandments which I command thee this day, that the LORD thy God will set thee on high above all nations of the earth: 2And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the LORD thy God. 3Blessed shalt thou be in the city, and blessed shalt thou be in the field. 4Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy cows, and the flocks of thy sheep. 5Blessed shall be thy basket and thy kneading trough. 6Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out. 7The LORD shall cause thine enemies who rise up against thee to be smitten before thy face: they shall come out against thee one way, and flee before thee seven ways. 8The LORD shall command the blessing upon thee in thy storehouses, and in all that thou settest thine hand unto; and He shall bless thee in the land which the LORD thy God giveth thee. 9The LORD shall establish thee an holy people unto Himself, as He hath sworn unto thee, if thou shalt keep the commandments of the LORD thy God, and walk in His ways. 10And all people of the earth shall see that thou art called by the name of the LORD; and they shall be afraid of thee. 11And the LORD shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the land which the LORD swore unto thy fathers to give thee. 12The LORD shall open unto thee His good treasure, the heaven to give the rain unto thy land in its season, and to bless all the work of thine hand; and thou shalt lend unto many nations, and thou shalt not borrow. 13And the LORD shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if thou hearken unto the commandments of the LORD thy God, which I command thee this day, to observe and to do them. 14And thou shalt not go aside from any of the words which I command thee this day, to the right hand, or to the left, to go after other gods to serve them.

15But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee:

16Cursed shalt thou be in the city, and cursed shalt thou be in the field. 17Cursed shall be thy basket and thy kneading trough. 18Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy cows, and the flocks of thy sheep. 19Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out. 20The LORD shall send upon thee cursing, vexation, and rebuke, in all that thou settest thine hand to do, until thou be destroyed, and until thou perish quickly, because of the wickedness of thy doings, whereby thou hast forsaken Me. 21The LORD shall make the pestilence cling unto thee, until He have consumed thee from off the land, to which thou goest to possess it. 22The LORD shall smite thee with a consumption, and with a fever, and with an inflammation, and with an extreme burning, and with the sword, and with blight {blasting}, and with mildew; and they shall pursue thee until thou perish. 23And thy heaven that is over thy head shall be bronze {brass}, and the earth that is under thee shall be iron. 24The LORD shall make the rain of thy land powder and dust; from heaven shall it come down upon thee, until thou be destroyed. 25The LORD shall cause thee to be smitten before thine enemies; thou shalt go out one way against them, and flee seven ways before them, and shalt be removed into all the kingdoms of the earth. 26And thy carcass shall be food unto all fowls of the air, and unto the beasts of the earth, and no man shall drive them away. 27The LORD will smite thee with the boil of Egypt, and with the tumors, and with the scab, and with the itch, whereof thou canst not be healed. 28The LORD shall smite thee with madness, and blindness, and astonishment of heart; 29And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not prosper in thy ways; and thou shalt be only oppressed and spoiled evermore, and no man shall save thee. 30Thou shalt betroth a wife, and another man shall lie with her; thou shalt build an house, and thou shalt not dwell therein; thou shalt plant a vineyard, and shalt not gather the grapes thereof. 31Thine ox shall be slain before thine eyes, and thou shalt not eat thereof; thine ass shall be violently taken away from before thy face, and shall not be restored to thee; thy sheep shall be given unto thine enemies, and thou shalt have none to rescue them. 32Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day long; and there shall be no might in thine hand. 33The fruit of thy land, and all thy labors, shall a nation whom thou knowest not eat up, and thou shalt be only oppressed and crushed always; 34So that thou shalt be mad for the sight of thine eyes which thou shalt see. 35The LORD shall smite thee in the knees, and in the legs, with a sore boil that cannot be healed, from the sole of thy foot unto the top of thy head. 36The LORD shall bring thee, and thy king whom thou shalt set over thee, unto a nation whom neither thou nor thy fathers have known, and there shalt thou serve other gods, wood and stone. 37And thou shalt become an astonishment, a proverb, and a byword, among all nations to which the LORD shall lead thee. 38Thou shalt carry much seed out into the field, and shalt gather but little in; for the locust shall consume it. 39Thou shalt plant vineyards, and dress them, but shalt neither drink of the wine, nor gather the grapes; for the worms shall eat them. 40Thou shalt have olive trees throughout all thy borders, but thou shalt not anoint thyself with the oil; for thine olive shall cast its fruit. 41Thou shalt beget sons and daughters, but thou shalt not enjoy them; for they shall go into captivity. 42All thy trees and fruit of thy land shall the locust consume. 43The sojourner that is within thee shall get up above thee very high, and thou shalt come down very low. 44He shall lend to thee, and thou shalt not lend to him; he shall be the head, and thou shalt be the tail.

45Moreover, all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou hearkenedst not unto the voice of the LORD thy God, to keep His commandments and His statutes which He commanded thee: 46And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever. 47Because thou servedst not the LORD thy God with joyfulness, and with gladness of heart, for the abundance of all things; 48Therefore shalt thou serve thine enemies whom the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in lack of all things: and He shall put a yoke of iron upon thy neck, until He have destroyed thee. 49The LORD shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; 50A nation of fierce countenance, who shall not regard the person of the old, nor show favor to the young: 51And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed; who also shall not leave thee either grain, wine, or oil, or the increase of thy cows, or flocks of thy sheep, until he have destroyed thee. 52And he shall besiege thee in all thy gates, until thy high and fortified walls come down, wherein thou trustedst, throughout all thy land; and he shall besiege thee in all thy gates throughout all thy land, which the LORD thy God hath given thee. 53And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, whom the LORD thy God hath given thee, in the siege, and in the distress, wherewith thine enemies shall distress thee; 54So that the man who is tender among you, and very delicate, his eye shall be evil toward his brother, and toward the wife of his bosom, and toward the remnant of his children whom he shall leave: 55So that he will not give to any of them of the flesh of his children whom he shall eat, because he hath nothing left him in the siege, and in the distress, wherewith thine enemies shall distress thee in all thy gates. 56The tender and delicate woman among you, who would not venture to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom, and toward her son, and toward her daughter, 57And toward her young one who cometh out from between her feet, and toward her children whom she shall bear; for she shall eat them for lack of all things secretly in the siege and distress, wherewith thine enemy shall distress thee in thy gates.

58If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, THE LORD THY God; 59Then the LORD will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and severe sicknesses, and of long continuance. 60Moreover, He will bring upon thee all the diseases of Egypt, which thou wast afraid of; and they shall cling unto thee. 61Also every sickness, and every plague, which is not written in the book of this law, them will the LORD bring upon thee, until thou be destroyed. 62And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou wouldest not obey the voice of the LORD thy God. 63And it shall come to pass, that as the LORD rejoiced over you to do you good, and to multiply you, so the LORD will rejoice over you to destroy you, and to bring you to nothing; and ye shall be plucked from off the land to which thou goest to possess it. 64And the LORD shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone. 65And among these nations shalt thou find no ease, neither shall the sole of thy foot have rest; but the LORD shall give thee there a trembling heart, and failing of eyes, and sorrow of mind. 66And thy life shall hang in doubt before thee; and thou shalt fear day and night, and shalt have none assurance of thy life: 67In the morning thou shalt say, Would God it were evening! And at evening thou shalt say, Would God it were morning! For the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which thou shalt see. 68And the LORD shall bring thee into Egypt again with ships, by the way whereof I spoke unto thee, Thou shalt see it no more again; and there ye shall be sold unto your enemies for male and female slaves, and no man shall buy you.

<< Deuteronomy 29 >>

1These are the words of the covenant, which the LORD commanded Moses to make with the children of Israel in the land of Moab, beside the covenant which He made with them in Horeb.

2And Moses called unto all Israel, and said unto them, Ye have seen all that the LORD did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land, 3The great trials which thine eyes have seen, the signs, and those great miracles; 4Yet the LORD hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. 5And I have led you forty years in the wilderness; your clothes have not become old upon you, and thy shoe has not become old upon thy foot. 6Ye have not eaten bread, neither have ye drunk wine or strong drink; that ye might know that I am the LORD your God. 7And when ye came unto this place, Sihon, the king of Heshbon, and Og, the king of Bashan, came out against us unto battle, and we smote them. 8And we took their land, and gave it for an inheritance unto the Reubenites, and to the Gadites, and to the half tribe of Manasseh.

9Keep therefore the words of this covenant, and do them, that ye may prosper in all that ye do. 10Ye stand this day, all of you, before the LORD your God; your captains of your tribes, your elders, and your officers, with all the men of Israel, 11Your little ones, your wives, and thy sojourner who is in thy camp, from the hewer of thy wood unto the drawer of thy water; 12That thou shouldest enter into covenant with the LORD thy God, and into His oath, which the LORD thy God maketh with thee this day: 13That He may establish thee today for a people unto Himself, and that He may be unto thee a God, as He hath said unto thee, and as He hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob. 14Neither with you only do I make this covenant and this oath; 15But with him that standeth here with us this day before the LORD our God, and also with him that is not here with us this day:

16(For ye know how we have dwelt in the land of Egypt; and how we came through the nations which ye passed by; 17And ye have seen their abominations, and their idols, wood and stone, silver and gold, which were among them); 18Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from the LORD our God, to go and serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood; 19And it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst. 20The LORD will not spare him, but then the anger of the LORD and His jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the LORD shall blot out his name from under heaven. 21And the LORD shall set him apart unto evil out of all the tribes of Israel, according to all the curses of the covenant that are written in this book of the law; 22So that the generation to come of your children that shall rise up after you, and the foreigner who shall come from a far land, shall say, when they see the plagues of that land, and the sicknesses which the LORD hath laid upon it, 23And that the whole land thereof is brimstone, and salt, and burning, that it is not sown, nor beareth, nor any grass groweth therein, like the overthrow of Sodom, and Gomorrah, Admah, and Zeboim, which the LORD overthrew in His anger, and in His wrath: 24Even all nations shall say, Wherefore hath the LORD done thus unto this land? What meaneth the heat of this great anger? 25Then men shall say, Because they have forsaken the covenant of the LORD God of their fathers, which He made with them when He brought them forth out of the land of Egypt: 26For they went and served other gods, and worshipped them, gods whom they knew not, and whom He had not given unto them: 27And the anger of the LORD was kindled against this land, to bring upon it all the curses that are written in this book: 28And the LORD rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day.

29The secret things belong unto the LORD our God; but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law.

<< Deuteronomy 30 >>(omitted)

<< Deuteronomy 31 >>

1And Moses went and spoke these words unto all Israel. 2And he said unto them, I am an hundred and twenty years old this day; I can no more go out and come in. Also the LORD hath said unto me, Thou shalt not go over this Jordan. 3The LORD thy God, He will go over before thee, and He will destroy these nations from before thee, and thou shalt possess them; and Joshua, he shall go over before thee, as the LORD hath said. 4And the LORD shall do unto them as He did to Sihon and to Og, kings of the Amorites, and unto the land of them, whom He destroyed. 5And the LORD shall give them up before your face, that ye may do unto them according unto all the commandments which I have commanded you. 6Be strong and of a good courage, fear not, nor be afraid of them; for the LORD thy God, He It is Who doth go with thee; He will not fail thee, nor forsake thee.

7And Moses called unto Joshua, and said unto him in the sight of all Israel, Be strong and of a good courage; for thou must go with this people unto the land which the LORD hath sworn unto their fathers to give them; and thou shalt cause them to inherit it. 8And the LORD, He It is Who doth go before thee; He will be with thee, He will not fail thee, neither forsake thee: fear not, neither be dismayed.

9And Moses wrote this law, and delivered it unto the priests, the sons of Levi, who bore the ark of the covenant of the LORD, and unto all the elders of Israel. 10And Moses commanded them, saying, At the end of every seven years, in the solemnity of the year of release, in the feast of tabernacles, 11When all Israel is come to appear before the LORD thy God in the place which He shall choose, thou shalt read this law before all Israel in their hearing. 12Gather the people together, men, and women, and children, and thy sojourner that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law; 13And that their children, who have not known any thing, may hear, and learn to fear the LORD your God, as long as ye live in the land to which ye go over the Jordan to possess it.

14And the LORD said unto Moses, Behold, thy days approach that thou must die. Call Joshua, and present yourselves in the tabernacle of the congregation, that I may give him a charge. And Moses and Joshua went, and presented themselves in the tabernacle of the congregation. 15And the LORD appeared in the tabernacle in a pillar of a cloud; and the pillar of the cloud stood over the door of the tabernacle.

16And the LORD said unto Moses, Behold, thou shalt sleep with thy fathers; and this people will rise up, and play the harlot with the strange gods of the land, to which they go to be among them, and will forsake Me, and break My covenant which I have made with them. 17Then My anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall befall them; so that they will say in that day, Are not these evils come upon us, because our God is not among us? 18And I will surely hide My face in that day for all the evils which they shall have wrought, in that they are turned unto other gods. 19Now, therefore, write ye this song for you, and teach it the children of Israel; put it in their mouths, that this song may be a witness for Me against the children of Israel. 20For when I shall have brought them into the land which I swore unto their fathers, that floweth with milk and honey; and they shall have eaten and filled themselves, and grown fat, then will they turn unto other gods, and serve them, and provoke Me, and break My covenant. 21And it shall come to pass, when many evils and troubles are befallen them, that this song shall testify against them as a witness; for it shall not be forgotten out of the mouths of their seed. For I know their imagination which they frame {go about}, even now, before I have brought them into the land which I swore. 22Moses, therefore, wrote this song the same day, and taught it the children of Israel.

23And He gave Joshua, the son of Nun, a charge, and said, Be strong and of a good courage; for thou shalt bring the children of Israel into the land which I swore unto them: and I will be with thee.

24And it came to pass, when Moses had finished writing the words of this law in a book, until they were finished, 25That Moses commanded the Levites, who bore the ark of the covenant of the LORD, saying, 26Take this book of the law, and put it in the side of the ark of the covenant of the LORD your God, that it may be there for a witness against thee. 27For I know thy rebellion, and thy stiff neck: behold, while I am yet alive with you this day, ye have been rebellious against the LORD; and how much more after my death! 28Gather unto me all the elders of your tribes, and your officers, that I may speak these words in their ears, and call heaven and earth to record against them. 29For I know that after my death ye will utterly corrupt yourselves, and turn aside from the way which I have commanded you; and evil will befall you in the latter days; because ye will do evil in the sight of the LORD, to provoke Him to anger through the work of your hands.

30And Moses spoke in the ears of all the congregation of Israel the words of this song, until they were ended:

<< Deuteronomy 32 >>

1Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth.

2My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass, 3Because I will proclaim the name of the LORD; ascribe ye greatness unto our God.

4He is the Rock, His work is perfect; for all His ways are justice; a God of truth and without iniquity, just and right is He. 5They have corrupted themselves, their spot is not the spot of His children; they are a perverse and crooked generation. 6Do ye thus requite the LORD, O foolish people and unwise? Is not He thy father Who hath bought thee? Hath He not made thee, and established thee?

7Remember the days of old, consider the years of many generations. Ask thy father, and he will show thee; thy elders, and they will tell thee. 8When the Most High divided to the nations their inheritance, when He separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. 9For the LORD's portion is His people; Jacob is the lot of His inheritance. 10He found him in a desert land, and in the waste, howling wilderness; He led him about, He instructed him, He kept him as the apple of His eye. 11As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: 12So the LORD alone did lead him, and there was no strange god with him. 13He made him ride on the high places of the earth, that he might eat the increase of the fields; and He made him to suck honey out of the rock, and oil out of the flinty rock; 14Butter of cows, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat; and thou didst drink the pure blood of the grape.

15But Jeshurun grew fat, and kicked. Thou art become fat, thou art grown thick, thou art covered with fatness; then he forsook God Who made him, and lightly esteemed the Rock of his salvation. 16They provoked Him to jealousy with strange gods, with abominations provoked they Him to anger. 17They sacrificed unto demons, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not. 18Of the Rock Who begat thee thou art unmindful, and hast forgotten God Who formed thee.

19And when the LORD saw it, He abhorred them, because of the provocation of His sons, and of His daughters. 20And He said, I will hide My face from them, I will see what their end shall be: for they are a very perverse generation, children in whom is no faith. 21They have moved Me to jealousy with that which is not God; they have provoked Me to anger with their vanities: and I will move them to jealousy with those who are not a people; I will provoke them to anger with a foolish nation. 22For a fire is kindled in Mine anger, and shall burn unto the lowest sheol, and shall consume the earth with her increase, and set on fire the foundations of the mountains. 23I will heap mischiefs upon them; I will spend Mine arrows upon them. 24They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction; I will also send the teeth of beasts upon them, with the poison of serpents of the dust. 25The sword outside, and terror within, shall destroy both the young man and the virgin, the suckling also with the man of gray hairs.

26I said, I would scatter them into corners, I would make the remembrance of them to cease from among men; 27Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, and the LORD hath not done all this. 28For they are a nation void of counsel, neither is there any understanding in them. 29Oh, that they were wise, that they understood this, that they would consider their latter end! 30How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the LORD had shut them up? 31For their rock is not as our Rock, even our enemies themselves being judges. 32For their vine is of the vine of Sodom, and of the fields of Gomorrah; their grapes are grapes of gall, their clusters are bitter. 33Their wine is the poison of serpents {dragons}, and the cruel venom of asps. 34Is not this laid up in store with Me, and sealed up among My treasures? 35To Me belongeth vengeance, and recompence; their foot shall slide in due time. For the day of their calamity is at hand, and the things that shall come upon them make haste. 36For the LORD shall judge His people, and repent Himself for His servants, when He seeth that their power is gone, and there is none shut up, or left. 37And He shall say, Where are their gods, their rock in whom they trusted, 38Which did eat the fat of their sacrifices, and drank the wine of their drink offerings? Let them rise up and help you, and be your protection. 39See now that I, even I, am He, and there is no God with Me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of My hand. 40For I lift up My hand to heaven, and say, I live for ever. 41If I whet my glittering sword, and Mine hand take hold on judgment; I will render vengeance to Mine enemies, and will reward them who hate Me. 42I will make Mine arrows drunk with blood, and My sword shall devour flesh; and that with the blood of the slain and of the captives, from the long-haired heads of {beginning of revenges upon} the enemy.

43Rejoice, O ye nations, with His people: for He will avenge the blood of His servants, and will render vengeance to His adversaries, and will be merciful unto His land, and to His people.

44And Moses came and spoke all the words of this song in the ears of the people, he, and Hoshea, the son of Nun. 45And Moses finished speaking all these words to all Israel: 46And he said unto them, Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law. 47For it is not a vain thing for you; because it is your life; and through this thing ye shall prolong your days in the land, to which ye go over the Jordan to possess it.

48And the LORD spoke unto Moses that very same day, saying, 49Get thee up into this mountain of Abarim, unto Mount Nebo, which is in the land of Moab that is over against Jericho, and behold the land of Canaan, which I give unto the children of Israel for a possession; 50And die in the mount where thou goest up, and be gathered unto thy people; as Aaron, thy brother, died in Mount Hor, and was gathered unto his people: 51Because ye trespassed against Me among the children of Israel at the waters of Meribah of Kadesh, in the wilderness of Zin; because ye sanctified Me not in the midst of the children of Israel. 52Yet thou shalt see the land before thee; but thou shalt not go thither unto the land which I give the children of Israel.

<< Deuteronomy 33 >>(omitted)

<< Deuteronomy 34 >>

1And Moses went up from the plains of Moab unto the mountain of Nebo, to the top of Pisgah, that is over against Jericho. And the LORD showed him all the land of Gilead, unto Dan, 2And all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea, 3And the Negev {south}, and the plain of the valley of Jericho, the city of palm trees, unto Zoar. 4And the LORD said unto him, This is the land which I swore unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed. I have caused thee to see it with thine eyes, but thou shalt not go over there.

5So Moses, the servant of the LORD, died there in the land of Moab, according to the word of the LORD. 6And He buried him in a valley in the land of Moab, over against Beth-peor; but no man knoweth of his sepulcher unto this day. 7And Moses was an hundred and twenty years old when he died; his eye was not dim, nor his natural force abated. 8And the children of Israel wept for Moses in the plains of Moab thirty days. So the days of weeping and mourning for Moses were ended. 9And Joshua, the son of Nun, was full of the Spirit of wisdom; for Moses had laid his hands upon him. And the children of Israel hearkened unto him, and did as the LORD commanded Moses.

10And there arose not a prophet since in Israel like unto Moses, whom the LORD knew face to face, 11In all the signs and the wonders, which the LORD sent him to do in the land of Egypt to Pharaoh, and to all his servants, and to all his land, 12And in all that mighty hand, and in all the great terror which Moses showed in the sight of all Israel.

(End of highlighted Deuteronomy text)

Deuteronomy 3:24b - The word “God” after the colon in v.24 is a special case where the word is a reference to God when the question posed is properly answered.

3:24 O LORD God, Thou hast begun to show Thy servant Thy greatness, and Thy mighty hand: for what God is there in heaven or in earth, that can do according to Thy works, and according to Thy might?

N/C: The word “God” after the colon in v.24 is a special case where the word is a reference to God when properly answered. Given that the question in this case is posed to God, there is no question that it would be answered correctly. Still, the “deep purple” font is applied here. A similar situation is found at the beginning of Isaiah 41:2 and 41:4 regarding the pronoun “Who”, where both refer to God, if the correct answer is supplied to the question posed.

Resolution: This noun “God” will receive the “deep purple” font to indicate the reader must supply the correct answer for it to be a reference to God.

Deuteronomy 11:14 & 15 - The use of “I” in 11:14 & 15 suggests these are the words of God.

13And it shall come to pass, if ye shall hearken diligently unto My commandments which I command you this day, to love the LORD your God, and to serve Him with all your heart and with all your soul, 14That I will give you the rain of your land in its due season, the first rain and the latter rain, that thou mayest gather in thy grain, and thy wine, and thine oil. 15And I will send grass in thy fields for thy cattle, that thou mayest eat and be full. 16Take heed to yourselves, that your heart be not deceived, and ye turn aside, and serve other gods, and worship them; 17And then the LORD's wrath be kindled against you, and He shut up the heaven, that there be no rain, and that the land yield not her fruit; and lest ye perish quickly from off the good land which the LORD giveth you.

N/C: While the ‘speaker’ of the preceding discourse (vv 1-13) in this passage appears to be Moses, the use of two occurrences of the pronoun “I” in 11:14 & 15 suggests a ‘speaker switch’ occurs between verses 13 and 14 from Moses to God, and that vv 14 & 15 are the words of God. It is not certain who the ‘speaker’ is in the verses that follow (vv 16-23).

Resolution: The two pronouns “I” here will receive the “royal purple” font to indicate that they refer to God as the speaker.

Deuteronomy 11:18 - The use of “My” in 11:18 suggests these are the words of God, though the identity of the ‘speaker’ in the balance of the passage (vv16-17, and vv19-23) is not readily ascertainable.

18Therefore shall ye lay up these My words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes. 19And ye shall teach them to your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up.

N/C: While the ‘speaker’ of the balance of discourse in this passage may be Moses, the use of “My” in 11:18 suggests the words of verse 18 are the words of God.

Resolution: This possessive pronoun “My” will receive the “deep purple” font to indicate that it likely refers to God.

Deuteronomy 17:3 - While the 1^st 15 verses of chapter 17 appear to be the words of Moses, the phrase “which I have not commanded” in verse 3 is the same phrase that appears in 18:20, where God appears to be speaking (“But the prophet, who shall presume to speak a word in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die.”), and these may also be the words of God.

1Thou shalt not sacrifice unto the LORD thy God any bullock, or sheep, wherein is blemish, or any defect: for that is an abomination unto the LORD thy God. 2If there be found among you, within any of thy gates which the LORD thy God giveth thee, man or woman, that hath wrought wickedness in the sight of the LORD thy God, in transgressing His covenant, 3And hath gone and served other gods, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded;

Resolution: This pronoun “I” will receive the “deep purple” font to indicate the likelihood that it refers to God as the speaker.

Deuteronomy 18:18-19 - Are the words “Prophet”, “his”, “he” and “him” in verse 18, and “he” in verse 19 (underlined below) references to Christ? ?

18I will raise them up a Prophet from among their brethren, like unto thee, and will put My words in his mouth; and he shall speak unto them all that I shall command him. 19And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him.

N/C: Eight Bible translations that tend to capitalize pronouns referencing Deity were consulted, and two of the eight threated the nouns and pronouns in question as references to Deity, presumably Christ. The other six do not.

Resolution: Apply the “deep purple” font to indicate the possibility that they refer to Christ.

Deuteronomy 29:6 – Here, again, while much of the 1^st 8 verses of chapter 29 appear to be the words of Moses, in v6 God is the ‘speaker’, before reverting back to the words of Moses in vv7-8.

1These are the words of the covenant, which the LORD commanded Moses to make with the children of Israel in the land of Moab, beside the covenant which He made with them in Horeb. 2And Moses called unto all Israel, and said unto them, Ye have seen all that the LORD did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land, 3The great trials which thine eyes have seen, the signs, and those great miracles; 4Yet the LORD hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. 5And I have led you forty years in the wilderness; your clothes have not become old upon you, and thy shoe has not become old upon thy foot. 6Ye have not eaten bread, neither have ye drunk wine or strong drink; that ye might know that I am the LORD your God. 7And when ye came unto this place, Sihon, the king of Heshbon, and Og, the king of Bashan, came out against us unto battle, and we smote them. 8And we took their land, and gave it for an inheritance unto the Reubenites, and to the Gadites, and to the half tribe of Manasseh.

Resolution: The pronoun “I” will receive the “royal purple” font to indicate that the speaker in this verse is God.

Deuteronomy 29:15 – Who is referred to by the two occurrences of “him” in v15? It apparently refers to those present (1^st occurrence) – and their posterity (2^nd occurrence). It might better be rendered “But with those standing here today . . . and those not here today”.

9Keep therefore the words of this covenant, and do them, that ye may prosper in all that ye do. 10Ye stand this day, all of you, before the LORD your God; your captains of your tribes, your elders, and your officers, with all the men of Israel, 11Your little ones, your wives, and thy sojourner who is in thy camp, from the hewer of thy wood unto the drawer of thy water; 12That thou shouldest enter into covenant with the LORD thy God, and into His oath, which the LORD thy God maketh with thee this day: 13That He may establish thee today for a people unto Himself, and that He may be unto thee a God, as He hath said unto thee, and as He hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob. 14Neither with you only do I make this covenant and this oath; 15But with him that standeth here with us this day before the LORD our God, and also with him that is not here with us this day:

N/C: It apparently refers to those present (1^st occurrence) – and their posterity (2^nd occurrence). It might better be rendered “But with those standing here today . . . and those not here today”.

Resolution: These two pronouns “him” will receive the normal black font as they appear to refer to mortals: those standing here today . . . and those not here today”.

Deuteronomy 32:27 – Who is referred to by the pronoun “I” in verse 27?

26I said, I would scatter them into corners, I would make the remembrance of them to cease from among men; 27Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, and the LORD hath not done all this. 28For they are a nation void of counsel, neither is there any understanding in them

N/C: While God is not often portrayed in scripture as “fearing”, in this instance, it does seem to say that God feared that Israel’s adversaries would claim credit for Israel’s defeat. It looks like this “I” should properly be “royal purple” bold.

Resolution: This pronoun “I” will receive the “royal purple” font to identify it as a true reference to God.

Deuteronomy 33:5 – Does the “he” in “he was king” in 33:5 refer to God or Moses?

N/C: There are differing opinions among Bible expositors as to whether the “he” in “he was king” refers to God or Moses, each offering their reasons; and some offering arguments for it being a reference to either God or Moses.

Resolution: Apply the “deep purple” font to indicate the possibility that it refers to God.

Deuteronomy 33:8-9 – Which 2^nd person pronouns refer to God, and which refer to Levi or others?

8And of Levi he said, Let Thy Thummim and Thy Urim be with Thy holy one, whom Thou didst prove at Massah, and with whom Thou didst strive at the waters of Meribah; 9Who said unto his father and to his mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children; for they have observed Thy word, and kept Thy covenant.

N/C: The following pertinent references to this question were found -

NAS: Of Levi he said, "Let Your Thummim and Your Urim belong to Your godly man, Whom You proved at Massah, With whom You contended at the waters of Meribah; 9 - Who said of his father and his mother, 'I did not consider them'; And he did not acknowledge his brothers, Nor did he regard his own sons, For they observed Your word, And kept Your covenant.

NLT: Moses said this about the tribe of Levi: "O LORD, you have given your Thummim and Urim--the sacred lots--to your faithful servants the Levites. You put them to the test at Massah and struggled with them at the waters of Meribah. 9 - The Levites obeyed your word and guarded your covenant. They were more loyal to you than to their own parents. They ignored their relatives and did not acknowledge their own children.

Wesley’s Notes: 33:8 Let thy Urim - The Thummim and the Urim, which are thine, O Lord by special institution and consecration, (by which he understands the ephod in which they were put, and the high priesthood, to which they were appropriated, and withal the gifts and graces signified by the Urim and Thummim, and necessary for the discharge of that high - office) shall be with thy holy one, that is, with that priest, whom thou hast consecrated to thyself, and who is holy in a more peculiar manner than all the people were; that is, the priesthood shall be confined to and continued in Aaron's family. Whom thou didst prove - Altho' thou didst try him, and rebuke him, yet thou didst not take away the priesthood from him. At Massah - Not at that Massah mentioned Exo 17:7, which is also called Meribah, but at that other Meribah, Num 20:13. Thou didst strive - Whom thou didst reprove and chastise. 33:9 I have not seen him - That is, I have no respect unto them. The sense is, who followed God and his command fully, and executed the judgment enjoined by God without any respect of persons, Exo 32:26,27. They kept thy covenant - When the rest broke their covenant with God by that foul sin of idolatry with the calf, that tribe kept themselves pure from that infection, and adhered to God and his worship.

Jamieson-Fausset-Brown Commentary: 8-10. Of Levi he said-The burden of this blessing is the appointment of the Levites to the dignified and sacred office of the priesthood (Le 10:11; De 22:8; 17:8-11), a reward for their zeal in supporting the cause of God, and their unsparing severity in chastising even their nearest and dearest relatives who had participated in the idolatry of the molten calf (Ex 32:25-28; compare Mal 2:4-6).

Resolution: After reexamining these verses, and consulting the interpretations of them by others, I have concluded that the font treatments, as applied, are correct. No change is warranted. (7/17/10 jam)

Deuteronomy 33:12 – To whom does the pronoun “him” refer to? - God, or to Benjamin?

12And of Benjamin he said, The beloved of the LORD shall dwell in safety by Him; and the LORD shall cover him all the day long, and he shall dwell between His shoulders.

Resolution: After revisiting this verse, and consulting others’ interpretations of it, I have concluded that the font treatment, as applied, is correct. No change is warranted. (7/17/10 jam)

Deuteronomy 33:12 – To whom do the pronouns “he” and “his” refer? - God, or to Benjamin?

12And of Benjamin he said, The beloved of the LORD shall dwell in safety by Him; and the LORD shall cover him all the day long, and He shall dwell between His shoulders.

N/C: There are two views as to who is referred to by the pronouns “he” and “His” in verse 12: The NAS and GSB agree that it says Benjamin dwells between God’s shoulders; however, the ESV, Wesley’s Notes, and Jamieson-Fausset-Brown Commentary interpret it as “He” (God – and His temple) lay within the confines of Benjamin - or dwells between Benjamin’s shoulders (or borders). See below. Will apply deep purple font to both pronouns and add an entry in the “Deep Purple Registry”.

One view: NAS: Of Benjamin he said, "May the beloved of the LORD dwell in security by Him, Who shields him all the day, And he dwells between His shoulders."

Geneva Study Bible - And of Benjamin he said, The beloved of the LORD shall {k} dwell in safety by him; and the LORD shall cover him all the day long, and he shall dwell between his shoulders.

The other view: ESV - Of Benjamin he said, “The beloved of the LORD dwells in safety. The High God surrounds him all day long, and dwells between his shoulders.”

Wesley’s Notes: 33:12 Of Benjamin - Benjamin is put next to Levi, because the temple, where the work of the Levites lay, was upon the edge of the lot of this tribe. And 'tis put before Joseph, because of the dignity of Jerusalem, (part of which was in this lot) above Samaria, which was in the tribe of Ephraim: likewise because Benjamin adhered to the house of David and to the temple of God, when the rest of the tribes deserted both. The beloved of the Lord - So called in allusion to their father Benjamin who was the beloved of his father Jacob; and because of the kindness of God to this tribe which appeared both in this, that they dwelt in the best part of the land, as Josephus affirms, and in the following privilege. Shall dwell in safety by him - Shall have his lot nigh to God's temple, which was both a singular comfort and safeguard to him. Shall cover - Shall protect that tribe continually while they cleave to him. He - The Lord shall dwell, that is, his temple shall be placed, between his shoulders, that is, in his portion, or between his border's as the word shoulder is often used. And this was truly the situation of the temple, on both sides whereof was Benjamin's portion. And though mount Sion was in the tribe of Judah, yet mount Moriah, on which the temple was built, was in the tribe of Benjamin.

Jamieson-Fausset-Brown Commentary - 12. Of Benjamin he said-A distinguishing favor was conferred on this tribe in having its portion assigned near the temple of God.

between his shoulders-that is, on his sides or borders. Mount Zion, on which stood the city of Jerusalem, belonged to Judah; but Mount Moriah, the site of the sacred edifice, lay in the confines of Benjamin.

Resolution: The “deep purple” font is applied to the two pronouns “he” and “His”, to alert the reader to the differing resolutions. (7/17/10 jam)

Joshua 5:13-14 - Joshua’s encounter with the “Captain of the host of the LORD”. Who is He?

5:13 And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a Man over against him with His sword drawn in His hand: and Joshua went unto Him, and said unto Him, Art Thou for us, or for our adversaries? 5:14 And He said, Nay; but as Captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto Him, What saith my Lord unto His servant? 5:15 And the Captain of the LORD's host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so.

Resolution: This is a true Theophany – a pre-incarnate manifestation of Christ, the Son of God. Applied the “Royal purple” font as appropriate for Deity.

Joshua 10:30 & 32 - Whom do the pronouns “he” (4 occurrences) and “who” (Joshua 10, vv. 30 & 32 in yellow highlight here) refer to?

Joshua 10:30 And the LORD delivered it also, and the king thereof, into the hand of Israel; and he smote it with the edge of the sword, and all the souls that were therein; he let none remain in it; but did unto the king thereof as he did unto the king of Jericho. 10:32 And the LORD delivered Lachish into the hand of Israel, who took it on the second day, and smote it with the edge of the sword, and all the souls that were therein, according to all that he had done to Libnah.

Resolution: Use regular black font for the pronouns “he” in verse 30 & 32, as well as the “who” in verse 32, as all refer to Joshua. (Most useful reference for this was LMG.)

Joshua 13:14 - Who is referred to by the two pronouns “he” in verse 14?

13:14 Only unto the tribe of Levi he (Moses) gave no {none} inheritance; the sacrifices of the LORD God of Israel made by fire are their inheritance, as He said unto them.

Resolution: The first “he” refers to Moses; the second “He” refers to God (used “royal purple”).

Joshua 13:33 - Who is referred to by the pronoun “he” in verse 33?

13:33 But unto the tribe of Levi, Moses gave not any inheritance; the LORD God of Israel was their inheritance, as He said unto them.

Resolution: Used “royal purple” font for the pronoun “He” in Joshua 13:33, as it refers to God.

Judges 1:19 - Who is referred to by the ambiguous pronoun “he” in verse 19?

Judges 1:19 And the LORD was with Judah; and he (Judah) drove out the inhabitants of the mountain; but could not drive out the inhabitants of the valley, because they had chariots of iron.

N/C: From the grammatical context, one might infer that it refers to the LORD; but from the theological context, it must refer to Judah (or collectively Judah and Simeon), since the following phrase implies (his) inability to drive out the inhabitants – clearly not an attribute of God.

Resolution: Used regular black font for the pronoun “he” in Judges 1:19 as it refers to Judah.

Judges 2:1 - Who is the “Angel of the LORD” spoken of in verse 1?

2:1 And an Angel of the LORD came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I swore unto your fathers; and I said, I will never break My covenant with you. 2:2 And ye shall make no league with the inhabitants of this land; ye shall throw down their altars. But ye have not obeyed My voice. Why have ye done this? 2:3 Wherefore I also said, I will not drive them out from before you; but they shall be as thorns in your sides, and their gods shall be a snare unto you. 2:4 And it came to pass, when the Angel of the LORD spoke these words unto all the children of Israel, that the people lifted up their voice, and wept. 2:5 And they called the name of that place Bochim: and they sacrificed there unto the LORD. 2:6 And when Joshua had let the people go, the children of Israel went every man unto his inheritance to possess the land. 2:7 And the people served the LORD all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great works of the LORD, that He did for Israel. 2:8 And Joshua, the son of Nun, the servant of the LORD, died, being an hundred and ten years old.

N/C: This appears to be a true Theophany. From the context (vv.1-3), where He speaks as God, it is clear that this is not a mere angel, but a member of the Godhead. Many Bible scholars say this is the Angel of the Covenant – a pre-incarnate manifestation of Christ, the Son of God. (See entry under Gen, 16:7 for fuller explanation.)

Resolution: Applied the “deep purple” font to refer the reader here for this explanation.

Judges 5:23 - In this Song of Deborah (after Jael gave Sisera, captain of King Jabin’s Canaanite army, a fatal ‘splitting headache’), we find this reference to “the Angel of the LORD”, that needs some explanation.

5:23 Curse ye Meroz, said the Angel of the LORD, curse ye bitterly the inhabitants thereof; because they came not to the help of the LORD, to the help of the LORD against the mighty. 5:24 Blessed above women shall Jael, the wife of Heber, the Kenite be; blessed shall she be above women in the tent. 5:25 He asked water, and she gave him milk; she brought forth butter in a lordly dish. 5:26 She put her hand to the nail, and her right hand to the workmen's hammer; and with the hammer she smote Sisera, she smote off his head, when she had pierced and stricken through his temples.

N/C: Background information - Chapter 5 (vv. 2 – 31) contains Deborah’s song of victory after the Lord delivered the Israelites from their Canaanite oppressors. Meroz (v.23) was a village SW of the Sea of Galilee near Mount Tabor on the border between Issachar and Naphtali, from which Barak, at the urging of Deborah, led the successful attack by Israel against Sisera, captain of the Canaanites who had oppressed them. In this song, the Angel of the LORD appears to curse bitterly the inhabitants of Meroz, because they did not help their brethren in the fight. (See entry under Gen, 16:7 for fuller explanation.)

Resolution: This may be another Theophany. Generally, the term “the Angel of the Lord” is equated with “the Angel of the Covenant”, and refers to the Lord, and not a mere angel from God. There is not much context contained within this song to offer insight as to the identity of this entity. Applied the “deep purple” font to refer the reader here for this meager explanation.

Judges 6:11-22 - In this account of Gideon’s encounter with “the Angel of the Lord” and “the LORD”, the two terms seem to be used interchangeably as though they are the same entity.

6:6 And Israel was greatly impoverished because of the Midianites; and the children of Israel cried unto the LORD. 6:7 And it came to pass, when the children of Israel cried unto the LORD because of the Midianites, 6:8 That the LORD sent a prophet unto the children of Israel, who said unto them, Thus saith the LORD God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage; 6:9 And I delivered you out of the hand of the Egyptians, and out of the hand of all who oppressed you, and drove them out from before you, and gave you their land; 6:10 And I said unto you, I am the LORD your God; fear not the gods of the Amorites, in whose land ye dwell; but ye have not obeyed My voice. 6:11 And there came an Angel of the LORD, and sat under an oak which was in Ophrah, that pertained unto Joash, the Abi-ezrite: and his son, Gideon, threshed wheat by the winepress, to hide it from the Midianites. 6:12 And the Angel of the LORD appeared unto him, and said unto him, The LORD is with thee, thou mighty man of valor. 6:13 And Gideon said unto Him, Oh my Lord, if the LORD be with us, why then is all this befallen us? And where be all His miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? But now the LORD hath forsaken us, and delivered us into the hands of the Midianites. 6:14 And the LORD looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: Have not I sent thee? 6:15 And he said unto Him, Oh my Lord, How can {wherewith shall} I save Israel? Behold, my family is poor in Manasseh, and I am the least in my father's house. 6:16 And the LORD said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man. 6:17 And he said unto Him, If now I have found grace in Thy sight, then show me a sign that Thou talkest with me. 6:18 Depart not hence, I pray Thee, until I come unto Thee, and bring forth my present, and set it before Thee. And He said, I will tarry until thou come again. 6:19 And Gideon went in, and made ready a kid, and unleavened cakes of an ephah of flour. The flesh he put in a basket, and he put the broth in a pot, and brought it out unto Him under the oak, and presented it. 6:20 And the Angel of God said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth. And he did so. 6:21 Then the Angel of the LORD put forth the end of the staff that was in His hand, and touched the flesh and the unleavened cakes; and there rose up fire out of the rock, and consumed the flesh and the unleavened cakes. Then the Angel of the LORD departed out of his sight. 6:22 And when Gideon perceived that He was an Angel of the LORD, Gideon said, Alas, O LORD God! For because I have seen an Angel of the LORD face to face. 6:23 And the LORD said unto him, Peace be unto thee; fear not: thou shalt not die. 6:24 Then Gideon built an altar there unto the LORD, and called it Jehovah-shalom: unto this day it is yet in Ophrah of the Abi-ezrites. 6:25 And it came to pass the same night, that the LORD said unto him, Take thy father's young bullock, even the second bullock of seven years old, and throw down the altar of Baal that thy father hath, and cut down the grove that is by it; 6:26 And build an altar unto the LORD thy God upon the top of this rock, in the ordered place, and take the second bullock, and offer a burnt sacrifice with the wood of the grove which thou shalt cut down. 6:27 Then Gideon took ten men of his servants, and did as the LORD had said unto him: and so it was, because he feared his father's household, and the men of the city, that he could not do it by day, that he did it by night.

N/C: Notice here that “the Angel of the Lord” and “the LORD” are used interchangeably in this encounter with Gideon. This appears to be a true Theophany. From the context of this passage, where He speaks as God, it is clear that this is not a mere angel, but a member of the Godhead. Many Bible scholars say this is the “Angel of the Covenant” – a pre-incarnate manifestation of Christ, the Son of God. See entry under Gen, 16:7 for fuller explanation.

Resolution: Applied the “deep purple” font to the word ‘Angel’ in the occurrences of “the Angel of the Lord”, and associated pronouns in this passage to refer the reader here for this explanation. The many other clear references to the “Lord” have the “Royal purple” font.

Judges 13:3 - Here we have the prediction of Samson’s birth to Manoah and his wife by the visits of the “Angel of the LORD” (13 occurrences plus many pronouns in vv.3, 7, 9, 13, 15-21).

13:1 And the children of Israel did evil again in the sight of the LORD; and the LORD delivered them into the hand of the Philistines forty years. 13:2 And there was a certain man of Zorah, of the family of the Danites, whose name was Manoah; and his wife was barren, and bore not. 13:3 And the Angel of the LORD appeared unto the woman, and said unto her, Behold now, thou art barren, and bearest not; but thou shalt conceive, and bear a son. 13:4 Now, therefore, beware, I pray thee, and drink not wine nor strong drink, and eat not any unclean thing: 13:5 For, lo, thou shalt conceive, and bear a son; and no razor shall come on his head; for the child shall be a Nazirite unto God from the womb. And he shall begin to deliver Israel out of the hand of the Philistines. 13:6 Then the woman came and told her husband, saying, A Man of God came unto me, and His countenance was like the countenance of an Angel of God, very awesome {terrible}; but I asked Him not where {whence} He was, neither told He me His name. 13:7 But He said unto me, Behold, thou shalt conceive, and bear a son; and now drink no wine nor strong drink, neither eat any unclean thing; for the child shall be a Nazirite to God from the womb to the day of his death. 13:8 Then Manoah entreated the LORD, and said, O my LORD, let the Man of God Whom Thou didst send come again unto us, and teach us what we shall do unto the child that shall be born. 13:9 And God hearkened to the voice of Manoah; and the Angel of God came again unto the woman as she sat in the field. But Manoah, her husband, was not with her. 13:10 And the woman made haste, and ran, and told {showed} her husband, and said unto him, Behold, the Man hath appeared unto me, Who came unto me the other day. 13:11 And Manoah arose, and went after his wife, and came to the Man, and said unto Him, Art Thou the Man Who spoke unto the woman? And He said, I am. 13:12 And Manoah said, Now let Thy words come to pass. How shall we order the child, and how shall we do unto him? 13:13 And the Angel of the LORD said unto Manoah, Of all that I said unto the woman, let her beware. 13:14 She may not eat of anything that cometh of the vine, neither let her drink wine or strong drink, nor eat any unclean thing; all that I commanded her let her observe. 13:15 And Manoah said unto the Angel of the LORD, I pray Thee, let us detain Thee, until we shall have made ready a kid for Thee. 13:16 And the Angel of the LORD said unto Manoah, Though thou detain Me, I will not eat of thy food {bread}; and if thou wilt offer a burnt offering, thou must offer it unto the LORD. For Manoah knew not that he was an Angel of the LORD. 13:17 And Manoah said unto the Angel of the LORD, What is Thy name, that when Thy sayings come to pass we may do Thee honor? 13:18 And the Angel of the LORD said unto him, Why askest thou thus after My name, seeing it is Wonderful {secret}? 13:19 So Manoah took a kid with a meal offering, and offered it upon a rock unto the LORD; and the Angel did wondrously, and Manoah and his wife looked on. 13:20 For it came to pass, when the flame went up toward heaven from off the altar, that the Angel of the LORD ascended in the flame of the altar. And Manoah and his wife looked on it, and fell on their faces to the ground. 13:21 But the Angel of the LORD did no more appear to Manoah and to his wife. Then Manoah knew that he was an Angel of the LORD. 13:22 And Manoah said unto his wife, We shall surely die, because we have seen God. 13:23 But his wife said unto him, If the LORD were pleased to kill us, He would not have received a burnt offering and a meal offering at our hands, neither would He have shown {showed} us all these things, nor, as at this time, have told us such things as these. 13:24 And the woman bore a son, and called his name Samson; and the child grew, and the LORD blessed him. 13:25 And the Spirit of the LORD began to move him at times in the camp of Dan between Zorah and Eshtaol.

N/C: Notice that in this encounter, there seems to be more of a separation or distinction in roles between “the Angel of the Lord” and “the LORD” that is referred to in this passage. Note that in verse 16, when offered food, the Angel of the Lord tells Manoah that “thou must offer it unto the LORD”. Also note that “the LORD” here is always referred to in the 3^rd person, and not used interchangeably as in other encounters, such as with Gideon. This may be a Theophany; but from the context of this passage, it is not as apparent as in other passages. (See Gen. 16:7 entry for more information on this subject.)

Resolution: Applied the “deep purple” font to the word ‘Angel’ in the occurrences of “the Angel of the Lord”, and associated pronouns in this passage to refer the reader here for this meager explanation. The clear references to the “Lord” have the “Royal purple” font.

Judges 13:25, 14:6, 14:19, 15:14 – Who is “the Spirit of the LORD” that came upon Sampson and empowered him to perform mighty and super-human acts here in these verses?

13:24 And the woman bore a son, and called his name Samson; and the child grew, and the LORD blessed him. 13:25 And the Spirit of the LORD began to move him at times in the camp of Dan between Zorah and Eshtaol. 14:6 And the Spirit of the LORD came mightily upon him, and he tore {rent} him as he would have torn {rent} a kid, and he had nothing in his hand, but he told not his father or his mother what he had done. 14:19 And the Spirit of the LORD came upon him, and he went down to Ashkelon, and slew thirty men of them, and took their spoil, and gave changes of raiment unto them who expounded the riddle. And his anger was kindled, and he went up to his father's house. 15:14 And when he came unto Lehi, the Philistines shouted against him; and the Spirit of the LORD came mightily upon him, and the cords that were upon his arms became as flax that was burnt with fire, and his bands loosed from off his hands.

Resolution: These four are instances (Judges 13:25, 14:6, 14:19, 15:14) where “the Spirit of the LORD” came upon Sampson and empowered him to perform these mighty acts with super-human strength. The “agent” that empowered him is the second person of the Holy Trinity – the Holy Spirit. Applied the “Royal purple” bold font as appropriate for Deity.

I Samuel 2:27 - Who is the “man of God” who came to admonish Eli in verse 27?

2:27 And there came a man of God unto Eli, and said unto him, Thus saith the LORD, Did I plainly appear unto the house of thy father, when they were in Egypt in Pharaoh's house? 2:28 And did I choose him out of all the tribes of Israel to be my priest, to offer upon Mine altar, to burn incense, to wear an ephod before Me? And did I give unto the house of thy father all the offerings made by fire of the children of Israel? 2:29 Why trample ye upon My sacrifice and at Mine offering, which I have commanded in My habitation; and honorest thy sons above Me, to make yourselves fat with the chiefest of all the offerings of Israel, My people? 2:30 Wherefore the LORD God of Israel saith, I said indeed that thy house, and the house of thy father, should walk before Me for ever; but now the LORD saith, Be it far from Me; for them who honor Me I will honor, and they who despise Me shall be lightly esteemed.

Resolution: There is no evidence that this “man of God” is anything more than a human prophet that God sends to reprove and warn Eli. Therefore, plain black font is applied.

I Samuel 12:5 – The first “he” in verse 5 refers to Samuel. Who does the second “He’ refer to?

12:5 And he said unto them, The LORD is witness against you, and His anointed is witness this day, that ye have not found anything in my hand. And they answered, He is witness.

Resolution: Used “Royal purple” bold font for 2^nd pronoun “He” in 12:5 as it refers to God as witness against Israel.

II Samuel 24:16-17 – Who is the Angel that God sends to punish David and his people?

24:15 So the LORD sent a pestilence upon Israel from the morning even to the time appointed; and there died of the people, from Dan even to Beersheba, seventy thousand men. 24:16 And when the Angel stretched out His hand upon Jerusalem to destroy it, the LORD repented of the evil, and said to the Angel that destroyed the people, It is enough; stay now thine hand. And the Angel of the LORD was by the threshing floor of Araunah, the Jebusite. 24:17 And David spoke unto the LORD when he saw the Angel Who smote the people, and said, Lo, I have sinned, and I have done wickedly; but these sheep, what have they done? Let Thine hand, I pray Thee, be against me, and against my father's house.

N/C: The Bible does not exactly identify the “angel of the Lord”. But it does give us some insight. You will find references to “angels of the Lord”, “an angel of the Lord”, and “the angel of the Lord.” in both the Old and New Testament. The first two of the above forms of references likely refer to one or more angels (based upon the preface of the indefinite article “an” and the use of the plural “angels”). But when singular, and prefaced by the definite article “the”, it seems to imply an entity unique from other angels referenced. In these unique cases, it seems safe to infer that it refers to the LORD. Lord The angel of the Lord” identifies Himself with God, and speaks and does things with the authority of God. And in many cases, mortals who see “the angel of the Lord” are in fear of death because they have “seen the Lord.” And so it seems reasonable to assume that in at least these instances, the occurrence of “The angel of the Lord” is a theophany - a physical manifestation of God. Also See 1Chron. 21:15-20 for a passage parallel to this one.

Resolution: While this may appear to be a simple manifestation of a ‘regular’ angel under the direction of God, most scholars take this to be yet another appearance of the Angel of the LORD. Applied the “deep purple” font to the word ‘Angel’ to refer the reader to the Registry for this explanation. (See Gen.16:7 Registry entry for more information.)

I Kings 8:10-12 - Here is a visible manifestation of God’s presence and glory in the Temple.

8:9 There was nothing in the ark except {save} the two tables of stone, which Moses put there at Horeb, when the LORD made a covenant with the children of Israel, when they came out of the land of Egypt. 8:10 And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the LORD, 8:11 So that the priests could not stand to minister because of the cloud; for the glory of the LORD had filled the house of the LORD. 8:12 Then spoke Solomon, The LORD said that He would dwell in the thick darkness. 8:13 I have surely built Thee an house to dwell in, a settled place for Thee to abide in forever.

Resolution: The nouns that represent visible manifestations of God’s presence and glory, “cloud” (2), “glory” (2) and “thick darkness” (1) in vv.11-12 receive special treatment - using “Deep purple” font to alert the reader to this unusual evidence of God’s presence and glory.

I Kings 15:28 – As phrased, it is not very clear that Baasha killed Nadab, and not Asa.

15:28 Even in the third year of Asa, king of Judah, did Baasha slay him (Nadab – not Asa), and reigned in his stead.

N/C: Applying the pronoun antecedent rule, one could misread verse 28 and infer that Baasha killed Asa; but it was Nadab he killed.

Resolution: Inserted “(Nadab – not Asa)” after the pronoun “him” in I Kings 15:28 to clarify whom it refers to.

I Kings 16:7 - The pronoun “him” at the end of verse 16:7 violates the pronoun antecedent rule.

I Kings 16:7 And also by the hand of the prophet Jehu, the son of Hanani, came the word of the LORD against Baasha, and against his house, even for all the evil that he did in the sight of the LORD, in provoking Him to anger with the work of his hands, in being like the house of Jeroboam; and because he killed him (Nadab).

Resolution: Inserted “(Nadab)” after the pronoun “him” in 16:28 to clarify who Baasha killed.

I Kings 19:5,7,9,11-13 - In these verses, who is the Angel that comes and ministers to Elijah?

19:1 And Ahab told Jezebel all that Elijah had done, and how he had slain all the prophets with the sword. 19:2 Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. 19:3 And when he saw that, he arose, and went for his life, and came to Beer-sheba, which belongeth to Judah, and left his servant there. 19:4 But he himself went a day's journey into the wilderness, and came and sat down under a juniper tree. And he requested for himself that he might die; and said, It is enough! Now, O LORD, take away my life; for I am not better than my fathers. 19:5 And as he lay and slept under a juniper tree, behold, an Angel touched him, and said unto him, Arise and eat. 19:6 And he looked, and, behold, there was a cake baked on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. 19:7 And the Angel of the LORD came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. 19:8 And he arose, and did eat and drink, and went in the strength of that food forty days and forty nights unto Horeb, the mount of God. 19:9 And he came there unto a cave, and lodged there; and, behold, the Word of the LORD came to him, and He said unto him, What doest thou here, Elijah? 19:10 And he said, I have been very jealous for the LORD God of hosts. For the children of Israel have forsaken Thy covenant, thrown down Thine altars, and slain Thy prophets with the sword; and I, even I only, am left, and they seek my life, to take it away. 19:11 And He said, Go forth, and stand upon the mount before the LORD. And, behold, the LORD passed by, and a great and strong wind rent the mountains, and broke in pieces the rocks before the LORD; but the LORD was not in the wind. And after the wind an earthquake; but the LORD was not in the earthquake. 19:12 And after the earthquake a fire; but the LORD was not in the fire. And after the fire a still small voice. 19:13 And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entrance of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? 19:14 And he said, I have been very jealous for the LORD God of hosts; because the children of Israel have forsaken Thy covenant, thrown down Thine altars, and slain Thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. 19:15 And the LORD said unto him, Go, return on thy way to the wilderness of Damascus; and when thou comest, anoint Hazael to be king over Syria.

N/C: While it may appear to be a simple manifestation of a ‘regular’ angel under the direction of God, most scholars take this to be yet another appearance of the Angel of the LORD. (See Gen.16:7 Registry entry for more information.)

Resolution: Applied the “deep purple” font to the word “Angel” to refer the reader to the Registry for this explanation

II Kings 1:3 - In verse 3, an Angel of the Lord is sent by God with instructions for the prophet Elijah.

1:1 Then Moab rebelled against Israel after the death of Ahab. 1:2 And Ahaziah fell down through a lattice in his upper chamber that was in Samaria, and was sick. And he sent messengers, and said unto them, Go, enquire of Baal-zebub, the God of Ekron, whether I shall recover of this disease. 1:3 But the Angel of the LORD said to Elijah, the Tishbite, Arise, go up to meet the messengers of the king of Samaria, and say unto them, Is it not because there is not a God in Israel, that ye go to enquire of Baal-zebub, the god of Ekron? 1:4 Now, therefore, thus saith the LORD, Thou shalt not come down from that bed on which thou art gone up, but shalt surely die. And Elijah departed.

N/C: While this may appear to be a simple manifestation of a ‘regular’ angel under the direction of God, most scholars take this appearance of the Angel of the LORD to be yet another OT Christophany. (See Gen.16:7 Registry entry for more information.)

Resolution: Applied the “deep purple” font to the word “Angel” to refer the reader to the Registry for this explanation.

II Kings 1:10, 12 &14 - In verses 10, 12 and 14, we see a manifestation of God’s power and judgment in the form of fire from heaven.

1:9 Then the king sent unto him a captain of fifty with his fifty. And he went up to him, and, behold, he sat on the top of an hill. And he spoke unto him, Thou man of God, the king hath said, Come down. 1:10 And Elijah answered and said to the captain of fifty, If I be a man of God, then let fire come down from heaven, and consume thee and thy fifty. And there came down fire from heaven, and consumed him and his fifty. 1:11 Again also he sent unto him another captain of fifty with his fifty. And he answered and said unto him, O man of God, thus hath the king said, Come down quickly. 1:12 And Elijah answered and said unto them, If I be a man of God, let fire come down from heaven, and consume thee and thy fifty. And the fire of God came down from heaven, and consumed him and his fifty. 1:13 And he sent again a captain of the third fifty with his fifty. And the third captain of fifty went up, and came and fell on his knees before Elijah, and besought him, and said unto him, O man of God, I pray thee, let my life, and the life of these fifty, thy servants, be precious in thy sight. 1:14 Behold, there came fire down from heaven, and burnt up the two captains of the former fifties with their fifties; therefore, let my life now be precious in thy sight. 1:15 And the Angel of the LORD said unto Elijah, Go down with him; be not afraid of him. And he arose, and went down with him unto the king.

Resolution: The noun “fire” that represents a manifestation of God’s power and judgment in the form of fire from heaven, (1 vv.10. 12 & 14) merits special treatment - using “Deep purple” font to alert the reader to this unusual evidence of God’s power and judgment.

II Kings 1:15 - In verse 15, an Angel of the Lord gives instructions to the prophet Elijah.

1:15 And the Angel of the LORD said unto Elijah, Go down with him; be not afraid of him. And he arose, and went down with him unto the king. 1:16 And he said unto him, Thus saith the LORD, Forasmuch as thou hast sent messengers to enquire of Baal-zebub, the god of Ekron, is it not because there is no God in Israel to enquire of His word? Therefore thou shalt not come down off that bed on which thou art gone up, but shalt surely die. 1:17 So he died according to the word of the LORD which Elijah had spoken. And Jehoram reigned in his stead, in the second year of Jehoram, the son of Jehoshaphat, king of Judah; because he had no son. 1:18 Now the rest of the acts of Ahaziah which he did, are they not written in the book of the chronicles of the kings of Israel?

N/C: This is another manifestation of the Angel of the LORD, here sent to the prophet Elijah with instructions. (See Gen.16:7 Registry entry for more information.)

Resolution: Applied the “deep purple” font.

II Kings 18:22 – Does the phrase “he, whose” in this verse a refer to God?

18:22 But if ye say unto me, We trust in the LORD our God, is not that He, Whose high places and Whose altars Hezekiah hath taken away, and hath said to Judah and Jerusalem, Ye shall worship before this altar in Jerusalem?

Resolution: These two pronouns do refer to God. Apply the “Royal purple” bold font and capitalize these two pronouns, as references to God.

II Kings 19:16-30 - Ambiguous pronoun references appear in the latter portion of II Kings 19.

II Kings 19:15 And Hezekiah prayed before the LORD, and said, O LORD God of Israel, Who dwellest between the cherubim, Thou art the God, even Thou alone, of all the kingdoms of the earth; Thou hast made heaven and earth. 19:16 LORD, bow down Thine ear, and hear; open, LORD, Thine eyes, and see, and hear the words of Sennacherib, who hath sent him to reproach the living God. 19:17 Of a truth, LORD, the kings of Assyria have destroyed the nations and their lands, 19:18 And have cast their gods into the fire; for they were no gods, but the work of men's hands, wood and stone. Therefore, they have destroyed them. 19:19 Now, therefore, O LORD our God, I beseech Thee, save Thou us out of his hand, that all the kingdoms of the earth may know that Thou art the LORD God, even Thou only. 19:20 Then Isaiah, the son of Amoz, sent to Hezekiah, saying, Thus saith the LORD God of Israel, That which thou hast prayed to Me against Sennacherib, king of Assyria, I have heard. 19:21 This is the word that the LORD hath spoken concerning him: The virgin, the daughter of Zion, hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee. 19:22 Whom hast thou reproached and blasphemed? And against Whom hast thou exalted thy voice, and lifted up thine eyes on high? Even against the Holy One of Israel. 19:23 By thy messengers thou hast reproached the LORD, and hast said, “With the multitude of my (Sennacherib’s) chariots I am come up to the height of the mountains, to the sides of Lebanon, and will cut down its tall cedar trees {thereof}, and its choice fir trees {thereof}; and I will enter into the lodgings of its {his} borders, and into the forest of its {his} Carmel. 19:24 I have digged and drunk strange waters, and with the sole of my feet have I dried up all the rivers of besieged places.” 19:25 Hast thou not heard long ago how I (God) have done it, and of ancient times that I have formed it? Now have I brought it to pass, that thou shouldest be to lay waste fortified cities into ruinous heaps. 19:26 Therefore their inhabitants were of small power, they were dismayed and confounded; they were as the grass of the field, and as the green herb, as the grass on the housetops, and as grain blighted {blasted} before it be grown up. 19:27 But I know thy abode, and thy going out, and thy coming in, and thy rage against Me. 19:28 Because thy rage against Me and thy tumult is come up into Mine ears, therefore I will put My hook in thy nose, and My bridle in thy lips, and I will turn thee back by the way by which thou camest. 19:29 And this shall be a sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat their fruits {thereof}. 19:30 And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward.

N/C: The key to resolving pronouns in the latter portion of 2Kings 19 is making proper distinctions between unquoted and quoted words in this passage. We have God’s quote of the Assyrian king’s blasphemous boasting beginning in v.23 followed by God’s response which appears to begin in verse 25, ending in verse 34. Verse 27 is unmistakably part of God’s response. The transition from Sennacherib’s irreverent quote to God’s reply is subtle – but that transition the quote and God’s response lies between verses 24 and 25.

Resolution: No Action Required. A careful reading of this passage makes evident the conclusion that God’s words begin in verse 21b and end with verse 31, including God’s quote of Sennacherib’s blasphemous words (vv. 23b – 24, enclosed above in quotes for clarity). Immediately following these words from God is a further statement from God introduced in verse 32 and continuing through verse 34 regarding the king of Assyria (Sennacherib).]

II Kings 19:35 - Here, an Angel of the Lord went out and smote 185,000 in the Assyrian camp.

19:34 For I will defend this city, to save it, for Mine Own sake, and for My servant David's sake. 19:35 And it came to pass that night, that the Angel of the LORD went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand; and when they arose early in the morning, behold, they were all dead corpses.

N/C: While this may appear to be a simple manifestation of a ‘regular’ angel intervening under the direction of God to destroy 185,000 in the Assyrian camp, most scholars take this to be yet another appearance of the Angel of the LORD. (See Gen.16:7 Registry entry for more information.)

Resolution: Applied the “deep purple” font to the word “Angel” to refer the reader to the Registry for this explanation.

II Kings 23:29 – As verse 29 is phrased, it is hard to tell who slew whom at Megiddo.

23:29 In his days Pharaoh-neco, king of Egypt, went up against the king of Assyria to the river Euphrates, and King Josiah went against him; and he (Pharaoh-neco) slew him (Josiah) at Megiddo, when he (Pharaoh-neco) had seen him (Josiah).

N/C: From the immediate context, due to violations of the pronoun antecedent rule, is hard to tell who slew whom at Megiddo (v.29). Pharaoh-neco killed Josiah.

Resolution: Inserted parenthetical clarifications, as shown above.

I Chronicles 21:12-30 - This is another manifestation of the Angel of the LORD, this time sent by God to punish and destroy in Israel, and then later restrained by God.

21:1 And Satan stood up against Israel, and enticed {provoked} David to number Israel. 21:2 And David said to Joab and to the rulers of the people, Go, number Israel from Beersheba even to Dan; and bring the number of them to me, that I may know it.

And God was displeased with this thing; therefore, He smote Israel. 21:8 And David said unto God, I have sinned greatly, because I have done this thing; but now, I beseech Thee, do away the iniquity of Thy servant; for I have done very foolishly. 21:9 And the LORD spoke unto Gad, David's seer, saying, 21:10 Go and tell David, saying, Thus saith the LORD, I offer thee three things; choose thee one of them, that I may do it unto thee. 21:11 So Gad came to David, and said unto him, Thus saith the LORD, Choose for thyself: 21:12 Either three years' famine; or three months to be destroyed before thy foes, while that the sword of thine enemies overtaketh thee; or else three days the sword of the LORD, even the pestilence, in the land, and the Angel of the LORD destroying throughout all the borders of Israel. Now, therefore, consider {advise thyself} what word I shall bring again to Him Who sent me. 21:13 And David said unto Gad, I am in a great strait. Let me fall now into the hand of the LORD; for very great are His mercies. But let me not fall into the hand of man. 21:14 So the LORD sent pestilence upon Israel; and there fell of Israel seventy thousand men. 21:15 And God sent an Angel unto Jerusalem to destroy it: and as He was destroying, the LORD beheld, and He repented {Him} of the evil, and said to the Angel Who destroyed, It is enough, stay now thine hand. And the Angel of the LORD stood by the threshing floor of Ornan, the Jebusite. 21:16 And David lifted up his eyes, and saw the Angel of the LORD stand between the earth and the heaven, having a drawn sword in His hand stretched out over Jerusalem. Then David and the elders of Israel, who were clothed in sackcloth, fell upon their faces. 21:17 And David said unto God, Is it not I who commanded the people to be numbered? Even I it is who have sinned and done evil indeed; but as for these sheep, what have they done? Let Thine hand, I pray Thee, O LORD my God, be on me, and on my father's house; but not on Thy people, that they should be plagued. 21:18 Then the Angel of the LORD commanded Gad to say to David, that David should go up, and set up an altar unto the LORD in the threshing floor of Ornan, the Jebusite. 21:19 And David went up at the saying of Gad, which he spoke in the name of the LORD. 21:20 And Ornan turned back, and saw the Angel; and his four sons with him hid themselves. Now Ornan was threshing wheat. 21:21 And as David came to Ornan, Ornan looked and saw David, and went out of the threshing floor, and bowed himself to David with his face to the ground. 21:22 Then David said to Ornan, Grant me the place of this threshing floor, that I may build an altar therein unto the LORD; thou shalt grant it me for the full price; that the plague may be averted {stayed} from the people. 21:23 And Ornan said unto David, Take it to thee, and let my lord, the king, do that which is good in his eyes; lo, I give thee the oxen also for burnt offerings, and the threshing instruments for wood, and the wheat for the meal offering; I give it all. 21:24 And King David said to Ornan, Nay; but I will verily buy it for the full price; for I will not take that which is thine for the LORD, nor offer burnt offerings without cost. 21:25 So David gave to Ornan for the place six hundred shekels of gold by weight. 21:26 And David built there an altar unto the LORD, and offered burnt offerings and peace offerings, and called upon the LORD; and He answered him from heaven by fire upon the altar of burnt offering. 21:27 And the LORD commanded the Angel; and He put up His sword again into its sheath. 21:28 At that time when David saw that the LORD had answered him in the threshing floor of Ornan, the Jebusite, then he sacrificed there. 21:29 For the tabernacle of the LORD, which Moses made in the wilderness, and the altar of the burnt offering, were at that season in the high place at Gibeon. 21:30 But David could not go before it to enquire of God; for he was afraid because of the sword of the Angel of the LORD.

N/C: See II Samuel 24:10-25 for a parallel passage. While this may appear to be a simple manifestation of a ‘regular’ angel under the direction of God to punish David for numbering the Israelites, most scholars take this to be yet another appearance of the Angel of the LORD. (See Gen.16:7 entry in the Registry for more information).

Resolution: Applied the “deep purple” font to the word “Angel” to refer the reader to the Registry for this explanation

II Chronicles 5:13-14 - Here is another manifestation of God’s visible presence and glory in the Temple.

5:13 It came even to pass, as the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the LORD; and when they lifted up their voice with the trumpets and cymbals and instruments of music, and praised the LORD, saying, For He is good; for His mercy endureth for ever - that then the house was filled with a cloud, even the house of the LORD. 5:14 So that the priests could not stand to minister by reason of the cloud; for the glory of the LORD had filled the house of God.

Resolution: The nouns that represent visible manifestations of God’s presence and glory, “cloud” (2) and “glory” (1) in vv.13-14 receive special treatment - using “Deep purple” font to alert the reader to this unusual evidence of God’s presence.

II Chronicles 32:21 – What entity is this angel sent by God to thwart Sennacherib?

32:19 And they spoke against the God of Jerusalem, as against the gods of the people of the earth, which were the work of the hands of man. 32:20 And for this cause Hezekiah, the king, and the prophet Isaiah, the son of Amoz, prayed and cried to heaven. 32:21 And the LORD sent an angel, who cut off all the mighty men of valor, and the leaders and captains in the camp of the king of Assyria. So he (Sennacherib) returned with shame of face to his own land. And when he was come into the house of his god, they who came forth of his own loins {bowels} slew him there with the sword. 32:22 Thus the LORD saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib, the king of Assyria, and from the hand of all others, and guided them on every side.

Resolution: This is an example of a ‘regular’ angel sent by God to thwart the oppression of the king of Assyria. No real need for an explanation in the Registry – apply blue font to “angel”.

Nehemiah 9:12, 19 - Here we find two more examples of visible evidence of God’s presence and glory.

9:11 And Thou didst divide the sea before them, so that they went through the midst of the sea on the dry land; and their persecutors Thou threwest into the deeps, as a stone into the mighty waters. 9:12 Moreover, Thou leddest them in the day by a cloudy pillar; and in the night by a pillar of fire, to give them light in the way in which {wherein} they should go. 9:13 Thou camest down also upon Mount Sinai, and didst speak with them from heaven, and gavest them right ordinances {judgments}, and true laws, good statutes and commandments; 9:14 And madest known unto them Thy holy sabbath, and commandedst them precepts, statutes, and laws, by the hand of Moses, Thy servant; 9:15 And gavest them bread from heaven for their hunger, and broughtest forth water for them out of the rock for their thirst, and promisedst them that they should go in to possess the land which Thou hadst sworn to give them. 9:16 But they and our fathers dealt proudly, and hardened their necks, and hearkened not to Thy commandments, 9:17 And refused to obey, neither were mindful of Thy wonders that Thou didst among them; but hardened their necks, and in their rebellion appointed a captain to return to their bondage. But Thou art a God ready to pardon, gracious and merciful, slow to anger, and of great kindness, and forsookest them not. 9:18 Yea, when they had made them a melted {molten} calf, and said, This is thy god that brought thee up out of Egypt, and had wrought great provocations, 9:19 Yet Thou in Thy manifold mercies forsookest them not in the wilderness: the pillar of the cloud departed not from them by day, to lead them in the way; neither the pillar of fire by night, to show them light, and the way in which {wherein} they should go. 9:20 Thou gavest also Thy good Spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst.

Resolution: The nouns that represent visible manifestations of God’s presence and glory, “pillar” “cloud” and “fire” in verses 12 and 19 receive the “Deep purple” font treatment to alert the reader to this unusual evidence of God’s presence.

Job 4:18 - Eliphaz appears to make a reference here to God’s angels.

4:17 Shall mortal man be more just than God? Shall a man be more pure than his Maker? 4:18 Behold, He put no trust in His servants; and His angels He charged with folly: 4:19 How much less in them that dwell in houses of clay, whose foundation is in the dust, who are crushed before the moth? 4:20 They are destroyed from morning to evening; they perish forever without any regarding it.

Resolution: This is an example of a reference to God’s angels. No real need for an explanation in the Registry – applied blue font.

Job 9:19 – The possessive pronoun “his” in verse 19 may refer to God

19Behold, this is the joy of his way, and out of the earth shall others grow.

N/C: Some translations capitalize the “his” in “his way” in verse 19, signifying a reference to God, while others do not.

Those that do capitalize “his” in v19 are: AMP, ISR, ISV, NAS, NKJ.

In this passage, Bildad seems to be saying that a man with godless roots that are wrapped around a pile of rocks will eventually be snatched from his place, then his place will forget him, and out of the dust others will spring up and grow to take his place; and that this is the joy of His (God’s) way. A bit abstract, but plausible.

Resolution: Since there is no consensus among the translators, the deep purple font is applied to the “his” in verse 19 to alert readers to the possibility that it may refer to God.

Job 12:12 – Who or what is referred to by “ancient” in verse 12? Is it merely the naturally acquired wisdom of aged persons; or is it a reference to the “Ancient of Days”?

12:12 With the ancient is wisdom; and in length of days understanding.

N/C: Most (if not all) extant translations regard this as a reference to aged men, and not the “Ancient of Days” or Deity. No real support was found for it as a personification – or Deity.

Resolution: Treat “ancient” as a normal attribute – with normal black font

Job 16:9, 12-14 – Is it God or Satan who hates and tears at Job (verse 9)?

Job 16:1 Then Job answered and said, 16:2 I have heard many such things; miserable comforters are ye all. 16:3 Shall vain words have an end? Or what emboldeneth thee that thou answerest? 16:4 I also could speak as ye do. If your soul were in my soul's stead, I could heap up words against you, and shake mine head at you. 16:5 But I would strengthen you with my mouth, and the moving of my lips should assuage your grief. 16:6 Though I speak, my grief is not assuaged; and though I forbear, in what way am I eased? 16:7 But now He hath made me weary; Thou hast made desolate all my company. 16:8 And Thou hast filled me with wrinkles, which is a witness against me; and my leanness rising up in me beareth witness to my face. 16:9 He teareth me in his wrath, Who hateth me; He gnasheth upon me with His teeth; mine Enemy sharpeneth His eyes upon me. 16:10 They have gaped upon me with their mouth; they have smitten me upon the cheek reproachfully; they have gathered themselves together against me. 16:11 God hath delivered me to the ungodly, and turned me over into the hands of the wicked. 16:12 I was at ease, but He hath broken me asunder; He hath also taken me by my neck, and shaken me to pieces, and set me up for His mark. 16:13 His archers compass me round about, He cleaveth my kidneys {reins} asunder, and doth not spare; He poureth out my gall upon the ground. 16:14 He breaketh me with breach upon breach; He runneth upon me like a giant. 16:15 I have sewed sackcloth upon my skin, and defiled my horn in the dust. 16:16 My face is foul with weeping, and on my eyelids is the shadow of death; 16:17 Not for any violence {injustice} in mine hands; also my prayer is pure.

N/C: The “enemy” who “hateth” of 16:9 is really Satan (see vv.1:12 & 2:6-7 below), who truly hates Job and is the agent actively assaulting him, rather than God; and the “they” of 16:10 more aptly fits Satan’s demons, or perhaps Job’s “miserable comforters) than God. However, chapter 16 seems to be the apex of Job’s exasperation and frustration with his “miserable comforters” and he may well be referring to God in these verses. As MH points out in his commentary on this verse, “God hates none of His creatures; but Job's melancholy did thus represent to him the terrors of the Almighty.” If Job is referring to God, it is not in our province to alter the Word, but merely to point out the incongruity of Job’s assertions in the light of other scripture.

Job 1:12 And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the LORD. Job 2:6 And the LORD said unto Satan, Behold, he is in thine hand; but save his life. 2:7 So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown.

Resolution: Capitalize but use deep purple font for the six personal pronouns and the noun “Enemy” in verse 9, as well as the eight pronouns in verses 12 - 14 to ‘flag’ them as being at odds with all that Scripture tells us of God’s attributes.

Job 28:9-11 – Who is referred to by the 7 pronouns in verses 9 through 11 (“he” – 5; “his” 2)?

28:9 He putteth forth his hand upon the rock; he overturneth the mountains by the roots. 28:10 He cutteth out rivers among the rocks; and his eye seeth every precious thing. 28:11 He bindeth the floods from overflowing; and the thing that is hid bringeth he forth to light.

N/C: While the 6 pronouns in verses 9 through 11 (“he” – 5; “his” 2), could conceivably refer to God, they more likely refer to man in his never ending quest for things of value – in this case for metal and gems in the earth. Most translations treat these pronouns in vv9-11 as referring to mortal man in his quest for valuable minerals (gold, silver, gems). (Job’s comments in the ensuing verses, (12-21) seem to pursue this line of thought regarding man’s quest for things of value, where he contrasts earthly treasure with godly wisdom. Clearly the “He” in the latter verses (23 through 28) refers to God.

Resolution: While 3 Parallel Translations and the GSB and WN commentaries say it’s the works or power of God, there is very strong evidence that it refers to man in quest for earthly treasures as stated above in the N/C section.

Applied “deep purple” font to all 7 pronouns as possible references to God.

Job 30:19 - Whom does the “He” of verse 19 refer to?

30:19 He hath cast me into the mire, and I am become like dust and ashes.

Resolution: The “He” refers to God. Applied the “royal purple” font.

Job 30:24 - Do the pronouns “He” and “His” in verse 24 refer to God?

30:24 Howbeit, he will not stretch out his hand to the grave, though they cry in his destruction.

N/C: Here again there is a lack of consensus as to the referenced entity, it ranges from “God” (NKJ) to an unidentified hypothetical 3^rd party (“one”), to Job (“my”).

Resolution: Given that some (but not all) translations treat these pronouns as references to God, the “deep purple” font treatment is applied to them.

Job 33:23 – To whom does the “His” verse 23 refer - Job, God, or generic “man”?

23If there be a messenger with him, an interpreter, one among a thousand, to show unto man His uprightness,

N/C: Here again there is a lack of consensus as to the referenced entity, it ranges from “God” (NKJ) to an unidentified hypothetical 3^rd party (“man”), favored by rendering of most translation, in many of which the “pronoun “his” does not even appear.

Resolution: Given that one (the NKJ) translation treats this pronoun as a reference to God, the “deep purple” font treatment should be applied to it.

Job 35:15 – To whom does the “He” (2 occurrences) in verse 15 refer? Job or God?

35:15 But now, because it is not so, He hath visited in His anger; yet He knoweth it not in great extremity:

Resolution: Here we have consensus: it is God. Applied capitalized “royal purple” font.

Job 36:4 - Whom does the “he” in verse 4 refer to? Himself (Elihu) or God?

Job 36:1 Elihu also proceeded, and said, 36:2 Bear with {Suffer} me a little, and I will show thee that I have yet to speak on God's behalf. 36:3 I will fetch my knowledge from afar, and will ascribe righteousness to my Maker. 36:4 For truly my words shall not be false; he that is perfect in knowledge is with thee. 36:5 Behold, God is mighty, and despiseth not any; He is mighty in strength and wisdom. 36:6 He preserveth not the life of the wicked; but giveth right to the poor. 36:7 He withdraweth not His eyes from the righteous; but with kings are they on the throne; yea, He doth establish them forever, and they are exalted. 36:8 And if they be bound in fetters, and be held {holden} in cords of affliction, 36:9 Then He showeth them their work, and their transgressions that they have exceeded. 36:10 He openeth also their ear to discipline, and commandeth that they return from iniquity. 36:11 If they obey and serve Him, they shall spend their days in prosperity, and their years in pleasures.

Resolution: Here again there is a lack of consensus among Bible scholars as to whom Elihu is referring by “he” v.4. If he is referring to himself, then Elihu might be thought a brash fool; but that is not borne out in what he says in these latter chapters (32 – 37) of Job. He exercised amazing restraint and patience in the first 31 chapters; hardly an indicator of brashness. It is also worth noting that in God’s comments in chapters 38-41, where He chastises and corrects Job’s other 3 ‘friends’ (42:7) – and even mildly chastises Job, God does not criticize Elihu at all. Some say Elihu is referring to God’s Holy Spirit; or God’s wisdom. Applied the “deep purple” font treatment to flag it as a not totally resolved reference. Elihu is indeed an intriguing individual!

Job 42:4 – Which of the personal pronouns in verse 4 refer to God; and which refer Job?

N/C: The problem here arises from the fact that most English translations (15 out of 26 consulted, including the KJV and NKJ), omit the lead-in two words “You said, ‘ ”, which reveals that the rest of text of verse 4 is where Job is quoting God, which reverses who the 7 personal pronouns in verse 4 are referring to. (Only 11 of 26 identify v4 as a quote of God’s words.) So while the KJP has heretofore treated the 2^nd person singular pronouns “Thee” and “Thou” in verse 3 as referring to God, they actually refer to Job, since God is Who uttered them, and, conversely, the 1^st person singular pronouns “I” and “Me” actually refer to God, and deserve the bold, royal purple font treatment.

Resolution: Given that the KJP is based upon the KJV and therefore omits the critical lead-in words “You said,” we dare not reverse the font treatment of the personal pronouns, which would only add to the reader’s confusion. Instead, we will apply the “deep purple” font treatment to them all to alert the reader that appropriate font treatment hinges upon the absence or presence of those critical lead-in words “You said,”.

Psalm 8:5 – To whom does David refer by the two pronouns “him” in verse 8:5?.

8:4 What is man, that Thou art mindful of him? And the son of man, that Thou visitest him? 8:5 For Thou hast made him a little lower than the angels, and hast crowned him with glory and honor. 8:6 Thou madest him to have dominion over the works of Thy hands; Thou hast put all things under his feet:

N/C – Just as an aside, a surprising number (15) of translations render 8:5 as “a little lower than God” , including NLT, NAS, NASB95, NASB77, AMP, CSB, HCS, ASV, CEV(than Yourself), GNT(than to Yourself), LSV (the gods [or God]), NAB(than a god), NRSV, WEB, YLT(lack a little of Godhead). The (9) that render it “a little lower than the angels” are: NIV, BSB, KJV, NKJ, ABinPE, BST, DRB, JPS, NHE.

Resolution: The two pronouns “him” is a simple reference to our (mortal man’s) station relative to God and His angels. Apply normal black font to them;, royal purple and blue font as appropriate to other entities referred to vv. 8:4-6.

Psalm 34:7 - David refers to the believer’s protection by God’s angel.

34:3 O magnify the LORD with me, and let us exalt His name together. 34:4 I sought the LORD, and He heard me, and delivered me from all my fears. 34:5 They looked unto Him, and were radiant {lightened}, and their faces were not ashamed. 34:6 This poor man cried, and the LORD heard him, and saved him out of all his troubles. 34:7 The Angel of the LORD encampeth round about them who fear Him, and delivereth them. 34:8 Oh, taste and see that the LORD is good; blessed is the man who trusteth in Him. 34:9 Oh, fear the LORD, ye His saints; for there is no lack {want} to them that fear Him.

N/C: While this may appear to be a simple manifestation of a ‘regular’ angel under the direction of God, most scholars take this to be yet another appearance of the Angel of the LORD. (See Gen.16:7 entry in the Registry for more information).

Resolution: Apply the “deep purple” font to the word “Angel” to refer the reader to the Registry for this explanation.

Psalm 35:5-6 – Whose protection does David plead to God for in vv. 35:5-6?.

35:1 Plead my cause, O LORD, with them who strive with me; fight against them who fight against me. 35:2 Take hold of shield and buckler, and stand up for mine help. 35:3 Draw out also the spear, and stop the way against them who persecute me. Say unto my soul, I am Thy salvation. 35:4 Let them be confounded and put to shame who seek after my soul; let them be turned back and brought to confusion who devise my hurt. 35:5 Let them be as chaff before the wind; and let the Angel of the LORD chase them. 35:6 Let their way be dark and slippery; and let the Angel of the LORD persecute them. 35:7 For without cause have they hidden for me their net in a pit, which without cause they have digged for my soul.

N/C: Here again, most scholars take this to be another appearance of the Angel of the LORD, rather than a simple manifestation of a ‘regular’ angel under the direction of God. (See Gen.16:7 entry in the Registry for more information).

Resolution: Applied the “deep purple” font to the word ‘Angel’ to refer the reader here.

Psalm 37:23 – Either the pronoun “he” or “his” after the semi-colon refers to God, the other refers to man. Thus, verse 23 could be rendered in either of the following two ways:

Psalm 37:23 The steps of a good man are ordered by the LORD; and He delighteth in his way.

Psalm 37:23 The steps of a good man are ordered by the LORD; and he delighteth in His way.

N/C: Clearly one of the two pronouns (he or his) that follow the semi-colon refers to God, and the other one refers to man. No evidence favors one over the other; but the second rendering seems preferable to the first, but cannot be proven to be the correct one.

Resolution: Use the 2^nd rendering, where a good man delights in His (God’s) way, and apply the “deep purple” font to both pronouns to flag as an exception this questionable rendering, as below:

Psalm 37:23 The steps of a good man are ordered by the LORD; and he delighteth in His way.

Psalm 40:7 – Several first-person singular pronouns beginning in verse 7 seem to refer to Christ.

N/C: There is good evidence that most of these first-person singular pronouns verses 7-11 refer to Christ. This despite the fact that none of the 28 English translations that were consulted capitalized the 2-letter pronouns (“me” near the end of verse 7, and the 3 occurrences of “my” - 1 each in verses 8, 9, & 10), being the 2-letter pronouns that might be capitalized when referring to Deity - as opposed 6 occurrences of the pronoun “I”, which is always capitalized, and is not a reliable indicator). In “Barnes’ Notes on the Bible” it says, “Lo, I come - It is difficult to see how this could be applied to David; it is easy to see how it could be applied to the Messiah.” Later Barnes’ Notes says, “This is one of the passages in the Psalms which cannot with any propriety be applied to David himself. Oher commentators tend to agree. However, by verse 12, the first-person singular pronouns clearly no longer refer to Christ, but to the David, as the psalmist makes reference to his many sins having caught up with him,

Resolution: Apply the royal purple font to these first-person singular pronouns in verses 7 to 10, then apply the “deep purple” font to those pronouns in verse 11 to alert the reader to this uncertainty as to when the references to Christ begin and end.

Psalm 45 – Many nouns and pronouns in Psalm 45 are perplexing as to the entity they represent.

Psalm 45:1 My heart is overflowing with a good matter; I speak of the things which I have made touching the King. My tongue is the pen of a ready writer. 45:2 Thou art fairer than the children of men; grace is poured into Thy lips; therefore God hath blessed Thee forever. 45:3 Gird Thy sword upon Thy thigh, O most Mighty, with Thy glory and Thy majesty. 45:4 And in Thy majesty ride prosperously because of truth and meekness and righteousness; and Thy right hand shall teach Thee awe-inspiring {awesome} things. 45:5 Thine arrows are sharp in the heart of the king's enemies; whereby the people fall under Thee. 45:6 Thy throne, O God, is forever and ever; the scepter of Thy kingdom is a right scepter. 45:7 Thou lovest righteousness, and hatest wickedness; therefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows. 45:8 All Thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made Thee glad. 45:9 Kings' daughters were among Thy honorable women; upon Thy right hand did stand the queen in gold of Ophir. 45:10 Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house; 45:11 So shall the King greatly desire thy beauty; for He is thy LORD; and worship thou Him. 45:12 And the daughter of Tyre shall be there with a gift; even the rich among the people shall entreat thy favor. 45:13 The king's daughter is all glorious within; her clothing is of wrought gold. 45:14 She shall be brought unto the King in raiment of needlework; the virgins, her companions who follow her, shall be brought unto Thee. 45:15 With gladness and rejoicing shall they be brought; they shall enter into the King's palace. 45:16 Instead of thy fathers shall be Thy children, whom Thou mayest make princes in all the earth. 45:17 I will make Thy name to be remembered in all generations; therefore shall the people praise Thee forever and ever.

N/C: The imagery in Psalm 45 seems to be that of the Messiah returning for His bride. Even if that assumption proves correct, there are some nouns and pronouns within Psalm 45 that it is not intuitively clear whom they refer to. Some examples are “King’s” in verse 9; the “Thy” in verse 12 would appear to refer to Christ’s bride, the church, whose favor the nations will seek. It is not clear who is the king or the king’s daughter in verse 13 – possibly the daughter of the King of Tyre? The “she” in verse 14 is also problematic. Who the two possessive pronouns “thy”, in verse 16, refer to is also enigmatic. God, the Father appears to be referenced by “God” in verse 2; as well as the two occurrences in verse 7. The rest of the pronoun references to Deity in Psalm 45 appear to refer to Christ, the Son (the Messiah), and as such are not rendered in bold.

Resolution: Applied the following described renderings: The four 1^st person singular pronouns (2 “I” & 2 “thy”) in v.1 refer to the psalmist; the “thine” and “thy” in vv. 10 & 11 refer to the bride (the NT church); the daughter of Tyre (v.12) refers to the nations – peoples outside the NT church which will seek the NT church’s favor; the “thy fathers” of verse 16 refers to the OT order & traditions. All of these use normal black font. The “I” in verse 17 refers to God, the Father, with “royal purple” bold font. All the non-bold but capitalized purple font pronouns throughout this psalm refer to Christ, the Bridegroom.

Psalm 54:5b – Does the “Thy” (2^nd person) in verse 54:5b refer to God, despite His being referred to earlier in the verse as “He” (3^rd person)?

54:1 Save me, O God, by Thy name, and judge me by Thy strength. 54:2 Hear my prayer, O God; give ear to the words of my mouth. 54:3 For strangers are risen up against me, and oppressors seek after my soul; they have not set God before them. Selah. 54:4 Behold, God is mine helper; the LORD is with them that uphold my soul. 54:5 He shall reward evil unto mine enemies. Cut them off in Thy truth. 54:6 I will freely sacrifice unto Thee; I will praise Thy name, O LORD; for it is good. 54:7 For He hath delivered me out of all trouble; and mine eye hath seen his desire upon mine enemies.

N/C: Psalm 54 is an example of the perplexing phenomenon some refer to as “pronoun swap”: vv. 1 & 2 refer to God in the 2^nd person. In vv. 3 to 5a, references to God are in the 3^rd person; while in verses 5b & 6, the reference reverts back to 2^nd person; and then in v. 7 the reference to God is again in the 3^rd person. Each of these personal pronouns refer to God.

Resolution: Most – but not all - of the personal pronouns in Psalm 54 refer to God; and have the appropriate “royal purple” bold font applied to each pronoun referring to God, regardless of grammatical switches to and from 2^nd and 3^rd person within the psalm.

Psalm 54:7b - The entity referenced by “his” in verse 7b is not clear.

54:7 For He hath delivered me out of all trouble; and mine eye hath seen his desire upon mine enemies.

N/C: Many translations render this as “its” rather than “his”. Most occurrences of the personal possessive pronoun, which are prolific throughout the 1611 Authorized Version, are rendered “its” in most of the contemporary translations, including the KJV. The rendering “and mine eye hath seen its desire upon mine enemies.” makes more sense than the personal pronoun “his”. CS ToD, Vol. I, page 444, says the words “his desire” (v.7b) are not in the original text; and were supplied by translators. MH also renders it “and mine eye hath seen its desire upon mine enemies.” Also note a similar sentiment expressed in Psalm 112:8 - His heart is established, he shall not be afraid, until he see his desire upon his enemies. In 54:7, it’s his (the Psalmist’s) eye’s desire; in 112:8, it’s his heart’s desire. The KJV tends to use personal masculine pronouns where neuter pronouns are more apt.

Resolution: The “his” of 54:7 should be rendered “its” (the psalmist’s eye’s) in black font.

Psalm 72 – Several pronouns in Psalm 72 are “dual-reference” pronouns (referring to two different entities – in this case Solomon (short-term) and Christ, the Messiah (longer-range). There is an ill-defined transition from a focus on the reign of Solomon (v.1) to that of Christ. The difficulty lies in ascertaining when, exactly, the focus shifts to God, and hence the proper pronoun reference resolutions.

A Psalm for Solomon.

72:1 Give the king Thy judgments {ordinances}, O God, and Thy righteousness unto the king's son. 72:2 He shall judge Thy people with righteousness, and Thy poor with justice {judgment}. 72:3 The mountains shall bring peace to the people, and the little hills, by righteousness. 72:4 He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor. 72:5 They shall fear Thee as long as the sun and moon endure, throughout all generations. 72:6 He shall come down like rain upon the mown grass; as showers that water the earth. 72:7 In His days shall the righteous flourish; and abundance of peace so long as the moon endureth. 72:8 He shall have dominion also from sea to sea, and from the river unto the ends of the earth. 72:9 They who dwell in the wilderness shall bow before him; and his enemies shall lick the dust. 72:10 The kings of Tarshish and of the isles shall bring presents; the kings of Sheba and Seba shall offer gifts. 72:11 Yea, all kings shall fall down before Him; all nations shall serve Him. 72:12 For he shall deliver the needy when he crieth; the poor also, and him that hath no helper. 72:13 He shall spare the poor and needy, and shall save the souls of the needy. 72:14 He shall redeem their soul from deceit and violence; and precious shall their blood be in his sight. 72:15 And he shall live, and to him shall be given of the gold of Sheba; prayer also shall be made for him continually; and daily shall he be praised. 72:16 There shall be an handful of grain in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon; and they of the city shall flourish like grass of the earth. 72:17 His name shall endure forever; his name shall be continued as long as the sun; and men shall be blessed in him; all nations shall call him blessed. 72:18 Blessed be the LORD God, the God of Israel, Who only doeth wondrous things. 72:19 And blessed be His glorious name forever; and let the whole earth be filled with His glory. Amen, and Amen. 72:20 The prayers of David, the son of Jesse, are ended.

N/C: Here in this “Psalm for Solomon”, some of the early verses are a prayer for God’s blessing upon himself (David), and particularly blessings upon his son, Solomon, as his successor as king. There is then an ill-defined transition where God’s glory becomes the primary focus. Some pronouns through this transition are likely dual-references, which are designated using the ‘deep purple’ font, followed by the parenthetic insertion “(Solomon and Christ)”. Following is the rendering of Psalm 72 with added clarifications.

A Psalm for Solomon

72:1 Give the king (David) Thy judgments {ordinances}, O God, and Thy righteousness unto the king's son (Solomon). 72:2 He (Solomon) shall judge Thy people with righteousness, and Thy poor with justice {judgment}. 72:3 The mountains shall bring peace to the people, and the little hills, by righteousness. 72:4 He (Solomon) shall judge the poor of the people, He (Solomon and Christ) shall save the children of the needy, and shall break in pieces the oppressor. 72:5 They shall fear Thee as long as the sun and moon endure, throughout all generations. 72:6 He shall come down like rain upon the mown grass; as showers that water the earth. 72:7 In His days shall the righteous flourish; and abundance of peace so long as the moon endureth. 72:8 He shall have dominion also from sea to sea, and from the river unto the ends of the earth. 72:9 They who dwell in the wilderness shall bow before Him (Solomon and Christ); and His enemies shall lick the dust. 72:10 The kings of Tarshish and of the isles shall bring presents; the kings of Sheba and Seba shall offer gifts. 72:11 Yea, all kings shall fall down before Him; all nations shall serve Him. 72:12 For He shall deliver the needy when he crieth; the poor also, and him that hath no helper. 72:13 He shall spare the poor and needy, and shall save the souls of the needy. 72:14 He shall redeem their soul from deceit and violence; and precious shall their blood be in His sight. 72:15 And he (Solomon) shall live, and to him (Solomon) shall be given of the gold of Sheba; prayer also shall be made for Him (Solomon and Christ) continually; and daily shall He be praised. 72:16 There shall be an handful of grain in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon; and they of the city shall flourish like grass of the earth. 72:17 His name shall endure forever; His name shall be continued as long as the sun; and men shall be blessed in Him; all nations shall call Him blessed. 72:18 Blessed be the LORD God, the God of Israel, Who only doeth wondrous things. 72:19 And blessed be His glorious name forever; and let the whole earth be filled with His glory. Amen, and Amen. 72:20 The prayers of David, the son of Jesse, are ended.

Resolution: Renderings of the text as shown above, with clarifying parenthetical inserts, where font treatment alone will not suffice for clarity.

Psalm 73:10 – Does the pronoun “his” in verse 10 refer to God or someone else?

10Therefore his people return here, and waters of a full cup are wrung out to them.

N/C: There are two schools of thought regarding this question – with two very different answers: Some Bible scholars believe it refers to God, while others believe it refers to quite the opposite – a wicked man. When the translations that tend to capitalize nouns referencing God were consulted, of the 7 that rendered this verse to include the pronoun “his”, 4 treated it as not referring to God, while 3 treated it as a reference to God. Perhaps an excerpt from the Benson Commentary best describes the dilemma: ““It seems impossible to ascertain,” says Dr. Horne, “with any degree of precision, the meaning of this verse, or to whom it relates. Some think it intends those people who resort to the company of the wicked, because they find their temporal advantage by it; while others are of opinion that the people of God are meant, who, by continually revolving in their thoughts the subject here treated of, namely, the prosperity of the wicked, are sore grieved, and enforced to shed tears in abundance.” Certainly a variety of discordant interpretations have been given of the verse.”

Resolution: Apply the capitalized “Deep Purple” bold font “His” to alert the reader to the possibility that it may refer to God, and insert this entry here in the “Deep Purple Registry” as an explanation of this enigma.

Psalm 78:14 - David refers to visible manifestations of God’s presence and glory, the “cloud” and “fire” in verse 14.

78:12 Marvelous things did He in the sight of their fathers, in the land of Egypt, in the field of Zoan. 78:13 He divided the sea, and caused them to pass through; and He made the waters to stand as an heap. 78:14 In the daytime also He led them with a cloud, and all the night with a light of fire. 78:15 He split {clave} the rocks in the wilderness, and gave them drink as out of the great depths. 78:16 He brought streams also out of the rock, and caused waters to run down like rivers. 78:17 And they sinned yet more against Him by provoking the Most High in the wilderness. 78:18 And they tested {tempted} God in their heart by asking food according to {for} their lust. 78:19 Yea, they spoke against God; they said, Can God furnish a table in the wilderness?

Resolution: In recounting God’s watch-care over His people, David mentions the visible signs of God’s presence and glory, “cloud” and “fire” in verse 14. These nouns receive special treatment - the “Deep purple” font to alert the reader to this unusual evidence of God’s presence.

Psalm 78:25 - David refers to the manna God provided His people as angel’s food.

78:20 Behold, He smote the rock, that the waters gushed out, and the streams overflowed. Can He give bread also? Can He provide flesh for His people? 78:21 Therefore, the LORD heard this, and was angry; so a fire was kindled against Jacob, and anger also came up against Israel, 78:22 Because they believed not in God, and trusted not in His salvation, 78:23 Though He had commanded the clouds from above, and opened the doors of heaven, 78:24 And had rained down manna upon them to eat, and had given them of the grain of heaven. 78:25 Man did eat angels' food; He sent them food to the full. 78:26 He caused an east wind to blow in the heaven; and by His power He brought in the south {Negev} wind. 78:27 He rained flesh also upon them as dust, and feathered fowls like as the sand of the sea; 78:28 And He let it fall in the midst of their camp, round about their habitations. 78:29 So they did eat, and were well filled; for He gave them their own desire.

Resolution: This is an example of a reference to God’s angels, which is treated with blue font.

Psalm 78:49 - David mentions God sending His angel to punish the ungrateful Israelites.

78:40 How often did they provoke Him in the wilderness, and grieve Him in the desert! 78:41 Yea, they turned back and tempted God, and limited the Holy One of Israel. 78:42 They remembered not His hand, nor the day when He delivered them from the enemy; 78:43 How He had wrought His signs in Egypt, and His wonders in the field of Zoan, 78:44 And had turned their rivers into blood; and their streams {floods}, that they could not drink. 78:45 He sent various {divers} sorts of flies among them, which devoured them; and frogs, which destroyed them. 78:46 He gave also their increase unto the caterpillar, and their labor unto the locust. 78:47 He destroyed their vines with hail, and their sycamore trees with frost. 78:48 He gave up their cattle also to the hail, and their flocks to hot thunderbolts. 78:49 He cast upon them the fierceness of His anger, wrath, and indignation, and trouble, by sending evil angels among them. 78:50 He made a way to His anger; He spared not their soul from death, but gave their life over to the pestilence; 78:51 And smote all the first-born in Egypt; the chief of their strength in the tabernacles of Ham; 78:52 But made His Own people to go forth like sheep, and guided them in the wilderness like a flock.

Resolution: An account of God’s angels (blue font) sent to punish ungrateful Israelites.

Psalm 80:17 – Q: - Do the words “son of man” of v.17 refer to the Messiah?

17Let Your hand be upon the man of Your right hand, upon the son of man whom You made strong for Yourself.

N/C: There are several opinions among Bible scholars regarding this question – Some commentaries support – but do not necessarily favor – the possibility, as shown here in these excerpts, where green comments favor it; while the yellow oppose that view: Ellicott’s - In the words “son,” “son of man,” some see a reference to the Messiah. But the parallelism and context show that the poet is thinking of Israel as a community, of which the vine is the emblem. But many interpreters, both Jewish and Christian, apply this to the Messiah, the Son of David, the protector and Saviour of the church, and the keeper of the vineyard. Matthew Henry’s - 80:17-19 The Messiah, the Protector and Saviour of the church, is the Man of God's right hand; he is the Arm of the Lord, for all power is given to him. Barnes’ - The allusion is either – (a) to some individual man whom God had raised up to honor, as a prince or ruler of the people; or (b) to the people as such - as Luther understands it. Prof. Alexander strangely supposes that this refers to the Messiah. Matthew Poole’s - understands either, (1)The Messias, oft called in Scripture the Son of man: let him come, and let his kingdom be established, and so thine Israel shall be saved and delivered out of all its troubles. Or, (2)The royal family, the house of David, in whose safety and welfare. the happiness of the whole nation was wrapt up. Or (3) The people of Israel, who are oft spoken of as one person

The question then becomes: what font treatment is appropriate here?

Resolution: Given these conflicting views, the “Deep purple” font will be applied to alert the reader to this possible reference to the Messiah.

Psalm 81 – The pronouns “he” and “I” in verses 5,6,7, &16 are unclear as to their referents.

To the chief Musician upon Gittith, A Psalm of Asaph.

Psalm 81:1 Sing aloud unto God, our strength; make a joyful noise unto the God of Jacob. 81:2 Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery. 81:3 Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day. 81:4 For this was a statute for Israel, and a law of the God of Jacob. 81:5 This He ordained in Joseph for a testimony, when He went out through the land of Egypt; where I heard a language that I understood not. 81:6 I removed his shoulder from the burden; his hands were delivered from the basket {pots}. 81:7 Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder; I tested {proved} thee at the waters of Meribah. Selah. 81:8 Hear, O My people, and I will testify unto thee; O Israel, if thou wilt hearken unto Me, 81:9 There shall no strange God be in thee; neither shalt thou worship any foreign {strange} God. 81:10 I am the LORD thy God, Who brought thee out of the land of Egypt; open thy mouth wide, and I will fill it. 81:11 But My people would not hearken to My voice; and Israel would have none of Me. 81:12 So I gave them up unto their own hearts' desire {lust}; and they walked in their own counsels. 81:13 Oh, that My people had hearkened unto Me, and Israel had walked in My ways! 81:14 I should soon have subdued their enemies, and turned My hand against their adversaries. 81:15 The haters of the LORD should have submitted themselves unto Him; but their time should have endured forever. 81:16 He should have fed them also with the finest of the wheat; and with honey out of the rock should I have satisfied thee.

N/C: In verse 5, the first He likely refers to God; the second “he” is not as easily ascribed, and the 2 pronouns “I” toward the end of verse 5 are also ill-defined (possibly Joseph, or Asaph, – or some other non-deity). It is also unclear whom the “I” in verse 6 refers to. Its seems reasonable to assume that the 3 occurrences of “I” in verse 7 are references to God. Clearly, by verse 8, the 3 1^st person singular pronouns refer to God. The 2 pronouns in verse 16 probably refer to God; but if they both do, then here, again, we see a ‘pronoun swap’. Also note that in this Psalm by Asaph, the latter half presumes to utter the words of God, mostly in the 1^st person singular, without any “thus saith the Lord” preface. Following is a rendering with clarifying inserts:

Psalm 81:1 Sing aloud unto God, our strength; make a joyful noise unto the God of Jacob. 81:2 Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery. 81:3 Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day. 81:4 For this was a statute for Israel, and a law of the God of Jacob. 81:5 This He ordained in Joseph for a testimony, when he (Joseph) went out through the land of Egypt; where {I (Asaph speaking for Israel)} heard a language (God’s voice) that {I (Asaph speaking for Israel)} understood not. 81:6 I removed his (Israel’s) shoulder from the burden; his (Israel’s) hands were delivered from the basket {pots}. 81:7 Thou (Israel) calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder; I tested {proved} thee at the waters of Meribah. Selah. 81:8 Hear, O My people, and I will testify unto thee; O Israel, if thou wilt hearken unto Me, 81:9 There shall no strange God be in thee; neither shalt thou worship any foreign {strange} God. 81:10 I am the LORD thy God, Who brought thee out of the land of Egypt; open thy mouth wide, and I will fill it. 81:11 But My people would not hearken to My voice; and Israel would have none of Me. 81:12 So I gave them up unto their own hearts' desire {lust}; and they walked in their own counsels. 81:13 Oh, that My people had hearkened unto Me, and Israel had walked in My ways! 81:14 I should soon have subdued their enemies, and turned My hand against their adversaries. 81:15 The haters of the LORD should have submitted themselves unto Him; but their time should have endured forever. 81:16 He should have fed them (Joseph (Israel)) also with the finest of the wheat; and with honey out of the rock should I have satisfied thee (Joseph (Israel)).

Resolution: In the above rendering, the text that follows verse 5 are the words of God (uttered in the voice that they (the writer, Asaph, speaking for Israel) did not know). This rendering clarifies the ambiguities, capturing and preserving the meaning of Psalm 81, and there appears to be good support for it. Renderings as shown above, with needed clarifying parenthetical inserts.

Psalm 82:6 - The “I” in verse 6 is difficult to resolve.

A Psalm of Asaph.

82:1 God standeth in the congregation of the mighty; He judgeth among the gods. 82:2 How long will ye judge unjustly, and accept the persons of the wicked? Selah. 82:3 Defend the poor and fatherless; do justice to the afflicted and needy. 82:4 Deliver the poor and needy; rid them out of the hand of the wicked. 82:5 They know not, neither will they understand; they walk on in darkness; all the foundations of the earth are out of course. 82:6 I have said, Ye are gods; and all of you are children of the Most High.

82:7 But ye shall die like men, and fall like one of the princes. 82:8 Arise, O God, judge the earth; for Thou shalt inherit all nations.

N/C: MH, page 667, column 2, says that in verse 6 “God says “You are gods.” He called them gods because they had a commission from God, and were delegated and appointed by Him to be the conservators of the public peace”. MH is confident that the “I” in verse 6 refers to God – and there is no reason, from the context, to refute that.

Resolution: Made the “I” in verse 6 “royal purple”, as it is a reference to God.

Psalm 87 - The possessive pronoun “His” in verse 1 is difficult to resolve, as well as the phrase “this man” that appears in vv. 4 & 6, the possessive pronoun “my” and the pronoun ”thee” in v. 7.

A Psalm or Song for the sons of Korah.

Psalm 87:1 His foundation is in the holy mountains. 87:2 The LORD loveth the gates of Zion more than all the dwellings of Jacob. 87:3 Glorious things are spoken of thee, O city of God. Selah. 87:4 I will make mention of Rahab and Babylon to them that know Me; behold Philistia, and Tyre, with Ethiopia: this man was born there. 87:5 And of Zion it shall be said, This and that man was born in her; and the Highest Himself shall establish her. 87:6 The LORD shall count, when He writeth up the people, that this man was born there. Selah. 87:7 {As well} The singers as well as the players on instruments shall be there; all my springs are in thee.

N/C: More than one commentary speaks of the “abrupt beginning” of this Psalm. The opening possessive pronoun appears to refer to God ; JFBC renders it “His—that is, God's foundation—or, what He has founded, that is, Zion (Isa 14:32). is in the holy mountains—the location of Zion . . ”. The “this man” of verses 4 & 6 and “this and that man” of verse 5 are references to gentiles born in these gentile nations, who will be considered by God to be natives of Zion, God’s chosen land. Evidently the end of the last verse, “all my springs are in Thee”, is part of a song that the singers will sing to God, so the “my” refers to the singers (worshippers), while the “Thee” is a reference to God. Thus the rendering should be as follows:

Psalm 87:1 His foundation is in the holy mountains. 87:2 The LORD loveth the gates of Zion more than all the dwellings of Jacob. 87:3 Glorious things are spoken of thee, O city of God. Selah. 87:4 I will make mention of Rahab and Babylon to them that know Me; behold Philistia, and Tyre, with Ethiopia: this man was born there. 87:5 And of Zion it shall be said, This and that man was born in her; and the Highest Himself shall establish her. 87:6 The LORD shall count, when He writeth up the people, that this man was born there. Selah. 87:7 {As well} The singers as well as the players on instruments shall be there; all my springs are in Thee.

Resolution: Passage rendered as shown above. Verse 1: Made the “His” in verse 1 “royal purple” as a reference to God. The “I” of verse 4 is a reference to God, as is the “Me” at the end of v.4. The “this man” of verses 4 & 6 and “this and that man” of verse 5 are references to gentiles born in these gentile nations, who will be considered by God to be natives of Zion, God’s chosen land. The “Thee” at the end of verse 7 is a reference to God.

Psalm 89:18-19 – Is there a distinction between “the Holy One” of verse 18 and the “Thy holy one” of verse 19; and should they be treated differently?

Psalm 89:18 For the LORD is our defense; and the Holy One of Israel is our king. 89:19 Then Thou didst speak in vision to Thy holy one, and saidst, I have laid help upon one who is mighty; I have exalted one chosen out of the people. 89:20 I have found David, My servant; with My holy oil have I anointed him.

N/C: The Holy One” of verse 18 is clearly a reference to God. The “one” in “Thy holy one” of verse 19, unlike the similar phrase in verse 18, is a reference to David – not Christ – as a type of Christ - hence the use of the word “holy”, but it is not a direct reference to Christ. – thus no capitalization of “holy one”.

Resolution: Removed “Royal purple” font and capitalization from “one” in “Thy holy one” occurring in verse 19.

Psalm 91:11 - David speaks of God’s protection by His angels.

91:10 There shall no evil befall thee, neither shall any plague come near {nigh} thy dwelling. 91:11 For He shall give His angels charge over thee, to keep thee in all thy ways. 91:12 They shall bear thee up in their hands, lest thou dash thy foot against a stone.

Resolution: This is an example of a reference to the protection afforded by God’s angels. No further need for an explanation in the Registry – the blue font is applied for God’s angels.

Psalm 99:7 - The psalmist refers to the visible manifestations of God’s presence as He spoke to His people in the “cloudy pillar” in verse 7.

99:5 Exalt ye the LORD our God, and worship at His footstool; for He is holy. 99:6 Moses and Aaron among His priests, and Samuel among those who call upon His name; they called upon the LORD, and He answered them. 99:7 He spoke unto them in the cloudy pillar; they kept His testimonies, and the ordinance that He gave them. 99:8 Thou answeredst them, O LORD our God; Thou wast a God Who forgavest them, though Thou tookest vengeance of their misdeeds {inventions}. 99:9 Exalt the LORD our God, and worship at His holy hill; for the LORD our God is holy.

Resolution: In reciting of God’s watch-care over His people, the psalmist mentions the visible evidence of His presence as He spoke to His people in the “cloudy pillar” in verse 7. These nouns receive special treatment - using “Deep purple” font to alert the reader to this unusual evidence of God’s presence.

Psalm 103:20 - David refers to God’s angels that do His commandments.

103:19 The LORD hath prepared His throne in the heavens; and His kingdom ruleth over all. 103:20 Bless the LORD, ye His angels, that excel in strength, that do His commandments, hearkening unto the voice of His word. 103:21 Bless ye the LORD, all ye His hosts, ye ministers of His, that do His pleasure. 103:22 Bless the LORD, all His works in all places of His dominion; bless the LORD, O my soul.

Resolution: This is an example of a reference to God’s angels, to which blue font is applied.

Psalm 104:4 – Here again David refers to God’s angels.

104:1 Bless the LORD, O my soul. O LORD my God, Thou art very great; Thou art clothed with honor and majesty. 104:2 Who coverest Thyself with light as with a garment; who stretchest out the heavens like a curtain: 104:3 Who layeth the beams of his chambers in the waters; Who maketh the clouds His chariot; Who walketh upon the wings of the wind; 104:4 Who maketh His angels spirits, His ministers a flaming fire; 104:5 Who laid the foundations of the earth, that it should not be removed forever. 104:6 Thou coveredst it with the deep as with a garment; the waters stood above the mountains. 104:7 At Thy rebuke they fled; at the voice of Thy thunder they hasted away.

Resolution: This is an example of a reference to God’s angels, to which blue font is applied.

Psalm 105:39 - The psalmist refers to the visible manifestations of God’s presence as He protected and led His people using a “cloud” and “fire” in verse 39.

105:36 He smote also all the first-born in their land, the chief of all their strength. 105:37 He brought them forth also with silver and gold; and there was not one feeble person among their tribes. 105:38 Egypt was glad when they departed; for the fear of them fell upon them. 105:39 He spread a cloud for a covering; and fire to give light in the night. 105:40 The people asked, and He brought quails, and satisfied them with the bread of heaven. 105:41 He opened the rock, and the waters gushed out; they ran in the dry places like a river. 105:42 For He remembered His holy promise, and Abraham, His servant.

Resolution: In recounting of God’s watch-care over His people, the psalmist mentions the visible evidence of His presence and protection as He led His people using a “cloud” and “fire” in verse 39. These nouns receive special treatment - using “Deep purple” font to alert the reader to this unusual evidence of God’s presence.

Psalm 110:4 – Who is Melchizedek and what, if any, type of Theophany does he represent?

4The LORD hath sworn, and will not repent, Thou art a priest forever after the order of Melchizedek..

N/C: God is a God of detail; and often what appears to be trivia in God’s Word only appears so to us due to our puny understanding and appreciation for it. This is no doubt such an instance. In this Messianic psalm, David refers to Christ as “a priest forever after the order of Melchizedek. See also Gen. 14:18-20; Heb. 5:6; 6:20; 7:2-3; 10; 7:17, 21 for other references to Melchizedek.

Resolution: There is agreement among most Bible scholars that at a minimum Melchizedek is a “type of Christ the King-Priest” and therefore references to Melchizedek will be treated with the “deep purple” font as means of alerting the reader that there is more here than meets the eye of the casual reader. Note the spelling variation in Hebrews (NT): “Melchizedec”.

Psalm 127:3 - The “his” at the end of verse 3 is not readily resolved.

Psalm 127:1 Except the LORD build the house, they labor in vain that build it; except the LORD keep the city, the watchman waketh but in vain. 127:2 It is vain for you to rise up early, to sit up late, to eat the bread of sorrows; for so He giveth His beloved sleep. 127:3 Lo, children are an heritage of the LORD; and the fruit of the womb is His reward. 127:4 As arrows are in the hand of a mighty man; so are children of one’s {the} youth. 127:5 Happy is the man who hath his quiver full of them; they shall not be ashamed, but they shall speak with the enemies in the gate.

Resolution: Treat the “His” of verse 3 as a reference to God, the Great Rewarder, as below:

127:3 Lo, children are an heritage of the LORD; and the fruit of the womb is His reward.

Psalm 148:1 - The psalmist refers to God’s angels among those who should praise Him.

148:1 Praise ye the LORD. Praise ye the LORD from the heavens; praise Him in the heights. 148:2 Praise ye Him, all His angels; praise ye Him, all His hosts. 148:3 Praise ye Him, sun and moon; praise Him, all ye stars of light. 148:4 Praise Him, ye heavens of heavens, and ye waters that be above the heavens.

Resolution: This is an example of a reference to God’s angels. No further explanation need - apply blue font.

Proverbs 1: The 1^st person singular pronouns in verses 23 to 33 are not readily resolved.

1:1 The proverbs of Solomon, the son of David, king of Israel: 1:2 To know wisdom and instruction; to perceive the words of understanding; 1:3 To receive the instruction of wisdom, righteousness {justice}, and justice {judgment}, and equity; 1:4 To give prudence {subtlety} to the simple, to the young man knowledge and discretion. 1:5 A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels, 1:6 To understand a proverb and the interpretation, the words of the wise, and their dark sayings. 1:7 The fear of the LORD is the beginning of knowledge, but fools despise wisdom and instruction. 1:8 My son, hear the instruction of thy father, and forsake not the law of thy mother; 1:9 For they shall be an ornament of grace unto thy head, and chains about thy neck. 1:10 My son, if sinners entice thee, consent thou not. 1:11 If they say, Come with us, let us lay wait for blood, let us lurk secretly for the innocent without cause, 1:12 Let us swallow them up alive as sheol {the grave}, and whole, as those that go down into the pit; 1:13 We shall find all precious substance, we shall fill our houses with spoil; 1:14 Cast in thy lot among us; let us all have one purse: 1:15 My son, walk not thou in the way with them; refrain thy foot from their path; 1:16 For their feet run to evil, and make haste to shed blood. 1:17 Surely in vain the net is spread in the sight of any bird. 1:18 And they lay wait for their own blood; they lurk secretly for their own lives. 1:19 So are the ways of every one who is greedy of gain, who taketh away the life of the owners thereof. 1:20 Wisdom crieth outside; she uttereth her voice in the streets; 1:21 She crieth in the chief place of concourse, in the openings of the gates; in the city she uttereth her words, saying, 1:22 How long, ye simple ones, will ye love simplicity? And the scorners delight in their scorning, and fools hate knowledge? 1:23 Turn you at My reproof; behold, I will pour out My spirit unto you, I will make known My words unto you. 1:24 Because I have called, and ye refused; I have stretched out My hand, and no man regarded; 1:25 But ye have set at nought all My counsel, and would have none of My reproof, 1:26 I also will laugh at your calamity; I will mock when your fear cometh; 1:27 When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. 1:28 Then shall they call upon Me, but I will not answer; they shall seek Me early, but they shall not find Me; 1:29 Because {For} they hated knowledge, and did not choose the fear of the LORD: 1:30 They would none of My counsel; they despised all My reproof. 1:31 Therefore shall they eat of the fruit of their own way, and be filled with their own devices. 1:32 For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. 1:33 But whoso hearkeneth unto Me shall dwell safely, and shall be quiet from fear of evil.

N/C: The book of Proverbs has as its theme “Wisdom”, and it is often personified in passages of this book. This opening chapter begins with the words of Solomon (vv 1-22). Verse 23 represents a shift, where the words of the personified Wisdom are presented (vv 23 – 33). One could argue that the 1^st person singular pronouns in the last 11 verses of Chapter 1 (in “deep purple” font above) refer to God, the Creator and Repository of all wisdom. In this sense, this passage would be an example of a “duality” of pronoun resolutions.

Resolution: Applied bold “Deep purple” font and capitalization to pronouns that refer to “personified wisdom” (God) in these last 11 verses of Proverbs chapter 1, as shown above.

Ecclesiastes 5:6 - Who is referred to by the term “angel” in verse 6?

5:4 When thou vowest a vow unto God, defer not to pay it; for He hath no pleasure in fools; pay that which thou hast vowed. 5:5 Better is it that thou shouldest not vow, than that thou shouldest vow and not pay. 5:6 Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error. Why {Wherefore} should God be angry at thy voice, and destroy the work of thine hands? 5:7 For in the multitude of dreams and many words there are also many {divers} vanities; but fear thou God.

Resolution: Most scholars agree that the term “angel” in verse 6 is a reference to the priest as the messenger of God – and not necessarily to an actual angel. There are a few who render this a reference to God, so in any event, it does not appear to refer directly to Deity. There is a good argument for using the black font, the blue font, and the “deep purple” font. Applied the “deep purple” font to alert the reader to the fact that there is some dispute here and can consult this entry in the “Registry”.

Ecclesiastes 5:8 – Who does the “they” at the end of verse 8 refer to?

Ecclesiastes 5:8 If thou seest the oppression of the poor, and violent perverting of justice {judgment} and righteousness {justice} in a province, marvel not at the matter; for He that is higher than the highest regardeth; and there be higher than they.

Resolution: Left the “they” at the end of verse in regular black font as a reference to those mortals that oppress the poor and pervert justice.

Isaiah 4:5 – What is the significance of “cloud and smoke by day,” and “flaming fire by night”?

4:4 When the LORD shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from its midst {thereof} by the spirit of justice {judgment}, and by the spirit of burning. 4:5 And the LORD will create upon every dwelling place of Mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night; for upon all the glory shall be a defense. 4:6 And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain.

N/C - In this vision of the coming kingdom, “In that day”, a prediction of glory and protection of God is manifested in “a cloud and smoke by day, and the shining of a flaming fire by night”.

Resolution: In Isaiah’s prophecy, he speaks of visible evidence of God’s presence and protection as a “cloud”, smoke and “fire” in verse 4. These nouns receive special treatment - using “Deep purple” font to alert the reader to this unusual evidence of God’s presence.

Isaiah 6:8 – Who is referred to by the 1^st person plural pronoun “Us” in verse 8?

6:8 Also I heard the voice of the LORD, saying, Whom shall I send, and who will go for Us? Then said I, Here am I; send me.

N/C – Here God uses the 1^st person plural pronoun “Us” in referring to Himself.

Resolution: Apply the capitalized “Royal Purple” bold font consistent with the intent of this work, but insert an entry here in the “Deep Purple Registry” for further explanation.

Isaiah 7:13 – Who is speaking in verse 7:13? Is it Ahaz (the antecedent from verse 12), or Isaiah?

7:7 Thus saith the LORD God, It shall not stand, neither shall it come to pass. 7:8 For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. 7:9 And the head of Ephraim is Samaria, and the head of Samaria is Remaliah's son. If ye will not believe, surely ye shall not be established. 7:10 Moreover, the LORD spoke again unto Ahaz, saying, 7:11 Ask a sign of the LORD, thy God; ask it either in the depth, or in the height above. 7:12 But Ahaz said, I will not ask, neither will I test the LORD. 7:13 And he said, Hear ye now, O house of David; Is it a small thing for you to weary men, but will ye weary my God also?

N/C: In no case is there any suggestion that this “he” of v13 refers to other than mortal man; and its resolution is outside the scope of the “Deep Purple Registry”. However, there is value in resolving the identity of the person here referred to by the pronoun “he”; so we proffer our best opinion and rationale as to the speaker’s identity. The antecedent from verse 12 is Ahaz, which the reader initially assumes to be the referent of “And he said” at the beginning of verse 13. But despite the antecedent rule, the context makes it seem incongruous that Ahaz is the speaker; and Isaiah seems a more reasonable choice. The NIV and GWT explicitly render the verse with “Isaiah said”. The ESV commentary also has a note: “7:13 That is, Isaiah”. The 11 other parallel translations simply render it “he said”, as if there is no question who the speaker here is.

7:13 And he (Isaiah) said, Hear ye now, O house of David; Is it a small thing for you to weary men, but will ye weary my God also?

Resolution: Apply normal black font to the pronoun “he”, with “(Isaiah)” inserted after it for clarity (as shown above).

Isaiah 7:14-16 – Who is referred to by the words “son”, “his” and “Immanuel” in 7:14; and “child” in 7:16? How do these references tie in with 8:8 and chapter 9?

7:14 Therefore the LORD Himself shall give you a sign; Behold, the virgin shall conceive, and bear a Son, and shall call His name Immanuel. 7:15 Butter and honey shall He eat, that He may know to refuse the evil, and choose the good. 7:16 For before the Child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings.

8:8 And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of Thy land, O Immanuel.

Isaiah 9:1 Nevertheless, the dimness shall not be such as was in her vexation, when at the first He lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. 9:2 The people that walked in darkness have seen a great light; they who dwell in the land of the shadow of death, upon them hath the light shined. 9:3 Thou hast multiplied the nation, and increased the joy; they rejoice before Thee according to the joy in harvest, and as men rejoice when they divide the spoil. 9:4 For Thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian. 9:5 For every battle of the warrior is with confused noise, and garments rolled in blood, but this shall be with burning and fuel of fire. 9:6 For unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, The Mighty God, The Everlasting Father, The Prince of Peace. 9:7 Of the increase of His government and peace there shall be no end, upon the throne of David, and upon His kingdom, to order it, and to establish it with justice and with righteousness from henceforth even forever. The zeal of the LORD of hosts will perform this. 9:8 The LORD sent a word into Jacob, and it hath lighted upon Israel. 9:9 And all the people shall know, even Ephraim and the inhabitant of Samaria, that say in the pride and stoutness of heart, 9:10 The bricks are fallen down, but we will build with hewn stones; the sycamores are cut down, but we will change them into cedars. 9:11 Therefore the LORD shall set up the adversaries of Rezin against him, and join his enemies together; 9:12 The Syrians before, and the Philistines behind; and they shall devour Israel with open mouth. For all this His anger is not turned away, but His hand is stretched out still. 9:13 For the people turneth not unto Him Who smiteth them, neither do they seek the LORD of hosts. 9:14 Therefore the LORD will cut off from Israel head and tail, branch and rush, in one day. 9:15 The ancient and honorable, he is the head; and the prophet who teacheth lies, he is the tail. 9:16 For the leaders of this people cause them to err; and they who are led of them are destroyed. 9:17 Therefore the LORD shall have no joy in their young men, neither shall He have mercy on their fatherless and widows; for every one is an hypocrite and an evildoer, and every mouth speaketh folly. For all this His anger is not turned away, but His hand is stretched out still. 9:18 For wickedness burneth as the fire; it shall devour the briers and thorns, and shall kindle in the thickets of the forest, and they shall mount up like the lifting up of smoke. 9:19 Through the wrath of the LORD of hosts is the land darkened, and the people shall be as the fuel of the fire; no man shall spare his brother. 9:20 And he shall snatch on the right hand, and be hungry; and he shall eat on the left hand, and they shall not be satisfied. They shall eat every man the flesh of his own arm: 9:21 Manasseh, Ephraim; and Ephraim, Manasseh; and they together shall be against Judah. For all this His anger is not turned away, but His hand is stretched out still.

N/C: The nouns and pronouns in question in Chapter 7 may have dual resolution: both by an infant in the days of Ahaz; and also that of the Messiah that is expounded upon in Chapter 9. To simply offer the resolution of these nouns and pronouns, as is the mission of this undertaking, apart from the in-depth treatment due this complex passage, would be a great disservice to all concerned. Therefore, the reader is hereby referred to the following two expositions on the passage: a treatise by Dr. Harold R. Holmyard, ThD, titled “The Linkage Between Isaiah 7:14 and 9:6”; and the in-depth Commentary on the entire book of Isaiah by Dr. Joseph Addison Alexander, which in addition to addressing the questions at hand here, is an excellent resource for most questions, including resolution of pronouns and their antecedents within the entire book of Isaiah.

Resolution: Apply Deep Purple font to alert the reader to this special case and refer them to the two above mentioned excellent commentary resources.

Isaiah 8:1-4

Q1: Whom do the “I” and “me” in verse 2 refer to? Q2: Whom does the “I” in verse 3 refer to?

Isaiah 8:1 Moreover, the LORD said unto me, Take thee a great roll, and write in it with a man's pen concerning Maher-shalal-hash-baz. 8:2 And I took unto me faithful witnesses to record, Uriah the priest, and Zechariah the son of Jeberechiah. 8:3 And I went unto the prophetess; and she conceived, and bore a son. Then said the LORD to me, Call his name Maher-shalal-hash-baz. 8:4 For before the child shall have knowledge to cry, My father, and my mother, the riches of Damascus and the spoil of Samaria shall be taken away before the king of Assyria.

N/C: Consulted 2 commentaries: MH and J. F Walvoord & R. B. Zuck OT (W&Z-OT). W&Z-OT, page 1050 says the “I” and “me” in verse 2 refer to God, while the “I” in verse 3 refers to Isaiah. MH says all three pronouns refer to Isaiah, which seems the more credible position.

Resolution: Left the 3 pronouns (“I” & “me” in verse 2 and “I” in verse 3) in regular black font and inserted “(Isaiah)” in both verses to clarify these pronouns as a references to Isaiah.

Isaiah 8:16 – Who is referred to by the 1^st person singular pronoun “my” in verse 16?

16Bind up this testimony of warning; and seal the law among my disciples. 17And I will wait upon the LORD, Who hides His face from the house of Jacob, and I will look for Him. 18Behold, I and the children whom the LORD has given me are for signs and for wonders in Israel from the LORD Almighty, Who dwells in Mount Zion.

N/C: There are differing opinions as to whom the “my” in “my disciples” at the end of verse 16 refers. While some say it refers to Isaiah, others believe it refers to God, or to the Messiah, Jesus Christ. Dr. Joseph Addison Alexander says, “These are not the words of the Prophet (Isaiah) speaking in his own person, but a command addressed to him by God, or as some suppose, by the Messiah. If so, the first-person singular pronouns “I” and “me” in verses 17-18 would also refer to Christ as the speaker. Dr. Alexander’s “The Prophesies of Isaiah” is an excellent resource for insight into the book of Isaiah.

Resolution: Apply the deep purple font to those 1^st person singular pronouns in verses 16, 17 &18, to alert the reader of this question of whom they refer to.

Isaiah 15:9

Q1: Whom does the “My” in verse 5 refer to? Q2: Whom does the “I” in verse 9 refer to?

Judgment Upon Moab

Isaiah 15:1 The burden of Moab. Because in the night Ar of Moab is laid waste, and brought to silence; because in the night Kir of Moab is laid waste, and brought to silence; 15:2 He is gone up to Bayith {Bajith}, and to Dibon, the high places, to weep; Moab shall wail {howl} over Nebo, and over Medeba; on all their heads shall be baldness, and every beard cut off. 15:3 In their streets they shall gird themselves with sackcloth; on the tops of their houses, and in their streets, every one shall wail {howl}, weeping abundantly. 15:4 And Heshbon shall cry out, and Elealeh; their voice shall be heard even unto Jahaz; therefore, the armed soldiers of Moab shall cry out; his life shall be grievous unto him. 15:5 My (Isaiah’s) heart shall cry out for Moab; his fugitives shall flee unto Zoar, to Eglath-shelishiyah; {an heifer of three years old;} for by the ascent {mounting up} of Luhith with weeping shall they go {it} up; for in the way of Horonaim they shall raise up a cry of destruction. 15:6 For the waters of Nimrim shall be desolate; for the hay is withered away, the grass faileth, there is no green thing. 15:7 Therefore, the abundance they have gotten, and that which they have laid up, shall they carry away to the brook of the willows. 15:8 For the cry is gone round about the borders of Moab; the wailing {howling} of it {thereof} unto Eglaim, and its {the} howling {thereof} unto Beer-elim. 15:9 For the waters of Dimon shall be full of blood; for I will bring more upon Dimon, lions upon him that escapeth of Moab, and upon the remnant of the land.

N/C: A1: MH, page 850, column 2 says “MY” refers to the prophet himself (Isaiah), which seems evident. A2: MH, page 850, column 2 says that the “I” in verse 9 refers to God. W&Z-OT, page 1063 implies that the “I” in verse 9 refers (indirectly) to God.

Resolution: The “My” at the beginning of verse 5 refers to the prophet Isaiah (use black font); the “I” in verse 9 refers to God, apply “royal purple” font.

Isaiah 16:9-12 - Here in vv 9-12 are seven ill-defined pronouns (identified below in green).

16:9 Therefore I (Isaiah) will bewail with the weeping of Jazer the vine of Sibmah; I (Isaiah) will water thee with my tears, O Heshbon, and Elealeh; for the shouting for thy summer fruits and for thy harvest is fallen. 16:10 And gladness is taken away, and joy out of the plentiful field; and in the vineyards there shall be no singing, neither shall there be shouting; the treaders shall tread out no wine in their presses; I have made their vintage shouting to cease. 16:11 Wherefore my (Isaiah’s) heart {bowels} shall sound like an harp for Moab, and mine (Isaiah’s) inward parts for Kir-heres. 16:12 And it shall come to pass, when it is seen that Moab is weary on the high place, that he (the nation Moab) shall come to his sanctuary to pray; but he (Moab) shall not prevail. 16:13 This is the word that the LORD hath spoken concerning Moab since that time. 16:14 But now the LORD hath spoken, saying, Within three years, as the years of an hireling, and the glory of Moab shall be despised {contemned}, with all that great multitude; and the remnant shall be very small and feeble.

Resolution: The 1^st person pronouns of vv. 9, 11 refer to Isaiah; the 3^rd person pronouns of v. 12 refer to Moab, as a nation. Used regular black font and added parenthetical inserts for clarity.

Isaiah 18:3 & 5 - Three pronouns “he” (2 in v. 3; 1 in v. 5) are ill-defined and need resolution.

18:3 All ye inhabitants of the world, and dwellers on the earth, see {ye}, when He lifteth up an banner on the mountains; and when He bloweth a trumpet, hear {ye}. 18:4 For so the LORD said unto me, I will take My rest, and I will consider in My dwelling place like a clear heat upon herbs, and like a cloud of dew in the heat of harvest. 18:5 For before {afore} the harvest, when the bud is perfect, and the sour grape is ripening in the flower, He shall both cut off the sprigs with pruning hooks, and take away and cut down the branches.

N/C: Verse 3 – Some treat the ensign / banner in verse 3 in the passive, as being raised without mention of the agent; others suggest it is God Who raises the ensign / banner and sounds the trumpet. MH, page 853, says “He lifts up an ensign upon the mountains, and blows a trumpet, by which He proclaims war against the enemies of His church, and calls in all her friends. He is about to do some great work, as Lord of hosts.” Verse 5 - Here, again, the consensus (NASB, Wesley, etc.) is that the “he” in 18:5 is none other than God.]

Resolution: Used “royal purple” font in all 3 instances of “he” in question; they refer to God.

Isaiah 21:2 & 11 - There are two ill-defined pronouns (“I” in v2; “He” in v11) to resolve.

God commands Medes to take Babylon, Woe to Edom and, Arabia

Isaiah 21:1 The burden of the desert of the sea. As whirlwinds in the Negev pass through; so it cometh from the desert, from a terrible land. 21:2 A grievous vision is declared unto me; the treacherous dealer dealeth treacherously, and the spoiler spoileth. Go up, O Elam; besiege, O Media; all its {the} sighing {thereof} have I made to cease. 21:3 Therefore are my (Isaiah’s) loins filled with pain; pangs have taken hold upon me, as the pangs of a woman who travaileth. I (Isaiah) was bowed down at the hearing of it; I was dismayed at the seeing of it. 21:4 My heart panted, fearfulness appalled {affrighted} me; the night of my pleasure hath He turned into fear unto me. 21:5 Prepare the table, watch in the watchtower, eat, drink; arise, ye princes, and anoint the shield. 21:6 For thus hath the LORD said unto me, Go, set a watchman, let him declare what he seeth. 21:7 And he saw a chariot with a couple of horsemen, a chariot of asses, and a chariot of camels; and he hearkened diligently with much heed: 21:8 And he cried, as a lion: My lord, I stand continually upon the watchtower in the daytime, and I am set in my post {prison} whole nights; 21:9 And, behold, here cometh a chariot of men, with a couple of horsemen. And he answered and said, Babylon is fallen, is fallen; and all the carved {graven} images of her gods He hath broken unto the ground. 21:10 O my threshing, and the grain of my floor; that which I have heard of the LORD of hosts, the God of Israel, have I declared unto you. 21:11 The burden of Dumah. He (“one out of Seir”) calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night?

Resolution: The “I” in verse 2 refers to God, Who will stop the oppression that caused the sighing (Royal purple font). The “He” in v. 11 refers to “one out of Seir” who calls to Isaiah. Use black font with clarifying parenthetic insert, as shown above.

Isaiah 22:18 & 19-23 - Here in the latter part of Isaiah Ch. 22 are several ambiguous pronouns (“He” in v. 18, six occurrences of “I” in vv. 19-23, and “My” in v.20;) that may refer to God.

22:18 He will surely violently turn and toss thee like a ball into a large country; there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord's house. 22:19 And I will drive thee from thy station, and from thy state shall he pull thee down. 22:20 And it shall come to pass in that day, that I will call My servant Eliakim, the son of Hilkiah; 22:21 And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand; and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. 22:22 And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. 22:23 And I will fasten him like {as} a nail in a sure place; and he shall be for a glorious throne to his father's house.

Resolution: The “He”, “I”, and “My” pronouns that occur in verses 22:18-23 refer to God, (in royal purple), Who will perform all this as “Thus saith the Lord” (v15). The phenomenon of “pronoun swap” is fairly prevalent in Isaiah, and is certainly in evidence in this passage.

Isaiah 28:9 - 11 – Who is referred to by the four 3^rd person singular pronouns “he” or “He” plus “his”/”His, in some translations, depending upon the referent. “Here in Isaiah Ch. 28 are two or three occurrences in v. 9, depending upon the translation; one in v.10; and one in v.11. A final “He” in v.12 appears to refer to God.

KJP - 9Whom shall He teach knowledge? And whom shall He make to understand doctrine? Those who are weaned from the milk, and drawn from the breasts. 10For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: 11For with stammering lips and another tongue will He speak to this people. 12To whom He said, This is the rest by which ye may cause the weary to rest; and this is the refreshing; yet they would not hear.

Another translation renders the passage - 9Whom is He trying to teach knowledge? And to whom is He explain His message? Are we like recently weaned children? 10For He repeats precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: 11For So now will He speak to this people with foreign lips and another tongue. 12To whom He said, “This is the resting place where you may let the weary rest; and this is the refreshing”; but they would not listen.

N/C: The two pronouns “he” in verse 9 appear to refer to the same entity; and the same entity is likely referred to by the pronoun “he” in verse 11. There is no complete agreement as to whether it refers to Isaiah or God. JAA capitalizes all three occurrences where he quotes them in his exhaustive commentary on Isaiah; and treats them as a reference to God. The NAS and YLT also capitalize all three occurrences, as does the JFB Commentary; and Wesley’s Notes specifically says it is God. Other translations and commentaries are not as definite in their treatment of these three occurrences of the pronoun “he”.

Resolution: It is likely that all of these 3^rd person singular pronouns refer to God, Who will speak to and undertake to teach this people. Due to the lack of consensus, and to err on the conservative side, the “Deep purple” bold font is applied to all of these occurrences of the pronoun “He”, to alert the reader of this likelihood.

Isaiah 30:7 – It is not a clear whether the “I” in v.7 refers to Isaiah, or God.

30:7 For the Egyptians shall help in vain, and to no purpose; therefore have I cried concerning this, Their strength is to sit still.

Resolution: The “I” in v. 7 could be Isaiah, or God (“saith the LORD”, v. 1). While it could be either, as this passage is studied, it seems to be God Who is speaking before (vv.1 & 2) and after this verse (v.8, where God instructs Isaiah to record God’s prediction of the results of Israel’s reliance on Egypt), and there is little evidence that the ‘speaker shifts here to the prophet Isaiah. To accommodate the outside chance this pronoun does not refer to God, but to Isaiah, and to err on the side of caution, the “Deep purple” bold font is applied to this pronoun, “I”.

Isaiah 30:33 - Who is referred to by “he” in 30:33?

30:33 For Topheth (also known as the valley of Hinnom, or Gehenna as “the place of burning, where the Canaanites, and then later, the Israelites, including Ahaz, sacrificed their children) is ordained of old; yea, for the king (of Assyria) it is prepared; he hath made it deep and large; the pile of it {thereof} is fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it.

Resolution: The “he” in verse 33 may refer to its antecedent, the king of Assyria, or more likely men who have made the burning pyre deep and wide. On the other hand, it could also be a reference to God, Who’s breath will kindle it. Therefore, it has the “Deep purple” bold font applied.

Isaiah 32:1

Here in Isaiah Ch 32, v.1, the word “king” seems to allude to Christ, but it is not clear.

Isaiah 32:1 Behold, a king shall reign in righteousness, and princes shall rule in justice {judgment}.

N/C: The word “king” in verse 1 appears to be a “duality of reference” pronoun. There is no complete agreement as to whether it refers to Hezekiah, or Christ, the Messiah or both. JAA acknowledges both views. The greater consensus is that it refers to both, one near-term; and the other longer-range.

Resolution: Applied “deep purple” font and capitalized “King”.

Isaiah 32:13 & 18 - In vv. 13 and 18 the phrase “my people” appears. The “my” usually refers to God; and if not a reference to Him, then to whom do these two possessive pronouns refer?

32:13 Upon the land of My people shall come up thorns and briers; yea, upon all the houses of joy in the joyous city, 32:14 Because the palaces shall be forsaken, the multitude of the city shall be left, the forts and towers shall be for dens forever, a joy of wild asses, a pasture of flocks, 32:15 Until the Spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted as {for} a forest. 32:16 Then justice {judgment} shall dwell in the wilderness, and righteousness remain in the fruitful field. 32:17 And the work of righteousness shall be peace; and the effect of righteousness, quietness and assurance forever. 32:18 And My people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places,

N/C: While the two occurrences of “my” (in “my people”) of verses 13 & 18 could be just a reference to the prophet Isaiah, based upon Isaiah (rather than God) seeming to be the ‘speaker’ prophesying in chapter 32, there is no compelling evidence that the 2 possessive pronouns do not refer – at least indirectly - to God. Dr. J.A. Alexander, in his “The prophesies of Isaiah”, suggests that the reference in v18 is a reference to God, and the other, in V13 may well be, as well.

Resolution: Apply the “deep purple” font & capitalization to these two pronouns – to at least alert the reader to the possibility that the entity referenced may be God.

Isaiah 33:8 - In verse 8 the three occurrences of the pronoun “he” is not well defined.

33:8 The highways lie waste, the wayfaring man ceaseth; he (Sennacherib) hath broken the covenant, he (Sennacherib) hath despised the cities, he (Sennacherib) regardeth no man.

N/C: The pronoun “he” occurs 3 times in verse 8. They appear to be a reference to Sennacherib.

Resolution: Inserted “(Sennacherib)” after each occurrence for clarity.

Isaiah 37:36 Here is a reference to “the Angel of the LORD” sent by God to destroy 185,000 Assyrians.

37:33 Therefore, thus saith the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it. 37:34 By the way that he came, by the same shall he return, and shall not come into this city, saith the LORD. 37:35 For I will defend this city to save it for Mine Own sake, and for My servant David's sake. 37:36 Then the Angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand; and when men {they} arose early in the morning, behold, these {they} were {all} dead {corpses}. 37:37 So Sennacherib, king of Assyria departed, and went and returned, and dwelt at Nineveh. 37:38 And it came to pass, as he was worshipping in the house of Nisroch, his god, that Adrammelech and Sharezer, his sons, smote him with the sword; and they escaped into the land of Ararat {Armenia}; and Esar-haddon, his son, reigned in his stead.

N/C: While this may appear to be a simple manifestation of a ‘regular’ angel intervening under the direction of God to destroy 185,000 in the Assyrian camp, most scholars believe it to be yet another appearance of “the Angel of the LORD”. (See Gen.16:7 Registry entry for elaboration.)

Resolution: Apply the “deep purple” font to the word ‘Angel’ to refer the reader to this entry.

Isaiah 41:2, 4 - Several pronouns in Isaiah Ch 41 are not well defined. These include the “Who” that begins verses 2 and 4. Also the “his” in verse 2. The “man from the east” and the 3 pronouns “him” in v. 2 refer to one unidentified entity. The “He” that begins the 2^nd sentence of v.2 needs defining, as does the “them” and the “his” in that sentence. The “Who” at the start of v.4 appears to refer to God. Some of the others are more problematic.

Isaiah 41:1 Keep silence before Me, O coastlands {islands}, and let the people renew their strength; let them come near, then let them speak; let us come near together to judgment. 41:2 Who raised up the righteous man from the east, called him to His foot, gave the nations before him, and made him rule over kings? He gave them like {as} the dust to his sword, and like {as} driven stubble to his bow. 41:3 He pursued them, and passed safely; even by the way that he had not gone with his feet. 41:4 Who hath wrought and done it, calling the generations from the beginning? I, the LORD, the first, and with the last; I am He.

N/C: The pronoun “Who” at the beginning of both verses 2 and 4 both refer to God, if the correct answer (no one, except Jehovah God) is supplied to the question posed.

Resolution: These 2 pronouns “Who” will receive the “deep purple” font to indicate the reader must supply the correct answer for it to be a reference to God. The “His” in “His foot” of v.2 refers to God, and gets the “Royal purple” font. The “man from the east” and the 3 pronouns “him” in v. 2 probably refer to Cyrus, or perhaps Abraham (non-deity, in either case). The 2 pronouns “his” in v. 2 (his sword & his bow) also refer to Cyrus / Abraham. The pronouns “he” (2) and “his” (1) in v. 3 refer to the same (non-deity) person. All these latter pronouns receive the regular black font, with clarifying parenthetical inserts where needed.

Isaiah 41:25, 27-28 - Several pronouns in Isaiah Ch 41 lack clear definition: three occurrences of “he” in verse 25; the “He” in verse 26; and three occurrences of “I” in vv. 27 & 28?

41:25 I have raised up one from the north, and he shall come; from the rising of the sun shall he call upon My name; and he shall come upon princes as upon mortar, and as the potter treadeth clay. 41:26 Who hath declared from the beginning, that we may know? And beforetime, that we may say, He is righteous? Yea, there is none that showeth, yea, there is none that declareth, yea, there is none that heareth your words. 41:27 The first shall say to Zion, Behold, behold them; and I will give to Jerusalem one that bringeth good tidings. 41:28 For I beheld, and there was no man; even among them, and there was no counselor, that, when I asked of them, could answer a word. 41:29 Behold, they are all vanity; their works are nothing; their melted and cast {molten} images are wind and confusion.

Resolution: The “he” occurring 3 times in verse 25 and once in verse 26 refer to a mortal man, possibly Cyrus or a generic conqueror, as is the “one” in v.25. As to the 3 occurrences of “I” in vv.27 & 28, they, as well as the “Me” in v.1 refer to God, and are treated as are all references to God, with “royal purple” bold”, along with other references to God in Isaiah 41.

Isaiah 42:18-21 - Several references in Isaiah Ch. 42 need resolution. These include “ye blind” in verse 18; “My servant”, and “My messenger” in verse 19. The question “Who is blind as he that is perfect, and blind” in 19b is also puzzling.

42:18 Hear, ye deaf; and look, ye blind (heathen idol worshippers v.17), that ye may see. 42:19 Who is blind, but My servant (Israel)? Or deaf, as My messenger (Israel, God’s messenger to the heathen nations) that I sent? Who is blind as he that is perfect, and blind as the LORD's servant? 42:20 Seeing many things, but thou observest not; opening the ears, but he heareth not. 42:21 The LORD is well pleased for His righteousness' sake; He will magnify the law, and make it honorable.

N/C: Some scholars take “My servant” and “My messenger” to ultimately refer to Christ – a dual reference. As for the object of the puzzling question “Who is blind as he that is perfect, and blind as the LORD's servant?” in v.19b, some suggest that this also refers to Christ, as though He in His bearing our sin and looking beyond the cross neither “saw nor heard” the suffering and reproach that He endured.

Resolution: The parenthetic insertions in above annotated text should shed some light upon and clarify these references. No font or other changes were made to the affected Bible text – just an entry here for inquiring minds.

Isaiah 45:21 – To whom do the two occurrences of “Who” in verse 21 refer?

45:21 Tell ye, and bring them near; yea, let them take counsel together. Who hath declared this from ancient time? Who hath told it from that time? Have not I, the LORD? And there is no God else beside Me, a just God and a Savior; there is none beside Me.

Resolution: The 2 pronouns “Who” in verse 21 both refer to God, when the correct answer is supplied. Applied the “deep purple” font to these two pronouns to signify that they represent God, when the questions are answered correctly.

Isaiah 48:14-16 - Interpreting these 3 verses and resolving some of their pronouns is difficult.

Isaiah 48:14 All ye, assemble yourselves, and hear. Who among them hath declared these things? The LORD hath loved him; He will do His pleasure on Babylon, and His arm shall be on the Chaldeans. 48:15 I, even I, have spoken; yea, I have called him; I have brought him, and he shall make his way prosperous. 48:16 Come ye near unto Me, hear ye this: I have not spoken in secret from the beginning; from the time that it was, there am I; and now the LORD God, and His Spirit, hath sent Me.

N/C: There is dispute as to who the 3^rd person singular pronouns in v.14 refer to: JAA takes it to read “God loves him (Israel), and to show His love, “He (God) will do His (God’s) pleasure (execute His purpose) in Babylon, and His (God’s) arm shall be upon (against) the Chaldeans.” However, some take it to refer to Cyrus, rendering it: “he (Cyrus) whom God loves shall do his pleasure in Babylon, and his (Cyrus’) arm will be upon the Chaldeans.” The former seems the truer rendering, and less problematic. Both renderings of v.14b make the “him” in “hath loved him” non-deity (black font), but raises the issue of whether the “he” and/or “his” that follow in “he will do his pleasure” refer to Cyrus or God. In v.15, it is God speaking (the four 1^st person pronouns “I”); and the four 3^rd person pronouns “him”(2), “he” and “his” refer either to Cyrus or Israel, non-deity (black font) in either case. The “Me” at the end of verse 16 is an example of duality of reference: in the immediate sense to the prophet Isaiah; and ultimately to Christ, the Messiah.

Resolution: The “them” in “Who among them” that starts the question (2^nd sentence) of v.14 refers to false gods or false prophets; so both the “Who” and “them” are non-deity (black font). Apply “deep purple” non-bold font to “Me” as representing both man and Christ.

Isaiah 49:1-26 - Here we have intermixed references to God and Christ, that need resolution. Who is addressing the coasts in verses 1-3?

Isaiah 49:1 Listen, O coasts {isles}, unto Me; and hearken, ye people, from far: The LORD hath called Me from the womb; from the body {bowels} of My mother hath He made mention of My name. 49:2 And He hath made My mouth like a sharp sword; in the shadow of His hand hath He hid Me, and made Me a polished shaft; in His quiver hath He hid Me, 49:3 And said unto Me, Thou art My servant, O Israel, in whom I will be glorified. 49:4 Then I said, I have labored in vain, I have spent my strength for nothing {nought}, and in vain; yet surely my justice {judgment} due to me is with the LORD, and my work with my God. 49:5 And now, saith the LORD Who formed Me from the womb to be His Servant, to bring Jacob again to Him, Though Israel be not gathered, yet shall I be glorious in the eyes of the LORD, and My God shall be My strength. 49:6 And He said, It is a light thing that Thou shouldest be My Servant to raise up the tribes of Jacob, and to restore the preserved of Israel; I will also give Thee for a light to the nations {Gentiles}, that Thou mayest be My salvation unto the end of the earth. 49:7 Thus saith the LORD, the Redeemer of Israel, and His Holy One, to Him Whom man despiseth, to Him Whom the nation abhorreth, to a Servant of rulers: Kings shall see and arise, princes also shall worship, because of the LORD Who is faithful, and the Holy One of Israel, and He shall choose Thee. 49:8 Thus saith the LORD: In an acceptable time have I heard Thee, and in a day of salvation have I helped Thee; and I will preserve Thee, and give Thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages, 49:9 That Thou mayest say to the prisoners, Go forth; to them who are in darkness, show yourselves. They shall feed in the ways, and their pastures shall be in all high places. 49:10 They shall not hunger nor thirst; neither shall the heat nor sun smite them; for He Who hath mercy on them shall lead them, even by the springs of water shall He guide them. 49:11 And I will make all My mountains a way, and My highways shall be exalted. 49:12 Behold, these shall come from far; and, lo, these from the north and from the west; and these from the land of Sinim. 49:13 Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains; for the LORD hath comforted His people, and will have mercy upon His afflicted. 49:14 But Zion said, The LORD hath forsaken me, and my LORD hath forgotten me. 49:15 Can a woman forget her nursing {sucking} child, that she should not have compassion on the son of her womb? Yea, they may forget, yet will I not forget thee. 49:16 Behold, I have engraved {graven} thee upon the palms of My hands; thy walls are continually before Me. 49:17 Thy children shall make haste; thy destroyers and they who made thee waste shall go forth of thee. 49:18 Lift up thine eyes round about, and behold; all these gather themselves together, and come to thee. As I live, saith the LORD, thou shalt surely clothe thee with them all, as with an ornament, and bind them on thee, as a bride doeth. 49:19 For thy waste and thy desolate places, and the land of thy destruction, shall even now be too narrow by reason of the inhabitants, and they who swallowed thee up shall be far away. 49:20 The children whom thou shalt have, after thou hast lost the other, shall say again in thine ears, The place is too narrow {strait} for me; give place to me that I may dwell. 49:21 Then shalt thou say in thine heart, Who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and moving {removing} to and fro? And who hath brought up these? Behold, I was left alone; these, where had they been? 49:22 Thus saith the LORD God: Behold, I will lift up Mine hand to the nations {Gentiles}, and set up My standard to the peoples; and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders. 49:23 And kings shall be thy nursing fathers, and their queens thy nursing mothers; they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet, and thou shalt know that I am the LORD; for they shall not be ashamed who wait for Me. 49:24 Shall the prey be taken from the mighty, or the lawful captive delivered? 49:25 But thus saith the LORD: Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered; for I will contend with him that contendeth with thee, and I will save thy children. 49:26 And I will feed them that oppress thee with their own flesh; and they shall be drunk {drunken} with their own blood, as with sweet wine; and all flesh shall know that I, the LORD, am thy Savior and thy Redeemer, the Mighty One of Jacob.

[Those pronouns that are still in dispute are high-lighted in yellow in the text above.]

N/C: While the pronouns “Me” and “My” in verse 3 may seem to refer to the nation Israel, they, as all of the 1^st person singular pronouns in first 5 verses of Isaiah 49, actually refer to the Messiah, as does the phrase “My servant, O Israel” also in verse 3. While the word “Israel” in verse 3 does refer to the Messiah, the words “Israel” that occur in verses 5, 6 and twice in verse 7 are used in the usual sense and refer to the nation Israel.

Resolution: - This work is indebted to and concurs with Dr. J. A. Alexander that the “speaker” is a double entity: being the Messiah (as the Head) and also Israel, God’s chosen people and/or the Church (as the body). Therefore, the nouns and pronouns that represent this dual entity will be treated using the “deep purple” font used for dual-reference nouns and pronouns, in harmony with Dr. Alexander’s masterful verse-by-verse commentary of Isaiah 49.

Isaiah 50:1-11 - Here, again, are intermixed references to God and Christ, to resolve.

Isaiah 50:1 Thus saith the LORD: Where is the bill of your mother's divorcement, whom I have put away? Or which of My creditors is it to whom I have sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away. 50:2 Wherefore, when I came, was there no man? When I called, was there none to answer? Is My hand shortened at all, that it cannot redeem? Or have I no power to deliver? Behold, at My rebuke I dry up the sea, I make the rivers a wilderness; their fish stink {stinketh}, because there is no water, and dieth for thirst. 50:3 I clothe the heavens with blackness, and I make sackcloth their covering. 50:4 The LORD God hath given Me the tongue of the learned, that I should know how to speak a word in season to him who is weary; He awakeneth morning by morning; He waketh Mine ear to hear like {as} the learned. 50:5 The LORD God hath opened Mine ear, and I was not rebellious, neither turned backward {away back}. 50:6 I gave My back to the smiters, and My cheeks to them that plucked off the hair; I hid not My face from shame and spitting. 50:7 For the LORD God will help Me; therefore shall I not be confounded; therefore have I set My face like a flint, and I know that I shall not be ashamed. 50:8 He is near Who justifieth Me. Who will contend with Me? Let us stand together. Who is Mine adversary? Let him come near to Me. 50:9 Behold, the LORD God will help Me. Who is he that shall condemn Me? Lo, they all shall grow {wax} old like {as} a garment; the moth shall eat them up. 50:10 Who is among you that feareth the LORD, that obeyeth the voice of His Servant, that walketh in darkness, and hath no light? Let him trust in the name of the LORD, and stay upon his God. 50:11 Behold, all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of Mine hand; ye shall lie down in sorrow.

N/C – In chapter 50, as in chapter 49, there are intermixed references to God and Christ. They are distinguished by the KJP convention of applying royal purple bold to God, the Father and the Holy Spirit (not present in this passage) and applying royal purple non-bold to Christ (the exception being the pronoun “I”, which is always bold so that it stands out.). The problem is further complicated by the assertion of some commentators, including Dr. J. A. Alexander, that the “speaker” in some instances, may be a double entity: the Messiah (as the Head) and also the Church (as the body, Christ being the Head). Those nouns and pronouns that may represent this dual entity are identified here using the “deep purple” font: In verse 6 – “I gave My back to the smiters, and My cheeks to them that plucked off the hair; I hid not My face from shame and spitting.” Dr. Alexander suggests that the term “His Servant” in verse 10 could also be a duality of reference, referring primarily to Christ; but also, and secondarily, “to His official representatives, so far as He employs them in communicating even with the Body itself”. By that, I assume he refers to His prophets, or perhaps pastors or others in His employ in communicating with the “body”, the church.

Resolution: Given that the primary – and perhaps sole – reference of these terms is to Christ, the “royal purple” font indicating a reference to deity is applied to these terms in the KJP Bible text; and will apply the “deep purple” font only here in the Registry to identify where possible dual-reference nouns and pronouns occur.

Isaiah 58:12 - Here, in v 12, are references to The Repairer and The Restorer (capitalized) but they appear to be references to the house of Jacob, not God or Christ.

58:12 And they that shall be of thee shall build the old waste places; thou shalt raise up the foundations of many generations, and thou shalt be called, The Repairer of the breach, The Restorer of paths to dwell in.

N/C – Scriptural convention capitalizes the beginnings of a verse, a sentence, a quote, and also for titles, as occurs here in v 12, for “The Repairer” and “The Restorer”. Thus capitalization is an unreliable indicator for a reference to Deity.

Resolution: Treat both nouns in regular black font – they are titles applied to Israel or the house of Jacob – hence the capitalization of these two nouns and the article “The” that precedes each – but not Deity As for the 2^nd person pronouns “thee” and “thou (2) that precede these titles, they refer to the nation Israel and a “going forth” from Israel to the nations a ‘restoration’ (black font).

Isaiah 59:16-17 Here, in v 16, and possibly 17, are references to both God and Christ.

59:16 And He saw that there was no man, and wondered that there was no intercessor; therefore, His arm brought salvation unto Him; and His righteousness {it} sustained Him. 59:17 For He put on righteousness as a breastplate, and an helmet of salvation upon His head; and He put on the garments of vengeance for clothing, and was clad with zeal as a cloak.

N/C: For chapter 59 as a whole, use "Royal purple", with those referring to God in bold font; those referring to Christ in non-bold font. Note the italicized phrase inserted below in verse 16.

59:16 And He saw that there was no man, and wondered that there was no intercessor; therefore, His arm brought salvation to Israel for Himself {unto Him}; and His righteousness {it} sustained Him.

Resolution: In v.16, insert a clarifying italicized phrase “to Israel for Himself” as shown above in v.16 per JA Alexander commentary on verse 16.

Isaiah 61:10 - Who is referred to by “I”, 2 occurrences of “my” and 2 occurrences of “me” in 61:10?

KJP rendering - 10I will greatly rejoice in the LORD, my soul shall be joyful in my God; for He hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels.

N/C: There are different opinions among Bible commentators as to who these first person singular pronouns refer. They vary from: Christ, Isaiah, the church, and Jerusalem. Similar questions a raised about the person singular pronoun “me” in 61:1. A stronger case exists for concluding the 3 occurrences of “Me” in verse 1 refers to Christ, and it will be treated as such. Each opinion regarding 61:10 has its supporting arguments, which are too lengthy for inclusion here.

Resolution: In v. 61:10, apply the deep purple” font to “I’, 2 occurrences of “my” and the 2 occurrences of “me” in 61:10 to at least alert the reader of these possibilities.

Isaiah 63:1-19 - Here are more references to both God and Christ, that require clarification.

Isaiah 63:1 Who is this that cometh from Edom, with dyed garments from Bozrah? This that is glorious in His apparel, traveling in the greatness of His strength? I Who speak in righteousness, mighty to save. 63:2 Why {Wherefore} art Thou red in Thine apparel, and Thy garments like him who treadeth in the winefat? 63:3 I have trodden the winepress alone, and of the peoples there was none with Me; for I will tread them in Mine anger, and trample them in My fury; and their blood shall be sprinkled upon My garments, and I will stain all My raiment. 63:4 For the day of vengeance is in Mine heart, and the year of My redeemed is come. 63:5 And I looked, and there was none to help; and I wondered that there was none to uphold. Therefore Mine own arm brought salvation unto Me; and My fury, it upheld Me. 63:6 And I will tread down the peoples in Mine anger, and make them drunk in My fury, and I will bring down their strength to the earth. 63:7 I will mention the loving-kindnesses of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us, and the great goodness toward the house of Israel, which He hath bestowed on them according to His mercies, and according to the multitude of His loving-kindnesses. 63:8 For He said, Surely they are My people, children that will not lie; so He was their Savior. 63:9 In all their affliction He was afflicted, and the Angel of His presence saved them; in His love and in His pity He redeemed them; and He bore them, and carried them all the days of old. 63:10 But they rebelled, and vexed His Holy Spirit; therefore, He was turned to be their enemy, and He fought against them. 63:11 Then he remembered the days of old, Moses, and his people, saying, Where is He Who brought them up out of the sea with the shepherd of His flock? Where is He Who put His Holy Spirit within him? 63:12 Who led them by the right hand of Moses with His glorious arm, dividing the water before them, to make Himself an everlasting name? 63:13 Who led them through the deep, like {as} an horse in the wilderness, that they should not stumble? 63:14 As a beast goeth down into the valley, the Spirit of the LORD caused him to rest; so didst Thou lead Thy people, to make Thyself a glorious name. 63:15 Look down from heaven, and behold from the habitation of Thy holiness and of Thy glory; where is Thy zeal and Thy strength, the yearning {sounding} of Thine {Thy} heart {bowels} and of Thy mercies toward me? Are they restrained? 63:16 Doubtless Thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not; Thou, O LORD, art our Father, our Redeemer; Thy name is from everlasting. 63:17 O LORD, why hast Thou made us to err from Thy ways, and hardened our heart from Thy fear? Return for Thy servants' sake, the tribes of Thine inheritance. 63:18 The people of Thy holiness have possessed it but a little while; our adversaries have trodden down Thy sanctuary. 63:19 We are Thine; Thou didst never bear {barest} rule over them; they were not called by Thy name.

Resolution: The references in the first 9 verses of Isaiah 63 are to either God or Christ, the Messiah, primarily the Latter, and the referencing pronouns are treated with “Royal purple” font (the only issue is whether bold is in order). The 1^st word “Who” in v.1 is in “deep purple”, signifying that the proper answer to the question makes “Who” a reference to either God or Christ. The remaining references to Deity in this chapter are references to God, the Father, and receive the “Royal purple” bold font treatment. The only other treatment is for the word Angel (v.9), the same entity referred to in Exodus 23:20-23, and is treated the same here as there (deep purple).

Isaiah 66:5 - the pronoun “he” in verse 5 is ill-defined.

66:5 Hear the word of the LORD, ye that tremble at His word: Your brethren that hated you, that cast you out for My name's sake, said, Let the LORD be glorified; but He shall appear to your joy, and they shall be ashamed.

Resolution: The “He” in v.5 refers to the Lord. Apply royal purple bold font.

Isaiah 66:7-9 – Who is the “she” (3) and “her”; and who is the “man-child” in verse 7?

Isaiah 66:7 Before she travailed, she brought forth; before her pain came, she was delivered of a man-child. 66:8 Who hath heard such a thing? Who hath seen such things? Shall the earth be made to bring forth in one day? Or shall a nation be born at once? For as soon as Zion travailed, she brought forth her children. 66:9 Shall I bring to the birth, and not cause to bring forth? saith the LORD. Shall I cause to bring forth, and shut the womb? saith thy God.

N/C: Conclusions: Zion brought forth an increase of numbers represented as a birth, so the “man-child” is not a person or single entity, but a metaphor, where the land of Zion, seemingly in a single day (birth) hath brought forth her children – both Jew and gentile.

Resolution: None of the entities referred to in vv. 7 & 8 are Deity, and normal black font applies. Only v.9 contains normal straight-forward references to God.

Jeremiah 6:1-12 - Verse 11 lends some doubt as to whether the pronouns “I” in verses 2, 8, 10-12 refer to God, or possibly Jeremiah.

6:1 O ye children of Benjamin, gather yourselves to flee out of the midst of Jerusalem, and blow the trumpet in Tekoa, and set up a sign of fire in Beth-haccherem; for evil appeareth out of the north, and great destruction. 6:2 I have likened the daughter of Zion to a comely and delicate woman.

6:8 Be {thou} instructed, O Jerusalem, lest My soul depart from thee, lest I make thee desolate, a land not inhabited. 6:9 Thus saith the LORD of hosts, They shall thoroughly glean the remnant of Israel as a vine; turn back thine hand like {as} a grape gatherer into the baskets. 6:10 To whom shall I speak, and give warning, that they may hear? Behold, their ear is uncircumcised, and they cannot hearken; behold, the word of the LORD is unto them a reproach; they have no delight in it. 6:11 Therefore, I am full of the fury of the LORD; I am weary with holding in; I will pour it out upon the children abroad, and upon the assembly of young men together; for even the husband with the wife shall be taken, the aged with him that is full of days. 6:12 And their houses shall be turned unto others, with their fields and wives together; for I will stretch out My hand upon the inhabitants of the land, saith the LORD.

Resolution: When read in context with the chapter 5 verses (5:14-31) leading up to chapter 6, there is no reason to believe that the 3 occurrences of the 1^st person singular pronoun “I” in verse 11 are any different from other 1^st person singular pronouns in this passage in their reference. Therefore, they should be treated with the ”Royal purple” bold font reserved for God.

Jeremiah 8:17-22 - Here in Chapter 8, the “weeping prophet” Jeremiah (as opposed to God) is referred to by some of the 1^st person singular pronouns (“I”, “myself”, “my”, and “me”), as in verses 18, 22 and 23; while in the majority of this chapter, such pronouns do refer to God.

Jeremiah 8:17 For, behold, I will send serpents, adders {cockatrices}, among you, which will not be charmed, and they shall bite you, saith the LORD. 8:18 When I (Jeremiah) would comfort myself against sorrow, my heart is faint in me. 8:19 Behold, the voice of the cry of the daughter of my (Jeremiah’s) people because of them who dwell in a far country: Is not the LORD in Zion? Is not her King in her? Why have they provoked Me to anger with their carved {graven} images, and with strange vanities? 8:20 The harvest is past, the summer is ended, and we are not saved. 8:21 For the hurt of the daughter of my (Jeremiah’s) people am I (Jeremiah) hurt; I am black; astonishment hath taken hold on me. 8:22 Is there no balm in Gilead; is there no physician there? Why, then, is not the health of the daughter of my (Jeremiah’s) people recovered?

Resolution: The 1^st person singular pronoun “I” in v.17 refers to God. Then a ‘swap’ occurs as the three 1^st person singular pronouns in v.18 refer to Jeremiah, as does the “my” in v.19, where the Lord is now 3^rd person until He is again referred to in the 1^st person singular pronoun “Me” toward the end of the verse. No reference to any person occurs in v.20; then in vv.21-22 there is another ‘pronoun swap’, and Jeremiah again refers to himself in the 1^st person singular (“my”, “I”, “I”, “me”, & “my”). Chapter 9 also has some of this, as well, with the same resolutions.

Jeremiah 25:38 - Here in the closing verses of Chapter 25, there are 3 occurrences of 3^rd person pronouns in verse 38. The first 2 occurrences may not refer to God, while the third occurrence is probably a reference to God.

Jeremiah 25:31 A noise shall come even to the ends of the earth; for the LORD hath a controversy with the nations, He will plead with all flesh; He will give those who are wicked to the sword, saith the LORD. 25:32 Thus saith the LORD of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the borders of the earth. 25:33 And the slain of the LORD shall be at that day from one end of the earth even unto the other end of the earth; they shall not be lamented, neither gathered, nor buried; they shall be refuse {dung} upon the ground. 25:34 Wail {Howl}, ye shepherds, and cry; and wallow yourselves in the ashes, ye chief {principal} of the flock; for the days of your slaughter and of your dispersions are accomplished; and ye shall fall like a pleasant vessel. 25:35 And the shepherds shall have no way to flee, nor the chief {principal} of the flock to escape. 25:36 A voice of the cry of the shepherds, and a wailing {an howling} of the chief {principal} of the flock, shall be heard; for the LORD hath spoiled their pasture. 25:37 And the peaceable habitations are cut down because of the fierce anger of the LORD. 25:38 He hath forsaken His covert, like {as} the lion; for their land is desolate because of the fierceness of the oppressor, and also because of His fierce anger.

Resolution: - The 3 occurrences of 3^rd person singular pronouns in verse 38 (one “He”& two “His”) are references to God. As to treatment of the noun “oppressor”, The J-F-B Bible Commentary renders it “He (the Lord) has left His covert - the temple, where heretofore, like a lion, as its defender, by the mere terror of His voice He warded off the foe; but now He leaves it {and Jerusalem} a prey to the Gentiles.” In this rendering, “the oppressor” is the invading Gentile army (black font).

Jeremiah 37:17 - It’s not clear from the context whether the pronoun “he” in verse 17 refers to God, or if it refers Jeremiah, who said what was told him by God.

37:17 Then Zedekiah, the king, sent, and took him out; and the king asked him secretly in his house, and said, Is there any word from the LORD? And Jeremiah said, There is; for, said he, thou shalt be delivered into the hand of the king of Babylon.

N/C: This is a case where it is not critical to the sense of the passage which entity is being referenced by the pronoun “he”. In either case, it is clear that the word is from the LORD. No commentaries seem to address this minor question, and the translations that render this verse with a reference to the speaker take it to refer to Jeremiah.

Resolution: There is little need or justification for a font color other than normal black here.

Jeremiah 43:10 - It’s not clear from the context whether the 2^nd “I” in verse 10 refers to God, as the 1^st “I” in verse 10 does, or if it refers Jeremiah, who was told by God to hide the stones.

43:10 And say unto them, Thus saith the LORD of hosts, the God of Israel: Behold, I will send and take Nebuchadrezzar, the king of Babylon, My servant, and will set his throne upon these stones that I have hidden; and he shall spread his royal pavilion over them.

Resolution: There are 3 occurrences of 1^st person singular pronouns (“I”, “My” & “I”) in verse 10. The first two are clearly references to God. While in verse 9 God tells Jeremiah to hide the stones, and in a strict literal sense Jeremiah hid them, in effect God hid them using Jeremiah as His agent. There is no point in insisting that a ‘pronoun swap’ occurs here in order to have the 3^rd pronoun refer to Jeremiah instead of God. That would be putting an unnecessarily too fine a point on it. Treat all three 1^st person singular pronouns with the “Royal purple” bold font.

Jeremiah 48:29-47 - It’s not totally clear that the pronouns “I” (3) and “Mine” (1) in verses 31 and 32 refer to God, and not Jeremiah (the “weeping prophet”). The context and use of these pronouns in preceding and succeeding verses suggest these also refer to God, and if it does refer to God, it offers significant insight into the nature of God, thus the extra scrutiny into this.

48:31 Therefore, will I (Jeremiah) wail { howl} for Moab, and I (Jeremiah) will cry out for all Moab; mine (Jeremiah’s) heart shall mourn for the men of Kir-heres. 48:32 O vine of Sibmah, I (Jeremiah) will weep for thee with the weeping of Jazer; thy plants are gone over the sea, they reach even to the sea of Jazer; the spoiler is fallen upon thy summer fruits and upon thy vintage.

Resolution: There is a very close parallel in Isaiah 16:7-9 where the conclusion is that it refers to Isaiah, rather than to God. It would require a strong body of evidence to support treating this passage differently from that of Isaiah 16:7-9. Use black, with 4 “(Jeremiah)” inserts for clarity.

Lamentations 2:13 - It’s not clear from the context whether the 4 pronouns “I” in verse 13 refer to Jeremiah, or if it refers God., or to a yet unidentified third party. God is referenced throughout this chapter by the 3^rd person singular, so if they are references to Him, then it’s a departure from that.

2:13 What thing shall I take to witness for thee? What thing shall I liken to thee, O daughter of Jerusalem? What shall I equal to thee, that I may comfort thee, O virgin daughter of Zion? For thy breach is great like the sea; who can heal thee?

Resolution: There is no evidence that the speaker here is any other than Jeremiah, John Calvin, in his commentary, is certain that it refers to Jeremiah. Use normal black font.

Ezekiel Overview – Its entries are divided below into two sections: Entities and Visions.

The reader of Ezekiel is immediately confronted in Chapter 1 with Ezekiel’s’ first vision, the Glory of God, which raises many questions as to the entities, heavenly beings and objects described in these visions. However, there are basic questions more germane to this pronoun / entity resolution effort that arise in Ezekiel that will first be given our attention (chapter 1:26-28; chapters 2-9, 12-18, 20-40, & 43; chapters 9 & 10; chapters 40-42 and 47; and chapters 43 & 44), before addressing the questions that Ezekiel’s visions raise. The following six noun / pronoun resolution questions (Q1 – Q6) will be taken in the order in which they arise, giving the reader what insight is available while striving to avoid any arbitrary or dogmatic conclusion as to who these enigmatic entities are. Some entries pertinent to the visions themselves will follow the noun / pronoun resolution issues.

Ezekiel Entity Question Section

Ezekiel 1:26-28 - A “Man” first appears to Ezekiel in 1:26 that was ‘above upon it’ (the throne), whose voice Ezekiel heard (v.1:28). Q1: Who is this entity?

1:26 And above the firmament that was over their heads was the likeness of a throne, like {as} the appearance of a sapphire stone; and upon the likeness of the throne was the likeness as the appearance of a Man above upon it. 1:27 And I saw like {as} the color of amber, like {as} the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. 1:28 Like {as} the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of One that spoke.

N/C: The human form above this canopy is believed by many Bible scholars to represent Him Who, in the fullness of time, was manifested in the flesh – the pre-incarnate Christ, the Eternal Son, the Second Person of the Trinity. Clearly, He is one of the Triune Godhead; and is the most likely answer to this question. The other possibility is that of God, the Father, the First Person of the Trinity.

Resolution: Apply the “deep purple” font to nouns and pronouns representing this Entity to set them apart and alert the reader to this unusual manifestation, whether it be a Christophany or a Theophany.

Ezekiel 2:1 - Q2: Is the “He” of 2:1 (and of chapters 2-9, 12-18, 20-40, & 43) the same entity as that of Q1 introduced in 1:26-28? This entity appears to and speaks with Ezekiel throughout the Book of Ezekiel (2:1-10; 3:1-4; 4:1; 5;1; 6:1-3; 7:1-2; 8:1; 8:5-9; 8:12-18; 9:1; 9:7-10; 12:1; 12:8-10; 13:1-3; 14:1-3; 15:1; 16:1; 17:1; 18:1-3; 20:1-3; 21:1-3; 22:1-3; 23:1-4; 24:1-3; 25:1-3; 26:1-3; 27:1-3; 28:1-2; 28:11-12; 29:1-3; 30:1-3; 31:1-2; 32:1-3; 33:1-2; 34:1-2; 35:1-4; 36:1-2; 37:1-3; 38:1-3; 38:23; 39:1-2; 40:1-3; 43:18-27, 43:44)?

2:1 And He said unto me, Son of man, stand upon thy feet, and I will speak unto thee.

N/C: Ezekiel is privileged to have a remarkable and sustained interaction and dialogue with this Entity throughout most of this book (chapters 2-9, 12-18, 20-40, & 43). Note that while Christ referred to Himself by the title “Son of man”, the title here, and some 90 times in Ezekiel, is a title by which God addresses the prophet, Ezekiel. While most Biblical encounters that the prophets of Scripture experience appear to be with God, the Father, the First Person of the Trinity (a Theophany), many reputable Bible scholars take this to also be a Christophany (a manifestation of the pre-incarnate Christ, the Second Person of the Trinity). However, there are several problems inherent in the view that this Entity is pre-incarnate Christ: One problem is that He frequently tells Ezekiel “Thus saith the LORD God” (over 150 times) and “I am the Lord” many times as well; and speaks of “Mine ordinances and My statutes”, which are clearly represented throughout scripture as being God’s; and there is scant contextual evidence that He is not God the Father. Another problem is that of His interaction with the “Man clothed in linen” in chapters 9 and 10. In 9:4, He gives direction to Him; and in 9:11 the “Man clothed in linen” reports on His carrying out of the directive. And Entity in question speaks to and directs “the Man clothed with linen” in 10:2 and again in 10:6. This strongly suggests that He that gives the direction is distinct from and superior in authority to the “Man clothed in linen”.

Resolution: As the conservative and less radical solution, the “deep purple” font is applied to nouns and pronouns of the verse that introduces this Entity in each passage (1:26-28, 2:1) to alert the reader to this question of whether this is a Christophany or a Theophany. The balance of the affected passage will retain the “Royal purple” font that is normally applied throughout scripture passages where prophets such as Jeremiah and Isaiah have similar encounters.

Ezekiel 9:2 – Q3: Who is “the Man clothed in linen” introduced in 9:2-5?

9:2 And, behold, six men came from the way of the higher gate, which lieth toward the north, and every man a slaughter weapon in his hand; and one Man among them was clothed with linen, with a writer's inkhorn by his side; and they went in, and stood beside the bronze altar. 9:3 And the glory of the God of Israel was gone up from the cherub, upon which {whereupon} He was, to the threshold of the house. And He called to the Man clothed with linen, Who had the writer's inkhorn by His side. 9:4 And the LORD said unto Him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that are {be} done in the midst of it {thereof}. 9:5 And to the others He said in mine hearing, Go ye after Him through the city, and smite; let not your eye spare, neither have ye pity.

N/C: Most scholars take this “Man clothed in linen” to be pre-incarnate Christ – in the role as Mediator and great High Priest Who marks those who are to be saved. This meshes well with the view that the Entity Who presents Himself to Ezekiel throughout this book (chapters 2-9, 12-18, 20-40 & 43) is that of God, the Father, the First Person of the Trinity. Conversely, in conflicts with the view that the Entity of chapters 2-9, 12-18, 20-40 & 43 is Himself Christ, as noted earlier. Argument for these two entities being the same do not hold up in the case of “Man clothed in linen and an inkhorn by His side” of chapter 9. Their appearances not only overlap, but the LORD calls to (9:3) and gives direction to (9:4) the “Man clothed in linen and an inkhorn by His side”.

Resolution: Apply the “deep purple” font to nouns and pronouns of the verse that represent this Entity in each passage (9:2-5, 11, 10:2-3, 6-7) to alert the reader to a probable Christophany.

Ezekiel 34:23 & 37:24- In Ezekiel 34 and Ezekiel 37, the allusion to “one shepherd” and to David (34:23; 37:24) may be a dual reference to both David, and to Christ as the reigning King.

(See also Isaiah 37:35 and Hosea 3:5, shown below).

Isaiah 37:35 For I will defend this city to save it for mine own sake, and for my servant David's sake. Hosea 3:5 Afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall fear the LORD and his goodness in the latter days.

Ezekiel 34

34:23 And I will set up one Shepherd over them, and He shall feed them, even My servant David; He shall feed them, and He shall be their Shepherd.

Ezekiel 37

37:24 And David, My servant, shall be king over them; and they all shall have one Shepherd; they shall also walk in Mine {my} ordinances {judgments}, and observe My statutes, and do them.

N/C: The Geneva Study Bible commentary says the “David” in “even My servant David” (Ezek. 34:23) means “Christ, of whom David was a figure.” Wesley’s Notes on the same verse says: “One shepherd - Christ, the great, chief, only shepherd, that laid down his life for his sheep. My servant David - The seed of David, the beloved one, who was typified by David”. The Jamieson-Fausset-Brown Bible Commentary says “one shepherd-literally, "a Shepherd, one": singularly and pre-eminently one: the only one of His kind, to whom none is comparable”.

The Matthew Henry’s Concise Commentary says “The latter verses, 23-31, prophesy of Christ, and of the most glorious times of His church on earth. Under Him, as the good Shepherd, the church would be a blessing to all around.” (See also Isaiah 37:35 and Hosea 3:5).

Resolution: Apply the “deep purple” font to the noun Shepherd and referencing pronouns in Ezekiel 34:23, and to the noun Shepherd in Ezekiel 37:24 to alert the reader to a probable dual reference to both David and Christ.

Ezekiel 40:3-6 - Q4: Who is “the Man with a line of flax in His hand”, introduced in verse 3, Who guided Ezekiel on the tour of the Temple - 40:3-4; 42:6; 44:1,4; 46:19-47:12?

40:3 And He brought me there, and, behold, there was a Man, Whose appearance was like the appearance of bronze, with a line of flax in His hand, and a measuring reed; and He stood in the gate. 40:4 And the Man said unto me, Son of man, behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall show thee; for to the intent that I might show them unto thee art thou brought here. Declare all that thou seest to the house of Israel. 40:5 And, behold, a wall on the outside of the house round about, and in the Man's hand a measuring reed of six cubits long by the cubit and an handbreadth; so He measured the breadth of the building, one reed, and the height, one reed. 40:6 Then came He unto the gate which looketh toward the east, and went up its steps, and measured the threshold of the gate, which was one reed broad; and the other threshold of the gate, which was one reed broad.

N/C: The entity in question here is introduced as “a Man with a line of flax in his hand and a measuring reed” in 40:3-6, and referenced in 40:8-9, 11, 13-14, 17, 19-20, 23-24, 28, 32, 35, 45, 47-49; 41:1, 3-5, 13, 15, 22; 42:1, 13, 15-20; & 47:3-5. There seems to be a distinction made between the LORD, Who appears in the first 39 chapters –and indeed in the first 3 verses of chapter 40 (the entity in question in Q2), and the “Man with a line of flax in His hand” that is introduced in 40:3. On the other hand, the LORD, as He appears in the first 39 chapters, is conspicuous by His absence after the introduction of this “Man with a line of flax in His hand” in 40:3 through chapter 42. After 42:20, this “Man with a line of flax in His hand” is not again referred to until 47:3-3; and Ezekiel’s dialogue with the LORD (Q2) resumes. In (47:3-5) this “Man with a line of flax in His hand” resumes His measuring activity. This alternating of appearances by these two entities might suggest that they are the same Entity in two different roles. Or this could be an angel. In 43:6-7, the entity in Q2 again resumes His dialogue with Ezekiel.

Resolution: Apply the “deep purple” font to nouns and pronouns representing this Entity in the pertinent passages of chapters 40-42, 43:1, 6 and 47 to alert the reader to a probable Theophany.

Ezekiel 43:1-7 – Q5: Is the “he” spoken of in 43:1 and referred to in 43:6 as “the man” the same entity of Q3, or the “Man” of Q1?

43:1 Afterward, he brought me to the gate, even the gate that looketh toward the east, 43:2 And, behold, the glory of the God of Israel came from the way of the east; and His voice was like a noise of many waters; and the earth shined with His glory. 43:3 And it was according to the appearance of the vision which I (Ezekiel) saw, even according to the vision that I saw when I (the LORD) came to destroy the city; and the visions were like the vision that I saw by the river Chebar; and I fell upon my face. 43:4 And the glory of the LORD came into the house by the way of the gate whose prospect is toward the east. 43:5 So the Spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD filled the house. 43:6 And I heard Him speaking unto me out of the house; and the man stood by me. 43:7 And He said unto me, Son of man, the place of My throne, and the place of the soles of My feet, where I will dwell in the midst of the children of Israel forever, and My holy name, shall the house of Israel no more defile, neither they, nor their kings, by their harlotry, nor by the carcasses of their kings in their high places.

N/C: Chapter 43 may be an extension of 42, where the “the man with the line of flax” continues his measuring up and through the last verse (42:20); and thus the “he” entity in question may also be the same entity. However, he is not described as “with a line of flax in His hand” or “a measuring reed”, nor is he seen to measure anything in Chapter 43. In 43:6 Ezekiel heard the LORD speaking to him, and “and the man (in question) stood by me”. Clearly the transition of focus from “the man” to the LORD as the speaker has taken place by 43:7; and “the man” in question is no longer spoken of. The question is where this transition to occurs; and whether the “he” that brought Ezekiel to the gate in 43:1 is the pronoun antecedent from 42:20, or this is reference to the LORD

Resolution: Apply the “deep purple” font to both “he” (v.1) and “the man” (v.6) to alert the reader to this ambiguous entity identity problem.

Ezekiel 44:1-4 – Q6: Is the entity referred to by the “He” of 44:1 and 44:4 the same as that of Q1 (the LORD)?

44:1 Then He brought me back the way of the gate of the outer {outward} sanctuary which looketh toward the east; and it was shut. 44:2 Then said the LORD unto me, This gate shall be shut; it shall not be opened, and no man shall enter in by it; because the LORD, the God of Israel, hath entered in by it, therefore, it shall be shut. 44:3 It is for the prince (King David); the prince, he shall sit in it to eat bread before the LORD; he shall enter by the way of the porch of that gate, and shall go out by the way of the same. 44:4 Then brought He me the way of the north gate before the house, and I looked, and, behold, the glory of the LORD filled the house of the LORD; and I fell upon my face. 44:5 And the LORD said unto me, Son of man, mark well, and behold with thine eyes, and hear with thine ears all that I say unto thee concerning all the ordinances of the house of the LORD, and all its {the} laws {thereof}; and mark well the entrance {entering in} of the house, with every egress from {going forth of} the sanctuary.

N/C: The question here is whether the entity referred to by “He” in 44:1 and 44:4 is the same as that referred to by said “the LORD” who spoke to Ezekiel in vv. 2 and 5.

Resolution: Apply the “Royal purple” font to these two pronouns “He”, as verses 2 and 5 suggest this is “the LORD”, the same entity that accompanies and speaks with Ezekiel throughout most of the book. This entry in the Registry is to accommodate the reader who might come here to consider whether there is an entity swap here in Chapter 44, rather than make an unwarranted assumption that they are one and the same.

Ezekiel Vision Section

General Comments on the Visions of the Book of Ezekiel: The book of Ezekiel contains several “visions” that can be very perplexing for the reader. Given that the goal of this work is limited to resolving pronoun references to the degree possible within Scripture, attempting to offer adequate explanations of these visions here is far beyond the scope of that effort. (Nor would we want to deny the reader the blessings of his/her personal Bible study.) There are many worthy scholarly works and commentaries that provide in-depth studies of these and other perplexing passages of Scripture. Having said that, this effort would fall short of its intent if it did not at least comment on the nature of these supernatural and divine occurrences.

In describing the entities, objects, and heavenly beings that appear in the visions that Ezekiel is privileged to see and record, he uses words or phrases such as “like”, “likeness”, “as it were”, and “appearance” over 70 times (39 times in verses 4-28 of Chapter 1 - the first vision alone) and uses the best metaphors he can muster to convey what he saw in terms that his readers might have some comprehension and appreciation of his visions, which are listed below.

• This first vision is that of the appearance of the Glory of the LORD (1:3-28). It is, to say the least, difficult to form a visual image of these beings and wheels that Ezekiel describes, and their movement. Verse 28b aptly summarizes what this was: “This was the appearance of the likeness of the glory of the LORD.” This first vision is followed by the following visions:

§ The vision of the scroll (2:8-3:3 - 6 verses spanning chapters 2 & 3)

§ The vision of the Glory of the LORD on the plain (3:22-23).

§ In chapters 8 through 11 are four visions concerning Jerusalem. They are:

§ Defilement of the Holy Temple (8:1-18); Slaughter of the Jerusalem idolaters (9:1-11); Destruction of Jerusalem and the temple (10:1-22); Departure of God’s Glory (11:1-25)

§ Chapter 37 contains the vision of the Dry Bones

§ In chapters 40 through 48 are the visions of the New Temple, New Worship, and Restored Land.

Ezekiel 1:3-28 Ezekiel’s first vision is that of the appearance of the Glory of the LORD.

1:1 Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. 1:2 In the fifth day of the month, which was the fifth year of King Jehoiachin's captivity, 1:3 The word of the LORD came expressly unto Ezekiel, the priest, the son of Buzi, in the land of the Chaldeans by the river, Chebar; and the hand of the LORD was there upon him. 1:4 And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire enfolding itself, and a brightness was about it, and out of the midst of it like {as} the color of amber, out of the midst of the fire. 1:5 Also out of the midst of it {thereof} came the likeness of four living creatures. And this was their appearance: they had the likeness of a man. 1:6 And every one had four faces, and every one had four wings. 1:7 And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot; and they sparkled like the color of burnished bronze. 1:8 And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. 1:9 Their wings were joined one to another; they turned not when they went; they went every one straight forward. 1:10 As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side; and they four had the face of an ox on the left side; they four also had the face of an eagle. 1:11 Thus were their faces; and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies. 1:12 And they went every one straight forward; wherever {whither} the Spirit was to go, they went; and they turned not when they went. 1:13 As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps; it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. 1:14 And the living creatures ran and returned like {as} the appearance of a flash of lightning. 1:15 Now, as I beheld the living creatures, behold, one wheel upon the earth by the living creatures, with his four faces. 1:16 The appearance of the wheels and their work was like unto the color of a beryl; and they four had one likeness; and their appearance and their work was as it were a wheel in the middle of a wheel. 1:17 When they went, they went upon their four sides; and they turned not when they went. 1:18 As for their rims {rings}, they were so high that they were dreadful; and their rims {rings} were full of eyes round about them four. 1:19 And when the living creatures went, the wheels went by them; and when the living creatures were lifted up from the earth, the wheels were lifted up. 1:20 Wherever {whithersoever} the Spirit was to go, they went, there {thither} was their Spirit to go; and the wheels were lifted up beside {over against} them; for the Spirit of the living creature was in the wheels. 1:21 When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up beside {over against} them; for the Spirit of the living creature was in the wheels. 1:22 And the likeness of the firmament upon the heads of the living creature was like {as} the color of the terrible crystal, stretched forth over their heads above. 1:23 And under the firmament were their wings straight, the one toward the other; every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. 1:24 And when they went, I heard the noise of their wings, like the noise of great waters, like {as} the voice of the Almighty, the voice of speech, like {as} the noise of an host; when they stood, they let down their wings. 1:25 And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. 1:26 And above the firmament that was over their heads was the likeness of a throne, like {as} the appearance of a sapphire stone; and upon the likeness of the throne was the likeness as the appearance of a Man above upon it. 1:27 And I saw like {as} the color of amber, like {as} the appearance of fire round about within it, from the appearance of its {his} loins even upward, and from the appearance of its {his} loins even downward, I saw as it were the appearance of fire, and it had brightness round about. 1:28 Like {as} the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of One that spoke.

Resolution: In this first vision of Ezekiel, there are several Divine entities and manifestations of God’s glory which have the “deep purple” font applied to them to set them apart and alert the reader to these unusual evidences of God’s presence.

Ezekiel 2:8-3:3 - Vision of the Scroll.

2:8 But thou, son of man, hear what I say unto thee: Be not thou rebellious like that rebellious house; open thy mouth, and eat what I give thee. 2:9 And when I looked, behold, an hand was sent unto me; and, lo, a scroll {roll of a book} was in it {therein}; 2:10 And He spread it before me; and it was written within and without; and there was written therein lamentations, and mourning, and woe. 3:1 Moreover, He said unto me, Son of man, eat what thou findest; eat this scroll {roll}, and go speak unto the house of Israel. 3:2 So I opened my mouth, and He caused me to eat that scroll {roll}. 3:3 And He said unto me, Son of man, {cause thy belly to} eat, and fill thy stomach (bowels) with this scroll {roll} that I give thee. Then did I eat it; and it was in my mouth like {as} honey for sweetness.

Resolution: In this vision, Ezekiel sees a hand holding a scroll which God tells Ezekiel to eat. Apply “deep purple” font to “hand” in Ezekiel 2:9.

Ezekiel 3:10-19 - Ezekiel has an encounter with God, and a vision of the Glory of the LORD as he is commissioned to go and warn the people of the captivity.

3:10 Moreover, He said unto me, Son of man, all My words that I shall speak unto thee receive in thine heart, and hear with thine ears. 3:11 And go, get thee to them of the captivity, unto the children of thy people, and speak unto them, and tell them, Thus saith the LORD God; whether they will hear, or whether they will forbear. 3:12 Then the Spirit lifted {took} me up, and I heard behind me a voice of a great rushing, saying, Blessed be the glory of the LORD from His place. 3:13 I heard also the noise of the wings of the living creatures that touched one another, and the noise of the wheels beside {over against} them, and a noise of a great rushing. 3:14 So the Spirit lifted me up, and took me away, and I went in bitterness, in the heat of my spirit; but the hand of the LORD was strong upon me. 3:15 Then I came to them of the captivity at Tel-abib, that dwelt by the river of Chebar, and I sat where they sat, and remained there overwhelmed {astonished} among them seven days. 3:16 And it came to pass, at the end of seven days, that the word of the LORD came unto me, saying, 3:17 Son of man, I have made thee a watchman unto the house of Israel; therefore hear the word at My mouth, and give them warning from Me. 3:18 When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. 3:19 Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul.

Resolution: In this meeting with God, Ezekiel is sent, and is transported there amid visions of the living creatures and other manifestations of God’s glory (vv 12-14), which have the “deep purple” font applied to them to set them apart and alert the reader to these evidences of God’s presence.

Ezekiel 3:22-23 - Vision of the Glory of the LORD on the plain.

3:22 And the hand of the LORD was there upon me; and He said unto me, Arise, go forth into the plain, and I will there talk with thee. 3:23 Then I arose, and went forth into the plain; and, behold, the glory of the LORD stood there, like {as} the glory which I saw by the river of Chebar; and I fell on my face.

Resolution: In this vision of the Glory of the LORD on the plain, Ezekiel reports seeing several manifestations of God’s glory which have the “deep purple” font applied to them to set them apart and alert the reader to these unusual evidences of God’s presence.

Ezekiel 8:1-4 - Vision of the Holy Temple.

8:1 And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the LORD God fell there upon me. 8:2 Then I beheld, and lo a likeness like {as} the appearance of fire; from the appearance of His loins even downward, fire; and from His loins even upward, like {as} the appearance of brightness, like {as} the color of amber. 8:3 And He put forth the form of an hand, and took me by a lock of mine head; and the Spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north, where was the seat of the image of jealousy, which provoketh to jealousy. 8:4 And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain.

Resolution: In this vision of the Glory of the LORD, Ezekiel reports seeing several manifestations of God’s glory which have the “deep purple” font applied to them to set them apart for the reader as evidences of God’s presence.

Ezekiel 8:5-18 - Vision of the idolatry and defilement of the Holy Temple.

8:5 Then said He unto me, Son of man, lift up thine eyes now in the way toward the north. So I lifted up mine eyes in the way toward the north, and, behold, northward at the gate of the altar this image of jealousy in the entrance {entry}. 8:6 He said furthermore unto me, Son of man, seest thou what they do? Even the great abominations that the house of Israel committeth here, that I should go far off from My sanctuary? But turn thee yet again, and thou shalt see greater abominations. 8:7 And He brought me to the door of the court; and when I looked, behold a hole in the wall. 8:8 Then said He unto me, Son of man, dig now in the wall; and when I had digged in the wall, behold, a door. 8:9 And He said unto me, Go in, and behold the wicked abominations that they do here. 8:10 So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about. 8:11 And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah, the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. 8:12 Then said He unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? For they say, The LORD seeth us not; the LORD hath forsaken the earth. 8:13 He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. 8:14 Then He brought me to the door of the gate of the LORD's house, which was toward the north; and, behold, there sat women weeping for Tammuz. 8:15 Then said He unto me, Hast thou seen this, O son of man? Turn thee yet again, and thou shalt see greater abominations than these. 8:16 And He brought me into the inner court of the LORD's house, and, behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east. 8:17 Then He said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? For they have filled the land with violence, and have returned to provoke Me to anger; and, lo, they put the branch to their nose. 8:18 Therefore will I also deal {part} in fury; Mine eye shall not spare, neither will I have pity; and though they cry in Mine ears with a loud voice, yet will I not hear them.

Resolution: In this vision there are no unique manifestations of God’s glory , apart from Ezekiel’s encounter and conversation with God’, which receive the usual “Royal purple” font.

Ezekiel 9:1-11 - Vision of the slaughter of the idolaters in Jerusalem.

9:1 He cried also in mine ears with a loud voice, saying, Cause them that have charge over the city to draw near, even every man with his destroying weapon in his hand. 9:2 And, behold, six men came from the way of the higher gate, which lieth toward the north, and every man a slaughter weapon in his hand; and one Man among them was clothed with linen, with a writer's inkhorn by his side; and they went in, and stood beside the bronze altar. 9:3 And the glory of the God of Israel was gone up from the cherub, upon which {whereupon} He was, to the threshold of the house. And He called to the Man clothed with linen, Who had the writer's inkhorn by His side. 9:4 And the LORD said unto Him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that are {be} done in the midst of it {thereof}. 9:5 And to the others he said in mine hearing, Go ye after Him through the city, and smite; let not your eye spare, neither have ye pity. 9:6 Slay utterly old and young, both maids, and little children, and women, but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men who were before the house. 9:7 And He said unto them, Defile the house, and fill the courts with the slain; go ye forth. And they went forth, and slew in the city. 9:8 And it came to pass, while they were slaying them, and I was left, that I fell upon my face, and cried, and said, Ah LORD God! Wilt Thou destroy all the residue of Israel in Thy pouring out of Thy fury upon Jerusalem? 9:9 Then said He unto me, The iniquity of the house of Israel and Judah is exceedingly great, and the land is full of blood, and the city full of perverseness; for they say, The LORD hath forsaken the earth, and the LORD seeth not. 9:10 And as for Me also, Mine eye shall not spare, neither will I have pity, but I will recompense their way upon their head. 9:11 And, behold, the Man clothed with linen, Who had the inkhorn by His side, reported the matter, saying, I have done as Thou hast commanded Me.

Resolution: In this vision there are several manifestations of God’s glory which have the “deep purple” font applied to them to set them apart for the reader as evidences of God’s presence. The six men are six angels of destruction and the blue font applies to them. The identity of one man clothed with linen is a bit more obtuse. He is clearly set apart from the six agents of destruction, and has higher authority than they. He serves here in the office of the Mediator, a Redeemer, a great high priest – which implies affinity with Christ. The JFB Bible Commentary says that the intercessory High Priest in heaven must be meant (Zech. 1:12); and it capitalizes pronouns in the commentary that refer to Him. While we cannot conclusively state that this entity is or is not a pre-incarnate manifestation of Christ, there is good evidence that it is. Therefore capitalized “deep purple” font is applied to words that refer to Him.

Ezekiel 10:1-22 - Vision of the God’s glory leaving the Temple.

10:1 Then I looked, and, behold, in the firmament that was above the head of the cherubim there appeared over them, as it were, a sapphire stone, like {as} the appearance of the likeness of a throne. 10:2 And He spoke unto the Man clothed with linen, and said, Go in between the wheels, even under the cherub, and fill Thine hand with coals of fire from between the cherubim, and scatter them over the city. And He went in in my sight. 10:3 Now the cherubim stood on the right side of the house, when the Man went in; and the cloud filled the inner court. 10:4 Then the glory of the LORD went up from the cherub, and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the LORD's glory. 10:5 And the sound of the cherubim's wings was heard even to the outer court, like {as} the voice of the Almighty God when He speaketh. 10:6 And it came to pass that, when He had commanded the Man clothed with linen, saying, Take fire from between the wheels, from between the cherubim, then He went in, and stood beside the wheels. 10:7 And one cherub stretched forth his hand from between the cherubim unto the fire that was between the cherubim, and took some of it {thereof}, and put it into the hands of Him that was clothed with linen; Who took it, and went out. 10:8 And there appeared in the cherubim the form of a man's hand under their wings. 10:9 And when I looked, behold the four wheels by the cherubim, one wheel by one cherub, and another wheel by another cherub; and the appearance of the wheels was like {as} the color of a beryl stone. 10:10 And as for their appearances, they four had one likeness, as if a wheel had been in the midst of a wheel. 10:11 When they went, they went upon their four sides; they turned not as they went, but to the place toward which {whither} the head looked, they followed it; they turned not as they went. 10:12 And their whole body, and their backs, and their hands, and their wings, and the wheels, were full of eyes round about, even the wheels that they four had. 10:13 As for the wheels, it was cried unto them in my hearing, O wheel. 10:14 And every one had four faces; the first face was the face of a cherub, and the second face was the face of a man, and the third, the face of a lion, and the fourth, the face of an eagle. 10:15 And the cherubim were lifted up. This is the living creature that I saw by the river of Chebar. 10:16 And when the cherubim went, the wheels went by them; and when the cherubim lifted up their wings to mount up from the earth, the same wheels also turned not from beside them. 10:17 When they stood, these stood; and when they were lifted up, these lifted up themselves also; for the Spirit of the living creature was in them. 10:18 Then the glory of the LORD departed from off the threshold of the house, and stood over the cherubim. 10:19 And the cherubim lifted up their wings, and mounted up from the earth in my sight; when they went out, the wheels also were beside them, and every one stood at the door of the east gate of the LORD's house, and the glory of the God of Israel was over them above. 10:20 This is the living creature that I saw under the God of Israel by the river of Chebar; and I knew that they were the cherubim. 10:21 Every one had four faces apiece, and every one four wings; and the likeness of the hands of a man was under their wings. 10:22 And as for the likeness of their faces, they were the same faces which I saw by the river of Chebar, their appearances and themselves: they went every one straight forward.

N/C: The cherubim are the living creatures Ezekiel speaks of in chapters 1 and 3; and are manifestations of God’s glory. The man clothed with linen is the same one spoken of in chapter 9; most likely a pre-incarnate manifestation of Christ. In this vision there are several diverse manifestations of God’s glory: cherubim, living creatures, wheels, etc.

Resolution: The several manifestations of God’s glory have the “deep purple” font applied to them to set them apart for the reader as evidences of God’s presence. The identity of one man clothed with linen is again most likely a Christophany. Applying capitalized “deep purple” font to words that refer to Him.

Ezekiel 11:1-25 - God’s judgment upon the evil people of Jerusalem and His grace toward those returning from captivity. Who are the “they” of verse 18? Are they the faithful remnant of God’s people of verse 19? And are the “them” and “their” of v.19 the same as the “you” in that verse? If so, we’ve got another bi-directional ‘pronoun swap’ here.

11:1 Moreover, the Spirit lifted me up, and brought me unto the east gate of the LORD's house, which looketh eastward; and behold, at the door of the gate five and twenty men; among whom I saw Jaazaniah, the son of Azzur, and Pelatiah, the son of Benaiah, princes of the people. 11:2 Then said He unto me, Son of man, these are the men that plot (devise) mischief, and give wicked counsel in this city, 11:3 Who say, It is not near; let us build houses; this city is the caldron, and we be the flesh. 11:4 Therefore prophesy against them, prophesy, O son of man.

11:5 And the Spirit of the LORD fell upon me, and said unto me, Speak; Thus saith the LORD: Thus have ye said, O house of Israel; for I know the things that come into your mind, every one of them. 11:6 Ye have multiplied your slain in this city, and ye have filled the streets of it {thereof} with the slain. 11:7 Therefore, thus saith the LORD God, Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron, but I will bring you forth out of the midst of it. 11:8 Ye have feared the sword, and I will bring a sword upon you, saith the LORD God. 11:9 And I will bring you out of the midst of it {thereof}, and deliver you into the hands of foreigners, and will execute judgments among you. 11:10 Ye shall fall by the sword; I will judge you in the border of Israel, and ye shall know that I am the LORD. 11:11 This city shall not be your caldron, neither shall ye be the flesh in the midst of it {thereof}; but I will judge you in the border of Israel. 11:12 And ye shall know that I am the LORD; for ye have not walked in My statutes, neither executed Mine ordinances {my judgments}, but have done after the manners of the nations {heathen} that are round about you. 11:13 And it came to pass, when I prophesied, that Pelatiah, the son of Benaiah, died. Then fell I down upon my face, and cried with a loud voice, and said, Ah, LORD God! Wilt Thou make a full end of the remnant of Israel? 11:14 Again the word of the LORD came unto me, saying, 11:15 Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have said, Get you far from the LORD; unto us is this land given in possession. 11:16 Therefore say, Thus saith the LORD God: Although I have cast them far off among the nations {heathen}, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come. 11:17 Therefore say, Thus saith the LORD God: I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. 11:18 And they shall come there {thither}, and they shall take away all {the} detestable things {thereof} and all its {the} abominations {thereof} from there {thence}. 11:19 And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh, 11:20 That they may walk in My statutes, and keep Mine ordinances, and do them; and they shall be My people, and I will be their God. 11:21 But as for them whose heart walketh after the heart of their detestable things and their abominations, I will recompense their way upon their own heads, saith the LORD God. 11:22 Then did the cherubim lift up their wings, and the wheels beside them; and the glory of the God of Israel was over them above. 11:23 And the glory of the LORD went up from the midst of the city, and stood upon the mountain which is on the east side of the city. 11:24 Afterwards the Spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me. 11:25 Then I spoke unto them of the captivity all the things that the LORD had showed me.

N/C: Wesley’s Notes say the “they” of verse 18 are they of the captivity who assemble upon Cyrus' proclamation first, and then upon Darius's proclamation; and that these are also the “them”, the “you”, and the “their” of verse 19.

Resolution: This chapter speaks of several manifestations of God’s glory as it leaves the Temple and the city for the mountain to the east. These receive the “deep purple” font applied to them to set them apart for the reader as evidences of God’s presence. As to the identity of those referred to by the “they” of verse 18, and the “them”, “you” and “their” of v.19, they are they who return from the captivity and therefore have the normal black font applied to them.

Ezekiel 24:22 - The pronoun “I” in Ezekiel 24:22 is ill-defined.

24:18 So I spoke unto the people in the morning; and at evening my wife died; and I did in the morning as I was commanded. 24:19 And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so? 24:20 Then I answered them, The word of the LORD came unto me, saying, 24:21 Speak unto the house of Israel, Thus saith the LORD God: Behold, I will profane My sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters, whom ye have left, shall fall by the sword. 24:22 And ye shall do as I (Ezekiel – not God) have done; ye shall not cover your lips, nor eat the bread of men.

N/C: The pronoun “I” in Ezekiel 24:22 refers to Ezekiel, and not the Lord, as do the same pronouns in verses 18 & 20 – as opposed to the intervening verse 21, where the “I” and “My” do refer to God. While this seems a fairly safe conclusion, it remains a confusing passage that needs a clarifying mechanism.

Resolution: Entered the parenthetical insert “(Ezekiel – not God)” after the pronoun in question in the Bible text as shown above for clarification.

Ezekiel 37:1-27 - Vision of the Valley of Dry Bones.

37:1 The hand of the LORD was upon me, and carried me out in the Spirit of the LORD, and set me down in the midst of the valley which was full of bones, 37:2 And caused me to pass by them round about; and, behold, there were very many in the open valley; and, lo, they were very dry. 37:3 And He said unto me, Son of man, can these bones live? And I answered, O LORD God, Thou knowest. 37:4 Again He said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the LORD. 37:5 Thus saith the LORD God unto these bones, Behold, I will cause breath to enter into you, and ye shall live. 37:6 And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the LORD. 37:7 So I prophesied as I was commanded; and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to its {his} bone. 37:8 And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above; but there was no breath in them. 37:9 Then said He unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the LORD God; Come from the four winds, O breath, and breathe upon these slain, that they may live. 37:10 So I prophesied as He commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. 37:11 Then He said unto me, Son of man, these bones are the whole house of Israel; behold, they say, Our bones are dried, and our hope is lost; we are cut off on {for} our part {parts}. 37:12 Therefore, prophesy and say unto them, Thus saith the LORD God; Behold, O My people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. 37:13 And ye shall know that I am the LORD, when I have opened your graves, O My people, and brought you up out of your graves, 37:14 And shall put My Spirit in you, and ye shall live, and I shall place you in your own land; then shall ye know that I, the LORD, have spoken it, and performed it, saith the LORD. 37:15 The word of the LORD came again unto me, saying, 37:16 Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel, his companions; then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel, his companions; 37:17 And join them one to another into one stick, and they shall become one in thine hand. 37:18 And when the children of thy people shall speak unto thee, saying, Wilt thou not show us what thou meanest by these? 37:19 Say unto them, Thus saith the LORD God: Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel, his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in Mine hand. 37:20 And the sticks on which {whereon} thou writest shall be in thine hand before their eyes. 37:21 And say unto them, Thus saith the LORD God: Behold, I will take the children of Israel from among the nations {heathen}, to which {whither} they are {be} gone, and will gather them on every side, and bring them into their own land. 37:22 And I will make them one nation in the land upon the mountains of Israel; and one King shall be king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all. 37:23 Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions, but I will save them out of all their dwelling places, in which {wherein} they have sinned, and will cleanse them; so shall they be My people, and I will be their God. 37:24 And David, My servant, shall be king over them; and they all shall have one Shepherd; they shall also walk in Mine {my} ordinances {judgments}, and observe My statutes, and do them. 37:25 And they shall dwell in the land that I have given unto Jacob, My servant, in which {wherein} your fathers have dwelt; and they shall dwell in it {therein}, even they, and their children, and their children's children forever; and My servant, David, shall be their prince forever. 37:26 Moreover, I will make a covenant of peace with them; it shall be an everlasting covenant with them; and I will place them, and multiply them, and will set My sanctuary in the midst of them for evermore. 37:27 My tabernacle also shall be with them; yea, I will be their God, and they shall be My people. 37:28 And the nations {heathen} shall know that I, the LORD, do sanctify Israel, when My sanctuary shall be in the midst of them for evermore.

Resolution: This vision is devoid of the manifestations of God’s glory that have characterized most of Ezekiel’s visions. The identity of “one King” (v.22) and “one Shepherd (v.24) is the only ‘problem’ in this passage. It seems to speak of a future restoration of the Davidic kingdom under one shepherd, which most likely refers to the nation being restored and reunited under Christ, David being a used here as a “type” of Christ, or Messiah. Applied capitalized “deep purple” font to words that refer to Him., to reflect the duality of application (David and Christ).

Note: The issues arising from the Visions of the New Temple, New Worship, & Restored Land (Ezekiel 40 through 48) are primarily those of identity resolution, which were dealt with in the Identity section of Ezekiel that preceded the Ezekiel Visions section. Hence the passages containing those visions are not repeated here.

Daniel 3:25 & 28 - In verse 3:25 we find 2 terms that clearly refer to a divine entity – the question being, is it an angel, or the pre-incarnate Christ. Nebuchadnezzar exclaims in astonishment that he sees not 3 but 4 “men” walking about unharmed in the fiery furnace, the 4^th “man” being at least an angel, if not the pre-incarnate Christ. He goes on to describe this fourth as being like the Son of God. In verse 28, Nebuchadnezzar declares that God hath sent His angel. These 3 words merit comment in the Registry.

25 He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. 26 Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spoke, and said, Shadrach, Meshach, and Abednego, ye servants of the Most High God, come forth, and come here {hither}. Then Shadrach, Meshach, and Abed-nego, came forth of the midst of the fire. 27 And the princes, governors, and captains, and the king's counselors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. 28 Then Nebuchadnezzar spoke, and said, Blessed be the God of Shadrach, Meshach, and Abednego, Who hath sent His angel, and delivered His servants who trusted in Him, and have changed the king's word, and yielded their bodies, that they might not serve nor worship any god, except their own God.

N/C: Of course, Nebuchadnezzar’s knowledge of the God of Israel was likely imperfect, and his startled statement may have lacked theological accuracy. 21 parallel Bibles were consulted for their renderings of verse 25b (“and the form of the fourth is like the Son of God”). A summary of the rendering of these 21 Bibles is: 12 render it as “a son of the gods” (plural); 5 as “the son of God” (4 of 5 capitalizing “Son”); 1 as “a son of God”; 1 as “resembles a divine being”; 1 as “like a god”; and 1 renders it as “like that of a god”. Wm. MacDonald, in his BBC, states, “We believe that it was indeed the Son of God”. Other Bible commentators believe it to be an angel. What is indisputable is that it was a heavenly being sent by God to rescue the 3 faithful Jewish youths; and it may indeed have been one of several manifestations of the pre-incarnate Christ found in the OT. Thus it merits mention in the Registry.

Resolution: Apply the “deep purple” font to “men” and to the word “fourth” in verse 25, and also to the word “angel” in verse 28, as they all refer to this fourth entity observed in the furnace.

Daniel 4:13-14, 17, & 23 – It is not obvious what entity the terms “watcher” or “watchers” refers to in these three verses. It therefore merits comment in the Registry.

13 I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; 14 He cried aloud, and said thus: Hew down the tree, and cut off its {his} branches, shake off its {his} leaves, and scatter its {his} fruit; let the beasts get away from under it, and the fowls from its {his} branches: 15 Nevertheless, leave the stump of its {his} roots in the earth, even with a band of iron and bronze, in the tender grass of the field; and let him {it} be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth. 16 Let his heart be changed from man's, and let a beast's heart be given unto him; and let seven times pass over him. 17 This matter is by the decree of the watchers, and the demand by the word of the holy ones; to the intent that the living may know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever He will, and setteth up over it the basest of men. 18 This dream I, King Nebuchadnezzar, have seen. Now thou, O Belteshazzar, declare the interpretation of it {thereof}, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation; but thou art able; for the Spirit of the holy Gods is in thee. 19 Then Daniel, whose name was Belteshazzar, was perplexed {astounded} for one hour, and his thoughts troubled him. The king spoke, and said, Belteshazzar, let not the dream, or its {the} interpretation {thereof}, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation of it {thereof} to thine enemies. 20 The tree that thou sawest, which grew, and was strong, whose height reached unto the heaven, and the sight of it {thereof} to all the earth; 21 Whose leaves were fair, and its {the} fruit {thereof} much, and in it was food for all; under which the beasts of the field dwelt, and upon whose branches the fowls of the heaven had their habitation: 22 It is thou, O king, that art grown and become strong; for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth. 23 And whereas the king saw a watcher and an holy one coming down from heaven, and saying, Hew the tree down, and destroy it; yet leave the stump of its {the} roots {thereof} in the earth, even with a band of iron and bronze, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts of the field, till seven times pass over him; 24 This is the interpretation, O king, and this is the decree of the Most High, which is come upon my lord, the king: 25 That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass like {as} oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever He will. 26 And whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure unto thee, after {that} thou shalt have known that the heavens do rule. 27 Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by showing mercy to the poor; if it may be a lengthening of thy tranquillity.

N/C: The terms “watcher” (v12 & 23), and its plural “watchers” (v17) as employed here in Daniel are not found anywhere else in scripture. Some of the perplexity with these words can be relieved when the context is considered: It is essentially King Nebuchadnezzar’s testimony. The narration begins with Nebuchadnezzar (vv 1-37, including his quote of Daniel in 19b-37); then an unknown narrator (vv 28-33); and ends with Nebuchadnezzar (vv 34-37). So the verses in question, 13-14, 17, & 23 are all as expressed by the king, (verse 23 being a direct quote by Daniel of the king’s words). Thus, they must be viewed as the words of this king, who is steeped in Chaldean and eastern lore, and while evidently ‘converted’ to a belief in the True God, but is still burdened with much of his pagan ‘baggage’. Note other phrases the king uses – he named Daniel ‘Belteshazzar’ after to the name of his god, observing that in him the “spirit of the holy gods”(plural) abides (v8-9); his reference to “the holy ones (v17). So the king’s view of God is through the distorted prism inherent in his residual pagan culture and belief system.

The consensus is that verse 13 refers to only one entity, “a watcher”; and the phrase “and an holy one” is merely a modifier ascribing the attribute of holy to that entity. By the term “watcher” he may be referring to one of God’s angels that appears in the king’s dream to announce this judgment upon him. This view is bolstered by the use of the plurals, “by the decree of the watchers, and the demand by the word of the holy ones”, but there remains the distinct possibility that these terms may indeed refer to God Almighty Himself, given that he says that it is “by the decree of” and “the demand by the word of” (v17) which implies authority. Much of our dilemma likely has its roots in Nebuchadnezzar’s imperfect theology as he tries to relate what he has just experienced and witnessed. In view of the uncertainty, it seems the prudent resolution is to apply the “deep purple” font to these nouns and pronouns to refer readers to this Registry entry and alert them to this possibility.

Resolution: Apply the “deep purple” font to the references to this entity in verses 13, 17 & 23 to refer readers to this Registry entry and alert them to the possibility that these could be references to God, Himself., as shown below:

13 I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; 14 He cried aloud, and said thus: Hew down the tree, and cut off its {his} branches, shake off its {his} leaves, and scatter its {his} fruit; let the beasts get away from under it, and the fowls from its {his} branches: . . . 17 This matter is by the decree of the watchers, and the demand by the word of the holy ones; to the intent that the living may know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever He will, and setteth up over it the basest of men. 18 This dream I, King Nebuchadnezzar, have seen. Now thou, O Belteshazzar, declare the interpretation of it {thereof}, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation; but thou art able; for the Spirit of the holy Gods is in thee. 19 Then Daniel, whose name was Belteshazzar, was perplexed {astounded} for one hour, and his thoughts troubled him. The king spoke, and said, Belteshazzar, let not the dream, or its {the} interpretation {thereof}, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation of it {thereof} to thine enemies. 20 The tree that thou sawest, which grew, and was strong, whose height reached unto the heaven, and the sight of it {thereof} to all the earth; 21 Whose leaves were fair, and its {the} fruit {thereof} much, and in it was food for all; under which the beasts of the field dwelt, and upon whose branches the fowls of the heaven had their habitation: 22 It is thou, O king, that art grown and become strong; for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth. 23 And whereas the king saw a watcher and an holy one coming down from heaven, and saying, Hew the tree down, and destroy it; yet leave the stump of its {the} roots {thereof} in the earth, even with a band of iron and bronze, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts of the field, till seven times pass over him; 24 This is the interpretation, O king, and this is the decree of the Most High, which is come upon my lord, the king: 25 That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass like {as} oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever He will. 26 And whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure unto thee, after {that} thou shalt have known that the heavens do rule. 27 Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by showing mercy to the poor; if it may be a lengthening of thy tranquillity

Daniel 4:31 – The “voice from heaven” and its utterance may actually be the voice of God; and therefore merits comment in the Registry.

31 While the word was in the king's mouth, there fell a voice from heaven, saying, O King Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee.

N/C: The “voice from heaven” is at least the voice of one of God’s angels, if not God, Himself. Thus the deep purple font as a visual clue to readers of its significance.

Resolution: Apply the “deep purple” font to the noun “voice” to alert readers to this unique manifestation, which may be the voice of God, Himself:

Daniel 5:5, 8, 15-17 & 24 – Here in Daniel 5 we have a supernatural event in the form of the fingers of a man's hand inscribing writing as a message of reproach to the king.

5 In the same hour came forth fingers of a man's hand, and wrote opposite {over against} the lampstand upon the plaster of the wall of the king's palace; and the king saw the part of the hand that wrote.

8 Then came in all the king's wise men; but they could not read the writing, nor make known to the king the interpretation of it {thereof}.

15 And now the wise men, the astrologers, have been brought in before me, that they should read this writing, and make known unto me the interpretation of it {thereof}; but they could not show the interpretation of the thing: 16 And I have heard of thee, that thou canst make interpretations, and dissolve doubts; now, if thou canst read the writing, and make known to me the interpretation of it {thereof}, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. 17 Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.

24 Then was the part of the hand sent from Him, and this writing was written.

N/C: It is not clear whether these are the fingers and hand of God, Himself, or one of His angels; but it is clearly an unusual and supernatural form of reproach sent to Belshazzar by God. The references to the writing itself also receive the font treatment as this unusual manifestation.

Resolution: The several manifestations here have the “deep purple” font applied to them to set them apart for the reader as evidences of God’s imminent judgment upon Belshazzar.

Daniel 7:9, 13 & 22 - In these 3 verses, we find the term “Ancient of days”. It is not found anywhere else in scripture; and its meaning may not be obvious all. Thus it merits mention in the Registry.

9 I beheld till the thrones were placed {cast down}, and the Ancient of Days did sit, Whose garment was white as snow, and the hair of His head like the pure wool; His throne was like the fiery flame, and his wheels as burning fire. 10 A fiery stream issued and came forth from before Him; thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him; the judgment was set, and the books were opened.

11 I beheld then because of the voice of the great words which the horn spoke; I beheld even till the beast was slain, and his body destroyed, and given to the burning flame. 12 As for {concerning} the rest of the beasts, they had their dominion taken away; yet their lives were prolonged for a season and time. 13 I saw in the night visions, and, behold, one like the Son of Man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. 14 And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him; His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed.

15 I, Daniel, was grieved in my spirit in the midst of my body, and the visions of my head troubled me. 16 I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. 17 These great beasts, which are four, are four kings, who shall arise out of the earth. 18 But the saints of the Most High shall take the kingdom, and possess the kingdom forever, even forever and ever. 19 Then I would know the truth of the fourth beast, which was diverse from all the others, exceedingly dreadful, whose teeth were of iron, and his nails of bronze; which devoured, broke in pieces, and stamped the residue with his feet; 20 And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spoke very great things, whose look was more stout than his fellows. 21 I beheld, and the same horn made war with the saints, and prevailed against them, 22 Until the Ancient of Days came, and judgment was given to the saints of the Most High; and the time came that the saints possessed the kingdom.

N/C: As stated above, the term “Ancient of days” is not found anywhere else in scripture. The phrase "Ancient of days" denotes a venerable elderly person; one most ancient as to days, most likely referring to the fact that God is eternal. In this passage it undoubtedly refers to Almighty God Himself as the Judge Who is about to pronounce judgment.

Resolution: Apply the “royal purple“ bold font to these references to God, consistent with the KJP treatment of references to God; and insert this Registry entry to advise readers of the unique use and meaning of these phrases here in Daniel Chapter 7.

Daniel 7:13-14 – Here in Chapter 7, verse 13, we find an application of the term “Son of Man” that is unique within the OT. While there is no mystery as to Whom it refers, Christ, its unusual use here does merit an entry and comment in this Registry.

7:13 I saw in the night visions, and, behold, one like the Son of Man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. 7”14 And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him; His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed.

N/C: The phrase “the Son of Man” and the associated pronouns of verses 13 & 14, of course, refer to Christ, the Messiah. But as pointed out in Barnes’ Notes, it is worth noting that the phrase "The Son of Man", as a reference to Christ does not occur anywhere else in the OT; although it is often so used within the 4 Gospels, Christ uses it 15 times to refer to Himself in the NT, and is, in fact, the favorite term by which the Savior refers to Himself. This phrase does occur more than 80 times elsewhere in the OT, such as in Ezekiel, but in all OT instances except this one in Daniel 7:13, the reference is to the prophet – not to the Messiah.

Resolution: The capitalized “Royal Purple” font has already been applied in the KJP, consistent with all references to Christ, the Savior within this work; yet this entry is inserted here in the “Deep Purple Registry” to emphasize this remarkable OT usage.

Daniel 8:13-14 – Who are the two “saints” that Daniel hears speaking in verses 13 & 14?

13 Then I heard one saint speaking, and another saint said unto that certain saint who spoke, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trampled {trodden} under foot? 14 And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.

N/C: It’s not intuitive as to whom the words translated “saints” refer. Given that these “saints” are able to explain the vision to Daniel; and one is able to define the duration of the events predicted, it seems more likely that they are God’s angels, and not ‘earthly saints’, who would not have that insight. Assuming these are angels, either one angel had more knowledge than the other, suggesting that some angels are more knowledgeable than others; or the question of ‘how long’ was rhetorical, which may be the case, given that the angel who gave the answer directed his answer to Daniel, rather that to the angel who asked the question. Evidently the intent was to inform Daniel – and for him to make record of it, perhaps as a reassurance to both Daniel and God’s people.

Resolution: Apply the “royal blue” font used in the KJP to identify these heavenly beings as most likely God’s angels, in the roll of His messengers; and insert this entry in the “Deep Purple Registry” to explain this font usage to these unusual terms in the OT.

Daniel 8:15 – Who is the One having {as} the appearance of a man that Daniel sees in verses 15?

15 And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me One having {as} the appearance of a man.

N/C: Most Bible commentators properly concern themselves more with what’s being revealed in these visions than with questions regarding the identity of the entities that appear and offer the prophetic visions. Of those that do address the entity identity question, there is no clear consensus as to who the “One having the appearance of a man” in 8:15 is. Opinion is split very evenly between two views: either (1) the pre-incarnate Christ, or (2) an angel – likely Gabriel. It is more clear that the One Who addressed Gabriel in the following verse (v16) is indeed the pre-incarnate Lord.

Resolution: Apply the deep purple font to the word “One” to indicate that there is some question as to who this word refers; and that this may indeed refer to the pre-incarnate Christ, or if not He, then an angel.

Daniel 8:16 – Whose voice does Daniel hear addressing Gabriel in verse 16?

16 And I heard a Man’s voice between the banks of Ulai, Who called, and said, Gabriel, make this man to understand the vision.

N/C: Unlike the question regarding v.15, it is fairly clear that the One Who addressed Gabriel in the following verse (v16) is indeed the pre-incarnate Lord. most Bible commentators properly concern themselves more with what’s being revealed in these visions than with questions regarding the identity of the entities that appear and offer the prophetic visions. Of those that do address the entity identity question, there is no clear consensus as to who the “One having the appearance of a man” in 8:15 is. Opinion is split very evenly between two opinions: either (1) the pre-incarnate Christ, or (2) an – likely Gabriel. It is more clear that the One Who addressed Gabriel in the following verse (v16) is indeed the pre-incarnate Lord.

Resolution: Apply the royal purple font to the words representing this “One” who addresses the angel Gabriel, as they indeed refer to the pre-incarnate Christ.

Daniel 10:5-6, 9, 16-17 - The beings that Daniel encountered and described in this vision of Chapter 10 merit comments and special font treatment. Text as previously rendered:

5 Then I lifted up mine eyes, and looked, and, behold, a certain man clothed in linen, whose loins were girded with fine gold of Uphaz; 6 His body also was like the beryl, and his face like {as} the appearance of lightning, and his eyes like {as} lamps of fire, and his arms and his feet {like} in color like to polished bronze, and the voice of his words like the voice of a multitude. 7 And I, Daniel, alone saw the vision; for the men that were with me saw not the vision, but a great quaking fell upon them, so that they fled to hide themselves. 8 Therefore, I was left alone, and saw this great vision, and there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength. 9 Yet heard I the voice of his words; and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. 10 And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. 11 And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright; for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. 12 Then said he unto me, Fear not, Daniel; for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. 13 But the prince of the kingdom of Persia withstood me one and twenty days; but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. 14 Now I am come to make thee understand what shall befall thy people in the latter days; for yet the vision is for many days. 15 And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. 16 And, behold, one like the similitude of the sons of men touched my lips; then I opened my mouth, and spoke, and said unto him who stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. 17 For how can the servant of this my lord, talk with this, my lord? For as for me, straightway there remained no strength in me, neither is there breath left in me. 18 Then there came again and touched me one like the appearance of a man, and he strengthened me, 19 And said, O man greatly beloved, fear not. Peace be unto thee; be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. 20 Then said he, Knowest thou why {wherefore} I come unto thee? And now will I return to fight with the prince of Persia; and when I am gone forth, lo, the prince of Greece shall come. 21 But I will show thee that which is noted in the scripture of truth; and there is none that holdeth with me in these things, but Michael, your prince.

N/C: It appears that Daniel may have encountered more than one type of entity in the vision described in Chapter 10. He first meets what may be a Christophany or pre-incarnate manifestation of Christ in verses 5, 6 and 9. Then, the nouns and pronouns of verses 10-15 seem to describe an angel, possibly Gabriel, that was sent to explain Daniel’s vision; then, at least some of verses 16 through 17 seem to revert back to the vision of the pre-incarnate manifestation of Christ described in vv 5-9, after which vv 18-21 appear to again describe an angel, again perhaps Gabriel. There is some support - but by no means a consensus - among the 14 commentators consulted that the entity described in verses 5, 6 & 9 is a manifestation of the pre-incarnate Christ; and there is some, though weaker, support for that view regarding the vv 16-17 passage, along with difficulty as to where, exactly, the referent of the personal pronouns reverts back to the angel that vv 18-21 refer to. One commentator interprets verse 17 as an overwhelmed Daniel addressing an angel and asking “how can the servant (I, Daniel) of this my lord (the angel he is asking), talk with this, my lord (the Lord, Jesus Christ)?” If indeed there is a 2^nd reference to the pre-incarnate Christ in Chapter 10, the transition back to referring to an angel may occur as early as verse 18, but certainly by verse 20b; and the font treatment will be adjusted to reflect that; but pin-pointing the exact transition point is among the many difficult aspects of this passage. If the nouns in question do not refer to Christ, then they must refer to God’s angels.

Resolution: Capitalize and apply ‘deep purple’ font color to the noun “Man” and all 3^rd person pronouns that follow it in verses 5, 6 and 9 to identify them as possible references to Christ; as well to the nouns and 3^rd person pronouns in verses 16 & 17 as also possible references to Christ. The other nouns and 3^rd person pronouns in vv. 10-15, 18-21 will have non-capitalized blue font applied to them as references to God’s angels, as shown below:

5 Then I lifted up mine eyes, and looked, and, behold, a certain Man clothed in linen, Whose loins were girded with fine gold of Uphaz; 6 His body also was like the beryl, and His face like {as} the appearance of lightning, and His eyes like {as} lamps of fire, and His arms and His feet {like} in color like to polished bronze, and the voice of His words like the voice of a multitude. 7 And I, Daniel, alone saw the vision; for the men that were with me saw not the vision, but a great quaking fell upon them, so that they fled to hide themselves. 8 Therefore, I was left alone, and saw this great vision, and there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength. 9 Yet heard I the voice of His words; and when I heard the voice of His words, then was I in a deep sleep on my face, and my face toward the ground. 10 And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. 11 And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright; for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. 12 Then said he unto me, Fear not, Daniel; for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. 13 But the prince of the kingdom of Persia withstood me one and twenty days; but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. 14 Now I am come to make thee understand what shall befall thy people in the latter days; for yet the vision is for many days. 15 And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. 16 And, behold, One like the similitude of the sons of men touched my lips; then I opened my mouth, and spoke, and said unto him who stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. 17 For how can the servant of this my lord, talk with this, my lord? For as for me, straightway there remained no strength in me, neither is there breath left in me. 18 Then there came again and touched me one like the appearance of a man, and he strengthened me, 19 And said, O man greatly beloved, fear not. Peace be unto thee; be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. 20 Then said he, Knowest thou why {wherefore} I come unto thee? And now will I return to fight with the prince of Persia; and when I am gone forth, lo, the prince of Greece shall come. 21 But I will show thee that which is noted in the scripture of truth; and there is none that holdeth with me in these things, but Michael, your prince.

Hosea 12:4, 5, 7 & 14 - Several ill-defined nouns and pronouns appear in Hosea 12: First is the reference “the angel” in verse 4, which verse 5 suggests is the Lord. Then there are the 3^rd person pronouns in verse 7, which are ill-defined. Verse 14 refers to God in the first 2 pronouns (“Him” and “He”); the last five 3^rd person pronouns (his, him, his, his & him) appear to refer to Ephraim.

12:4 Yea, he had power over the Angel, and prevailed; he wept, and made supplication unto Him; He found him in Bethel, and there He spoke with us; 12:5 Even the LORD God of hosts; the LORD is His memorial {memorable name}. 12:6 Therefore, turn thou to thy God; keep mercy and justice {judgment}, and wait on thy God continually. 12:7 He is a merchant, the balances of deceit are in his hand; he loveth to oppress.

12:14 Ephraim provoked Him to anger most bitterly; therefore shall He leave his blood upon him, and his reproach shall his LORD return unto him.

Resolution: The Angel of vv. 4-5 is pre-incarnate Christ. The three 3^rd person pronouns in verse 7 are references to Ephraim, who has degenerated into the cheating ways of the Canaanite merchants. Verse 14 refers to God in the first 2 pronouns (“Him” and “He”); the last five 3^rd person pronouns (his, him, his, his & him) refer to Ephraim.

Hosea 13:15 - It is not clear who is referred to by the “he” in the latter part of verse 15. It could conceivably be God, or some third party not otherwise identified.

Hosea 13:14 I will ransom them from the power of sheol {the grave}; I will redeem them from death. O death, I will be thy plagues; O sheol {grave}, I will be thy destruction; repentance shall be hidden from Mine eyes. 13:15 Though he be fruitful among his brethren, an east wind shall come, the wind of the LORD shall come up from the wilderness, and his spring shall become dry, and his fountain shall be dried up; he shall spoil the treasure of all pleasant vessels.

Resolution: The “he” in the latter part of verse 15 refers to the Assyrian army, or Shalmaneser.

Hosea 14:4 – Who do the 3^rd person plural pronouns “their” and “them”, and the 3^rd person singular pronoun “him” in verse 4 refer to?

Hosea 14:4 I will heal their backsliding, I will love them freely; for Mine anger is turned away from him.

Resolution: The pronouns “their” and “them” refer to the Israel when God restores their nation. 3 of the 12 parallel translations consulted render the 3^rd pronoun “him” as plural, “them”. Most likely the plurality shift is due to a metaphoric shift from the back-slidden nation Israel to Ephraim, which is the main metaphor for back-slidden Israel throughout the book of Hosea. Apply normal black font to all three pronouns.

Hosea 14:8 - It is not clear who is referred to by the “him” that appears twice in the latter part of verse 8. The “Me” in the 3^rd sentence of verse 8 is God, but the two “him” references appear to be an unclear reference to some third party.

14:8 Ephraim shall say, What have I to do any more with idols? I have heard him, and observed him; I am like a green fir tree. From Me is thy fruit found.

Resolution: The “him” that appears twice in the latter part of verse 8 refers to repentant Ephraim, whom God has heard and observed. So the “I’ that starts that 2^nd sentence of verse 8 refers to God, as does the “I” following the semicolon, where God likens Himself to a tree that will shelter repentant Ephraim. And the “Me” in the 3^rd sentence is also a reference to God.

Amos 5:1 – To whom does the pronoun “I” in Amos 5:1 refer?

1Hear this word - a lamentation - which I take up concerning you, Israel:

N/C: It is not clear who is referred to by the “I” that appears in Amos 5:1. Most commentaries consulted favor a reference to Amos, but the J-F-B commentary suggests that it refers to both Amos and God.

Resolution: Apply the bold “deep purple” font to the pronoun “I” to alert the reader to possibility that while it most likely it refers to Amos, it could be a ‘dual reference’ – and refer to God, as well.

Micah 1:8-9, 11 & 15 - Several pronouns (identified here by green font) in chapter 1 of Micah are ill-defined: Verse 8 has three occurrences of “I”, which seem more likely to refer to Micah than the Lord; verse 9 has one personal pronoun – “he” (probably not the Lord, and “My” (probably referencing God). Verse 11 has an occurrence of “he”, “you” & “his” that are ill-defined. Verse 15 has an occurrence of “I” and “he” that are also ill-defined.

1:8 Therefore, I will lament {howl} and wail {howl}, I will go stripped and naked; I will make a wailing {howling} like the jackals {dragons}, and mourning like {as} the ostriches {owls}. 1:9 For her wound is incurable; for it is come unto Judah; he is come unto the gate of My people, even to Jerusalem. 1:10 Declare {ye} it not at Gath, weep ye not at all; in the house of Aphrah, roll thyself in the dust. 1:11 Pass {ye} away, thou inhabitant of Shaphir, having thy shame naked; the inhabitant of Zaanan came not forth; in the mourning of Beth-ezel; he shall receive of you his standing.

1:15 Yet will I bring an heir unto thee, O inhabitant of Mareshah; he shall come unto Adullam, the glory of Israel. 1:16 Make thee bald, and cut off the hair of {poll thee for} thy delicate children; enlarge thy baldness as the eagle; for they are gone into captivity from thee.

Resolution: The three occurrences of “I” in verse 8 refer to Micah. In verse 9, the impersonal pronoun “it” refers to God’s judgment or calamity upon Judah; the personal pronoun “he” refers to Sennacherib as God’s agent of His judgment {inserted “(Sennacherib)” for clarity} even unto the gate of Jerusalem; the “My” in “My people” refers to God. The “he” and “his” of verse 11 refer to the invading force; while “you” refers to the inhabitants of the invaded towns. The “I” of verse 15 appears to be God, Who brings a new ‘heir’ (a conqueror) to the town of Mareshah; and shall also occupy the glorious town of Adullam.

Micah 2:13 - Who is the “breaker” and the “king” referred to in verse 13?

N/C: This term “breaker” only occurs 4 times in the Bible. The other occurrences 3 refer to breakers of either: the covenant (Rom 1:31); the law (Rom.2:15); and of truces (Tim.3.3) So this fourth occurrences may be a bit puzzling: This “breaker” referred to here is quite different. He is the entity who will break the gates of the cities where the exiled Israelites are held captive in the lands to which they were scattered by the LORD for their repeated unfaithfulness to Him.

An analysis of 33 translation renderings revealed that 27 use a form of the word “break” or “breaker” in verse 13. (12 use “breaker”; 7 use “one who breaks”.) 4 renderings use the word “Open”; 2 use other terms. The commentaries seem to agree that this “breaker: is the Mighty Deliverer Who breaks the bondage of sin for all believers. And all evidence indicates that the “king” is he LORD God Himself, being in a providential way at the head of them.

Resolution: This particular occurrence and usage of “breaker” is a reference to the pre-incarnate Christ, Who will lead His people out of exile, breaking the gates and other obstacles to their escape and restoration to the land of their heritage. And all evidence indicates that the “king” is the LORD God Himself, being in a providential way at the head of them.

Who is the “breaker” and the “king” referred to in verse 13? This term only occurs 4 times in the Bible – and the other 3 refer to breakers of either: the covenant (Rom 1:31); the law (Rom.2:15); and of truces (Tim.3.3) So you may find this term “breaker” puzzling: This particular “breaker” is quite different. He is the entity who will break the gates of the cities where the exiled Israelites are held captive in the lands to which they were scattered by the LORD for their repeated unfaithfulness to Him.

An analysis of 33 translation renderings revealed that 27 use a form of the word “break” or “breaker” in verse 13. (12 use “breaker”; 7 use “one who breaks”.) 4 renderings use the word “Open”; 2 use other terms. The commentaries seem to agree that this “breaker: is the Mighty Deliverer Who breaks the bondage of sin for all believers. And all evidence indicates that the “king” is he LORD God Himself, being in a providential way at the head of them.

Habakkuk 3:4 The vision of God’s glory that came to Habakkuk while he was praying.

3:3 God came from Teman, and the Holy One from Mount Paran. Selah. His glory covered the heavens, and the earth was full of His praise. 3:4 And His brightness was like {as} the light; He had horns coming out of His hand; and there was the hiding of His power.

Resolution: Apply the “deep purple” font to the nouns “glory” in verse 3 and “brightness” in verse 4 to call the reader’s attention to this manifestation of God’s glory.

Zechariah Problem Passages

The book of Zechariah presents a number of difficulties from an entity identity standpoint.

In the first four chapters of the book some six angelic or divine beings are introduced that need identification and differentiation when they are referenced. In order of their appearance, they are:

• the LORD of hosts (1:1) - God the Father;
• Man riding upon a red horse (1:8) - also Angel of the LORD (pre-incarnate Christ (1.11);
• 3 horses: red, sorrel, & white (1:8) - God’s angels sent to walk to and fro through the earth;
• an angel who talked with Zechariah (1:9) - and interpreted visions for him;
• “a Man with a measuring line in His hand” (2:1) – many believe another Christophany;
• “another angel” (2:3) - who went out to meet the angel who talked with Zechariah.

These are in addition to the following four that are clearly identified and are not Deity: Zechariah (1:1); Joshua, the high priest (3:1); Satan (3:2); and Zerubbabel (4:6).

In order to apply the appropriate font treatment to references to these entities, their true identities, where possible, must be determined in each instance of reference. This is a ‘best effort’ endeavor and in those instances where there remains doubt – or to ‘flag’ a unique occurrence - the “deep purple” font is applied, with a corresponding entry in the “Deep Purple Registry” advising the reader of the reason for this treatment.

Zechariah 1:11-12 - Who is the Angel of the LORD that stood among the myrtle trees in this passage?

1:7 Upon the four and twentieth day of the eleventh month, which is the month Shebat, in the second year of Darius, came the word of the LORD unto Zechariah, the son of Berechiah, the son of Iddo, the prophet, saying, 1:8 I saw by night, and behold a Man riding upon a red horse, and He stood among the myrtle trees that were in the bottom; and behind Him were there red horses, sorrel {speckled}, and white. 1:9 Then said I, O my lord, what are these? And the angel who talked with me said unto me, I will show thee what these are {be}. 1:10 And the Man That stood among the myrtle trees answered and said, These are they whom the LORD hath sent to walk to and fro through the earth. 1:11 And they answered the Angel of the LORD that stood among the myrtle trees, and said, We have walked to and fro through the earth, and, behold, all the earth sitteth still, and is at rest. 1:12 Then the Angel of the LORD answered and said, O LORD of hosts, how long wilt Thou not have mercy on Jerusalem and on the cities of Judah, against which Thou hast had indignation these threescore and ten years?

N/C: The Angel of the LORD is introduced in v.8 of this passage as “a Man riding upon a red horse, and He stood among the myrtle trees” and subsequently referred to in vv.10-12. This is one of several OT manifestations of the pre-incarnate Christ (a Christophany); and it could be argued that the “Royal purple” font is more appropriate; but will err on the conservative side in treatment of these occurrences of the “Angel of the LORD”. (See Gen. 16:7 Registry entry for fuller explanation.)

Resolution: Apply the “deep purple” capitalized font to each occurrence (vv.1:8, 10-12) to alert the reader and refer them here for this unique manifestation.

“abcd” [ ]

Zechariah 2:1-4 - Who are the underscored entities in these four verses?

(scripture excerpts below are enclosed in brackets [])

Verse 1: [Man with a measuring line in his hand – Most commentators agree that this is one of several OT manifestations of the pre-incarnate Christ (a Christophany).

Verse 2: [ “Where are You going?” And He said to me, “To measure Jerusalem…” - This appears to be the same entity as that of verse 1 – the rub here being that verse 3 refers to this entity as an “angel who talked with me” and speaks of “another angel”, both suggesting this is an angel.

Verse 3: [And while the angel who talked with me was leaving, another angel came to meet him”

Verse 4: [And said to him, (the entity in verses 2-3 - perhaps verse 1?) Run, speak to this young man (most likely the young prophet, Zechariah), saying, Jerusalem shall be inhabited”

Resolution: Apply the “deep purple” font to the first occurrence (the “his” of “his hand” (v.1) to alert the reader and refer them here for this unique manifestation.

Also the pronoun “Me” in verses 8 & 9 are a reference to (and prediction of) the pre-incarnate Christ, the Messiah. As one commentary put it: “God thus being at once the Sender and the Sent to visit in wrath "the nations which spoiled you." Messiah 's twofold office from the Father is: (1) to glorify His Church; (2) to punish its foes”

Zechariah 3:1 - Who is referenced by the pronoun “he” in 3:1?

3:1And He showed me Joshua, the high priest, standing before the Angel of the LORD, and Satan standing at his right hand to resist him.

The commentaries seem to agree that it refers to Deity – more favoring God than His Son, Jesus Christ.

Zechariah 3:1-6 - Who is the Angel of the LORD that is referenced in 3:1, 5-6?

3:1And he showed me Joshua, the high priest, standing before the Angel of the LORD, and Satan standing at his right hand to resist him. 3:2And the LORD said to Satan, “The LORD rebuke thee, O Satan; even the LORD, Who hath chosen Jerusalem, rebuke thee. Is not this a brand plucked out of the fire? 3:3Now Joshua was clothed with filthy garments, and stood before the Angel. 3:4And He answered and spoke unto those who stood before Him, saying, “Take away the filthy garments from him”. And to him He said, “Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment”. 3:5And I said, “Let them set a clean turban upon his head”. So they set a clean turban upon his head, and clothed him with garments. And the Angel of the LORD stood by. 3:6And the Angel of the LORD protested unto Joshua, saying,

N/C: The Angel of the LORD that is referenced in 3:1, 5 and 6 is one of several OT manifestations of the pre-incarnate Christ (a Christophany); and it could be argued that the “Royal purple” font is more appropriate; but these occurrences of the “Angel of the LORD” are treated with the “deep purple” font to direct the reader here. (See under Gen. 16:7 for fuller explanation.)

Resolution: Apply the “deep purple” capitalized font to each occurrence (vv.3:1, 3:5-6) to alert the reader and refer them here for this unique manifestation.

Zechariah 4:4-6 - Who is the angel that appears in vv. 4:1, 4:4-6?

4:1 And the angel who talked with me came again, and waked me, as a man that is wakened out of his sleep, 4:2 And said unto me, What seest thou? And I said, I have looked and, behold, a lampstand all of gold, with a bowl upon the top of it, and its {his} seven lamps on it {thereon}, and seven pipes to the seven lamps, which are upon the top of it {thereof}, 4:3 And two olive trees by it, one upon the right side of the bowl, and the other upon the left side of it {thereof}.

4:4 So I answered and spoke to the angel who talked with me, saying, What are these, my lord? 4:5 Then the angel who talked with me answered and said unto me, Knowest thou not what these are {be}? And I said, No, my lord. 4:6 Then he answered and spoke unto me, saying, This is the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by My Spirit, saith the LORD of hosts. 4:7 Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain; and he shall bring forth the headstone of it {thereof} with shoutings, crying, Grace, grace unto it. 4:8 Moreover, the word of the LORD came unto me, saying, 4:9 The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it, and thou shalt know that the LORD of hosts hath sent Me unto you. 4:10 For who hath despised the day of small things? For they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the LORD, which run to and fro through the whole earth. 4:11 Then answered I, and said unto him, What are these two olive trees upon the right side of the lampstand and upon the left side of it {thereof}? 4:12 And I answered again, and said unto him, What are {be} these two olive branches which, through the two golden pipes, empty the golden oil out of themselves? 4:13 And he answered me and said, Knowest thou not what these are {be}? And I said, No, my lord. 4:14 Then said he, These are the two anointed ones, that stand by the LORD of the whole earth.

N/C: Here in this passage are more appearances of “the angel who talked with” Zechariah and interpreted some of the visions which he was shown.

Resolution: Apply the “blue” font to each instance (vv. 4:1, 4:4-6) as being God’s angels.

Zechariah 10:3-5 - To whom do the pronouns (him & they) refer?

3Mine anger was kindled against the shepherds, and I punished the goats; for the LORD of hosts hath visited His flock, the house of Judah, and hath made them as His majestic {goodly} horse in the battle. 4Out of him came forth the corner, out of him the nail, out of him the battle bow, out of him every oppressor together. 5And they shall be like {as} mighty men, who tread down their enemies in the mire of the streets in the battle; and they shall fight, because the LORD is with them, and the riders on horses shall be confounded.

N/C: Here in this passage we find the pronouns (them, him & they) for which it is difficult to identify their referent(s) with certainty, as well as the noun “corner”, which many translations render as “cornerstone”, with the allusion to Christ. The first-person singular pronouns “I” in verses 6 through the end of the chapter seem to refer to God.

Resolution: These pronouns most likely refer to Judah, the fourth son of Jacob, or to the house of Judah.

Zechariah 11:7-14 - Here in this passage is an unmistakable allusion to, or a fore-shadowing of, the Messiah being rejected by His people, the Jews, at His first advent – as well as the actions of the prophet Zechariah.

11:7 And I will feed the flock of slaughter, even you, O poor of the flock. And I took unto me two staves; the one I called Beauty, and the other I called Bands; and I fed the flock. 11:8 Three shepherds also I cut off in one month; and My soul loathed them, and their soul also abhorred Me. 11:9 Then said I, I will not feed you; that which dieth, let it die; and that which is to be cut off, let it be cut off; and let the rest eat every one the flesh of another. 11:10 And I took My staff, even Beauty, and cut it asunder, that I might break My covenant which I had made with all the peoples. 11:11 And it was broken in that day; and so the poor of the flock that waited upon me knew that it was the word of the LORD. 11:12 And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. 11:13 And the LORD said unto me, Cast it unto the potter - a lordly {goodly} price that I was prized at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the LORD. 11:14 Then I cut asunder Mine other staff, even Bands, that I might break the brotherhood between Judah and Israel.

N/C: - In this passage, there is a duality of resolution for many of the pronouns it contains that require special font treatment: In the time of Zechariah, these pronouns refer to him; while they are also a prophetic reference to Christ at His advent. There are two occurrences of the pronoun “I” in v.7. The first “I” refers to Christ; the second “I” and “me” in v.7 are ‘dual pronouns’ referring to both Zechariah (present) and the rejected Christ (future), as the “me” of V.11. The “it” in v.11 that ‘was broken in that day’ was the covenant spoken of in v.10. The ‘poor of the flock’ in v.11 are the oppressed remnant of faithful believers. The “I” “me”, and “my” in v.12 also refer to both in a ‘duality of reference’. The “ye” in v.12 are those who rejected Zechariah’s admonitions in his (analogous with the Jews who rejected Christ’s gospel message), the same as the “they” later in v.12. Evidently, as part of the breaking of the covenant, Zechariah’s ‘contract’ as the ‘shepherd’ of God’s flock is severed, and when they did not offer him is wages or ‘severance pay’, he is directed by God to ask them what, if anything, they consider his ‘services’ to be worth. And their response is to weight out 30 pieces of silver (v.12). Then God directs him to “cast them to the potter (v.13). Then he cut asunder the second stave, “Bands”, that signified the promise of unity between Judah and Israel (Ephraim). Those pronouns with a duality of reference are given the “deep purple” font to alert the reader to this unique use, and direct them to this Registry” entry.

Resolution: The pronouns attributable to both Zechariah and to God or Christ, receive the “deep purple” font treatment to flag them to the reader.

Zechariah 12:8 - Who is the Angel of the LORD that is referenced in 12:8 in this passage?

12:1 The burden of the word of the LORD for Israel, saith the LORD, Who stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him. 12:2 Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem. 12:3 And in that day will I make Jerusalem a burdensome stone for all peoples; all that burden themselves with it shall be cut in pieces, though all the nations {people} of the earth be gathered together against it. 12:4 In that day, saith the LORD, I will smite every horse with terror {astonishment}, and his rider with madness; and I will open Mine eyes upon the house of Judah, and will smite every horse of the people with blindness. 12:5 And the governors of Judah shall say in their heart, The inhabitants of Jerusalem shall be my strength in the LORD of hosts, their God. 12:6 In that day will I make the governors of Judah like an hearth of fire among the wood, and like a torch of fire in a sheaf; and they shall devour all the peoples round about, on the right hand and on the left; and Jerusalem shall be inhabited again in her own place, even in Jerusalem. 12:7 The LORD also shall save the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem do not magnify themselves against Judah. 12:8 In that day shall the LORD defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be like {as} David; and the house of David shall be like {as} God, like {as} the Angel of the LORD before them. 12:9 And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem. 12:10 And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of grace and of supplications; and they shall look upon Me Whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.

N/C: The Angel of the LORD referenced in 12:8 is one of several OT manifestations of the pre-incarnate Christ (a Christophany); and it could be argued that the “Royal purple” font is more appropriate; but we will err on the conservative side in the font treatment of these occurrences of the “Angel of the LORD”. (See entry under Gen. 16:7 for fuller explanation.)

Resolution: Apply the “deep purple” capitalized font to each occurrence (vv.3:1, 3:5-6) to alert the reader and refer them here for this unique manifestation.

Zechariah 12:10 – Do the pronouns “Me” and “Him” of verse 19 refer to the same entity?

10And I will pour the Spirit of grace and supplications upon the house of David, and the inhabitants of Jerusalem; and they shall look upon Me Whom they have pierced, and they shall mourn for Him, as one mourns for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.

N/C: Despite the fact that 28 of the 32 English translations render the first pronoun as 1^st-person “Me”; (with two of the remaining 4 translations rendering it “Him”, and the other two rendering it as “One”), and all 32 render the following other two personal pronouns as “Him” (3^rd-person), they all refer to the same entity, foretelling the crucifixion Christ.

Resolution: Apply the “deep purple” capitalized font to each of the three occurrences to refer the reader here in case they find unfortunate switch from 1^st-person “Me” to 3^rd-person “Him” confusing.

Malachi 2:11 - Who is referred to by the “He” in “which He loved” in verse 2:11b ?

2:11 Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the LORD which He loved, and hath married the daughter of a foreign {strange} god.

N/C: There are two possibilities. Most translations regard “the holiness of the LORD” as referring to the ‘holy place’ or sanctuary. Some render the phrase as “which He loves” or “loveth” (present tense) and treat it as a reference to the LORD and thus the capitalized “Royal purple” font would apply to the pronoun “He”. Others render the phrase as “which he (Judah) loved” (past tense), and treat the phrase as a reference to back-slidden Judah, where normal black font is appropriate.

Resolution: Apply the “deep purple” font to the pronoun “He” (v.2:11) to refer the reader here.

Malachi 2:15 - Who is referred to by the 3 occurrences of the pronoun “He” in verse 2:15 ? (Also the interpretation and meaning of the “Yet had He the residue of the spirit.”, near the beginning of the verse.)

2:12 The LORD will cut off the man that doeth this, the master and the scholar, out of the tabernacles of Jacob, and him that offereth an offering unto the LORD of hosts. 2:13 And this have ye done again, covering the altar of the LORD with tears, with weeping, and with crying out, insomuch that He regardeth not the offering any more, or receiveth it with good will at your hand. 2:14 Yet ye say, Why {Wherefore}? Because the LORD hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously; yet is she thy companion, and the wife of thy covenant.

2:15 And did not He make one? Yet had He the residue of the spirit. And why {wherefore} one? That he might seek a godly seed. Therefore, take heed to your spirit, and let none deal {part} treacherously against the wife of his youth. 2:16 For the LORD, the God of Israel, saith that He hateth putting away; for one covereth violence with his garment, saith the LORD of hosts; therefore, take heed to your spirit, that ye deal (part) not treacherously. 2:17 Ye have wearied the LORD with your words. Yet ye say, in what way {wherein} have we wearied Him? When ye say, Every one that doeth evil is good in the sight of the LORD, and He delighteth in them; or, Where is the God of justice {judgment}?

N/C: The first two occurrences are references to God. There are two possibilities as to the third pronoun “he” in verse 15. Most translators and scholars regard it as also referring to God Who desires holy seed from the marriage union. Some, however, take it to refer to the covenant-keeping man – possibly the patriarch, Abraham. As to the interpretation and meaning of the “Yet had He the residue of the spirit.” – many take this to suggest that God certainly had the wherewithal to create additional women or mates for Adam besides Eve, but this was not His plan. Others point out that the ‘vowel-points’ that were later added to the originally inspired Hebrew writing may have introduced an error in this instance. The word that is often translated as "flesh" or "blood relative" ("she-er") is identical with the word translated as "remnant" ("she-ar"), except for one vowel point. Many translators believe that "she-er" ("flesh") fits better with “and they shall be one flesh” of Gen. 2:24.

Resolution: Apply capitalized “Royal Purple” to the first two occurrences; and the “deep purple” font to the third pronoun “He” (v.2:15) to refer the reader here for this explanation that there are two possible resolutions for the 3^rd occurrence of the pronoun “he” in this verse.

Malachi 3:1 - Who is referred to by the 2 occurrences of the word “messenger” in verse 1?

1Behold, I will send My messenger, and he shall prepare the way before Me; and the LORD, Whom you seek, shall suddenly come to His temple, even the Messenger of the covenant, Whom you delight in; behold, He shall come, says the LORD Almighty.

The first of the two occurrences of “messenger” in verse 1 seems to be a mortal man – possibly John the Baptist. The second “Messenger” is the Messiah, Jesus Christ.

New Testament Entity Issues

Matt. 3:16 Who is the “he” who saw the Spirit of God descending like a dove?

16And Jesus, when He was baptized, went up straightway out of the water; and, lo, the heavens were opened unto Him, and he saw the Spirit of God descending like a dove, and lighting upon Him;

N/C: I consulted 8 ‘amplified’ translations to see how they rendered it: 5 regard it as a reference to Christ, with a 6^th allowing for that possibility. One specifically indicates it refers to John, and not Christ. There is no clear consensus. It may refer to Christ, or it may refer to John the Baptist. Cf Mark 1:10 (he), Luke 3:21-22, and John 1:32 (I), as seen below.

Mark 1:10 10And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon Him;

Luke 3:21-22 21Now when all the people were baptized, it came to pass, that Jesus, also, being baptized, and praying, the heaven was opened, 22And the Holy Spirit descended in a bodily shape like a dove upon Him, and a voice came from heaven, which said, Thou art My beloved Son; in Thee I am well pleased.

John 1:32 32And John bore {bare} record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon Him.

Resolution: Apply the “deep purple” font to alert the reader to these two possibilities.

Matt. 3:17, etc. – How does one interpret occurrences of the word “voice” in Matt. 3:17, and elsewhere?

Matt. 3:17 And, lo, a voice from heaven, saying, This is My beloved Son, in Whom I am well pleased.

N/C: There are instances in scripture where the word “voice” appears to represent the manifestation or glory of God. These particular instances, while not necessarily identical in type - often appear to be the voice of God, while others may be of heavenly beings - are extraordinary and thus are treated with the “deep purple” font to alert the reader to their unique attribute. Matt. 3:17 is the first of several NT instances. These occurrences are found in the following books, chapters and verses: Exodus 19:16, 19:19 (2); 1Kings 19:12, 19:13; Ezekiel 1:24 (2), 1:25, 1:28, 3:12, 9:1, 43:2; Matt. 3:17, 17:5; Mark 1:11, 9:7; Luke 3:22, 9:35, 9:36; John 12:28, 12:30; Acts 7:31, 9:4, 9:7, 10:13, 10:15, 11:7, 11:9, 22:7, 22:9, 26:14; Hebrews 12:26; 2Peter 1:17, 1:18; Rev. 1:10, 1:12, 1:15, 4:1, 6:6, 6:7, 9:13, 10:4, 10:8, 11:12, 12:10, 14:2, 14:13, 16:1, 16:17, 18:4, 19:5, 21:3.

John 10:34-35 –To whom do the pronouns in the Psalm 82:8 (vv. 34-35), quoted by Christ, refer?

10:33 The Jews answered Him, saying, For a good work we stone Thee not; but for blasphemy; and because that Thou, being a man, makest Thyself God. 10:34 Jesus answered them, Is it not written in your law, I said, Ye are gods? 10:35 If He called them gods, unto whom the word of God came, and the scripture cannot be broken; 10:36 Say ye of Him, Whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?

N/C: MH, page 667, column 2, says that in verse 6 “God says “You are gods.” He called them gods because they had a commission from God, and were delegated and appointed by Him to be the conservators of the public peace”. MH is confident that the “I” in verse 6 refers to God – and there is no reason, from the context, to refute that.

Resolution: The “I” in verse 34 and the He in verse 35 are references to God and have the “royal purple” font applied. The “them” and “whom” in verse 35 are references to the priests and elders of Israel, to whom God had entrusted His law, and have normal black font applied to them (See the entry under Psalm 82:6.)

Romans 3:4 – Who is referred to by the 2^nd person personal pronouns “Thou” (2 occurrences), and “Thy” (1 occurrence) in Romans 3:4?

Rom. 3:4God forbid: yea, let God be true, but every man a liar; as it is written, That Thou mightest be justified in Thy sayings, and mightest overcome when Thou art judged.

N/C: Here Paul is quoting from Psalm 51:4 - “Against Thee, Thee only, have I sinned, and done this evil in Thy sight; that Thou mightest be justified when Thou speakest, and be clear when Thou judgest.” It is clear from the context of Psalm 51:4 that David is addressing God in these 2^nd person personal pronouns. What is perplexing is why, in the latter portion of that verse, as Paul quotes it in Romans 3:4, there is a switch from ‘active voice’: “when Thou judgest“ to ‘passive voice’: “when Thou art judged”, and thereby portrays God as being judged, rather than God doing the judging as in Psalm 51:4. Most – but not all – English language Bible translations have this ‘voice switch’ from active to passive. The Psalm 51:4 verse would have been translated from Hebrew; whereas the Romans 3:4 rendering would have been translated from Greek. So this switch may have resulted in subtle differences between these two languages; or it could have been an intentional ‘voice switch’ by Paul for whatever purpose. One commentator went so far as to refer to the end of Romans 3:4 as being in “medium voice”; which occurs in neither English or Latin, but is found in both the Ancient Greek and Hebrew, which broadens the scope of possible sources of voice variances. Given the complexity of this question, the Deep Purple Registry will posit no reason for the voice change between the Psalm 51:4 and Romans 3:4 renderings; but simply offer this Registry entry with this explanation, however woefully inadequate it may be.

Resolution: These are clearly all references to God. Apply the capitalized, bold “royal purple” font to the first two pronouns in “That Thou mightest be justified in Thy sayings”, and apply capitalized, bold “deep purple” font to the 3^rd pronoun in “when Thou art judged” to alert and refer the reader to this explanation in the Registry.

Ephesians 5:18 –Does the last part of verse 5:18 refer to the Holy Spirit, or something else? Does it say we are to be filled with the Holy Spirit, or something else? And if not with the Holy Spirit, then with what – and how are we to be filled?

5:18 And be not drunk with wine, in which {wherein} is excess; but be filled with the spirit, 5:19 Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord, 5:20 Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ; 5:21 Submitting yourselves one to another in the fear of God.

N/C: The King James translation, which renders the last part of verse 18 as “the Spirit”, which many take to mean the Holy Spirit, is perhaps not the best translation of this verse. While there is nothing wrong with the ‘sense’ that results from this rendering, it is not necessarily the most faithful grammatical translation. First of all, the definite article “the” does not appear in the Greek manuscripts that are rendered as “but be filled with the Spirit”; and would be better translated “but be filled with spirit”. However, if we are not here told to be filled with the Holy Spirit, with what and how should we then be filled? A better rendering would be to be filled – or made complete – by means of the actions found in the participle phrases that follow in vv 19-21: Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord (v 19), Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ (v20); Submitting yourselves one to another in the fear of God (v21).

July 8, 2023 Update: 30 translations of this verse all agree that it is a reference to the Holy Spirit, a rare occurrence of consensus on any such question!

Resolution: The word “spirit” at the end of verse 18 will not be capitalized, and will have the “deep purple”, instead of the bold “royal purple” font applied that would be accorded to a true reference to the Holy Spirit, to refer the reader here for this explanation of its treatment. The preceding article “the” will be italicized and enclosed in braces, as shown here: “{the} spirit.”

July 8, 2023 Update: In light of the consensus of all 30 translations of this verse, the updated Resolution is to change the font treatment from Deep Purple to the bold (non-deep) purple font reserved for references to Deity – in this case, the Holy Spirit, but update - rather that delete – this DPR entry.

2Thess. 2:2 – This occurrence of the “day of the Lord” appears in the 1611 King James Authorized Version as “the day of Christ”, but is rendered “day of the Lord” in most translations.

2:1 Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto Him, 2:2 That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of the Lord {Christ} is at hand.

N/C: The term “day of the Lord” has special meaning in scripture, as a time of impending judgment from the Lord. The term “day of the Lord” occurs 26 times in the OT, , always in prophetic passages (Isa., Jer., Lam., Ezek., Joel, Amos, Obad., Zeph., Zech., and Mal.), and 5 times in the NT (Acts 2:2, 2Thess.2:2, 2pet.3:10 and Rev. 6:17 & 16:14). The NT also calls it a day of “wrath,” a day of “visitation,” and the “great day of God Almighty”. These terms often describe the final eschatological judgment of the world, but also describe any forthcoming day of judgment, some of which have already occurred in the OT. It can refer to a day, or a longer period of time; but always identifies a span of time during which God personally intervenes in history, directly or indirectly, to accomplish some specific aspect His plan.

Resolution: There is no need for special font treatment per this noun / pronoun resolution effort, but this entry exists to alert the reader to the fact that some occurrences of significant words or phrases may be masked by alternative renderings.

2Thess. 2:3-10 – These verses contain four occurrences of the word “God” (v. 4), along with several pronouns that refer to “the son of perdition” - not to God Almighty, and these require exceptional consideration, treatment and explanation. The nouns in green font below are the exceptions in question.

2:3 Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition, 2:4 Who opposeth and exalteth himself above all that is called God, or that is worshipped, so that he, as God, sitteth in the temple of God, showing himself that he is God. 2:5 Remember ye not that, when I was yet with you, I told you these things? 2:6 And now ye know what restraineth {withholdeth} that he might be revealed in his time. 2:7 For the mystery of iniquity doth already work; only He Who now hindereth {letteth} will continue to hinder, until He be taken out of the way. 2:8 And then shall that wicked one be revealed, whom the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness of His coming, 2:9 Even him, whose coming is after the working of Satan with all power and signs and lying wonders, 2:10 And with all deceivableness of unrighteousness in them that perish, because they received not the love of the truth, that they might be saved.

N/C: In this passage, the Thessalonians are warned not to be deceived by “the son of perdition” masquerading and exalting himself as God. This passage presents an unique challenge as to the proper treatment of nouns and pronouns that are oblique and perverted references God. Thus three of the four occurrences of “God” in verse 4, as well a dozen pronouns in vv. 3 – 9, are not true references to God, but rather to “the son of perdition” as a counterfeit God. It is the Holy Spirit that is referred to by the “He” (2) and “Who” in verse 7.

Resolution: This is a special case where only the third occurrences of “God” in verse 4 is a true reference to God; and numerous pronouns in vv. 3 – 9 also refer to “the son of perdition” or speak of his aspirations to be God or like God. This passage presents a dilemma in that the word “God” in these unique usages does not refer to some idol or false god, but rather to the aspirations of son of perdition to be God or like God; and therefore, to convey the enormity of evil intent, it is necessary to retain capitalization of the word “God” to reflect that perverted aspiration. However, such references will not be afforded any special font treatment here but will have the regular black font, in contrast to true references to God, which will be afforded the “Royal purple” bold font treatment consistent with the intent of this work.

Hebrews 2:6-8 – Who is referred to by the pronouns “his” and “him” in Hebrews 2:6-8?

5For unto the angels has He not put in subjection the world to come, of which we speak. 6But one in a certain place testified, saying, “What is man, that Thou art mindful of him? Or the son of man, that Thou visits him? 7Thou made him a little lower than the angels; Thou crowned him with glory and honor, and did set him over the works of Thy hands; 8Thou hast put all things in subjection under his feet”. For in that He put all in subjection under him, He left nothing that is not put under him. But now we see not yet all things put under him. 9But we see Jesus, Who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that He, by the grace of God, should taste death for every man.

N/C: It is possible that those pronouns in verse 8 refer to Christ, but it’s not really clear. Most translations treat them as references to mankind, but not all commentaries agree.

Resolution: All of the 3^rd person singular pronouns “him” & “his” in verses 6 & 7, refer to mankind; and not Christ. It’s not quite so clear of those in verse 8. It is possible that those in verse 8 refer to Christ ,but most translations treat them as references to mankind, but not all commentaries agree on this point.

Hebrews 2:12 –13 – Who is referred to by the pronoun “I” in verse 12?

2:11 For both He that sanctifieth and they who are sanctified are all of one, for which cause He is not ashamed to call them brethren, 2:12 Saying, I will declare Thy name unto My brethren, in the midst of the church will I sing praise unto Thee [Psalm 22:22]. 2:13 And again, I will put my trust in Him. And again, Behold I and the children whom God hath given Me [Isaiah 8:17-18]. 2:14 Forasmuch, then, as the children are partakers of flesh and blood, He also Himself likewise took part of the same, that through death He might destroy him that had the power of death, that is, the devil;

N/C: The two pronouns “I” in verse 12 refer to Christ. The author of Hebrews here quotes Psalm 22, which contains words of the suffering Savior, Christ, at His crucifixion. In verse 12, there is a transition from the Savior on the cross to the risen Lord, Who will then declare God’s name among His (Christ’s) brethren, His disciples. Verse 13 is a reference to Isaiah 8:17-18, where the Messiah again associates Himself with the saints as all children of God. The point being made in this portion of Hebrews 12 is that Christ makes Himself the brother of the saved. The verses from Isaiah are quoted in order to make this point more clearly.

Resolution: Apply the “Royal Purple “ font to the 1^st person singular pronouns in verses 12 and 13, as a references to Christ, with the reference insertions muted in gray.

Hebrews 5:6 –10 – Here we have a violation of the pronoun antecedent rule that would suggest that the “Who” at the beginning of verse 7 refers to Melchizedec, when in fact it refers to Christ.

Hebrews 5:5 So also Christ glorified not Himself to be made an high priest; but He that said unto Him, Thou art My Son, to day have I begotten Thee. 5:6 As He saith also in another place, Thou art a Priest forever after the order of Melchizedec; 5:7 Who, [Christ, not Melchizedec] in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto Him that was able to save him from death, and was heard in that he feared, 5:8 Though He were a Son, yet learned He obedience by the things which He suffered; 5:9 And being made perfect, He became the Author of eternal salvation unto all them that obey Him, 5:10 Called of God an high Priest after the order of Melchizedec. 5:11 Of Whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. 5:12 For by this time {when for the time} ye ought to be teachers, ye have need that one teach you again the first principles of the oracles of God, and are become such as have need of milk, and not of solid food. 5:13 For every one that useth milk is unskillful in the word of righteousness; for he is a babe. 5:14 But solid food {strong meat} belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.

Resolution: Apply the “Royal Purple” font to this pronoun at the beginning of verse 7, as a reference to Christ., with a clarifying insertion following it.

Hebrews 5:6-10; 6:20; 7:1-21 – Who is Melchizedek and what, if any, type of Theophany do references to him represent?

Hebrews 5:5 So also Christ glorified not Himself to be made an high priest; but He that said unto Him, Thou art My Son, to day have I begotten Thee. 5:6 As He saith also in another place, Thou art a Priest forever after the order of Melchizedec; 5:7 Who, [Christ, not Melchizedec] in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto Him that was able to save him from death, and was heard in that he feared, 5:8 Though He were a Son, yet learned He obedience by the things which He suffered; 5:9 And being made perfect, He became the Author of eternal salvation unto all them that obey Him, 5:10 Called of God an high Priest after the order of Melchizedec.

Hebrews 6:20 - Where the Forerunner is for us entered, even Jesus, made a high Priest forever after the order of Melchizedec. 7:1 For this Melchizedec, king of Salem, priest of the Most High God, who met Abraham returning from defeating the four kings that had carried off his nephew, Lot, and his family, and Melchizedec blessed Abraham; 7:2 To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; 7:3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. 7:4 Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils. 7:5 And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham; 7:6 But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. 7:7 And without all contradiction the less is blessed of the better. 7:8 And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. 7:9 And as I may so say, Levi also, who receiveth tithes, paid tithes in Abraham. 7:10 For he was yet in the loins of his father, when Melchizedec met him. 7:11 If, therefore, perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another Priest should rise after the order of Melchizedec, and not be called after the order of Aaron? 7:12 For the priesthood being changed, there is made of necessity a change also of the law. 7:13 For He of Whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar. 7:14 For it is evident that our Lord sprang out of Judah; of which tribe Moses spake nothing concerning priesthood. 7:15 And it is yet far more evident; for that after the similitude of Melchizedec there ariseth another Priest, 7:16 Who is made, not after the law of a carnal commandment, but after the power of an endless life. 7:17 For He testifieth, Thou art a Priest forever after the order of Melchizedec. 7:18 For there is verily an annulling of the commandment going before for the weakness and unprofitableness thereof. 7:19 For the law made nothing perfect, but the bringing in of a better hope did; by the who we draw nigh unto God. 7:20 And inasmuch as not without an oath He was made Priest; 7:21 (For those priests were made without an oath; but this with an oath by Him that said unto Him, The Lord swore and will not repent, Thou art a priest forever after the order of Melchizedec:) 7:22 By so much was Jesus made a surety of a better testament.

N/C: God is a God of detail; and often what appears to be trivia in God’s Word only appears so to us due to our lack of understanding of and appreciation for it. This is no doubt such an instance. See also Gen. 14:18-20; Ps. 110:4.

Resolution: There remains much mystery, but most Bible scholars agree at a minimum that Melchizedek is a “type of Christ the King-Priest” and therefore references to Melchizedek will be treated with the “deep purple” font as means of alerting the reader that there is more here than meets the eye of the casual reader. Note the spelling variation in Hebrews (NT): “Melchizedec”.

Hebrews 11:28 – Who is the entity referred to in 11:28 by “he that destroyed the firstborn”?

11:24 By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter, 11:25 Choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season, 11:26 Esteeming the reproach of Christ greater riches than the treasures in Egypt; for he had respect unto the recompense of the reward. 11:27 By faith he forsook Egypt, not fearing the wrath of the king; for he endured, as seeing Him Who is invisible. 11:28 Through faith he kept the Passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them. 11:29 By faith they passed through the Red Sea as by dry land; which the Egyptians, attempting {assaying} to do, were drowned.

Resolution: This is a reference “the destroyer” (angel of death) of Exodus 12:23. The angel, of course, should be treated with blue font.

Hebrews 12:25 – Who is referred to by the 2^nd of three occurrences of “him” in 12:25? (The other two clearly refer to God.)

25See that ye refuse not Him that speaketh. For if they escaped not who refused Him that spoke on earth, much more shall not we escape, if we turn away from Him that speaketh from heaven,

N/C: 6 of the 13 translations that capitalize nouns/pronouns that refer to God indicate by their capitalization that it refers to God; while the other 7 indicate it refers to mortal man (Moses). The remaining 19 of the 32 translations examined were non-committal in that regard.

Resolution: Given the lack of consensus, will not change from the bold purple font treatment; but will make this entry in the DPR to inform any readers who might look up this is DPR entry of this differing opinion as to its referent.

James 4:5 – Does the word “spirit” in verse 5 refer to the Holy Spirit?

5Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy? (KJP)

N/C: 16 translations that capitalize nouns/pronouns that refer to God indicate by their capitalization that it does refer to the Holy Spirit; 9 did not capitalize any nouns; 4 others that capitalized some other nouns did not capitalize “spirit”; and 1 (the Amplified Bible) explicitly indicates it is not a reference to the Holy Spirit: “Or do you think that the Scripture says to no purpose that the [human] spirit which He has made to dwell in us lusts with envy?”, making a possible total of 5 that may regard it as not a reference to the Holy Spirit.

Resolution: Given that the majority consider it a reference to the Holy Spirit, will now (7/29/23) change “spirit” from uncapitalized black font to the capitalized bold deep purple font; and insert this new entry in the DPR to inform readers that “Spirit” likely refers to the Holy Spirit.

I John 5:18

Does the pronoun “he” in verse 18 refer to Christ?

18We know that whosoever is born of God sinneth not, but he that is begotten of God keepeth himself, and that wicked one toucheth him not.

N/C: 17 translations explicitly indicate that it does refer to Christ; and 3 others imply the same; while the remaining 10 translations treat the pronoun “he” as referring to a child God (mortal) who keeps himself from sinning.

Resolution: Given that the majority consider it a reference to Christ, (even though the King James is one of the 10 that does not treat it as a reference to Christ), and renders it “keepeth himself”, which runs counter to the view that “he” refers to Christ, the font treatment of “he” is now (8/5/23) changed from uncapitalized black font to still uncapitalized deep purple font to alert readers that “he” may very well refer to Christ, despite the King James wording, which wording will not be revised in the KJP – only the font treatment; and inserting this new entry in the DPR to explain this exception to our readers. In the ERP, “He” in “He that” will be capitalized.

Rev. 1:4, 3:1, 4:5, & 5:6 - Who or what are “the seven spirits of God” referred to in Rev. 1:4, 3:1, 4:5 and 5:6?

Rev. 1:4 John, to the seven churches which are in Asia: Grace be unto you, and peace, from Him Who is, and Who was, and Who is to come; and from the Seven Spirits Who are before His throne; 1:5 And from Jesus Christ, Who is the faithful witness, and the first begotten of the dead, and the Prince of the kings of the earth. Unto Him that loved us, and washed us from our sins in His own blood, 1:6 And hath made us a kingdom of {kings and} priests unto God and His Father; to Him be glory and dominion forever and ever. Amen.

Rev. 3:1 And unto the angel of the church in Sardis write: These things saith He that hath the Seven Spirits of God, and the seven stars. I know thy works, that thou hast a name that thou livest, and art dead.

Rev.4:1 After this I looked, and, behold, a door was opened in heaven; and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up here {hither}, and I will show thee things which must be hereafter. 4:2 And immediately I was in the Spirit and, behold, a throne was set in heaven, and One sat on the throne. 4:3 And He that sat was to look upon like a jasper and a sardius {sardine} stone; and there was a rainbow round about the throne, in sight like {unto} an emerald. 4:4 And round about the throne were four and twenty thrones {seats}, and upon the thrones {seats} I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold. 4:5 And out of the throne proceeded lightnings and thunder claps {thunderings}, and voices; and there were seven lamps of fire burning before the throne, which are the Seven Spirits of God.

Rev. 5:6 And I beheld and, lo, in the midst of the throne and of the four living creatures {beasts}, and in the midst of the elders, stood a Lamb as though It had been slain, having Seven Horns and Seven Eyes, which are the seven Spirits of God sent forth into all the earth.

N/C: In Rev. 3:1 Christ is said to have those seven spirits of God; and in Rev. 4:5 it is said that seven lamps burn before His throne, which also are those seven spirits of God. This is the Holy Spirit, Who is one in person according to His subsistence; but in communication of His power, and in demonstration of His divine works in those seven churches, perfectly manifests Himself as if there were many spirits, every one perfectly working in his own church. That is why they are called the seven horns and seven eyes of the Lamb in Rev. 5:6, signifying His absolute power, vision and wisdom. Note 1:4 that grace and peace on behalf of the seven churches is asked by John in prayer from this Spirit, as well as from God.

Resolution: Apply the “Royal Purple” bold font to these references to the seven spirits of God, as is applied throughout the Scripture text to references to the Holy Spirit.

Rev. 2:26-28 – - to whom does “he” and “him” in these verses refer?

KJP - 26And he that overcometh, and keepeth My works unto the end, to him will I give power over the nations; 27And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers; even as I received of My Father. 28And I will give him the morning star.

N/C: These verses seem to suggest that it refers to anyone who overcomes (i.e., any (or all) who believe and triumph in their trials.) But will just any faithful believer receive “authority over the nations”, to “rule them with a rod of iron”? Perhaps this excerpt from Barnes' Notes on the Bible can offer some light on the issue: “And he shall rule them with a rod of iron - There is an allusion here to Psalm 2:9; "Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel." There is a slight change in the passage, "he shall rule," instead of "thou shalt break," in order to adapt the language to the purpose of the speaker here. The allusion in the Psalm is to the Messiah as reigning triumphant over the nations, or subduing them under him; and the idea here, as in the previous verse, is, that his redeemed people will be associated with him in this dominion. To rule with a scepter of iron, is not to rule with a harsh and tyrannical sway, but with power that is firm and invincible. It denotes a government of strength, or one that cannot be successfully opposed; one in which the subjects are effectually subdued.”

Resolution: Apply the “deep purple” font to these third-person singular pronouns to alert the reader to the probability, that, at least to some degree, they allude to Christ, the Messiah, perhaps in association with His redeemed people.

KJP - 26And he that overcometh, and keepeth My works unto the end, to him will I give power over the nations; 27And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers; even as I received of My Father. 28And I will give him the morning star.

Rev. 6:1-8 –Who are the “four horsemen of apocalypse” of Chapter 6, verses 2, 4, 5 & 8? (Each passage and its horseman is treated in the entries that follow.)

6:1 And I saw when the Lamb opened one of the seals, and I heard, as it were, the noise of thunder, one of the four living creatures {beasts} saying, Come {and see}. 6:2 And I saw and, behold, a white horse; and he that sat on him had a bow; and a crown was given unto him; and he went forth conquering, and to conquer. 6:3 And when He had opened the second seal, I heard the second living creature {beast} say, Come {and see}. 6:4 And there went out another horse that was red; and power was given to him that sat on it {thereon} to take peace from the earth, and that they should kill one another; and there was given unto him a great sword. 6:5 And when He had opened the third seal, I heard the third living creature {beast} say, Come {and see}. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand. 6:6 And I heard a voice in the midst of the four living creatures {beasts} say, A measure of wheat for a denarius {penny}, and three measures of barley for a denarius {penny}; and see thou hurt not the oil and the wine. 6:7 And when He had opened the fourth seal, I heard the voice of the fourth living creature {beast} say, Come. 6:8 And I looked and, behold, a pale horse, and his name that sat on him was Death, and Hades {Hell} followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.

Rev. 6:2 –Who is “he that sat on” “a white horse” with “a bow” (the First Seal)?

6:2 And I saw and, behold, a white horse; and he that sat on him had a bow; and a crown was given unto him; and he went forth conquering, and to conquer.

N/C: Given that this is first in three series of seven events (7 seals, 7 trumpets and 7 vials) described, and the first of four horsemen introduced in the book, and given that this first horseman is said to be sitting upon a white horse – as the Lamb is also described in 19:11 sitting upon a white horse – it is natural to wonder who the first of these four horsemen of Chapter 6 is; and whether he might be the Lord Himself. Theologians and scholars have pondered and studied this for centuries; and it still remains a matter of conjecture. The spectrum of their opinions, many with seemingly meritorious reasoning, range from: (1) Christ or God; (2) personification of the Gospel; (3) counterfeit Christ (an imposter or anti-Christ); (4) mortal man - Roman Emperor Trajan (52 AD –117 AD); (5) ambivalence - “It is enough to state here that he represents either some conqueror, or a conquering age.” There are also seemingly worthy arguments against this horseman associated with the First Seal being one of the above entities. Given the absence of consensus, and that the three horsemen that follow him appear to be merely symbolic of conditions and judgment events, it is at least possible that this first horseman is also merely a symbolic agent of the first judgment event, without need to personify or ascertain the identity of the 1^st horseman.

Resolution: Apply non-capitalized “Deep Purple” font to the pronouns that refer to this first of four horsemen (v.2) to signify that his exact identity is not known with any certainty.

Rev. 6:4 –Who is the rider on “a red horse” with “a great sword in his hand” (the Second Seal)?

6:4 And there went out another horse that was red; and power was given to him that sat on it {thereon} to take peace from the earth, and that they should kill one another; and there was given unto him a great sword.

N/C: This second in a series of four horsemen, mounted on a red horse, seems to symbolize God’s judgment of removing peace from the earth, bringing on internal strife, persecution and civil war. Some commentators contrast the “great sword in” the hand of this 2^nd rider with the bow held by the 1^st rider – pointing out that the bow inflicts wounds at a distance, to those afar, while this rider’s casualties are close at hand. There seems less effort to personify or ascribe specific identity here than applied to the first rider.

Rev. 6:5 –Who is “he that sat on” “a black horse” with “a pair of balances” (the Third Seal)?

6:5 And when He had opened the third seal, I heard the third living creature {beast} say, Come {and see}. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand.

N/C: This third in a series of four horsemen, mounted on a black horse, seems to symbolize God’s judgment of famine and death. Most commentators agree that the “pair of balances in his hand” symbolize the great scarcity and meting out of basic foodstuffs (bread), while luxury items such as wine and oil will remain in abundance. Here again there seems less zeal to personify or ascribe specific identity to this 3^rd rider than to the first rider.

Rev. 6:8 –Who is “he that sat on” “a pale horse” whose name is “Death” (the Fourth Seal)?

6:7 And when He had opened the fourth seal, I heard the voice of the fourth living creature {beast} say, Come. 6:8 And I looked and, behold, a pale horse, and his name that sat on him was Death, and Hades {Hell} followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.

N/C: This last in a series of four horsemen, mounted on a “pale” horse, and followed by Hades or Hell, seems to symbolize God’s judgment of death and devastation by sword, hunger, or wild beasts. Some commentators point out that the Greek word translated here as "pale," can also mean "pale green," or "green." The pale greenish color of the fourth horse could imply plague, fear, sickness, and/or decay. Note that here the name of the rider is given: “Death”; and we find less zeal to personify or ascribe a specific identity to this 4^th rider than to the first rider.

Resolution: Apply the plain black font to the pronouns that refer to the second through fourth horsemen (vv. 4, 5 & 8) since they appear to be symbols of God’s judgment, rather than specific persons or entities.

Rev. 9:1 –Who is the “him” in verse 9:1 and the “he” in verse 9:2 who opens the bottomless pit?

9:1 And the fifth angel sounded, and I saw a star fallen from heaven unto the earth; and to him was given the key of the bottomless pit. 9:2 And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit.

N/C: This entity is introduced as a ‘star’ in verse 9:1 after the 5^th angel sounds his trumpet, and John sees this ‘star’ fall – more properly “fallen” from heaven to the earth, but unlike the star that falls from heaven after the previous trumpet sounds (vv.8:10-11) called Wormwood, this ‘star’ is then referred to by the personal pronouns “him” (v.1) and “he” (v.2). It is evident that it is an angel; the question being whether it is one of God’s holy angels, or a one of Satan’s fallen angels. He is given the key to the bottomless pit; but we are not told who gives him this key. Note that when he opens the pit, smoke and hybrid locust-scorpion-like creatures emerge who are commanded to only hurt men that do not have the seal of God in their foreheads, (presumably not the 144,000 – 12,000 from each of the 12 tribes vv. 7:4-8); those that did not receive this seal in verses 7:2-3 (the apostate church). Some commentators say this is an angel of God, but many others infer from the fact that he is a ‘star’ fallen from heaven that that he is therefore ‘degraded’ (a fallen angel). The symbol of a fallen star is used elsewhere in the Bible. Isaiah 14:12 speaks of Lucifer (Satan) as fallen from heaven. Christ described Satan as lightning falling from heaven (Luke 10:18). Rev.9:11 seems to confirm the theory that it is either Satan, or one of his fallen angels.

Resolution: Apply non-capitalized “deep purple” font to the star and the two pronouns that refer to this entity to signify that its exact identity cannot be established with any certainty.

Rev. 9:14-16 –Who or what are the “four angels” in verses 9:14-15; and does the “army” of verse 16 refer to the same entities?

Verses 9:14-16 - 14Saying to the sixth angel who had the trumpet, Loose the four angels who are bound in the great river, Euphrates. 15And the four angels were loosed, who were prepared for an hour, and a day, and a month, and a year, to slay the third part of men. 16And I heard the number of their army of the horsemen: two hundred million.

N/C: There is little or no consensus among Bible commentators on this question, as illustrated by a few excerpts: “No satisfactory explanation of their meaning has been given: nor can we be sure whether the name Euphrates is to be taken literally” and “This vision has led to a great variety of interpretations. Some are obviously absurd; in all (of them) is considerable doubt and difficulty.”; nor must we assume that angels were actually used in these restraints. that angels were actually employed in these restraints. That being said, here are a few ‘guarded’ opinions for the reader’s consideration: “not good angels”; “mighty powers that had been held in check, but were now to be let loose upon the world”; “some power that seemed to be kept back by some invisible agents such as angels, but now set loose and allowed to execute the devastation of verses 17-21.

Resolution: Apply non-capitalized “deep purple” font to the two occurrences of “angels” (in verses 14 & 15), the pronoun “who” (v.15) and the words “army” and “them” (in verses 16) to alert readers to the fact that their exact identity cannot be established with any certainty.

Rev. 10:1-11 –Who is the “mighty Angel” introduced in Chapter 10?

10:1 And I saw another mighty Angel come down from heaven, clothed with a cloud; and a rainbow was upon His head, and His face was as though it were the sun, and His feet as pillars of fire. 10:2 And He had in His hand a little scroll {book} open; and He set His right foot upon the sea, and His left foot on the earth, 10:3 And cried with a loud voice, as when a lion roareth; and when He had cried, seven thunders uttered their voices. 10:4 And when the seven thunders had uttered their voices, I was about to write; and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. 10:5 And the Angel Whom I saw standing upon the sea and upon the earth lifted up His hand to heaven, 10:6 And swore by Him that liveth forever and ever, Who created heaven, and the things that are in it {therein}, and the earth, and the things that are in it {therein}, and the sea, and the things which are in it {therein}, that there should be time no longer; 10:7 But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as He hath declared to His servants, the prophets. 10:8 And the voice which I heard from heaven spoke {spake} unto me again, and said, Go and take the little scroll {book} which is open in the hand of the Angel Who standeth upon the sea and upon the earth. 10:9 And I went unto the Angel, and said unto Him, Give me the little scroll {book}. And He said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. 10:10 And I took the little scroll {book} out of the Angel’s hand, and ate it up; and it was in my mouth sweet as honey; and as soon as I had eaten it, my belly was bitter. 10:11 And He said unto me, Thou must prophesy again about {before} many peoples, and nations, and tongues, and kings.

N/C: This entity is introduced as a “mighty Angel” in verse 1 and is referred to in most of the 11 verses of chapter 10, as well as verse 1 of chapter 11. Many commentators regard this “mighty Angel” as the Lord, Jesus Christ in vision form. This “mighty Angel” is to be contrasted with the “strong angel that John sees in 5:2, that proclaims with a loud voice, “Who is worthy to open the book, and to loose the seals thereof?” One commentator, however, regards this “mighty Angel” not as deity, but a created angel, citing verse 10:6; for He did not swear by Himself, but by God (verse 10:6). However, the words He utters in 11:3, “And I will give power unto My two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth”, do not appear to be words of a created angel, but of God – and in particular Christ, of Whom the two are witnesses. Also note that John hears “a voice from heaven” (vv.4 & 8), the speaker of which is not further identified, but is likely Almighty God. (See Matt. 3:17 entry.)

Resolution: Apply capitalized “Deep Purple” font to this Angel and the several pronouns that refer to this entity to signify that it is likely Christ; but its exact identity cannot be established with certainty. Also apply the “Deep Purple” font to the references to the “voice from heaven” (vv. 10:4 & 10:8) as normal treatment of manifestations of God’s Glory. (See Matt.3:17.)

Rev. 10:5-7, 11:1-19 –How much of the discourse and prophecy of Chapters 10 and 11 is attributable to the “mighty Angel”? If verse 11:3 is attributable to this “Angel”, it strongly suggests that He is either God, the Father, or Christ, the Son.

10:5 And the Angel Whom I saw standing upon the sea and upon the earth lifted up His hand to heaven, 10:6 And swore by Him that liveth forever and ever, Who created heaven, and the things that are in it {therein}, and the earth, and the things that are in it {therein}, and the sea, and the things which are in it {therein}, that there should be time no longer; 10:7 But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as He hath declared to His servants, the prophets.

11:1 And there was given me a reed like {unto} a rod; and the Angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship in it. 11:2 But the court, which is outside {without} the temple, leave out, and measure it not; for it is given unto the nations {Gentiles}, and the holy city shall they tread under foot forty and two months. 11:3 And I will give power unto My two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. 11:4 These are the two olive trees, and the two lampstands {candlesticks} standing before the God of the earth. 11:5 And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies; and if any man will hurt them, he must in this manner be killed. 11:6 These have power to shut heaven, that it rain not in the days of their prophecy; and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. 11:7 And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. 11:8 And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. 11:9 And they of the peoples and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not permit their dead bodies to be put in graves. 11:10 And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another, because these two prophets tormented them that dwelt on the earth. 11:11 And after three days and an half the spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them who saw them. 11:12 And they heard a great voice from heaven saying unto them, Come up here {hither}. And they ascended up to heaven in a cloud; and their enemies beheld them. 11:13 And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand; and the remnant were terrified {affrighted}, and gave glory to the God of heaven. 11:14 The second woe is past and, behold, the third woe cometh quickly. 11:15 And the seventh angel sounded; and there were great voices in heaven, saying, The kingdom {kingdoms} of this world is {are} become the kingdom {kingdoms} of our Lord, and of His Christ; and He shall reign forever and ever. 11:16 And the four and twenty elders, who sat before God on their thrones {seats}, fell upon their faces, and worshipped God, 11:17 Saying, We give Thee thanks, O Lord God Almighty, Who art, and wast, and art to come, because Thou hast taken to Thee Thy great power, and hast reigned. 11:18 And the nations were angry, and Thy wrath is come, and the time of the dead, that they should be judged, and that Thou shouldest give reward unto Thy servants, the prophets, and to the saints, and them that fear Thy name, small and great, and shouldest destroy them who destroy the earth. 11:19 And the temple of God was opened in heaven, and there was seen in His temple the ark of His covenant {testament}; and there were lightnings, and voices, and thunder-claps {thunderings}, and an earthquake, and great hail.

N/C: This portion of revelation given by this “mighty Angel” entity is begun in 10:6 and some suggest that it is in reply to the question posed by the martyrs crying to be avenged and were told they must "rest yet for a little season" or time. Here in Rev. 10:6-7 they are assured, "There shall be no longer (any interval of) time"; their prayer shall have no longer to wait, but at the trumpet sounding of the seventh angel it shall be consummated, and the mystery of God (His mighty plan heretofore hidden, but then to be revealed) shall be finished.” Some commentators say that Chapter 10 is a transition from the common history of the world to the history of the church in particular – and that this ‘story’ of prophecy goes from here to Chapter 22.

Resolution: The question of how much of the discourse and prophecy of Chapters 10 and 11 is attributable to the “mighty Angel” of 10:1 is beyond the mission of resolving entity questions and so no font treatment issues apply here. This question is germane only in assessing whether the words of verse 11:3 are attributable to this “Angel”, as further evidence as to His identity.

Rev. 11:1 –Is the Angel of 11:1 the same angel referred to in chapter 10 as a “mighty Angel”?

11:1 And there was given me a reed like {unto} a rod; and the Angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship in it. 11:2 But the court, which is outside {without} the temple, leave out, and measure it not; for it is given unto the nations {Gentiles}, and the holy city shall they tread under foot forty and two months. 11:3 And I will give power unto My two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. 11:4 These are the two olive trees, and the two lampstands {candlesticks} standing before the God of the earth. 11:5 And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies; and if any man will hurt them, he must in this manner be killed.

N/C: This entity appears to be the same mighty Angel” introduced in verse 1 of Chapter 10. Here He directs John to measure the temple proper (vv.1-2), and then continues the prophecy He began in Chapter 10, vv. 6-7. The JFB commentary says that the words “and the angel stood” is omitted in some manuscripts (A, Vulgate, and Coptic), but does appear in others (B and Syriac). It goes on to say that if this phrase is omitted, the "reed", by construction, is "saying, Rise, and measure the temple of God." Thus it says the reed, the canon of Scripture, the measuring reed of the Church, our rule of faith, speaks, as the altar is personified as speaking in Rev. 16:7 (“And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous are Thy judgments.”). If those manuscripts that omit the phrase “and the Angel stood” are correct, then the question being dealt with herein is moot. It seems unlikely that it is the “reed” that instructs John to measure the temple (vv.1-2). If, however, the phrase rightfully belongs, then this entity appears to be the same “mighty Angel” introduced in Chapter 10, verse 1.

Resolution: Apply capitalized “Deep Purple” font to this Angel here as also applied in Chapter 10 to signify that the exact identity cannot be established with certainty.

Rev. 13:1 – What is the correct first noun or pronoun in 13:1 – and to whom does it refer?

Rev. 13:1 And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.

N/C: Here in verse 1 is a problem arguably beyond the scope of resolving pronoun referents. Some translations have “I stood on the sand”, while others render it “he stood on the sand” or “the dragon stood on the sand”. According to J-F-B Bible Commentary, the problem arises from the conflict between manuscripts, to wit: the B, Aleph, and Coptic manuscripts have it as the 1^st person singular, “I stood” (and so rendered in 7 English translations); while the A, C, Vulgate, and Syriac manuscripts have it as the 3^rd person singular, "He stood" (so rendered in 5 English translations), and this is interpreted to refer to “the dragon”, which is how 2 English translations render it. This conflict is limited to the first noun in the verse; in all translations, the observer referred to in the subsequent phrase or sentence, “I saw a beast” is resolved to be the apostle John.

Resolution: Apply non-bold “deep purple” font to the pronoun “I” to signal and refer the reader here for this brief explanation of the manuscript conflict.

Rev. 14:14-19 – Who is He “that sat on the cloud” and “in His hand a sharp sickle”, introduced in verse 14:14? Who is he to whom the command or message of verse 15 is addressed? And is this the same entity to whom a similar command is addressed by another angel in verse 18? And if so, why is he referred to in verse 19 as an angel?

14:14 And I looked and, behold, a white cloud, and upon the cloud One sat like unto the Son of man, having on His head a golden crown, and in His hand a sharp sickle. 14:15 And another angel came out of the temple, crying with a loud voice to Him that sat on the cloud, Thrust in Thy sickle, and reap; for the time is come for Thee to reap; for the harvest of the earth is ripe. 14:16 And He that sat on the cloud thrust in His sickle on the earth; and the earth was reaped. 14:17 And another angel came out of the temple which is in heaven, he also having a sharp sickle. 14:18 And another angel came out from the altar, who had power over fire, and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. 14:19 And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God. 14:20 And the winepress was trodden outside {without} the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs.

N/C: Here is another passage with several entities, whose identities and roles are a bit perplexing. The “I” of v.14 of course is John, the observer; the “One” or “He” That sits on the white cloud and “in His hand a sharp sickle” evidently is Christ (v14); another angel who comes out of the temple (v15), crying with a loud voice to Him That sat on the cloud (evidently Christ). [Note that there were 3 specific angels previously mentioned in Chapter 14 (vv.6, 8 & 9), plus “the holy angels” mentioned in v.10.] This “another angel” of v.15 says “Thrust in Thy sickle, and reap; for the time is come for Thee to reap; for the harvest of the earth is ripe”. It seems incongruous that an angel would appear to be giving direction to our Lord, Jesus Christ. Some commentators point out that the word rendered “thrust” in many translations is the Greek word “send”, suggesting that this angel does not command the Son of man, but rather serves as a messenger from God the Father that the time is ripe for the first of the two phase harvest – that of Christ’s redeemed and faithful believers. Note also that Christ Himself is the active agent in this first harvest of the elect; while the latter reaping of the unbelievers appears to be relegated to one of God’s angels. (See Mark 13:26-27 for reference to this first harvest of the elect; see also Mark 13:32 for Christ’s Own statement that neither the angels nor He, but only the Father knows that hour.) Another possibly perplexing aspect of this passage lies in verses 18 and 19, where “another angel came from the altar”, saying “Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God”. It is clear from v.19 that this instruction is not directed to Christ, but to the angel who also has a sharp sickle of v.17. This appears to be the command to an angel with the office of ‘grim reaper’ that gathers the unbelievers in the second of the two-phase reaping of the earth in end times.

Resolution: Apply capitalized “royal purple” font to the pronouns that refer to Christ (v. 14, 15 & 16); and apply the non-capitalized blue font to the pronouns that refer to angels (vv. 17, 18 & 19) as shown in the text above.

Rev. 16:16 – Who is referred to by the pronoun “he” in verse 16:16?

16:12 And the sixth angel poured out his bowl {vial} upon the great river Euphrates, and its {the} water {thereof} was dried up, that the way of the kings of the east might be prepared. 16:13 And I saw three unclean spirits, like frogs, come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. 16:14 For they are the spirits of demons {devils}, working miracles, that go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. 16:15 Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. 16:16 And he gathered them together into a place called in the Hebrew tongue Armageddon. 16:17 And the seventh angel poured out his bowl {vial} into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done.

N/C: Many translations (NAS, ASV, BBE, ERV, YLT) render this “they” rather than “he” (KJV, NKJ, DRB, DBT, WBT, WEB) and two (ISV & GWT) render it “the spirits”. The JFB Bible Commentary, quoted here, perhaps offers the best comment on the entity referenced here: “he - rather, "they (the three unclean spirits) gathered them together." If English Version be retained, "He" will refer to God Who gives them over to the delusion of the three unclean spirits; or else the sixth angel (Rev 16:12).”” Thus in translations where the plural pronoun “they” is used, it refers (directly) to the three unclean spirits, and indirectly to God as the ultimate Entity Who gathers them together; and in translations where the singular pronoun “he” is employed, it refers (indirectly) to God as the ultimate Entity Who gathers them together at Armageddon for battle.

Resolution: Apply non-capitalized “deep purple” font to the pronoun “he” of (v.16) to signify that the exact identity of the referent is not known with any certainty and to refer readers here.

The DPR entry as revised 8/18/23

Rev. 16:16 – Who is referred to by the pronoun “he” in verse 16:16?

16:12 And the sixth angel poured out his bowl {vial} upon the great river Euphrates, and its {the} water {thereof} was dried up, that the way of the kings of the east might be prepared. 16:13 And I saw three unclean spirits, like frogs, come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. 16:14 For they are the spirits of demons {devils}, working miracles, that go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. 16:15 Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. 16:16 And he gathered them together into a place called in the Hebrew tongue Armageddon. 16:17 And the seventh angel poured out his bowl {vial} into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done.

N/C: Many translations (NAS, ASV, BBE, ERV, YLT) render this “they” rather than “he” (KJV, NKJ, DRB, DBT, WBT, WEB) and two (ISV & GWT) render it “the spirits”. Bible scholars vary widely as to what entity is referred to by the pronoun rendered “he” in the King James Bibles. Those entities proposed include “the spirits”, God, “the sixth angel”, Satan, “the beast”, and Christ. The J-F-B Bible Commentary perhaps offers the best summary on this question, as quoted here within brackets: [“16. he - rather, ‘they (the three unclean spirits) gathered them together.’ If English Version be retained, ‘He’ will refer to God Who gives them over to the delusion of the three unclean spirits; or else the sixth angel (Rev 16:12).’”] Thus in translations where the plural pronoun “they” is used, it refers (directly) to the three unclean spirits, and indirectly to God as the ultimate Entity Who gathers them together; but in translations where the singular pronoun “he” is employed, it seems to refer (indirectly) to God as the ultimate Power Who gathers them together at Armageddon for battle.

Resolution: Apply non-capitalized “deep purple” font to the pronoun “he” of v.16 to signify that the exact identity of the referent is not known with any certainty and to refer readers here.

Rev. 19:9 – 10 – Who is referred to by the 3^rd person singular pronouns “he”, “his” and “him” in verses 19:9 & 10?

19:9 And he saith unto me, Write, Blessed are they who are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. 19:10 And I fell at his feet to worship him. And he said unto me, See thou do it not; I am thy fellow servant, and of thy brethren that have the testimony of Jesus; worship God; for the testimony of Jesus is the spirit of prophecy.

Rev. 22:8 And I, John, saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel who showed me these things. 22:9 Then saith he unto me, See thou do it not; for I am thy fellow servant, and of thy brethren the prophets, and of them who keep the words {sayings} of this book. Worship God.

N/C: If one were to rely upon the antecedent rule of grammar, one would wrongly conclude that it refers to Christ (the Lamb). Nowhere in the preceding verses of chapter 19, nor the latter part of Chapter 18 is there a proper antecedent for these pronouns. One has to look to 18:1 & 18:21, ignoring all intervening nouns in chapter 19 to the Lamb (v7), God (vv 4-6), four living creatures (v4), God (v2), and revert back to 18:1 & 18:21 to find a reference to angel, which seems by context and consensus to be the proper referent (antecedent?) to these ambiguous pronouns. Those translations that do substitute a noun for the first “he” in v.10 render it “the angel”; and the commentaries on the verse that address the identity question all conclude that it does refer to an angel; and in truth, these are indeed references to an angel, as manifested by the angel’s stern admonishment to John in v.10 that he not worship him. There is a similar occurrence in Rev. 22:8 & 9 where the admonishment is repeated and the angel is clearly identified as such.

Resolution: Apply the blue font to these references to one of God’s angels.

Rev. 21:5-6 – Who is referred to by the pronoun “He” in verses 21:5 and 21:6?

21:1 And I saw a new heaven and a new earth; for the first heaven and the first earth were passed away; and there was no more sea. 21:2 And I, John, saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. 21:3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God. 21:4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away. 21:5 And He that sat upon the throne said, Behold, I make all things new. And He said unto me, Write; for these words are true and faithful. 21:6 And He said unto me, It is done. I am Alpha and Omega, the Beginning and the End. I will give unto him that is athirst of the fountain of the water of life freely.

N/C: While a few commentaries see this as a reference to an angel, some translations, such as the NAS, capitalize the pronoun “He” in both verses (5 & 6), indicating a reference to Deity. It is most likely the Lord Himself, based on the antecedent rule (referring back to “He that sat upon the throne”, v.5), and based on the next verse (6), where the exact phrase, “And He said unto me” is repeated, with this second occurrence being followed by the Speaker specifically identifying Himself as “the Alpha and the Omega, the Beginning and the End” – the Lord.

Resolution: Apply the “Royal Purple” bold font to these references to God, as is applied throughout the KJP Scripture text to references to the Deity.

Rev. 22:18 –Is the speaker referred to by “I” in v. 18 Christ, John, or an angel?

22:16 I, Jesus, have sent Mine angel to testify unto you these things in the churches. I am the Root and the Offspring of David, and the Bright and Morning Star. 22:17 And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. 22:18 For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book;

N/C: There does not appear to be conclusive evidence nor agreement among Bible scholars as to whether the speaker (“I”) in v. 18 is Christ, or John, or an angel. The question is moot, apart from the self-imposed dilemma of someone who seeks to identify all entities by color-coded font usage. It is moot because it is God inspired, regardless of whether the actual speaker is John, an angel, or the Lord Himself.

Resolution: Apply the “Deep Purple” font to this pronoun to refer the inquisitive reader here for this non-definitive answer.

Rev. 22:19 –Is the rendering “tree of life”, rather than “book of life”, the proper rendering?

22:19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the tree {book} of life, and out of the holy city, and from the things which are written in this book. 22:20 He Who testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus. 22:21 The grace of our Lord Jesus Christ be with you all. Amen

N/C: It was noted that the 1611 Authorized Version of the King James text contains the phrase “book of life”, whereas more modern renderings of the KJV, as well as many other translations (ISV, NAS, God’s Word Translation, ASV, Darby, ERV, WEB, Weymouth New Testament) render verse 19 as the “tree of life”. The issue revolves around questions regarding what Greek source was used for the last six verses (22:16-22) and whether the Latin Vulgate was translated into the Greek. Two things are clear: This controversy will not be resolved as part of this noun / pronoun resolution effort; and neither is it germane to the task at hand.

N/C: Most translations (ISV, NAS, God’s Word Translation, ASV, Darby, ERV, WEB, Weymouth New Testament) render verse 19 as the “tree of life”, while the minority (KJV, AKJV, WBT, DRB) render it the “book of life”.

Resolution: Render the phrase as “the tree {book} of life” using the same notation convention followed throughout the KJP Bible text produced by this endeavor, with the word in italics representing the new replacement word (tree), and the old replaced word enclosed in braces: {book}. Thus the reader is cognizant of the word substitution in the subject phrase. There are no font treatment issues to deal with here