The Protestant View

This could be a mess, just having an open discussion about the Bible and also my plans for a website and promoting Youtube channels.

Going over Scripture showing that no verses say Jesus rose on the First Day (Sunday). Mark 16:9 is NOT proof for a Sunday resurrection. The 1599 Geneva Bible puts a comma after the word "risen": And when Jesus was risen again, early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils: I quote this because i do not want someone arguing that i am using some "new corrupt Alexandrian based text." And even earlier translators saw this. Given the structure of the Greek text and the historical context of punctuation, it is reasonable to place a comma after ‘risen’ to clarify the sequence of events. The participial phrase ‘Ἀναστὰς δὲ’ (Having risen) sets the stage for the main action, which is Jesus appearing to Mary Magdalene early on the first day of the week. This interpretation aligns with the logical flow of the narrative and the grammatical construction of the Greek text. Participial Phrases: In Greek, participial phrases often precede the main verb and can be separated by a comma in English to clarify the sequence of actions. Temporal Markers: The use of “πρωῒ” (early) as a temporal marker for the appearance rather than the resurrection supports placing a comma after “risen.” Participial Clause: The phrase “Ἀναστὰς δὲ” (Anastas de) is a participial clause, which can be translated as “Having risen” or “After rising.” This clause sets the stage for the main action that follows. Temporal Adverb: The word “πρωῒ” (prōi) means “early” and is an adverb modifying the time of the appearance, not the resurrection. Syntactical Flow: Placing a comma after “risen” (Ἀναστὰς) emphasizes the sequence of events: Jesus rose (potentially on the Sabbath), and then early on the first day of the week, he appeared to Mary Magdalene. HERE IS A LITERAL TRANSLATION OF THE GREEK TEXT: Having risen, now early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons. Ἀναστὰς δὲ πρωῒ πρώτῃ σαββάτου ἐφάνη πρῶτον Μαρίᾳ τῇ Μαγδαληνῇ, παρ’ ἧς ἐκβεβλήκει ἑπτὰ δαιμόνια. Here is the transliteration if you need it: Anastas de prōi prōtē sabbatou ephanē prōton Mariā tē Magdalēnē, par’ hēs ekbeblēkei hepta daimonia

Addressing the Seventh Day Adventist Defense League The way this deception works: They make a big fuss over all the commandments. They make followers think they care a lot bout the Sabbath. Then they make sure the Sabbath is broken by promoting their false prophet on the Sabbath. Much the same way the act like they hate the Jesuits, then they promote the Vatican backed covid vaccine as "safe and effective" by hosting "Vaccine" events to promote it on Sabbath at their churches, which the General Conference endorses. The Sabbath HAS to be kept HOLY

Various interesting things about the Bible I came across this week

I will be doing a live review of a Andrew's University student paper

Easy way to prove the 7th Day Adventists are a cult and are liars. And promoting a false prophet on the Sabbath BREAKS the Sabbath, and 6 other commandments. The way this deception works: They make a big fuss over all the commandments. They make followers think they care a lot bout the Sabbath. Then they make sure the Sabbath is broken by promoting their false prophet on the Sabbath. Much the same way the act like they hate the Jesuits, then they promote the Vatican backed covid vaccine as "safe and effective" by hosting "Vaccine" events to promote it on Sabbath at their churches, which the General Conference endorses. The Sabbath HAS to be kept HOLY

Link to join https://streamyard.com/2gr4x37ubs

Daniel 8 verse 26 - Destroying KJV Onlyism and 7th Day Adventism "The singular usage of 'evening and morning' in Daniel 8:26, coupled with the definite article, suggests a reference to a singular entity or concept rather than a numerical count of days. This linguistic choice aligns with the Hebrew practice of using the singular to denote a regular, ongoing action or event. In the context of the Hebrew sacrificial system, 'evening and morning' would naturally refer to the daily sacrifices, a ritual that occurs each evening and morning without fail. The absence of a plural form in verse 26, despite the mention of 2,300 evenings and mornings in verse 14, indicates that the focus is not on the quantity of days but on the continuity of a specific ritual practice. The text seems to emphasize the disruption and eventual restoration of this daily ritual, rather than providing a tally of individual days.

Today we will be looking into how Catholics and Orthodox deify Saints.

440 views Streamed live on Jun 15, 2024 Hebrew Text: וּמַרְאֵ֨ה הָעֶ֧רֶב וְהַבֹּ֛קֶר אֲשֶׁ֥ר נֶאֱמַ֖ר אֱמֶ֣ת ה֑וּא וְאַתָּה֙ סְתֹ֣ם הֶֽחָזֹ֔ון כִּ֖י לְיָמִ֥ים רַבִּֽים׃ English Translation: and the vision (of) the evening and the morning which was told true it is, and you seal up, the vision for many days to come -------------------------------------------------------------- In Biblical Hebrew, the plural form is often used to indicate multiple instances or a collective concept. If the author of Daniel intended to refer to many days, one might expect the plural forms "עֲרָבִים" (aravim) for evenings and "בְּקָרִים" (bekarim) for mornings. However, the text does not use these plural forms; instead, it uses the singular forms "עֶרֶב" (erev) for evening and "בֹּקֶר" (boker) for morning, which typically refer to the actual times of day. This choice suggests a counting of specific instances—2300 instances of the evening and morning sacrifices—rather than a general reference to time periods. **Symbolic Interpretation vs. Literal Events**: While symbolic interpretation is a valid approach to prophetic texts, it requires clear textual markers or historical precedent. The use of "evening and morning" elsewhere in the Bible, particularly in the creation account in Genesis, consistently denotes a literal day. There is no biblical precedent for interpreting "evening and morning" as symbolic of years, especially without explicit textual justification. -------------------------------------------------------------- In Biblical Hebrew, the plural form is often used to indicate multiple instances of something. So if the text in Daniel 8:14 were referring to multiple, separate periods of light and dark, it would likely use the plural forms “boqerim” (בֹּקְרִים) for mornings and “erevim” (עֲרָבִים) for evenings. The use of the singular forms “boqer” (בֹּקֶר) and “erev” (עֶרֶב) in the phrase “erev boqer 2300” suggests a count of sacrificial cycles (one evening and one morning sacrifice) rather than a count of days or periods of light and darkness. This interpretation supports the idea that the passage is specifically referencing the Tamid sacrifices, which were a central part of the daily ritual in the Temple. In the context of Daniel 8:14, “erev boqer 2300" uses the singular forms of “evening” and “morning” followed by the number 2300. This construction is distinct from “2300 erevim boqerim,” which would use the plural forms of the nouns. The singular form in the original text suggests a count of sacrificial cycles, each consisting of one evening and one morning sacrifice, rather than a count of literal days or periods of light and darkness. The choice to use the singular forms “erev” and “boqer” followed by the numeral 2300 emphasizes the continuity and regularity of the sacrifices. It aligns with the interpretation that the passage is referencing the Tamid sacrifices without needing to repeat the term “Tamid” since it has already been established in the preceding verses If the intention in Daniel 8:14 was to refer to literal evenings and mornings, the Hebrew text would likely have used the plural forms “boqerim” (בֹּקְרִים) for mornings and “erevim” (עֲרָבִים) for evenings, and the number 2300 would precede these nouns. This would be consistent with Hebrew grammar rules, where the numeral typically agrees with the noun in gender and number, and for numbers greater than ten, the numeral is followed by either the singular or the plural form of the noun. The actual phrase “erev boqer 2300” uses the singular forms and places the number after the nouns, which suggests a count of sacrificial cycles rather than a count of literal days. This supports the interpretation that the passage refers to the Tamid sacrifices, emphasizing the continuity and regularity of the sacrificial system rather than the mere passage of time. The singular form highlights the unit of one evening and one morning sacrifice as a single entity, a daily cycle of offerings. In summary, the grammatical structure of the phrase in the original Hebrew text of Daniel 8:14 is a strong indicator of its intended meaning, pointing to the Tamid sacrifices rather than to literal periods of light and darkness. The use of the singular form in both verses 14 and 26, along with the context of the preceding verses, strengthens the argument that the phrase “erev boqer 2300” is not about literal days but about the number of sacrificial cycles, each including one evening and one morning sacrifice. Numbers 28:3-4 - “These are the gift offerings that you are to present to YHWH: As a regular burnt offering every day, two lambs in their first year without blemish. You shall offer one lamb in the morning, and the other lamb you shall offer at twilight.” Here, the Hebrew uses singular forms to refer to the daily offerings, which are part of a continual cycle. Exodus 29:38-39 - “Now this is what you shall offer on the altar: two one-year-old lambs each day, continuously. The one lamb you shall offer in the morning, and the other lamb you shall offer at twilight.” Again, singular forms are used to describe the two daily offerings, emphasizing the regularity of the sacrifices. Leviticus 23:37-38 - “These are the appointed feasts of the LORD, which you shall proclaim as times of holy convocation, for presenting to the LORD food offerings, burnt offerings, and grain offerings, sacrifices, and drink offerings, each on its proper day, besides the LORD’s Sabbaths.” The term “each on its proper day” uses a singular form to refer to the offerings made on individual days within the broader context of the feasts. #######key points######## "The singular usage of 'evening and morning' in Daniel 8:26, coupled with the definite article, suggests a reference to a singular entity or concept rather than a numerical count of days. This linguistic choice aligns with the Hebrew practice of using the singular to denote a regular, ongoing action or event. In the context of the Hebrew sacrificial system, 'evening and morning' would naturally refer to the daily sacrifices, a ritual that occurs each evening and morning without fail. The absence of a plural form in verse 26, despite the mention of 2,300 evenings and mornings in verse 14, indicates that the focus is not on the quantity of days but on the continuity of a specific ritual practice. The text seems to emphasize the disruption and eventual restoration of this daily ritual, rather than providing a tally of individual days. Therefore, the most coherent interpretation of the singular 'evening and morning' in Daniel 8:26 is that it points to the daily ritual of sacrifices. This interpretation is substantiated by the broader scriptural context, which frequently associates 'evening and morning' with the Temple's sacrificial rites. The singular form, in this case, serves to underscore the prophetic concern with the integrity of the worship practice, rather than the passage of time." Grammatical Detail and Technical Analysis: In Hebrew, the plural form of a noun is usually marked by the suffixes “-ים” (im) for masculine nouns and “-ות” (ot) for feminine nouns. The absence of these plural markers in Daniel 8:14 suggests that the text is not referring to multiple days in general but is instead enumerating specific instances of a ritual or event. **Implications of Translation Choices**: Different translations may render the Hebrew text with slight variations based on interpretive decisions. However, a close examination of the original Hebrew text reveals the grammatical nuances that are critical for understanding the intended meaning. The absence of the definite article in Daniel 8:14 and its presence in Daniel 8:26 suggests that the former is counting instances of an event, while the latter is specifying the event itself. In Daniel 8:14, the text refers to "two thousand and three hundred evening and morning," which could be interpreted as a literal span of time. But it is not in plural form, which should cause one to wonder if it might be referring to something other than literal periods of day. Especially, when we see in Daniel 8:26, the phrase "the vision of the evening and the morning" uses the singular form, which is indeed peculiar if it were meant to denote 2,300 separate events. In Hebrew, the plural form is typically marked by specific morphological changes, which are absent in this verse. So is it 2300 separate events, 2300 separate evenings and mornings? Or is it referring to one event, like an evening morning sacrifice which may be defiled or halted for a period of 2300? Conclusion: The grammatical structure of the Hebrew phrases in Daniel 8:14 and 8:26, when examined in detail and considered within their historical and ritualistic context, supports the interpretation that “2300 evenings and mornings” refers to the literal count of daily sacrifices. This interpretation is consistent with the use of Hebrew grammar, the biblical context of temple worship, and the historical practice of daily sacrifices in ancient Israel. The argument against extending this period into 2300 years is substantiated by the lack of textual indicators for a symbolic reading and the absence of scriptural precedent for such a conversion of time units. Therefore, the most coherent and textually faithful interpretation of “2300 evenings and mornings” is that it denotes the actual number of evening and morning sacrifices during the period in question. The use of singular forms in verse 14, rather than the expected plural forms for a period of days, further supports the interpretation that the focus is on the count of sacrifices rather than on a time period.

Let's see what we find, since they won't answer you straight

Let's see if I can out debate a SDA

Forced Idolatry and Sacrilege: Antiochus IV compelled the Jews to worship Greek gods and conducted pagan rituals within the sacred space of the Jewish Temple. A particularly abhorrent act for the Jews was the sacrifice of a pig, an unclean animal according to Jewish law, on the altar of the Temple1. Prohibition and Punishment of Religious Practices: Jewish religious ceremonies and rites were outlawed. Those who practiced circumcision, observed the Sabbath, or adhered to dietary laws faced the threat of death2. Violent Enforcement of Decrees: Antiochus’s soldiers carried out his orders with brutality. They forcibly erected pagan altars throughout Judean cities and towns, requiring sacrifices that were anathema to Jewish beliefs2. Massacres and Torture: Many Jews were tortured and killed for resisting the decrees. The methods of torture and execution were designed to instill fear and force compliance with the new religious edicts1. Cultural Erasure: By imposing Hellenistic culture and suppressing Jewish identity, Antiochus IV sought to erase the cultural and religious heritage that was central to Jewish life.

Just doing live research, may open up the mic

Covering a variety of Topics

I am doing this video just to have a reference that anyone can go to and figure out for themselves how to properly exegete scripture

https://incpu.org - Steven Henry's Site

6 COMMANDMENTS 7TH DAY ADVENTISTS BREAK WEEKLY, EVERY SABBATH 1. **Sabbath Observance**: The fourth commandment is to remember the Sabbath day and keep it holy, which involves resting and dedicating the day to spiritual matters. Promoting falsehoods on this day is seen as a violation of this commandment. 2. **Bearing False Witness**: The ninth commandment prohibits bearing false witness against your neighbor. If promoting a false prophet involves spreading lies or deceit, it could be considered a form of bearing false witness. 3,4 (2 commandments) **Idolatry**: The first and second commandments warn against having other gods and making idols. If the promotion of a false prophet leads others to follow someone other than the true God, it could be seen as a form of idolatry. 5. **Taking God's Name in Vain**: The third commandment prohibits taking the Lord's name in vain. If someone claims the authority of God or speaks falsely in His name, it could be considered taking His name in vain. 6. **Stealing** - Receiving money through the fraud of promoting a false prophet could be considered a form of theft, as it involves deception to obtain financial gain. This act could be seen as violating the commandment against stealing, which prohibits taking something that does not rightfully belong to you through deceit or fraud. In a religious context, this type of fraud is particularly serious because it exploits individuals’ faith and trust. @Jamie-Russell-CME​ #sda #7thDayAdventist #SeventhDayAdventist #Sabbath #7thDay #Jesus #Bible #EllenWhite

**Introduction** In the philosophical discourse on time, a compelling perspective emerges through the lens of Strict Presentism. This view posits a singular existential truth: only the present exists. It is a realm distinct from the concept of time, standing as the sole testament to existence. This essay endeavors to elucidate Strict Presentism, arguing that the present and time are not synonymous but are, in fact, two separate entities. **The Nature of the Present** At the heart of existence lies the present—a singular, unrepeatable moment that encapsulates reality. It is the canvas upon which the universe reveals itself, constantly refreshed by the brushstrokes of change. Our awareness of the present is confined by the limits of observation, for we are but witnesses to a fraction of its vastness. Yet, this does not diminish the present's omnipresence; it remains the definitive state of being. Special Thanks to: Author Chris Fisher and Warren McGrew Chris Fisher https://www.youtube.com/@realityisnotoptional https:/www. Warren McGrew https://www.youtube.com/@IdolKiller http://www.idolkiller.comgodisopen.com

https://www.pickle-publishing.com/papers/karaite-reckoning-1844.htm Letter from E. S. Calman: Mr. Editor: I have been requested by a friend to write a few lines for your paper on the subject of the Jewish mode of reckoning time. I am a descendant of the ancient Karaite Jews, who have always rejected the authority of the Rabbins, and have ever considered the Old Testament as the only rule of our faith. We believe that the Scriptures teach us plainly when we should observe the Passover. We keep it on the same month that the Jews do; but we reckon the commencement of that month differently from them. They commence their month at the change or dark moon; we commence ours at the first sight of the new moon. The Rabbinical Jews have a great many traditions which they follow in preference to the Scriptures. They have a set of astronomical tables by which they calculate their feasts; but we follow nature as our guide. We believe that barley should be ripe before we keep our Passover; and if it is not ripe, we put off our feast one month that year. This makes occasionally a difference of one month between us and them. This was the case in 1843. The Rabbinical Jews kept their Passover one month before we did; and consequently their seventh month was one month earlier than ours. The Rabbinical Jews commenced their seventh month on September 12th, 1843; but we did not commence ours until October 13th. The tenth day of our seventh month will be October 22d, which will be the true Day of Atonement for this year. We have no leap year as often as other Jews have. They have seven leap years in nineteen years; but we have only six in nineteen years. We never put in an embolismic or thirteenth month until after two common years; but they sometimes put it in after one common year. This makes a difference sometimes between us and them of one whole month. The Rabbinical Jews reckon their time from sunset to sunset; but we reckon ours from sunrise to sunrise. Consequently our Day of Atonement will commence on Monday morning at sunrise, October 21st, and will end on Tuesday morning at sunrise, October 22d. I am fully convinced that Br. Miller's calculation of the prophetic periods is correct; and I believe that every Karaite Jew in this city is of my opinion. Yours respectfully, E. S. Calman

Live Discussion with Steve Henry

Might be boring

Just throwing a thought out there

Random late night stream. Nothing prepared just winging it, so it may not be that great. Just throwing some thoughts out there