We need help to have hope

2 Chronicles 20:1-13.

We need help in order to have hope.

Introduction.

“It came to pass after this also…” Jehoshaphat was a generally good king. He removed the groves and high places, set up judges and adjured them to “judge not for man, but for the LORD.” Negatively Jehoshaphat “joined affinity with Ahab.”1 He even went into battle with him. See 2 Chronicles 18.

• This was a time of desperation for God’s people. (vs. 1-2)

• There was a fear of destruction among God’s people. (v. 3a)

• There was an urgency of yielding by God’s people. (vs. 3b-4)

• On this occasion, Jehoshaphat the king as the nation’s agent, stood before God and the people and prayed. (vs. 5-12)

Jehoshaphat addressed God (vs. 6-12).

• Jehoshaphat reveled in God (v. 6)

o As our God (v. 7), the God of our fathers.

o As the God of the heavens.

o As the God of the nations.

o As the God of all power.

• Jehoshaphat reviewed the past (7-9)

o God drove out the inhabitants of Canaan.

o God came the land to the seed of Abraham.

o God established his sanctuary in the land.

o God delivered them from times of trouble.

• Jehoshaphat revealed the present (10-11)

o People God would not let them destroy want to destroy them.

o These people reward good with evil. Psalm 35:12.

o God, what will you do?

 We have no power.

 We have no plan.

 We have a polestar, a focal point, the person of God himself.

God addressed Jehoshaphat and the nation (v. 14ff).

o Through his prophet

o By the Spirit

o In the midst of the congregation

• Be not afraid or dismayed.

• The battle is not yours, but God’s.

• Stand ye still, and see the salvation of the LORD.

Other verses to note.

• Exodus 14:13 And Moses said unto the people, Fear ye not, stand still, and see the salvation of the LORD…

• Psalm 46:10 Be still, and know that I am God…

• 1 Samuel 17:47 And all this assembly shall know that the LORD saveth not with sword and spear: for the battle is the LORD’s…

Conclusion. 

The next day Jehoshaphat and the people went forth into the wilderness of Tekoa. The king urged them to believe God and his word through the prophet. Such belief would result in establishment and prosperity. He appointed singers to go out before the army and praise the beauty of holiness, singing “Praise the Lord; for his mercy endureth for ever.” When the singers began to sing, the Lord himself ambushed the opposing army.2 The Ammonites and Moabites turned on the Edomites, and then they turned on each other! 

Application.

We have come to a time of fear and desperation. We have no power. What we perceived as power (Christian majority) has failed us. We plan no plans. Plans of winning the war by electoral politics have failed us. We must realize that we have no power and no plan. Without power and without a plan, be still and know that we still have God, we can still rely on God. He is our God, He is the god of the heavens, he is the God of all nations. “The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all.” (Psalm 103:19)

Psalm 75:7 But God is the judge: he putteth down one, and setteth up another.

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1 These biblical affinities usually included alliance by marriage (cf. 1 Kings 3:1 and Ezra 9:12-14). Possibly here it includes a promise of marriage of son to daughter. Jehoshaphat’s son Jehoram married Ahab’s daughter (2 Chronicles 21:6).
2 set ambushments (an ambush; מְאָרְבִים; liers in wait) against the Ammonites, Moabites and Edomites.

Hymn Meter Explanations and Information

Hymn Meter Explanations and Information

“Hymn meter” is the pattern of syllables and stress in the text of a hymn. The meter designations in hymn books relate to the syllables, meter, or “feet” of the poetry. A hymn of a certain meter (Common Meter = C. M., for example) can be sung with any tune of that same meter. Knowing the metrical symbols and matching hymns to tunes are knowledge and skills needed for hymn-book singing.

Alphabetical Metrical Designations

C. M. – Common Meter; a quatrain (four-line stanza) with alternating lines of iambic tetrameter and iambic trimeter, which usually rhymes in the second and fourth lines and sometimes in the first and third (8/6/8/6); also called Ballad Meter in other contexts. Iambic is one short or unaccented syllable followed by one long or accented syllable.

C. M. E. – Common Meter Extended; a five-line stanza in which most commonly the first, third, and fourth lines rhyme, and the second and fifth lines rhyme. C. M. E. is like C. M. except that it is “extended” with an extra line of 8 syllables (8/6/8/8/6). 

C. P. M. – Common Particular Meter; a six-line stanza of which the first, second, fourth and fifth lines are iambic tetrameter, and the third and sixth lines are iambic trimeter (8/8/6/8/8/6). 

D. – Doubled; indicates an eight-line stanza instead of four, as in C. M. D. or D. C. M. – Common Meter Doubled or Doubled Common Meter (8/6/8/6/8/6/8/6). 

H. M. – Hallelujah Meter; a six-line stanza of which the first four lines are trimeter and the last two are tetrameter, which rhymes most often in the second and fourth lines and the fifth and sixth lines (6/6/6/6/8/8). At times this may be instead listed as (6/6/6/6/4/4/4/4).

L. M. – Long Meter; a quatrain (four-line stanza) in iambic tetrameter, which usually rhymes in the second and fourth lines and often in the first and third (8/8/8/8).

L. P. M. – Long Particular Meter; a six-line stanza of iambic tetrameter (8/8/8/8/8/8). 

M. T. (or 12s.) – Meter Twelves; a quatrain in anapestic hexameter (12/12/12/12). Anapestic is two short syllables followed by one long syllable.[i] 

P. M. – Particular Meter, Peculiar Meter; Psalm Meter; sometimes may stand for Psalm Meter (but this is more commonly known as 8s. 7s.); it usually means Particular Meter, or Peculiar Meter (these two indicating poetry with its own particular, peculiar, or non-standard, meter).[ii]  

S. M. – Short Meter; iambic lines in the first, second, and fourth are in trimeter, and the third in tetrameter, which rhymes in the second and fourth lines and sometimes in the first and third (6/6/8/6). 

S. P. M. – Short Particular Meter; a six-line stanza of which the first, second, fourth and fifth lines are iambic trimeter, and the third and sixth lines are iambic tetrameter (6/6/8/6/6/8).

T. – Tripled; indicates a twelve-line stanza instead of four, as in L. M. T. – Long Meter Tripled (8/8/8/8/8/8/8/8/8/8/8/8). See Westford/Vain World Be Gone in The Sacred Harp. (“Tripled” is not very common.)

With Refrain – The hymn meter designation may be followed by the words “with refrain” – indicating a repeating refrain or chorus that does not follow the metrical pattern of the hymn itself. Similar designations are “With allelulias” and “With amens” indicating “allelulias” or “amen(s)” added to the end of the hymn.

Numerical Metrical Designations

7s. 6s. – Sevens and sixes; a quatrain with alternating lines of three and one-half feet and three feet, which rhymes in the second and fourth lines and sometimes in the first and third (7/6/7/6).

8s. 7s. 4s. – Eights, sevens and fours; a six-line stanza with alternating syllables of 8, 7, 8, 7, 4, and 7 (8/7/8/7/4/7). In practice (in singing) the four-syllable line is often repeated to create a line of eight syllables, and also the last two lines repeated. This enables the 8s. 7s. 4s. meter hymn to be sung with a doubled 8s. 7s. meter tune.

8s. 7s. – Eights and sevens; a trochaic quatrain with alternating lines of four feet and three and one-half feet, which rhymes in the second and fourth lines and sometimes in the first and third (8/7/8/7); also called Psalm Meter. Trochaic is one long syllable followed by one short syllable.

8s. – Eights; used to distinguish an eight-syllable quatrain that does not contain the iambic stress pattern characteristic of Long Meter (8/8/8/8). 

11s. – Elevens; used to distinguish an eleven-syllable quatrain (usually anapestic, which may rhyme in either the first and second, third and fourth lines, or first and third, second and fourth (11/11/11/11).

12s. 11s. – Twelves and elevens. A four-line stanza with alternating lines of twelve syllables and eleven syllables (12/11/12/11).

12s. – Twelves; see “M. T.” above.

Summary

The more common designations (C. M., L. M., S. M.) are almost universally standard across hymn books. “Common Meter” is what it appears to be – the most common hymn meter used in English hymnody. In relation: (1) “Long Meter” is longer than “Common Meter” in its second and fourth lines; (2) “Short Meter is shorter than “Common Meter” in its first line. Some designations vary by editors, geography, and time periods. For example, William Gadsby’s A Selection of Hymns, for Public Worship includes the following designations: 104th for the 10.10.11.11 pattern; 112th for L. P. M.; 122nd for S. P. M.; and 148th for H. M. These metrical patterns were related to old psalm tunes. H. M. (6.6.6.6.8.8.) was the meter for the Old Version Psalm 148, and so, often 148th was used to identify this pattern. The same sort of history applies to the designations 104th, 112th, and 122nd. Some hymn-meter variations made by editors may intend to encompass rhyme patterns as well, but rhyme patterns (though often prevalent in a certain way) are not inherent in hymn meter designations.

Most of the numerical meter designations are fairly intuitive (the number equals the number of syllables per line). 10s has ten syllables per line; 9s has nine. Some are not as intuitive, however. For example, many books use the label 8.7.4. The actual pattern of the hymn is 8.7.8.7.4.7. An almost endless combination of numerical designations of meter could be assembled. 

Both syllables and stress must be accounted for; but at the most basic level meter involves counting the number of syllables in a line of poetry. Amazing Grace is Common Meter: “A-ma-zing grace how sweet the sound” is 8 syllables; “That sav’d a wretch like me” is 6 syllables; “I once was lost but now am found” is 8 syllables; and “Was blind but now I see” is 6 syllables. Every Common Meter hymn and tune will follow that same pattern. If C. M. is written as C. M. D., or L. M. as L. M. D., etc., then that means the tune has enough music to sing two stanzas of a hymn instead of just one.

For another example, if you find a hymn labeled “11s”, a tune paired with the words “How firm a foundation, ye saints of the Lord” will likely work for singing that hymn.

Although any hymn of a particular meter can be sung with any tune of that same meter, the music of a particular song does not always seem fitting in mood for every hymn – even though it might work metrically. Also, the same number of syllables with different stress patterns will not fit well with the same tune. For example, compare “When I survey the wondrous cross” (Hamburg) with “How tedious and tasteless the hours” (Greenfields). They have the same number of syllables but different stress patterns.

In metrical hymn singing, there are tunes that have been passed down and have not been written down (or at least not in the forms in which they are sung). Songs from The Sacred Harp are good sources for tunes to set with the metrical hymns. Additionally, many hymnals will have a “Metrical Index” by which tunes may be found according to the meter in which they are written.

May the Lord bless this to be useful to someone.

Compiled by Robert Vaughn, initially in September 2006, with recent revisions and additions. Gathered from many sources over many years, so that little of what you read is original with me.

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[i] Dactylic feet/stress is the reverse of Anapestic, having one long accented syllable followed by two short syllables, and might be found in some hymns.
[ii] “Irregular” or “Irr.” seems to now be the more commonly preferred designation rather than “P. M.” for lines and/or meters that are not standard. On occasion “P. M.” seems to be used in place of multiplying the number of designations in a hymn book. For example, I have seen “P. M.” used in place of “H. M.” (6/6/6/6/8/8). The Psalter (Grand Rapids, MI: Wm B. Eerdmans Publishing Co., 1912/1927) includes two alphabetical metrical designations I have not commonly found – Common Hallelujah Meter (C. H. M., 8/6/8/6/8/8) and Long Hallelujah Meter (L. H. M., 8/8/8/6/8/6).

Three great truths

There are three great truths,

1st, That there is a God;

2nd, That He has spoken to us in the Bible;

3rd, That He means what He says.

Oh, the joy of trusting Him!

J. Hudson Taylor (1832–1905) in Hudson Taylor and China’s Open Century, Book VI

The legion dispossessed

Mark 5:18-19 And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him. Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee.

One of my favorite little-known John Newton hymns is “The legion dispossessed.” This is Hymn 92 in Olney Hymns, compiled by John Newton and William Cowper. The Olney Hymns is arranged in three “books,” this first being hymns “On Select Texts of Scriptures.” These hymns are placed in biblical book order. Hymn 92 appears in five 8-line stanzas on pages 104-106. The meter is 8s.7s.D. Newton poetically tells the deliverance of the man possessed, found in the tombs of Gadara. He relates the deliverance of the demoniac to the great deliverance of the sinner.

1. Legion was my name by nature,

Satan raged within my breast;

Never misery was greater,

Never sinner more possessed:

Mischievous to all around me,

To myself the greatest foe;

Thus I was, when Jesus found me,

Filled with madness, sin, and woe.

2. Yet in this forlorn condition,

When he came to see me free;

I replied, to my Physician,

“What have I to do with thee?”

But he would not be prevented,

Rescued me against my will;

Had he stayed till I consented,

I had been a captive still.

3. “Satan, though thou fain wouldst have it,

Know this soul is none of thine;

I have shed my blood to save it,

Now I challenge it for mine, (b)

Though it long has thee resembled,

Henceforth it shall me obey;”

Thus he spoke while Satan trembled,

Gnashed his teeth and fled away.

4. Thus my frantic soul he healèd,

Bid my sins and sorrows cease;

“Take, said he, my pardon sealèd,

I have saved thee, go in peace:”

Rather take me, Lord, to heaven,

Now thy love and grace I know;

Since thou hast my sins forgiven,

Why should I remain below!

5. “Love, he said, will sweeten labors,

Thou hast something yet to do;

Go and tell your friends and neighbours,

What my love has done for you:

Live to manifest my glory,

Wait for heaven a little space;

Sinners, when they hear thy story,

Will repent and seek my face.”

(b) Book 3, Hymn 54, “Hear what he has done for my soul!”

I wrote a tune for this hymn that was “inspired” by the song Hold to God’s Unchanging Hand. I was meditating over the words and started humming out something that might fit the words; and I came up with a variant, based on the basic run of that tune – converted into a minor tune for “Legion was my name by nature” (which I simply called Legion). The Hymnary.Org shows a tune by John Hughes, named Calon Lân, for use with this hymn, but I have never seen the two published in a hymnal together. It may be that Newton expresses a little too much “irresistible” in the grace toward the demoniac to suit some folks, and that this has limited its use. For my part, the Lord’s power over the legion speaks peace to my soul in his power over my disease of sin and death.

I think you can click and enlarge this picture.

A Translational Observation, and other links

The posting of links does not constitute an endorsement of the sites linked, and not necessarily even agreement with the specific posts linked.

• A Translational Observation on Psalm 24:1 -- “There is no textual reason, nor any compelling translational reason, for the NKJV not to keep the familiar wording of the KJV, as the ESV does.”
• A Den, and Then Some -- “I don’t suffer from ophidiophobia (the fear of snakes), but even I was nervous stepping into a building full of the world’s most venomous vipers.”
• Acts 20:28 – Smuggling in an Emendation? -- “English readers should be aware that at least eight modern versions essentially echo a conjectural emendation in this verse.”
• Black-Eyed Peace -- “Twenty-five years ago this month, in the weeks before a new millennium, hardy Texans joined the rest of the world in making anxious last-minute preparations.”
• Did the Original Scribes Write the Distigmai in Codex Vaticanus B of the Bible? -- “Near infrared microscope reflectography combined with micro-X-ray fluorescence spectroscopy proved that the distigmai...”
• Everybody’s Beeswax -- “In the U.S., honey production was up 11% in 2023 after three years of decline, according to the Department of Agriculture.”
• History of 1800s Black Baptists a story of Alabama’s post-Civil War rebirth -- “Born in Mobile in 1845 and an ordained minister since 1868, Boothe’s seminal work, The Cyclopedia of Colored Baptists of Alabama, was first published 30 years after the Civil War.”
• “Not excepting Garrison himself”: Charles Spurgeon’s Abolitionism -- “The universal conviction in England is, that the leaders of your government care nothing about slavery, and that they make you fight for empire and not for freedom”
• Parents Blast High School LGBTQ Assignment Given To Their Kids -- “I am totally disgusted. I am ashamed I work for the district, and you guys allow this to happen in our schools.”
• Seasonal Grave Symbolism -- “With their unique blend of traditions, holiday gatherings, and quiet solitude, the darker months of the year naturally lend themselves to remembrance.”
• The incredible Iguazu Falls of South America -- “The incredible Iguazu Falls and the rocks over which they flow are a tiny reminder of the power of flowing water, and of the true history of our world...”
• The Short History of Fredonia -- “Edwards christened his disputed land grant the Republic of Fredonia, based on a concept first articulated in New York by Dr. Samuel Latham Mitchill in 1800.”
• Why Do We (Still) Use the KJV? Some Doctrinal Thoughts... -- “This is probably one of the most asked questions I get from visitors when the find out that our church still uses the King James Version (KJV).”
• 3 Questions about Creation: Who, How, and Why? -- “We do not look at the universe rightly unless we see in creation a glorious reason to praise the living God.”

If there be any virtue

In the Facebook Textus Receptus Academy group, I pointed out a certain modus operandi that Mark Ward used in his video “Five False Friends Staring with ‘D’.” This is in the context of declaring a KJV word no longer means what it meant in 1611. I used “debate” to give the example. 

1. Define a word in a way that limits its range of meaning. Debate = a formal discussion on a particular topic...
2. Fail to include other definitions in the semantic range. Debate (1st definition in the modern Merriam-Webster online dictionary) = a contention by words or arguments. (Contention, one of the very words Mark said it “used to mean.”)
3. Declare you proved your point.
4. Easy peasy.

This is something that runs through his work (ergo, modus operandi). He did it on December 23 with the word “virtue” in the video “Virtue Went Out of Jesus?”[i]

1. Define a word in a way that limits its range of meaning. Virtue = behavior showing high moral standards....
2. Fail to include other definitions in the semantic range. Virtue (2nd definition in the modern Merriam-Webster online dictionary) = a beneficial quality or power of a thing. (Power, one of the very words Mark said it “used to mean.”)
3. Declare you proved your point. 

In the New Testament (King James Bible), the word “virtue” occurs seven times in six verses. Four times it carries a meaning and connotation of moral excellence (ἀρετή; Philippians 4:8; 2 Peter 1:3, 5). The other three times, where virtue carries a meaning and connotation of power, representing the Greek word δύναμις.

• Mark 5:30 And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes?
• Luke 6:19 And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.
• Luke 8:46 And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me.

In other places the King James translators translate the word δύναμις as power. I believe there are at least three reasons why they chose to use virtue instead of power in Mark 5:30, Luke 6:19, and Luke 8:46.

1. The translators did not tie themselves to uniformity of phrasing, and Greek words might vary in connotation. “…we have not tied ourselves to an uniformity of phrasing, or to an identity of words, as some peradventure would wish that we had done, because they observe, that some learned men somewhere, have been as exact as they could that way. Truly, that we might not vary from the sense of that which we had translated before, if the word signified the same thing in both places (for there be some words that be not of the same sense everywhere) we were especially careful, and made a conscience, according to our duty.”
2. The translators followed the wording of the English Bibles that came before them. The Bishops, Geneva, 1557 Geneva NT, Great Bible, Taverner, Matthew, Coverdale, and Tyndale had “virtue” in these three texts of Scripture. The only exception is that Coverdale had “the power” in Mark 5:30).
3. The translators probably thought virtue carried some connotation useful to the context, such as “excellency” in connection with power, like the excellency of power inherent in Jesus as deity (see OED I.1, 1933, p. 238), or the effect of the power. Using “virtue” over and over in reference to the power of Jesus Christ versus the brazen serpent Ralph Robinson wrote, “Virtue doth really go forth from Christ to the Sin-bitten sinner, for the healing of him” and that “Christ excells the brazen Serpent in 11 particulars” (Christ All in All, 2nd edition, London: John Rothwell, 1660, p. 553).[ii]

One of Mark’s problems is that he thinks the “uppermost sense of” the word in a person’s mind governs the “meaning” of the word, and then sets out of prove that point in ways that often veer too far from consistently comprehensive inspection of sound words.[iii] We know that people (most all people) will normally travel to the first sense they know for a word to try to make sense of it. We deny that folks cannot and should not learn to interpret words in their context, and with much diligence.

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[i] Mark did a modified version of his m.o. with the word “issue” in “Mr. Median Meets the Woman with the Issue of Blood.” If you check with discernment, you will see this kind of stuff occurs over and over.

1. Define a word in a way that limits its range of meaning. Issue = personal difficulties or problems....
2. Fail to include other definitions in the semantic range. Issue (4th definition in the modern Merriam-Webster online dictionary) = a discharge (as of blood) from the body. (Exactly the “issue” Mark is talking about in Leviticus 12:7 and Matthew 9:20. He eventually admits this one is slippery, but claims it is just too uncommon for modern folks to understand.)
3. Declare you proved your point.

[ii] Ralph Robinson was pastor of St. Mary Wolnoth in London. The sermon “Christe the true brazen Serpent” was preached in January of 1654. Robinson specifically mentions Luke 6:19 and 8:46 in the context quoted.  In his sermon A Sermon of Spirituall Life and Death, John Preston used power and virtue (virtue) as synonyms, but several times in a way that suggests he sees a slightly different range of meaning. (London: T. C., 1630, pp. 17-19; preached in November 1626). He also writes, “when Iron comes neere the Load-stone, there goes a virtue from the Load-stone that draws the Iron to it…” In A Christian Dictionary, Thomas Wilson gives as “No. 2” meaning of “Virtue” – Power and might, or the effect of power, Luke 8, 46. Vertue is gone out of me; that is, there is some healthfull effect wrought by my power.” (London: William Iaggad, 1622).
[iii] For example, in “Three False Friends in One Important Verse” (Psalm 2:1), Mark fails to engage with a New Testament verse that refers to the verse he is discussing. He is so focused on his “word study,” that he does not engage in “Bible study.” How can we maintain consistency as Bible believers and not do that. Additionally, when building his false friend case he goes back to find what the OED might say a word meant in 1611 (looking for a definition to confirm his point), but he seldom, if ever, looks for sermons or commentary from that period to see how a contemporary might interpret or understand the word in its biblical context. It seems that Mark stops searching when he finds what he hopes to find.

From the beginning of the year to the end of the year

Combining Acts Commentary and the New Year.

Acts 11:25 ...a whole year they assembled themselves with the church, and taught much people.

At Antioch Syria (some 150 miles southeast of Tarsus, where Barnabas found Saul), Luke summarizes an entire year in their assembling with the church at Antioch and teaching the people. This is about AD 41-44 – before the dearth “in the days of Claudius Cæsar.” They were first called Christians here.

Deuteronomy 11:12 ...a 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.

The promised land is described as a land for which the Lord careth, so that the eyes of the Lord, which run to and fro throughout the whole earth, are on it all year long, from the beginning unto its end. casting all your care upon him; May we remember, as his people, that he careth for you, that his eyes watch over us all the year long. May we cast all our care upon him, and, among other things, find ourselves assembling with his people, edifying, exhorting, and teaching one another, and so much the more as we see the day approaching – and so much that we, like those at Antioch, be recognized as and called Christians.

The Lord bless thee, and keep thee: the Lord make his face shine upon thee, and be gracious unto thee: Numbers 6:24-25

Jesus Christ our Lord in Romans 1:3

Q. Where do the words “…Jesus Christ, our Lord…” come from in Romans 1:3?

A. This is a confusing conundrum created when merely comparing verses to verses in various translations. In what are verses 1 through 7, the words ιησοῦ χριστοῦ τοῦ κυρίου ἡμῶν (Jesus Christ the Lord of us, that is Jesus Christ our Lord) are found in the sentence, in what is verse 4 in the Greek once the sentence is divided into verses, but in verse 3 in some English translations and in verse 4 in other English translations.

This is an interesting question and find, and one that does not seem to have much discussion about it, either pro or con (as far as what I have been able to find). I had not noticed this before, and so had to take a careful look. “Jesus Christ our Lord” (or “our Lord Jesus Christ”) is also included in verse 3 in some translations outside of the King James line of texts, such as the CSB, CEV, ERV, NCV; so it is not just a King James Bible issue.

Observe: Verses 1-7 (in both KJV & ESV, from which I give excerpts below) are one long sentence. The words “Jesus Christ our Lord” are in the sentence in all versions – it is just placed differently in the sentence. This is best considered a translator’s decision as to how its reads best in English. Different decisions have been made by different translators. None of them delete “Jesus Christ our Lord.”

Here is the King James translation, where the words are in verse 3, and the ESV is used as a representative of the words being in verse 4.

• AKJV vs. 3-4: concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:
• ESV, vs. 3-4: concerning his Son, who was descended from David according to the flesh and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord,

There is a description or designation of how English and Greek differ syntactically. Much of our language is governed by word placement in the sentence (syntax), whereas in Greek it is governed more by inflection; it is much more flexible regarding word order. English is an analytic language, in which syntactic roles are assigned to words primarily by word order (the words change order and relationship to convey grammatical information). It may also be called or considered configurational. Greek is a synthetic language, in which syntactic relationship between the words is achieved or assigned via inflection (the words change form to convey grammatical information). It may also be called or considered non-configurational.

I have studied Esperanto some in the past. (I am not good at it, because I have never needed to use it.) Esperanto is a created language and is more extreme than Greek for non-configuration. It is designed so that word order has little or no input toward the meaning of the sentence – you just have to put the right endings on the words and they mean the right thing regardless of placement in the sentence.

All this to say, where to best put “Jesus Christ, our Lord” in this long sentence is a translational consideration. It is not a textual difference in the Greek. To me it reads more smoothly in the KJV, but obviously part of that is that I have been reading it that way all my life.

My conclusion is:

• that the words obviously belong somewhere in the long sentence
• that we should not think of the sentence just in terms of verses for the purpose of understanding the issue here
• that the difference is a translational choice
• that the King James placement is best

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Note: Seeing this as one long sentence will go a long way in understanding the problem. One can see below how that in the SBL Greek NT it is one sentence.

1 Παῦλος δοῦλος Χριστοῦ Ἰησοῦ, κλητὸς ἀπόστολος, ἀφωρισμένος εἰς εὐαγγέλιον θεοῦ 2 ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν γραφαῖς ἁγίαις 3 περὶ τοῦ υἱοῦ αὐτοῦ, τοῦ γενομένου ἐκ σπέρματος Δαυὶδ κατὰ σάρκα, 4 τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν, Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν, 5 δι’ οὗ ἐλάβομεν χάριν καὶ ἀποστολὴν εἰς ὑπακοὴν πίστεως ἐν πᾶσιν τοῖς ἔθνεσιν ὑπὲρ τοῦ ὀνόματος αὐτοῦ, 6 ἐν οἷς ἐστε καὶ ὑμεῖς κλητοὶ Ἰησοῦ Χριστοῦ, 7 πᾶσιν τοῖς οὖσιν ἐν Ῥώμῃ ἀγαπητοῖς θεοῦ, κλητοῖς ἁγίοις· χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ.

Beware of false prophets

Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Matthew 7:15

Beware of false prophets who come to you in the name of the King James Bible, bearing new revelations never before seen or heard. One such “revelator” is Gary Rovarino. He is one of the founders of the King James Bible Museum in Phoenix, Arizona, which idea may initially put him in a position of general respect among defenders of the King James Bible. He advertises himself as “knowing and elaborating of the hidden-inner most workings of the revelations of God in the King James Bible.” Such hubris should be warning enough, though perhaps it is not for some weak believers struggling to support their continued use of the King James Bible. A “prophet” who can reveal “Never Before Seen REVELATION of John 3:16” is not a Bible prophet. Gary Rovarino is a “false friend” of the King James Bible. Beware. (Additionally, be aware that Gary Rovarino is also known as G. John Rov. He writes under that pen name.)

The biblical faith is a grounded and settled faith, truth established on a rock, openly taught and passed down from generation to generation. It does not require a false foundation from mysterious math that can only be rendered visible by a secret scholar seeking sickly sheep. Be a Berean!

Jude exhorts us to “earnestly contend for the faith which was once delivered unto the saints” (verse 3). Note that the biblical faith is a “once delivered” faith. “Never before seen” revelations of John 3:16 – or any other text – should be an immediate wake-up call for the Bible believer. Certainly, there are new things you and I will learn from the Bible, but that is not because they were never before seen or heard until some modern-day false prophet came along. It is things that we just have not noticed before but that have been there all along – in the open, and believed by others before us! 

The biblical faith is a passed-down faith. The apostles taught all things that Jesus commanded them (Matthew 28:19), and these truths have been taught in and by churches of the Lord Jesus Christ from that time to this day. A new thing not known before now is a false thing not taught to the apostles by Jesus and not passed down from the apostles through the churches. What Paul received, he also delivered (1 Corinthians 11:23; 15:1). The teachings were committed to faithful men who passed them on (2 Timothy 2). John declared what he had seen and heard (1 John 1:3, 5). Peter taught what he received, and put his hearers in remembrance of it (2 Peter 1:15-16). This nature of truth is consistently established in the New Testament, that the disciples passed on the faith once delivered to the saints. A deliverer of new things we should not bear with (2 Corinthians 11:4).

For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears. Acts 20:20-31

Family singing

“Why should we be ashamed to let our neighbors know that we owned and praised God in our families as well as our churches? … The occasion of the Jailor’s conversion, was by the singing of Paul and Silas; and we know not how many persons may be converted by our practising this duty; and this I may say, that it is a very ready way to discountenance profane songs, and to promote religion. O that it could be said of us, as it was of the primitive christians, who, instead of singing profane songs, used nothing but spiritual and divine hymns; so that, (as St. Jerom relates of the place where he lived), you could not go into the field, but you might hear the ploughman at his hallelujahs, the mower at his hymns, and the vine-dresser singing David’s Psalms.” 

Unknown writer, quoted by John Dobell in his “Preface” to A New Selection of Seven Hundred Evangelical Hymns for Private, Family, and Public Worship: (Many Original) from more than Two Hundred of the Best Authors in England, Scotland, Ireland, & America, Arranged in an alphabetical order; Intended as a Supplement to Dr. Watts’s Psalms and Hymns (Morris-Town: Peter A. Johnson, 1810, p. v).

Bless, O Lord, the congregation

1 Thessalonians 1:5 For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake.

1. May the Holy Ghost descending,
Crown this message with success;
We are on his power depending,
He, and he alone, can bless,
By revealing
Christ the Lord, our Righteousness.

2. We have listen’d to the preacher,
Truth by him has now been shown;
But we want a greater Teacher,
From the everlasting throne;
Application
Is the work of God alone.

3. Bless, O Lord, the congregation
Now assembled in this place;
Bless the tidings of salvation,
Bless us with thy heavenly grace
And in glory
May we all behold thy face.

This hymn was written by Joseph Irons, an English preacher, author, and hymn writer. He was born in 1785 in Ware. He was a good friend of John Newton. After the death of Newton, Irons joined the Non-comformists. He became pastor of the Grove Chapel, Camberwell, London in 1819 and held that position for 33 years. He died April 3, 1852.

I did not find this hymn in the hymnbook Zion’s Hymns, Composed by Joseph Irons, for the Use of Church and Congregation, Assembling in Grove Chapel, Camberwell. In his writings, Thomas Bradbury, who followed later as pastor of Grove Chapel, often mentioned these words as belonging to Joseph Irons.

According to John Julian, though Irons’s “hymns are powerful and at times poetical…because of their strong Calvinistic teaching have failed to become popular.” As a result, his hymns are “seldom found” in many hymnal collections. For that reason also, many of his hymns are not paired with tunes. The above hymn is meter 8.7.8.7.4.7. Such a meter is often paired with tunes that are 8s.7s. Doubled, by repeating the line of four to make it eight, and then repeating the last two lines again. I think Beach Spring would be a good tune for this hymn.

Joseph Irons’s son – William Josiah Irons – was also a minister and hymn writer.

Collected over the holidays

...and a couple of my own.

“I just realized how pharisaical I am about Pharisees.” -- Steve Brown

“Before you use God’s word as a sword, use it first as a mirror.” -- Unknown

“Not what we say about our blessings, but how we use them, is the true measure of our thanksgiving.” -- W. T. Purkiser

“The Bible doesn’t work like Facebook, where your likes or opinions matter. God’s word is true regardless of whether you agree with it or not.” -- Unknown

“God is not who you think he is – he is who he says he is.” -- Tony Evans

“There will be one time when you attend church that will be your last time.” -- Mack Page

“The more one speaks, the more one misspeaks.” -- Unknown

“The bigger the belfry, the more room for the bats.” -- Peter Ruckman

“Use the Bible to help you live right, not to help you prove you’re right.” -- Unknown

“Indifferentism about doctrine makes no heroes of the faith.” -- J. Gresham Machen

“If you’re not hungry for Jesus, you’re probably too full of yourself.” -- Unknown

Your deceased Christian loved ones are not just part of your past, they are also part of your future.

When hungry people ask for bread,
But rather with a stone are fed;
’Tis like the sinner hopeless, dead,
 For gospel, given works instead. 

The posting of quotes by human authors does not constitute agreement with either the quotes or their sources. (I try to confirm the sources that I give, but may miss on occasion; please verify if possible.)

Abusing the word of God

It was deceitfully challenged by that old serpent.

• Yea, hath God said… Genesis 3:1

It was violently broken by the angry servant Moses.

• ...Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. Exodus 32:19

It was ignorantly forgotten by the Jewish leaders.

• And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the Lord. And Hilkiah gave the book to Shaphan, and he read it. 2 Kings 22:8

It was unscrupulously marred by King Jehoiakim.

• And it came to pass, that when Jehudi had read three or four leaves, he cut it with the penknife, and cast it into the fire that was on the hearth, until all the roll was consumed in the fire that was on the hearth. Jeremiah 36:23

It was effectively sterilized by accumulated tradition.

• making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye. Mark 7:13

It was foolishly mocked by Gentile philosophers.

• And when they heard of the resurrection of the dead, some mocked... Acts 17:32

but the word of God is not bound. 2 Timothy 2:9

but the word of the Lord endureth for ever. 1 Peter 1:25

The Lord’s day and the Sabbath

Acts 20:7 assembling in Troas

Verse 7a: They met “upon the first day of the week.”[1] Many who observe the Seventh-Day Sabbath cite Canon 29 of the Council of Laodicea to support their claim that here occurred a post-apostolic change from Christians keeping the Sabbath (Saturday) to keeping the first day of the week (Sunday).[2] Canon 29 states: “Christians must not judaize by resting on the Sabbath, but must work on that day, rather honouring the Lord’s Day; and, if they can, resting then as Christians. But if any shall be found to be judaizers, let them be anathema from Christ.” However, the first day of the week is historically shown to be time of gathering in early writings such as those ascribed to Barnabas, Ignatius, Justin Martyr, Irenaeus – all before the edict of Laodicea in the 4th century.[3] In New Testament times, Christians are already found meeting on the first day of the week, the day of the Lord’s resurrection (Matthew 28:1; Mark 16:2; Luke 24:1; John 20:1, 19, 26; I Corinthians 16:2; Revelation 1:10).[4] Christ our firstfruits rose on the first day of the week, the day of the feast of firstfruits, the first day after the Sabbath after Passover. See I Corinthians 15:20, 23 and Leviticus 23:9ff. Jesus Christ was sacrificed as the Passover lamb (I Corinthians 5:7), and was raised up as firstfruits to God.

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[1] “The Greek word μια for ‘first’ is a cardinal number and not an ordinal number indicating the saints met on day one of the week for worship.” Baptist New Testament Commentary, 2013, p. 356.
[2] The Council of Laodicea was composed of about thirty representatives from Asia Minor who convened circa AD 364 in Laodicea. This is the same Laodicea mentioned in the epistle to the Colossians and the book of Revelation.
[3] For example, Justin Martyr, who lived in the 100s AD, in his First Apology, Chapter 57 wrote, “And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things.” Ignatius of Antioch, circa AD 250, wrote of “no longer observing the Sabbath, but living in the observance of the Lord’s Day, on which also our life has sprung up again by Him and by His death…” Epistle to the Magnesians, Chapter 9. See also Tertullian, An Answer to the Jews, Chapters 2-4.
[4] Though the first day of the week is not specifically mentioned, both Acts 21:4 and 28:14 emphasize tarrying with disciples in a certain place for seven days. The significant Day of Pentecost, or feast of weeks, also occurred on the first day of the week (Leviticus 23:15-21; Deuteronomy 16:9-12; Acts 2:1).

The Babe of Bethlehem

Henry Beer wrote the following Christmas hymn. Beer was an elder of the Apostolic Christian Church, and according to the historian Perry A. Klopfenstein, “The Babe of Bethlehem” “is one of the most popular ‘Christmas carols’ in the Apostolic Christian Church.” Of the hymn Klopfenstein wrote, “As a florist, [Henry Beer] noted how worldly people put up nativity displays at Christmas. To them the displays apparently had little meaning, and there was no representation of the Cross of Christ. So he wrote a song about it.” (Marching to Zion: a History of the Apostolic Christian Church of America, 1847-1982, Fort Scott, KS: Sekan Printing Co., 1984, p. 475) “The Babe of Bethlehem” is No. 36 in Hymns of Faith, a Sunday School song book which Beer helped compile. The music is ascribed simply to “M. Y. R.”

1. The blessed story of the Christ,
The babe of Bethlehem,
Is worthy of our song and praise,
And stirs the hearts of men.
The fullness of God’s love divine,
Surrounds the Christ so mild,
Alas! how many only know
The Saviour as a child.

2. Our saving hope is all in vain,
If here our love should cease,
For in the man of Galilee
We find the gift of peace.
’Tis not the babe, but Christ the man,
Who walked in Galilee:
’Tis not the manger, but the cross,
That sets the spirit free.

3. Be not content this babe to know,
Nor stay at Bethlehem,
But go with Christ to Calvary’s brow,
Beyond Jerusalem.
’Tis there men learn to know the Christ,
For there he bore man’s sin;
Then open wide the door of heart
And let the Saviour in. 

Henry Beer was born November 14, 1900 in Richland County, Ohio, the son of Simon Beer and Kathryn Meister. He married Alice Getz in 1924. Henry Beer died June 29, 1983, after over 50 years in ministry. Alice Beer died in 1985. She and Henry are buried at the Milford Cemetery in Milford, Kosciusko County, Indiana.

The Silver Lining, July 1983, Volume 33, No. 7, p. 1

The Birth and Early Days of Jesus

The Birth and Early Days of Jesus: a Chronological and Logical Harmonization of Matthew 1-2, Luke 1-2, John 1, and Galatians 4:4-5.

John 1:^{1-3, 14} The Word Made Flesh

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. And the Word was made flesh, and dwelt among us.

Matthew 1:¹⁸ The Virgin Birth Summary

Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.

Luke 1:^26-38 Annunciation (Angelic Birth Announcement to Mary)

And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, to a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary. And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.

Then said Mary unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren. For with God nothing shall be impossible. And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.

Luke 1:^39-56 Mary Lodges with Elisabeth (2 songs and 3 months)

And Mary arose in those days, and went into the hill country with haste, into a city of Juda; and entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: and she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord.

And Mary said, My soul doth magnify the Lord,
and my spirit hath rejoiced in God my Saviour.
For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.
For he that is mighty hath done to me great things; and holy is his name.
And his mercy is on them that fear him from generation to generation.
He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts.
He hath put down the mighty from their seats, and exalted them of low degree.
He hath filled the hungry with good things; and the rich he hath sent empty away.
He hath holpen his servant Israel, in remembrance of his mercy;
as he spake to our fathers, to Abraham, and to his seed for ever.

And Mary abode with her about three months, and returned to her own house.

Matthew 1:^19-25 Annunciation (Angelic Birth Announcement to Joseph)

Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: and knew her not till she had brought forth her firstborn son: and he called his name JESUS.

Luke 2:^1-7 The Nativity of Jesus

And it came to pass in those days, that there went out a decree from Cæsar Augustus, that all the world should be taxed. (And this taxing was first made when Cyrenius was governor of Syria.) And all went to be taxed, every one into his own city. And Joseph also went up from Galilee, out of the city of Nazareth, into Judæa, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:) to be taxed with Mary his espoused wife, being great with child.

And so it was, that, while they were there, the days were accomplished that she should be delivered. And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.

Luke 2:^8-20 Announcement (A Host of Angels and Shepherds Making Haste)

And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid. And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord. And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger. And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men.

And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us. And they came with haste, and found Mary, and Joseph, and the babe lying in a manger. And when they had seen it, they made known abroad the saying which was told them concerning this child. all they that heard it wondered at those things which were told them by the shepherds. But Mary kept all these things, and pondered them in her heart. And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.

Luke 2:^21-38 Circumcision and a Visit to the Temple (Simeon and Anna)

And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb.

And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord; (as it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;) and to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons. And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him. And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord’s Christ. And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law, then took he him up in his arms, and blessed God, and said,

Lord, now lettest thou thy servant depart in peace, according to thy word:
for mine eyes have seen thy salvation,
which thou hast prepared before the face of all people;
a light to lighten the Gentiles, and the glory of thy people Israel.

And Joseph and his mother marvelled at those things which were spoken of him. And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; (yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.

And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity; and she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day. And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.

Matthew 2:^1-12 The Visit of the Wise Men

Now when Jesus was born in Bethlehem of Judæa in the days of Herod the king, behold, there came wise men from the east to Jerusalem, saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. When Herod the king had heard these things, he was troubled, and all Jerusalem with him. And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. And they said unto him, In Bethlehem of Judæa: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.

Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared. And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also.

When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. When they saw the star, they rejoiced with exceeding great joy. And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh. And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.

Matthew 2:^13-18 The Flight to Egypt and Bloodshed in Bethlehem

And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him. When he arose, he took the young child and his mother by night, and departed into Egypt: and was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.

Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men. Then was fulfilled that which was spoken by Jeremy the prophet, saying, In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.

Matthew 2:^19-23 Jesus, Mary, and Joseph Journey to Nazareth

But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child’s life. And he arose, and took the young child and his mother, and came into the land of Israel. But when he heard that Archelaus did reign in Judæa in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee: and he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene.

Luke 2:^39-40  The Growth of the Nazarene

And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth. And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him.

Galatians 4:^4-5 Fulfillment and Redemption

but when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,to redeem them that were under the law...

Songs of Degrees

 Song of degrees

“Song of Degrees” is the title or superscription of fifteen Psalms, 120 through 134. In English the titles are “A Song of degrees” (10), A Song of degrees of David” (4), and “A song of degrees for Solomon” (1). Each of these start with the following Hebrew superscriptions (transliterated): “Shir HaMa'aloth” (120, 123, 125-126, 128-130, 132, 134. Hebrew: שיר המעלות), “Shir LaMa'aloth” (121. Hebrew: שיר למעלות), “Shir HaMa'aloth Dovid” (122, 124, 131, 133. Hebrew: שִׁיר הַמַּעֲלוֹת לְדָוִד), “Shir HaMa'aloth Shlomo” (127. Hebrew: שִׁיר הַמַּעֲלוֹת לִשְׁלֹמֹה). 

The Song of degrees for Solomon stands in the middle of these 15 songs, with 7 songs before it and 7 songs after it. Lord (Jehovah) is found 3 times in the 127th Psalm, and 25 times in the 7 songs on each side of it.[i] Two “of David” come before the Song of degrees for Solomon, and two come after it.

 

Differences of opinion exist, but a main traditional speculation is that “It seems most probable they were designed for the use of the people when going up (cf. 1 Kings 12:27-28) to Jerusalem on the festival occasions (Deuteronomy 16:16), three times a year” (Jamieson-Faucett-Brown). John Gill mentions “...the common opinion of the Jews, and which is embraced by many Christians, and is mentioned by Jarchi, Saadiah Gaon, Kimchi, and Ben Melech, is, that these are the songs sung by the Levites, on the fifteen steps, by which they went up from the court of the women to the court of the Israelites, or came down them; and on each step sung one of these psalms.”

The use of Lord (Jehovah)

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[i] According to Palmer Robertson, there are 24 on each side (The Flow of the Psalms, O. Palmer Robertson, P&R Publishing, 2015, pp. 232–233).