Another Scripture that awaits to be seen in the light... (Isaiah 9:6)


For a child is born to us, and a son is given to us, whose government is upon his shoulder: and his name is called the Angel of Great Counsel: for I will bring peace upon the princes, and health to him. (Isaiah 9:6) This scripture easily links to (Proverbs 8:35-36) & (Judges 13:18)

His government shall be great, and of his peace there is no end: upon the throne of David, and his kingdom, to establish it, and to support with judgment and with righteousness, from henceforth and forever. The seal of Jehovah of hosts shall perform this. (Isaiah 9:7)

Another rendition from the period of the second century, we see "ὅτι παιδίον ἐγενήθη ἡμῖν, υἱὸς καὶ ἐδόθη ἡμῖν, οὗ ἡ ἀρχὴ ἐγεννήθη ἐπὶ τοῦ ὤμου αὐτοῦ, καὶ καλεῖται τὸ ὄνομα αὐτοῦ Μεγάλης βουλῆς ἄγγελoς, < θαυμαστὸς σύμβουλος, Θεὸς ἰσχυρός, ἐξουσιαστής, ἄρχων εἰρήνης, πατὴρ τοῦ μέλλοντος αἰῶνος· >*: ἐγὼ γὰρ ἄξω εἰρήνην ἐπὶ τοὺς ἄρχοντας, εἰρήνην καὶ ὑγίειαν" (Isaiah 9:6) Some translators remove Angel and inserted Messenger to hide the identity of the person being sent in Isaiah 9:6 ἄγγελoς - ángelos - angel - See translation.

When translated reads, "for unto us a child was born, a son, and was given unto us, to whom the head was born upon his shoulder, and his name is called Angel of great counsel, < wonderful counsellor, mighty God, ruler, prince of peace, father of the ages to come; >*: for I Peace be upon the princes, peace and health"

Notice < wonderful counsellor, mighty God, ruler, prince of peace, father of the ages to come; >* seems to be an addition because without it, the scripture seems to carry on the one thought:

  • "for unto us a child was born, a son, and was given unto us, to whom the head was born upon his shoulder, and his name is called Angel of great counsel, for I Peace be upon the princes, peace and health" and as you can SEE the real scripture begins to emerge as:
  • For a child is born to us, and a son is given to us, whose government is upon his shoulder: and his name is called the Angel of Great Counsel: for I will bring peace upon the princes, and health to him. (Isaiah 9:6)

Therefore, there is with strong evidence that (Isaiah 9:6) was tampered with. Notice this current translation? Others have translated the scripture with brackets showing that [angel] is the messenger to be sent, but how was this to come about?

“Because a child was born to us, a son also given to us, whose sovereignty was upon his shoulder, and he is named messenger [or angel] of great counsel, for I will bring peace upon the rulers, peace and health to him,”

Jesus knowing and having read the Greek Septuagint multiple times in the synagogue asks a large crowd in the temple, “How is it that the scribes say that the Christ is David’s son? By the holy spirit, David himself said, ‘Jehovah said to my Lord: “Sit at my right hand until I put your enemies beneath your feet.”’ David himself calls him Lord, so how can it be that he is his son?” And the large crowd was listening to him with pleasure. (Mark 12:35-37)

With that, not a single person was willing to answer him. Not a member of the Sanhedrin, not a single Pharisee, nor a single Scribe whom may have helped scribed part of the Greek Septuagint that they were using in the Synagogue. Jesus then warns the large crowd in front of them. "Beware of the scribes who want to walk around in robes and want greetings in the marketplaces and front seats in the synagogues and the most prominent places at evening meals." (Mark 12:38-40)

Since angels are called 'sons' of the true God in (Genesis 6:2) it would not take much effort to learn that a child was born to us, a son also given to us by human birth from Isaiah 6:9. But the same ones who already knew this kept silent, these same ones later exclaimed to Pilate, "We have a law, and according to the law he ought to die, because he made himself God’s son.” (John 19:7)

  • do you say to me whom the Father sanctified and sent into the world, ‘You blaspheme,’ because I said, ‘I am God’s Son’? (John10:36)
  • At this they all said: “Are you, therefore, the Son of God?” He said to them: “You yourselves are saying that I am.” (Luke 22:70)
  • He has put his trust in God; let Him now rescue him if He wants him, for he said, ‘I am God’s Son.’” (Matthew 27:43)
  • “For there stood by me this night the angel of God, whose I am, and whom I serve,” (Act 27:23)
  • And though my physical condition was a trial for you, you did not treat me with contempt or disgust; but you received me like an angel of God, like Christ Jesus. (Galatians 4:14)

There is much to research, but it would be repetitive. Look at the two scriptures:

  • For a child is born to us, and a son is given to us, whose government is upon his shoulder: and his name is called the Angel of Great Counsel: for I will bring peace upon the princes, and health to him. Isaiah 9:6 (LXX)
  • 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, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Isaiah 9:6 (KJV)

After reviewing both scriptures, one can easily assert how the KJV came about in removing the Angel of Great Counsel and then deleting for I will bring peace upon the princes, and health to him and replacing it with Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. It's a substitution trying to appease the scripture that was removed, for I will bring peace upon the princes, and health to him. Three "the"s were added to the text at a latter time by KJV translators. Looking at the Hebrew text itself, you will not find them listed because they don't exist. https://biblehub.com/interlinear/isaiah/9-6.htm Matter of fact the KJV translators didn't mind adding the letter (a) to a child or a son when there was no (a) in the Hebrew language. (ie....See, I have made thee (a god) to Pharaoh: Exodus 7:1 KJV)

If you look at Daniel 12:1... it states the Great Prince which would be in conflict with the titles given at Isaiah 9:6... But the real scripture says, "I will bring peace upon the princes, and health to him" would be accurate because of the following scripture fits. "Look! A king will reign for righteousness, And princes will rule for justice. And each one will be like a hiding place from the wind, A place of concealment from the rainstorm, Like streams of water in a waterless land, Like the shadow of a massive crag in a parched land." (Isaiah 32:1-2)

Now if you noticed, Great Prince is set up by the definite article "the" which provides emphasis. But in Isaiah 9:6, there is one definite article in referring to the government which would be God's Kingdom. Isaiah 9:6 contains the indefinite article "a" for "a child" and "a son". If the truth be told, really the prophecy at Isaiah and the Old Testament in it's entirety is referring to Michael the Archangel. Archangel means Chief Messenger.


However, there is more information that gives evidence to the rendering of (Isaiah 9:6) even within Christendom sites. I found the following a very interesting read in regards to my research @ http://www.ccg.org/weblibs/study-papers/p224.html

Quote:

" Christian Churches of God

PO Box 369, WODEN ACT 2606, AUSTRALIA

Email: secretary@ccg.org

(Copyright © 1997, 2019 Wade Cox)


This paper may be freely copied and distributed provided it is copied in total with no alterations or deletions. The publisher’s name and address and the copyright notice must be included. No charge may be levied on recipients of distributed copies. Brief quotations may be embodied in critical articles and reviews without breaching copyright. This paper is available from the World Wide Web page: http://www.logon.org and http://www.ccg.org


Isaiah 9:6

Isaiah 9:6 is used by Trinitarians to justify their theology. Argument is advanced that, by the name given in Isaiah 9:6, the attributes and, thereby, co-equality and co-eternality were conferred in the son as being the same God in the case of Trinitarians and Binitarians; or an independent co-eternal God who had co-equality conferred upon him when he agreed to become the son of the other, in the case of the Ditheists. However, it was not understood in that light by ancient Israel.

The Septuagint (LXX) renders Isaiah 9:6 as reading the Angel of Great Counsel. Brenton’s translation is:

For a child is born to us, and a son is given to us, whose government is upon his shoulder: and his name is called the Messenger of great counsel: for I will bring peace upon the princes, and health to him.

Verse 7 continues:

His government shall be great, and of his peace there is no end: it shall be upon the throne of David and upon his kingdom, to establish it and support it with judgment and with righteousness from henceforth and forever. The zeal of the Lord of hosts shall perform this.

We can see there is no trace of this later theology or assertion in the LXX. Here, he is the Aggelos, the Angel or Messenger of Great Counsel.

The term mighty god in Isaiah 9:6 is derived from the words mighty el and this can apply to any mighty one, even a human.

The same views emerge when we examine the concepts from the New Testament. The term everlasting father refers to the fatherhood of Messiah of which Paul says there are many in heaven and on earth and the reason why we bow to the Father for whom they are named.

Ephesians 3:14-15 For this cause I bow my knees unto the Father of our Lord Jesus Christ, 15Of whom the whole family in heaven and earth is named, (KJV)

Ephesians 3:14-15 For this reason I bow my knees before the Father, 15from whom every family in heaven and on earth is named, (RSV)

The actual text is of whom every fatherhood (patria) in [the] heavens and on earth is named (cf. Marshall’s Interlinear text).

The Peshitta (Lamsa’s translation) has:

For whom all fatherhood in heaven and on earth is named.

Thus, the concept of Isaiah 9:6 is the allocation by delegation of the rulership function expressed in terms of fatherhood.

Everlasting father is held by Green to be a combination of Strong’s Hebrew Dictionary 1 and 5702. SHD 1 is father as AB but when we examine the text here we see the word is ABY (SHD 21) meaning fatherly. SHD 5702 is 'AGN 'agan meaning to stay from the concept of debar (as from marriage). However, the consonants are 'AD (SHD 5704 'ad) meaning to stay for a long time. Thus, the term here denotes the continuation of fatherly responsibility and not the fatherhood of procreation which is reserved to God the Father as we see from Christ's own comments in the New Testament regarding us not calling any man father as we have only one Father and He is in heaven.

The Soncino text renders Isaiah 9:5[6] as:

For a child is born unto us; and the government is upon his shoulder; And his name is called Pele-joez-el-gibbor-Abi-ad-sar-shalom.

This is more or less consistent with the above. The words are a name which denotes the relationship of the person given the name with the being associated with it. The Soncino holds the words to mean:

Wonderful in counsel is God the mighty, the Everlasting Father, the Ruler of Peace. The child will bear these significant names in order to recall to the people the message which they embody (Arbarbanel) (Soncino Isaiah fn. to 9:5[6]).

Even here, where the name is read in reference to another entity, it is not inferred, and cannot be inferred, that the child is possessed of these attributes. Rather he, Messiah as the child, is understood to act for the being who does possess these attributes.

The Peshitta carries the same name concept that we see from the Soncino.

The LXX uses the concepts in like manner but renders the Greek text as a follow on of the power given to the child by the Lord of Hosts (Kuriou Sabbaoth).

Similar in concept to the LXX, The Concordant Version of the Old Testament, by the Concordant Publishing Concern, also translates Isaiah 9:6-7 as:

"6) For a Boy, He is born to us; A Son, He is given to us, And the chieftainship shall come to be on His shoulder, And one shall call His name Marvelous; Counsel to the master shall He bring, Unto the chief, well-being.

7) To the increase of the chieftainship And to the well-being there will be no end; On the throne of David and over his kingdom, To establish it and to brace it with right judgment and with justice, Henceforth and in the future eon, The zeal of Yahweh of hosts, it shall achieve this."

In view of the ancient texts, Isaiah 9:6 cannot be used to construe any equality with the Father as Trinitarians and Binitarians/Ditheists seek to assert. It was never understood that way in ancient Israel or Judah nor by the Church of God of past centuries nor by modern Judaism."

End of Quote.

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Comments

  • Brother RandoBrother Rando Posts: 873
    edited October 1

    @Pages @Keep_Smiling_4_Jesus Christ

    For a child is born to us, and a son is given to us, whose government is upon his shoulder: and his name is called the Angel of Great Counsel: for I will bring peace upon the princes, and health to him. (Isaiah 9:6) This scripture easily links to (Proverbs 8:35-36) & (Judges 13:18)

    His government shall be great, and of his peace there is no end: upon the throne of David, and his kingdom, to establish it, and to support with judgment and with righteousness, from henceforth and forever. The seal of Jehovah of hosts shall perform this. (Isaiah 9:7)

    Notice that the Angel of Great Counsel would bring Peace to those who take heed, but he would bring righteous judgement to those who refuse to listen or obey him. “I am sending an angel ahead of you to guard you on the way and to bring you into the place that I have prepared.  Pay attention to him, and obey his voice. Do not rebel against him, for he will not pardon your transgressions, because my name is in him.” (Exodus 23:20-21)

    Pardoning transgressions is forgiving sins. Want another translation? "

    See, I am sending an angel before you, to guard you on The Way and bring you to the place I have prepared.  Be attentive to him and obey him. Do not rebel against him, for he will not forgive your sin. My authority is within him." (Exodus 23:20-21)

    Footnote [a] My authority is within him: lit., “My name is within him.”

    •  Jesus approached and spoke to them, saying: “All authority has been given me in heaven and on the earth." (Matthew 28:18)
    • After this I saw another angel descending from heaven with great authority, and the earth was illuminated by his glory. (Rev 18:1)

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  • C McC Mc Posts: 4,428

    Jesus is a Wonderful Counselor, a mighty God for whom nothing is impossible or too big (Isa 9:6; 46:9-11; Eph 3:20).

    Why can't JWs allow the Scriptures to speak for itself?  They go out of their way to denigrate Jesus in Watchtower publications. They said Jesus is a "might God" but not God". For example:

    1. The key text of this post (Isa. 9:6) along with other texts (John 1:1; 20:28) are used to make thisfalse claim. (See, Let God Be True, op. cit., pp. 32, 33).
    2. The verse in Revelation 1:8 in the New World Translation

     “'I am the Alpha and the Omega,' says Jehovah God, 'the One who is and who was and who is coming, the Almighty'." 

    The text above clearly show NWT translation has inserted "Jehovah" for "Lord."  However, this verse was applied to Jesus Christ by Charles Taze Russell who wrote:

    It is since His resurrection that the message has gone forth — "All power in Heaven and in earth is given unto Me" (Matt. 28:18). Consequently, it is only since then that He could be called the Almighty.”  

    Sources:

    See, -- Zion's Watch Tower, April 15, 1893, p. 115, quoted in C. J. Woodworth and George H. Fisher (comp. and ed.).

    The Finished Mystery (Vol. VII of Studies in the Scriptures. 7 vols; Brooklyn: International Bible Students Association, 1917), p. 15. Furthermore, The Dawn Bible Students still accept Russell's interpretation of Revelation 1:8: "The speaker in this text seems clearly to be the resurrected Jesus. See, the resurrected Jesus. (See vss. 10, 11). The Dawn, 34:56, May 1966.


    Who are we to believe, Russell or the NWT? It’s undeniable, Russell attributed the title "Almighty" to Christ, and to be consistent with the best of texts, according to Russell's position, Christ would here be designated "Lord God Almighty".

    Realizing the implications of these titles when applied to Christ, the Witnesses presently deny that Christ is addressed as "Alpha and the Omega" in Revelation 1:8; 21:6 and 22:13.

    • The title "the First and the Last," when applied to Christ in Revelation 1:17 and 2:8, is viewed by the Witnesses as "limited in its meaning by being associated with the resurrection."
    • In Revelation 22:18, which they apply to Jehovah, the meaning of the same title is viewed as without limitations (Awake! 47: 27, 28, June 8, 1966).


    Two marginal references on this verse in the New World Translation cites: 

    • Matthew 24:30 which speaks of Jesus Christ. 
    • Revelation 21:6 -- “… I am the Alpha and the Omega, the beginning and the end."


    Once again, Russell understood this title to be used of Christ (See, The Finished Mystery, op. cit., p. 318).

    • Revelation 22:13, which reads, "I am the Alpha and the Omega, the first and the last, the beginning and the end," is also understood by Russell as speaking of Christ (See, The Finished Mystery, op. cit., p. 336).


    The threefold title found in this verse is the title that only Jehovah God could bear, yet the title is here applied to Christ.

    • The marginal references in the NWT cite Revelation 1:8 and Isaiah 48:12.
    • The Revelation passage has already been examined and the latter reference associates "I am the first and the last" with Jehovah of the Old Testament.
    • Revelation 22:12 refers to Jesus Christ (and therefore V. 13 must also) is seen when this verse is compared with Revelation 2:18-23, 22:20, and 22:7.
      • The Finished Mystery, commenting on Revelation 22:7, records: See Rev. 16:15; 22:10, 12, 20. "Jesus is the speaker" (See, The Finished Mystery, op. cit., p. 334).


    • Isaiah 9 describes future glories that would attend God’s people (v. 1). The one who will bring about the glorious future is a divine Son: “For unto us a Child is born, Unto us a Son is given; And the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace” (Isa 9:6).
      • The yet-to-be-revealed God-son will exercise endless authority on the throne of David (v. 7; cf. 22:22).
      • And “the LORD [Yahweh] of hosts” is said to make this happen (v. 7).

    In verses 6, 7, then, we find references to two divine persons: 

    • Yahweh (v. 7)
    • the God-son who is also called “Mighty God” (v. 6).

    See the discussion of divine titles in Isaiah 9:6

    • Edward J. Young, The Book of Isaiah, 3 vols. (Grand Rapids, MI: Eerdmans, 1965), 3:332–340.
    • John N. Oswalt, The Book of Isaiah: Chapters 1–39, New International Commentary on the Old Testament (Grand Rapids, MI: Eerdmans, 1986), 247, has argued that while attempts have been made to read ‘el gibbor as “great hero,” the phrase is best translated “mighty God.” 

    The specifics of the prophecy of Isaiah 9, find their fulfillment in Jesus Christ, who not only is born as the son of David, but also as the Son of God, and therefore is God (Matt 14:33; John 3:16; 20:28; Phil 2:6; Titus 2:13). Thus, in Isaiah 9 both Yahweh and the promised Son are God.

    Let God, Be God! CM

  • @C Mc  “'I am the Alpha and the Omega,' says Jehovah God, 'the One who is and who was and who is coming, the Almighty'." 

    Yes, that's correct, but you should be aware of the ones that removed God's Name. Christendom Bibles vary on this scripture.

    Some now read:

    • 'I am the Alpha and the Omega,' says the LORD God, 'the One who is and who was and who is coming, the Almighty'." 
    • 'I am the Alpha and the Omega,' says the Lord God, 'the One who is and who was and who is coming, the Almighty'." 
    • 'I am the Alpha and the Omega,' says the LORD, 'the One who is and who was and who is coming, the Almighty'." 
    • 'I am the Alpha and the Omega,' says the Lord, 'the One who is and who was and who is coming, the Almighty'." 

    When Catholic translators removed God's Name from the Bible. They simply inserted "the LORD" As people were finding out from this deception, latter translators then also removed God from this scripture, not al, but some. This is why you see different variations.

    However, this particular scripture is one of many scriptures in the Greek that was taken from the Hebrew Testament that contained God's Name in it.

    Holman Christian Standard Bible

    Who has performed and done this, calling the generations from the beginning? I, Yahweh, am the first, and with the last—I am He.”

    American Standard Version

    Who hath wrought and done it, calling the generations from the beginning? I, Jehovah, the first, and with the last, I am he.

    Genesis 17:1

    When Aʹbram was 99 years old, Jehovah appeared to Aʹbram and said to him: “I am God Almighty. Walk before me and prove yourself faultless.

    Jesus never claimed to be God Almighty nor does he contain that supreme title. Jesus Christ is the Bright Morning Star which is the Firstborn of All Creation. Trinitarians push their theory of Jesus being God but reject him as the Angel of Great Counsel and the Christ.

    "In the beginning was the Word" who else would be the Word of God is not the Angel of Great Counsel who would bring Peace to those who take heed, but righteous judgement to those who refuse to listen or obey him?

    Mark 10:18

    Jesus said to him: “Why do you call ME good? Nobody is good except one, God."

    John 20:17

    Jesus said to her: “Stop clinging to me, for I have not yet ascended to the Father. But go to my brothers and say to them, ‘I am ascending to my Father and your Father and to my God and your God.’”

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  • @C Mc The specifics of the prophecy of Isaiah 9, find their fulfillment in Jesus Christ, who not only is born as the son of David, but also as the Son of God, and therefore is God (Matt 14:33; John 3:16; 20:28; Phil 2:6; Titus 2:13). Thus, in Isaiah 9 both Yahweh and the promised Son are God.

    You have drifted afar from the trinity teaching. However, being the Son of God doesn't make him God. Nor is being born the Son of David make him David.

    The title Son of Man comes from the Book of Proverbs and is included in the Book of Daniel and also Revelation.

    " I rejoiced over his habitable earth, And I was especially fond of the sons of men."* (Proverbs 8:31) The footnote is mankind. The meaning can be rendered humankind, or even humanity. It leads us to another scripture in as this is a transliteration from Adam.

    • So it is written: “The first man Adam became a living person.” The last Adam became a life-giving spirit." (1 Cor 15:45)


    Notice the similarities of these two scriptures:

    • Be attentive to him and obey him. Do not rebel against him, for he will not forgive your sin. My authority is within him. (Exodus 23:21)
    • in whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace, (Ephesians 1:7)
    • and all this time, you had no idea that God's Name is in him... Jesus when translated means Jehovah is Salvation... (Exodus 23:21)


    Adam is called Son of God, does that make him God? Jesus came to reclaim what Adam lost, and that is why Jesus is called the Son of Man.

    • Hebrews 13:12 Therefore, Jesus also suffered outside the city gate in order to sanctify the people with his own blood.
    • Revelation 1:5 and from Jesus Christ, “the Faithful Witness,” “the firstborn from the dead,” and “the Ruler of the kings of the earth.” To him who loves us and who set us free from our sins by means of his own blood
    • Exodus 23:21 Be attentive to him and obey him. Do not rebel against him, for he will not forgive your sin. My authority is within him.

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  • @C Mc

    • For a child is born to us, and a son is given to us, whose government is upon his shoulder: and his name is called the Angel of Great Counsel: for I will bring peace upon the princes, and health to him. Isaiah 9:6 (LXX)
    •  "Behold, I send my messenger, and he shall prepare The Way before me; and the Lord whom ye seek will suddenly come to his temple, and the Angel of the covenant, whom ye delight in: behold, he cometh, saith Jehovah of hosts." (Malachi 3:1 Darby)

    Too bad we can't learn more about this angel who would be born to us to suddenly come and inspect the temple. I wonder what he found?

    • "Then he entered the temple and started to throw out those who were selling saying to them: “It is written, ‘My house will be a house of prayer,’ but you have made it a cave of robbers.” (Luke 19:45-46)

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  • C McC Mc Posts: 4,428

    Malachi 3:1

    In introducing John the Baptist as the forerunner of Jesus Christ, the Gospel writer Mark states: "As it is written in Isaiah the prophet, 'Behold, I send my messenger before thy face, who shall prepare thy way; the voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight--'" (Mark 1:2, 3).

    Mark actually quotes from two Old Testament sources. First, he quotes from Malachi 3:1 ("Behold I send my messenger to prepare the way before me"), and only after that does he keep his promise by quoting Isaiah 40:3 ("A voice cries: 'In the wilderness prepare the way of the Lord, make straight in the desert a highway for our God'").

    Know the context. CM

  • @C Mc

    Actually, Mark was referring about the messenger that was sent to prepare the way for the Messiah who is Jesus Christ, the Son of God. (Mark 1:1)

    He first identifies who this messenger is at (Mark 1:3-4) "A voice of one crying out in the wilderness: ‘Prepare the way of Jehovah! Make his roads straight.’” John the Baptizer was in the wilderness, preaching baptism in symbol of repentance for forgiveness of sins."

    Mark is an eyewitness because he was a disciple of John the Baptizer and personally witnessed Jesus being baptized. "In the course of those days, Jesus came from Nazʹa·reth of Galʹi·lee and was baptized in the Jordan by John. And immediately on coming up out of the water, he saw the heavens being parted and, like a dove, the spirit coming down upon him. And a voice came out of the heavens: “You are my Son, the beloved; I have approved you.” (Mark 1:9-11)

    At the time John the Baptizer started his ministry the people were in expectation of the Messiah due to the timing of the 70 week prophecy in the Book of Daniel and angels announced 30 years earlier that a King was born.

    • But when the full limit of the time arrived, God sent his Son, who was born of a woman and who was under law, (Galatians 4:4)
    • Now the people were in expectation and all of them were reasoning in their hearts about John, “May he perhaps be the Christ?” (Luke 3:15) Notice his response in the next verse.
    • John gave the answer, saying to all: “I, for my part, baptize you with water, but the one stronger than I am is coming, the lace of whose sandals I am not worthy to untie. He will baptize you with holy spirit and with fire. (Luke 3:16)
    • Lessons You Can Learn From the Bible

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