just ask him if he did or not......as I said, her do not LIE.
Ok. I did. Silence. This is in line with imaginary beings.
GINOLJC, to all.
your first ERROR of the DAY. who is a Jew? scripture, Romans 2:28 "For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:" Romans 2:29 "But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God."
And there are not that many
now let's see those dependents as numbered of the stars in heaven.... Revelation 7:9 "After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;"
There are not that many Jews. Christains are 1/3 of all religious believers. Prophecy failed.
this is why there are IGNORANT MEN in the world today. to certify God Holy Word. "a great multitude, which no man could number", just as the STARS man cannot number, but God can.
Yes we have a good idea of the number of stars in the universe.
your second ERROR of the Day, Genesis 46:3 "And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation:" (now, who is Jacob? a GREAT NATION). Genesis 46:4 "I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes." (did he not bring Jacob/a Great Nation out of Egypt, and also his bones safely? LISTEN) Genesis 47:28 "And Jacob lived in the land of Egypt seventeen years: so the whole age of Jacob was an hundred forty and seven years." Genesis 47:29 "And the time drew nigh that Israel must die: and he called his son Joseph, and said unto him, If now I have found grace in thy sight, put, I pray thee, thy hand under my thigh, and deal kindly and truly with me; bury me not, I pray thee, in Egypt:" Genesis 47:30 "But I will lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their buryingplace. And he said, I will do as thou hast said." Genesis 47:31 "And he said, Swear unto me. And he sware unto him. And Israel bowed himself upon the bed's head."
- The river of Egypt (identified as the Nile in RSV) shall dry up. This has never occurred. 19:5
- "The land of Judah shall be a terror unto Egypt." Judah never invaded Egypt and was never a military threat to Egypt. 19:17
- This verse predicts that there shall be five cities in Egypt that speak the Canaanite language. But that language was never spoken in Egypt, and it is extinct now. 19:18
- These verses predict that the Egyptians will worship the Lord (Yahweh) with sacrifices and offerings. But Judaism has never been an important religion in Egypt. 19:18-21
- These verses predict that there will be an alliance between Egypt, Israel, and Assyria. But there has never been any such alliance, and it's unlikely that it ever will since Assyria no longer exists. 19:23-24
did God promise him to bring him out ALIVE ... NATURALLTY? if so post that Scripture. now listen to God, "I will also surely bring thee up again" did not the NATION of Jacob come out of Egypt? and was not his bone was brought out also? yes, then he came out of EGYPT... "ALSO" as Genesis 46:4 stated. this is where again IGNORANT men just run with a half truth and make it into a whole LIE. did you not know that Jacob is the Nation Israel? ..... see what IGNORANT men say and do without KNOWLEDGE? .. THEY LIE
That's a stretch. Doesn't work. You haven't done the Baden contradictions either?
Contradictions in the pentateuchal narrative come in a variety of forms, from the smallest of details to the most important of historical claims. On the minor end are ostensibly simple disagreements about the names of people and places. Is Moses’s father-in-law named Reuel (Exod 2:18) or Jethro (Exod 3:1)? Is the mountain in the wilderness where Yahweh appeared to the people called Sinai (Exod 19:11) or Horeb (Exod 3:1; Deut 1:6)? Of somewhat more significance are disagreements about where, when, and even why an event took place. In Numbers 20:23–29, Aaron dies on Mount Hor; according to Deuteronomy 10:6, however, he dies in Moserah. In Numbers 3–4, after Moses has descended from the mountain and is receiving the laws, the Levites are assigned their cultic re- sponsibilities; but according to Deuteronomy 10:8, the Levites were set apart at a site in the wilderness called Jotbath.10 In Numbers 20:2–13, Moses is forbidden from crossing the Jordan because of his actions at the waters of Meribah, when
he brought forth water from the rock; but then according to his own words in Deuteronomy 1:37–38, Moses was prohibited from entering the promised land not because of anything he did, but because of the sins of the people in the epi- sode of the spies. Major contradictions, with important historiographical and theological ramifications, are also present in the text. The premier example of these is the creation story in Genesis 1 and 2: in what order was the world cre- ated? was it originally watery or dry? were male and female created together, or was woman made from man’s rib? is man the culmination of creation, or the beginning? Other examples are equally problematic. For the cult: was the Tent of Meeting in the center of the Israelite camp (Num 2–3) and did Yahweh dwell there constantly (Exod 40:34–38), or was it situated well outside the camp (Exod 33:7), and does Yahweh descend to it only to speak with Moses (Exod 33:8–11)? For prophecy: could there be other prophets like Moses after his death (Deut 18:15), or not (Deut 34:10–12)? These contradictions, from minor to major, are difficult, and frequently impossible, to reconcile.
There are truly problematic doublets, however. The city of Luz is renamed Bethel by Jacob in Genesis 28:19, as he is on his way from his father’s house to stay with his uncle Laban. The city of Luz is again renamed Bethel by Jacob in Genesis 35:15, on his way from his uncle Laban’s house to rejoin his father in Canaan. (Not to mention that Abraham had already built an altar at Bethel, already not called Luz, in Gen 12:8.) Similarly, the site of Beersheba is given its name on the basis of the oath sworn (nišba ̄ ‘) between Abraham and Abimelech in Genesis 21:31. It is named again by Isaac in Genesis 26:33, on the basis of the oath sworn between him and Abimelech. Jacob’s own name is changed to Israel when he wrestles with the divine being in Genesis 32:29. Jacob’s name is
changed to Israel again by God at Bethel in Genesis 35:10. These doublets are mutually exclusive: in each case, the naming or renaming is recounted as if it is happening for the first and only time.
More striking are the narratives relating the thirst of the Israelites in the wil- derness. In Exodus 17:1–7, just after they have crossed the sea and before they arrive at the mountain in the wilderness, the people complain that they have no water to drink; Yahweh responds by telling Moses to strike a rock, from which water will come forth. Moses strikes the rock, the water comes forth, and the place is named Massah and Meribah. In Numbers 20:2–13, well after the Isra- elites have left the mountain, in the midst of their wilderness wandering, the people complain that they have no water to drink; Yahweh responds by telling Moses to speak to a rock, from which water will come forth. Moses strikes the rock, the water comes forth, and the place is named “the waters of Meribah.” In these stories not only is the same name given to two different places, and for the same reason, but the stories themselves are remarkably similar.
In fact, all of these doublets, and others not discussed here, overlap with the previous group, that is, narrative contradictions. For the double telling of a single event entails two competing historical claims about, at the very least, when that event happened. As we have seen, not only when, but also the char- acteristics of where, who, how, and why may vary from passage to passage, even when the central “what” remains the same.