Hamas coming after Christians.
- Thread starter JohnB
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Sounds like arrogant, pompous and presumptuous Goliath mocking the Most High God… and His people… very foolish indeed.
God will send His chosen Deliverer… The Jew…the only Savior…the Son of God and Son of Man… Jesus Christ… Yeshua the Messiah… the Son of David…. THE JEW… The Holy One of Israel!
…and Goliath’s head shall be cut off!
Won’t it be interesting when all of Islam will have to bow their knees and confess with their tongue that Jesus Christ, the Jew is LORD! Amen and amen.
God will send His chosen Deliverer… The Jew…the only Savior…the Son of God and Son of Man… Jesus Christ… Yeshua the Messiah… the Son of David…. THE JEW… The Holy One of Israel!
…and Goliath’s head shall be cut off!
Won’t it be interesting when all of Islam will have to bow their knees and confess with their tongue that Jesus Christ, the Jew is LORD! Amen and amen.
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Some major television station had a show on Islam as the religion of peace some years ago... I did not see it myself
as I have no TV, but my daughter told me about it, and the fact that her father had been completely taken in by it. And
now there are American Muslim television networks, and apps for electronic devices available to further dupe people.
as I have no TV, but my daughter told me about it, and the fact that her father had been completely taken in by it. And
now there are American Muslim television networks, and apps for electronic devices available to further dupe people.
I always saw it as if the Islamic's think that in the end their Mahdi would come and everyone would be Muslim as well as Judaism see's that their Messiah will come and all the earth will be under their rule? Even as Christians we believe that every knee shall bow at the name of Jesus? https://biblehub.com/interlinear/philippians/2-10.htm I think it's a pretty well known concept that everyone that follows the God of Abraham Isaac and Jacob pretty much thinks that at one time their idea of faith is going to bring the whole earth under it's rule.
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Islam is called an Abrahamic faith but not the faith of Abraham Isaac and Jacob as with Christianity and Judaism,
because Islam posits that Ishmael was the child of promise to Abraham and Sarah, and not Isaac. In this way
they supplant everything coming out of Isaac and Jacob and transfer the promises to Mohammed through Ishmael.
because Islam posits that Ishmael was the child of promise to Abraham and Sarah, and not Isaac. In this way
they supplant everything coming out of Isaac and Jacob and transfer the promises to Mohammed through Ishmael.
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Ibrahim, Ismail, and Hajar lived in the 21st century BCE, and Mecca was not founded until the 4th century CE. Between them, there were 25 centuries of time, so how could they go to a place that was not originally on the map, and how could he marry a woman who had not yet been created?
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“And the angel of the LORD said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the LORD hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.”( Israel)
Genesis 16:11-12 KJV
note Israel is surrounded by Islamic countries of Arabic descent which are constantly at war even with each other and everyone else who doesn’t worship Islam the same way they do
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God’s promises in the Noahic Covenant are plainly seen in Scripture. In fact, it is within the framework of the Noahic Covenant in Gen 6:18 that the word “covenant” first occurs in Scripture where, before sending the flood, God promises, “I will establish My covenant with you . . .” It is significant that God refers to it as His covenant because He alone makes it; it is a unilateral, not a bilateral, covenant.
From the text one would expect (1) that the enduring seasons are an aspect of this covenant (Gen 8:22); (2) God’s own emphatic self– identification that “Now behold, I Myself do establish My covenant with you” (Gen 9:9); (3) His solemn promise that never again will all flesh be destroyed by means of the flood (9:11); (4) the rainbow will be the sign for the covenant as long as the covenant is valid (9:12–17), and (5) significantly, the covenant is presented as an “everlasting covenant” between God and all flesh that is on the earth (9:16).2
The Noahic Covenant is the broadest of God’s covenant promises because it includes not only all of humanity from that point forward, but it also includes “every living creature” (9:15).
Also, for those who accept the Scripture as the true Word of God, the Noahic Covenant should factor into understanding other portions of the Bible since the Noahic Covenant is not an isolated covenant with some special hermeneutic employed to understand it, when compared to other covenants—especially the unilateral ones—that God would make. Nothing within the text nor in the literal fulfillment of God’s subsequent judgment on the earth would give any indication that God intended some allegorical method of interpretation in both what He accomplished in Genesis 6–9 nor for what He promised for the future.
From the text one would expect (1) that the enduring seasons are an aspect of this covenant (Gen 8:22); (2) God’s own emphatic self– identification that “Now behold, I Myself do establish My covenant with you” (Gen 9:9); (3) His solemn promise that never again will all flesh be destroyed by means of the flood (9:11); (4) the rainbow will be the sign for the covenant as long as the covenant is valid (9:12–17), and (5) significantly, the covenant is presented as an “everlasting covenant” between God and all flesh that is on the earth (9:16).2
The Noahic Covenant is the broadest of God’s covenant promises because it includes not only all of humanity from that point forward, but it also includes “every living creature” (9:15).
Also, for those who accept the Scripture as the true Word of God, the Noahic Covenant should factor into understanding other portions of the Bible since the Noahic Covenant is not an isolated covenant with some special hermeneutic employed to understand it, when compared to other covenants—especially the unilateral ones—that God would make. Nothing within the text nor in the literal fulfillment of God’s subsequent judgment on the earth would give any indication that God intended some allegorical method of interpretation in both what He accomplished in Genesis 6–9 nor for what He promised for the future.
Part 2:
When God enters into a unilateral covenant guaranteed only by His own faithfulness; when God enters into a covenant void of any human requirements to keep it in force; when God establishes a covenant that will continue as long as there is day and night and summer and then, then great care must be taken not to erect any man–made limitations that would bankrupt the heart and soul of these covenants and annul the glorious full realization of all that He promised through them. Their significance cannot be over-estimated.
Or stated differently, nothing inherently exists within the text indicates that Yahweh had no intention of fulfilling His covenant in a literal way. Nothing within the text gives the reader any indication that at some time in the future (such as Joshua 21), God would consider destroying His earth again by means of worldwide flood, reasoning that since He had already fulfilled every good promise contained within the Noahic Covenant by Josh 21:43–45—especially by having not destroyed His world—so consequently He was now free to do so again at any time in the future if He so desired.
If one consistently follows this line of reasoning, no one should expect Yahweh to keep His Word about anything, for if one applied this same hermeneutic to the Noahic Covenant as many do for Josh 21:45, there would be no way of knowing whether any of the good covenantal promises of God still existed or at what point He ended them.
People who hold the Bible to be true would ridicule this approach to Scripture (and rightly so) because it would so weaken God’s promises within the Noahic Covenant, but even more so, it would cast disparaging insults at the person and faithfulness of God because He cannot be trusted to keep His Word. However, it is foundational to note that how one interprets the Noahic Covenant establishes hermeneutical grounds for how the other of God’s covenants should be interpreted unless sufficient grounds for changing the hermeneutic can be established.
When God enters into a unilateral covenant guaranteed only by His own faithfulness; when God enters into a covenant void of any human requirements to keep it in force; when God establishes a covenant that will continue as long as there is day and night and summer and then, then great care must be taken not to erect any man–made limitations that would bankrupt the heart and soul of these covenants and annul the glorious full realization of all that He promised through them. Their significance cannot be over-estimated.
Or stated differently, nothing inherently exists within the text indicates that Yahweh had no intention of fulfilling His covenant in a literal way. Nothing within the text gives the reader any indication that at some time in the future (such as Joshua 21), God would consider destroying His earth again by means of worldwide flood, reasoning that since He had already fulfilled every good promise contained within the Noahic Covenant by Josh 21:43–45—especially by having not destroyed His world—so consequently He was now free to do so again at any time in the future if He so desired.
If one consistently follows this line of reasoning, no one should expect Yahweh to keep His Word about anything, for if one applied this same hermeneutic to the Noahic Covenant as many do for Josh 21:45, there would be no way of knowing whether any of the good covenantal promises of God still existed or at what point He ended them.
People who hold the Bible to be true would ridicule this approach to Scripture (and rightly so) because it would so weaken God’s promises within the Noahic Covenant, but even more so, it would cast disparaging insults at the person and faithfulness of God because He cannot be trusted to keep His Word. However, it is foundational to note that how one interprets the Noahic Covenant establishes hermeneutical grounds for how the other of God’s covenants should be interpreted unless sufficient grounds for changing the hermeneutic can be established.
Part 3:
The Abrahamic Covenant
As stated before, it is not the nature of this article to point out all the theological elements and proponents of the different views related to the Abrahamic Covenant. But certain crucial elements of the Abrahamic Covenant should be noted to see if they do in fact show that they have been fulfilled by the time of Josh 21:43–45 as some claim.
A brief survey of what God promised in this eternally important covenant is warranted.
In Gen 12:1–3 Yahweh instructed and promised Abram (1) to go forth from his country and relatives to the land Yahweh would show him (Gen 12:1); that God would make him a great name (Gen 12:2); (3) that Yahweh will bless those who bless him and will curse the one who curses him (Gen 12:3a); and (4) “in you all the nations of the earth shall be blessed” (Gen 12:3b). Genesis 12:7 adds, “And the LORD appeared to Abram and said, ‘To your descendants I will give this land.’ So he built an altar there to the LORD who had appeared to him.” In that He did not ratify the covenant at that time, Yahweh spoke of what He would accomplish in the future.
The next reference to what would eventually become the Abrahamic Covenant occurs in Gen 13:14–17: “And the LORD said to Abram, after Lot had separated from him, ‘Now lift up your eyes and look from the place where you are, northward and southward and eastward and westward; for all the land which you see, I will give it to you and to your descendants forever. And I will make your descendants as the dust of the earth; so that if anyone can number the dust of the earth, then your descendants can also be numbered. Arise, walk about the land through its length and breadth; for I will give it to you.”
It should be noted that with Gen 13:15 the land promises are given forever olam). This is the first reference to everlasting since the everlasting Noahic ,עוֹ ָלם(
Covenant and the exact word used in Gen 9:12 and 9:16. While this in and of itself does not prove the eternality of the covenant,23 at least the same consideration should be given to this usage as in Genesis 9, which is often not the case. At the very least one should expect that “everlasting” should go beyond the not too distant future of Joshua 21. Yet even beyond this, Kaiser argues against those who want to reduce or remove the eternal significance of what God has promised in the Abrahamic Covenant by dividing it into separate parts:
There is an important point that is to be made in the fact that all three parts of the covenant (i.e., the seed, the land, and the gospel [blessing]) were bound together as one promise with a promise that this one promise was eternal. Most Christians will grant that the seed and gospel aspects of this promise are eternal, but somehow they think it is possible to dissect the eternal promise of the land from the other two eternal aspects! But to use a theological scalpel to cut out one part is to expose the rest of this same covenant to diminution and a time limitation.
Subsequently, the ratification of the Abrahamic Covenant that occurred in Genesis 15 has perpetual consequences that God has placed squarely upon Himself and no else for its fulfillment:
So solemn was this covenant with its gift of the land that Genesis 15:7–21 depicted God alone moving between the halves of the sacrificial animals after sunset as “a smoking furnace and a flaming torch” (v. 17) . . . Thus, He obligated Himself and only Himself to fulfill the terms of this oath. Abraham was not asked or required likewise to obligate himself. The total burden for the delivery of the gift of the land fell on the divine Provider but not on the devotion of the patriarch. As if to underscore the permanence of this arrangement, Genesis 17:7, 13, 19 stress that this was to be a ְב ִרית עוֹ ָלם , “an everlasting covenant.”
The Abrahamic Covenant
As stated before, it is not the nature of this article to point out all the theological elements and proponents of the different views related to the Abrahamic Covenant. But certain crucial elements of the Abrahamic Covenant should be noted to see if they do in fact show that they have been fulfilled by the time of Josh 21:43–45 as some claim.
A brief survey of what God promised in this eternally important covenant is warranted.
In Gen 12:1–3 Yahweh instructed and promised Abram (1) to go forth from his country and relatives to the land Yahweh would show him (Gen 12:1); that God would make him a great name (Gen 12:2); (3) that Yahweh will bless those who bless him and will curse the one who curses him (Gen 12:3a); and (4) “in you all the nations of the earth shall be blessed” (Gen 12:3b). Genesis 12:7 adds, “And the LORD appeared to Abram and said, ‘To your descendants I will give this land.’ So he built an altar there to the LORD who had appeared to him.” In that He did not ratify the covenant at that time, Yahweh spoke of what He would accomplish in the future.
The next reference to what would eventually become the Abrahamic Covenant occurs in Gen 13:14–17: “And the LORD said to Abram, after Lot had separated from him, ‘Now lift up your eyes and look from the place where you are, northward and southward and eastward and westward; for all the land which you see, I will give it to you and to your descendants forever. And I will make your descendants as the dust of the earth; so that if anyone can number the dust of the earth, then your descendants can also be numbered. Arise, walk about the land through its length and breadth; for I will give it to you.”
It should be noted that with Gen 13:15 the land promises are given forever olam). This is the first reference to everlasting since the everlasting Noahic ,עוֹ ָלם(
Covenant and the exact word used in Gen 9:12 and 9:16. While this in and of itself does not prove the eternality of the covenant,23 at least the same consideration should be given to this usage as in Genesis 9, which is often not the case. At the very least one should expect that “everlasting” should go beyond the not too distant future of Joshua 21. Yet even beyond this, Kaiser argues against those who want to reduce or remove the eternal significance of what God has promised in the Abrahamic Covenant by dividing it into separate parts:
There is an important point that is to be made in the fact that all three parts of the covenant (i.e., the seed, the land, and the gospel [blessing]) were bound together as one promise with a promise that this one promise was eternal. Most Christians will grant that the seed and gospel aspects of this promise are eternal, but somehow they think it is possible to dissect the eternal promise of the land from the other two eternal aspects! But to use a theological scalpel to cut out one part is to expose the rest of this same covenant to diminution and a time limitation.
Subsequently, the ratification of the Abrahamic Covenant that occurred in Genesis 15 has perpetual consequences that God has placed squarely upon Himself and no else for its fulfillment:
So solemn was this covenant with its gift of the land that Genesis 15:7–21 depicted God alone moving between the halves of the sacrificial animals after sunset as “a smoking furnace and a flaming torch” (v. 17) . . . Thus, He obligated Himself and only Himself to fulfill the terms of this oath. Abraham was not asked or required likewise to obligate himself. The total burden for the delivery of the gift of the land fell on the divine Provider but not on the devotion of the patriarch. As if to underscore the permanence of this arrangement, Genesis 17:7, 13, 19 stress that this was to be a ְב ִרית עוֹ ָלם , “an everlasting covenant.”
Part 4:
One essential point should be noted: Gen 15:8 gives the specific land boundaries of the Abrahamic Covenant: “On that day the LORD made a covenant with Abram, saying, ‘To your descendants I have given this land, from the river of Egypt as far as the great river, the river Euphrates.’”26 It is crucial to note that no future tense occurs at this point as Yahweh previously employed; on the day He alone ratified His covenant He declared, “I have given this land.” Hailing from Ur of the Chaldeans, Abram would be quite familiar with the Euphrates River. There is no indication that one who grew up close to this enormously long river would hold any mystical or allegorical interpretation as to what Yahweh promised:
How was Abram to understand God’s words? They were plain enough. Historically, the geographical location was quite specific in this and later wordings of the land promise. Dispensationalism interprets the words as God intended them and as Abram understood them. No typology. No spiritualizing. No symbolism. No preunderstanding of how the words must fit into a system of theology. No reading back into the words a later special revelation. To take the words in a sense other than what God intended and Abram understood is a distortion. Though Abram’s environment was no longer sinless [as when God first communicated with Adam and Eve], God was still perfectly capable to communicating clearly. He cannot lie and must be taken at His word. Abram understood God correctly, and so Israel became a nation chosen by God in possession of a particular plot of land on the present earth’s surface.
It is likewise essential to observe that the territory described is quite large with a landmass of approximately “300,000 square miles or twelve and one–half times the
size of Great Britain and Ireland.” This stands in stark contrast to the surprisingly small traditional borders that include a territory that extends only “about 150 miles north to south (going from Dan to Beersheba) and an average of thirty miles east to west from the Mediterranean to the Jordon River Valley)” and stands in sharp contrast with only a landmass of about 10,000 square miles.
The significance of this specific landmass must factor into interpreting the land promises given by God referred to in Josh 21:43–45, but it should suffice for the time being that the difference between the land promised by God and that actually gained by the Jewish people comes to approximately only one–thirtieth of the designated landmass.
As previously noted with the Noahic Covenant, nothing within the text offers any reason that to believe that Yahweh would disregard His promises within the Abrahamic Covenant at some future date.
For those who quote from the Noahic Covenant and use the literal, grammatical, historical hermeneutic in doing so would have to explain why they would switch hermeneutics within the same book by the same author recording words spoken by the same God. How would one know that God did not intend the same allegorical interpretation of the promises within the Noahic Covenant? Futhermore;
One wonders whether those who think the land promises to Abraham will go unfulfilled because of Israel’s faithlessness would say the same thing about God’s promise of making Abraham a blessing to all nations. Genesis 12:3c records, “And in you all the families of the earth will be blessed.” Would they say that this promise has also been abrogated by Israel’s lack of faithfulness? This promise of spiritual blessing to Abraham of being a special blessing to all the nations is still in effect and will be fulfilled to the letter just like another aspect of the Abrahamic covenant, the land promise.
Along this same line of reasoning, it would have to be answered by those who would decide what parts of the covenant could be forfeited, and on what grounds hermeneutically could it be shown that this did in fact transpire by Joshua 21.
One essential point should be noted: Gen 15:8 gives the specific land boundaries of the Abrahamic Covenant: “On that day the LORD made a covenant with Abram, saying, ‘To your descendants I have given this land, from the river of Egypt as far as the great river, the river Euphrates.’”26 It is crucial to note that no future tense occurs at this point as Yahweh previously employed; on the day He alone ratified His covenant He declared, “I have given this land.” Hailing from Ur of the Chaldeans, Abram would be quite familiar with the Euphrates River. There is no indication that one who grew up close to this enormously long river would hold any mystical or allegorical interpretation as to what Yahweh promised:
How was Abram to understand God’s words? They were plain enough. Historically, the geographical location was quite specific in this and later wordings of the land promise. Dispensationalism interprets the words as God intended them and as Abram understood them. No typology. No spiritualizing. No symbolism. No preunderstanding of how the words must fit into a system of theology. No reading back into the words a later special revelation. To take the words in a sense other than what God intended and Abram understood is a distortion. Though Abram’s environment was no longer sinless [as when God first communicated with Adam and Eve], God was still perfectly capable to communicating clearly. He cannot lie and must be taken at His word. Abram understood God correctly, and so Israel became a nation chosen by God in possession of a particular plot of land on the present earth’s surface.
It is likewise essential to observe that the territory described is quite large with a landmass of approximately “300,000 square miles or twelve and one–half times the
size of Great Britain and Ireland.” This stands in stark contrast to the surprisingly small traditional borders that include a territory that extends only “about 150 miles north to south (going from Dan to Beersheba) and an average of thirty miles east to west from the Mediterranean to the Jordon River Valley)” and stands in sharp contrast with only a landmass of about 10,000 square miles.
The significance of this specific landmass must factor into interpreting the land promises given by God referred to in Josh 21:43–45, but it should suffice for the time being that the difference between the land promised by God and that actually gained by the Jewish people comes to approximately only one–thirtieth of the designated landmass.
As previously noted with the Noahic Covenant, nothing within the text offers any reason that to believe that Yahweh would disregard His promises within the Abrahamic Covenant at some future date.
For those who quote from the Noahic Covenant and use the literal, grammatical, historical hermeneutic in doing so would have to explain why they would switch hermeneutics within the same book by the same author recording words spoken by the same God. How would one know that God did not intend the same allegorical interpretation of the promises within the Noahic Covenant? Futhermore;
One wonders whether those who think the land promises to Abraham will go unfulfilled because of Israel’s faithlessness would say the same thing about God’s promise of making Abraham a blessing to all nations. Genesis 12:3c records, “And in you all the families of the earth will be blessed.” Would they say that this promise has also been abrogated by Israel’s lack of faithfulness? This promise of spiritual blessing to Abraham of being a special blessing to all the nations is still in effect and will be fulfilled to the letter just like another aspect of the Abrahamic covenant, the land promise.
Along this same line of reasoning, it would have to be answered by those who would decide what parts of the covenant could be forfeited, and on what grounds hermeneutically could it be shown that this did in fact transpire by Joshua 21.
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"On that day the Lord made a covenant with Abram and said, "To your descendants I give this land, from the Wadi of Egypt to the great river, the Euphrates – the land of the Kenites, Kenizzites, Kadmonites, Hittites, Perizzites, Rephaites, Amorites, Canaanites, Girgashites and Jebusites." It wasn't limited to Joshua.
Rubbish. Joshua did not complete the task given to him. It was not until Solomon that Israel reached its full potential. Israel ceased to exist about AD 135 when the Romans destroyed it as a functional nation. "Palestine" is the name given by the Romans in order to wipe out the memory of Israel.
God is bigger than Rome or any other human institution. God promised to restore Israel, which He did 14th May, 1948. Israel should not exist. Five nations invaded Israel, fully intending to wipe her from the earth. God is bigger than 5 human armies. Israel prevailed. God's enemies have been trying to get rid of Israel for 75 years. God keeps His promises.
Yes, many Jews despise Jesus. Many Jews have been saved as they come to know Jesus as Messiah. Your weak grip on history and your shallow Bible knowledge leads to false conclusions. You are not alone. The god of this world blinds the eyes of those who are perishing. Sadly, many who profess to be Christian also believe Satan's lies.
God is bigger than Rome or any other human institution. God promised to restore Israel, which He did 14th May, 1948. Israel should not exist. Five nations invaded Israel, fully intending to wipe her from the earth. God is bigger than 5 human armies. Israel prevailed. God's enemies have been trying to get rid of Israel for 75 years. God keeps His promises.
Yes, many Jews despise Jesus. Many Jews have been saved as they come to know Jesus as Messiah. Your weak grip on history and your shallow Bible knowledge leads to false conclusions. You are not alone. The god of this world blinds the eyes of those who are perishing. Sadly, many who profess to be Christian also believe Satan's lies.
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I was speaking of the book of Joshua.
All of the land promises were fully completed.
"And the Lord gave unto Israel all the land which He sware to give unto their fathers; and they possessed it, and dwelt therein. ... There failed (nothing) of any good thing which the Lord had spoken unto the house of Israel, all came to pass."
Joshua 21:43, 45
The conditions for remaining in the promised land:
"But take diligent heed to do the Commandments ... to love the Lord your God, and to walk in all His ways, and to keep His Commandments, and to cleave unto Him and to serve Him with all your heart and with all your soul."
Joshua 22:5
This condition still stands for all Christians today. The Israelites of that time failed to do so and lost every bit of that land.
All those who fail to obey the 10 Commandments and to walk in God's ways today will fall just the same.
All of the land promises were fully completed.
"And the Lord gave unto Israel all the land which He sware to give unto their fathers; and they possessed it, and dwelt therein. ... There failed (nothing) of any good thing which the Lord had spoken unto the house of Israel, all came to pass."
Joshua 21:43, 45
The conditions for remaining in the promised land:
"But take diligent heed to do the Commandments ... to love the Lord your God, and to walk in all His ways, and to keep His Commandments, and to cleave unto Him and to serve Him with all your heart and with all your soul."
Joshua 22:5
This condition still stands for all Christians today. The Israelites of that time failed to do so and lost every bit of that land.
All those who fail to obey the 10 Commandments and to walk in God's ways today will fall just the same.
Some of the Muslims are still stuck in distant past, when religions were intertwined with governments, resulting the horrible Crusades and Inquisition, when a person who believed differently was a traitor against the government. For such Muslims, Christians will be traitors when they take over. Beware!
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Bologna.
Many passages in Scripture support the fact that Israel will possess the Promised Land forever. For example, God spoke to Isaac in Genesis 26:3, saying, “Stay in this land for a while, and I will be with you and will bless you. For to you and your descendants I will give all these lands and will confirm the oath I swore to your father Abraham.” The Lord also spoke to Jacob in Genesis 28:13–14 with similar words: “There above it stood the Lord, and he said: ‘I am the Lord, the God of your father Abraham and the God of Isaac. I will give you and your descendants the land on which you are lying. Your descendants will be like the dust of the earth, and you will spread out to the west and to the east, to the north and to the south. All peoples on earth will be blessed through you and your offspring.’” See also Psalm 132:14; Isaiah 14;1; and Zechariah 2:3–5, 10–13.
Many passages in Scripture support the fact that Israel will possess the Promised Land forever. For example, God spoke to Isaac in Genesis 26:3, saying, “Stay in this land for a while, and I will be with you and will bless you. For to you and your descendants I will give all these lands and will confirm the oath I swore to your father Abraham.” The Lord also spoke to Jacob in Genesis 28:13–14 with similar words: “There above it stood the Lord, and he said: ‘I am the Lord, the God of your father Abraham and the God of Isaac. I will give you and your descendants the land on which you are lying. Your descendants will be like the dust of the earth, and you will spread out to the west and to the east, to the north and to the south. All peoples on earth will be blessed through you and your offspring.’” See also Psalm 132:14; Isaiah 14;1; and Zechariah 2:3–5, 10–13.
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