Deep Purple Registry (RFP Bible Version)

A registry of entries to help explain those Bible passages that contain nouns or pronouns that cannot be easily resolved

(Revised December 2025)

Preface

With the advent of the second Purple Letter Bible, the Reader-Friendly Purple (RFP) Bible, there are now two versions of this Deep Purple Registry. This RFP version is intended for use with the RFP Bible; while the original version is intended for use with the KJP (and all other English translations of the Bible.) The difference centers around the treatment of the book of Deuteronomy, which is especially challenging to identify the entity that its pronouns refer to. The color-coded quotation marks implemented in the RFP Bible enabled the elimination of much of the large and awkward section that dealt with the difficulties that Deuteronomy presented in other Bible versions.

The “Deep Purple Registry” is a catalogue of about 240 entries intended to help with the Bible passages and verses that required further explanation because they contain nouns – particularly pronouns – that reference entities that are not readily resolved as to whether they refer to Deity (God the Father, Son or Holy Spirit) – or some other entity (non-deity angels or other heavenly beings; mortal men; Satan or his demons, etc.) Those that clearly refer to Deity merit the “Royal Purple” font treatment in both the KJP (King James Purple) and RFP (Reader-Friendly Purple) Bibles. However, those that possibly refer to Deity, but cannot be resolved as such with a high degree of certainty, are identified to the reader of these two Bibles by a “Deep Purple” font; and an explanatory entry appears in this Registry.

This Deep Purple Registry is fairly informal – it is a by-product of research during the development of the KJP and RFP Bibles. Its entries appear in book, chapter and verse order. These Registry entries are intended to help readers with the ‘tough’ ones – the ones with unresolved ambiguity, those that are in dispute among Bible scholars, those with dual-resolution, or others that seem to merit further explanation.

The entries consist of 3 or 4 sections, in the following format: The first section identifies the issue or question; the second section, contained within a border (box), consists of the verse or passage in question; the third section, if needed, has a heading of “N/C:”, and contains editor’s Notes/Comments that briefly state what is known about the issue, and to explain the rationale for the resulting font treatment; and the fourth or Resolution section defines how the issue was dealt with and describers the KJP & RFP font treatment applied to that entity reference.

While this Registry was created specifically for readers of the KJP and RFP Bibles (the only versions that use this unique font color scheme), readers of any English translation can use it, because its entries appear in the order in which they occur in the Bible.

This is the color scheme used in the KJP and RFP Bibles: Nouns and pronouns that clearly refer to Deity have this “Royal Purple” font color applied to them. And because is easier to distinguish, from the context, between references to God the Father and the Holy Spirit, than it is to distinguish between either of these two Entities and Jesus Christ, the Son, the bold/non-bold font attribute is used to aid in that distinction. The use of this attribute is just a distinction ‘device’ for that purpose; and is not meant to slight any member of the Holy Trinity.

A main purpose for developing both of these “Purple Letter Edition” Bibles was the belief that a primary purpose for reading God’s Word is to learn more of Him; and when it is not clear who is being spoken of, it detracts from that purpose, as well as interrupting the ‘flow’ of the passage.

The need the for a deep purple color and this Registry became apparent early in the development if the KJP Bible when these ‘exceptions’ emerged, that could not be resolved to an acceptable level of certainty; and the use or absence of font coloration would mislead readers as to whom a noun or pronoun referred.

Reference materials consulted, and their abbreviations used in this Registry:

Commentary and other reference source abbreviations used in this Registry are as follows:

“BBC” = Believer’s Bible Commentary by Wm. MacDonald; “CC” = Clarke's Commentary; “CS T/D” = Chas. Spurgeon’s “Treasuries of David”; “EBC” = Expositor's Bible Commentary; “GSB” = Geneva Study Bible Commentary; “ISBE” = International Standard Bible Encyclopedia; “JAA” = Dr. Joseph A. Alexander Commentary; “JFB” = Jamieson-Fausset-Brown Bible Commentary; “LMG” = Lesley M. Grant Commentary; “MH” = Matthew Henry Commentary; “W&Z” = The Bible Knowledge Commentary by John F. Walvoord & Roy B. Zuck; “WN” = Wesley’s Notes; “BN” = Barnes’ Notes.

Also frequently consulted were 19 Parallel Translations (referred to as a group herein as “PT”): AKJV = American King James Version; ASV = American Standard Version; BBE = Bible in Basic English; BSB = Berean Standard Bible; DBT = Darby Bible Translation; DRB = Douay-Rheims Bible; ERV = English Revised Version; ESV = English Standard Version; GWT = God’s Word Translation; KJB = King James Bible; NAS = New American Standard Bible; NIV = New International Version; NKJV = New King James Version; NLT = New Living Translation; RSV = Revised Standard Version; WEB = World English Bible; WBT = Webster's Bible Translation; WNT = Weymouth New Testament; YLT = Young’s Literal Translation.

Other abbreviations used: “N/C:” is used to identify the Notes/Comments sections of entries when needed; “OT” is Old Testament; “NT” is New Testament; AV is 1611 Authorized Version (of KJB).

Start of Deep Purple Registry Entries in Canonical Order

Genesis 1:26 – Here in the Garden of Eden is the first of several occurrences of God using the first person plural pronoun “Us” in referring to Himself – and is an early Biblical intimation of the Holy Trinity: Father, Son and Holy Spirit. See also Gen. 3:22, 11:7 and Isaiah 6:8 for other such examples.

26And God said, “Let Us make man in Our image, after Our likeness; and let them have dominion over the fish of the sea, the birds of the air, the wild animals, cattle and everything that scurries and creeps over the entire earth.”

Resolution: Apply the capitalized “Deep Purple” bold font to the first of the occurrences of “Us”, as a mechanism to refer readers to the “Deep Purple Registry” to further explain this extraordinary reference. The subsequent occurrences of first person plural pronouns referring to God will have entries here in the “Deep Purple Registry”; but will be treated with the “Royal Purple” font consistent with the intent of this work, as seen below.

Genesis 3:15 – Q: Who is referred to by the three nouns “seed”, “it” (“he”) and “his” in verse 3:15?

KJP - 15And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.

N/C: These three nouns may refer to Christ, but there is no agreement on the question: 7 of the 30 translations, by their use of capitalization, indicate a reference to Deity – likely Christ, and many commentators seem to believe they refer to Christ, but at least one commentator is adamant that they do not!

Resolution: Apply the “Deep Purple” font to those three words to alert the reader to the possibility that they may indirectly refer to Deity, and insert this entry in the “Deep Purple Registry”.

Genesis 3:22 – This is another instance of God using the first person plural pronoun “Us” in referring to Himself.

22And the LORD God said, “The man has now become like one of Us, knowing both good and evil; and now he must not be allowed to reach, take and eat fruit from the tree of life, and live forever:”

Resolution: Apply the capitalized “Royal Purple” bold font consistent with the intent of this work, but insert an entry here in the “Deep Purple Registry” for further explanation.

Genesis 11:7 - The Tower of Babel – Another example of God using the first person plural pronoun “Us” in referring to Himself.

7Come, let Us go down, and confuse their language, so that they cannot understand each another.”

Resolution: Apply the capitalized “Royal Purple” bold font consistent with the intent of this work, but insert an entry here in the “Deep Purple Registry” for further explanation.

Genesis 14:18 - 20 – Who is Melchizedek and what, if any, type of Theophany is this?

18Then Melchizedek, king of Salem, brought out bread and wine. He was the priest of the most high God. 19And he blessed Abram, and said, “Blessed be Abram of the Most High God, the Creator of heaven and earth: 20Praise be to the Most High God, Who has delivered your enemies into your hand.” And Abram gave him tithes of all his spoils.

N/C: Upon first reading this passage (Genesis 14:18 - 20) that mentions Abram’s encounter with Melchizedek, it may arouse the reader’s mild curiosity, or possibly even mild irritation that it is inserted in this narrative with so little background information. Were it not for other passages in God’s Word, such as Ps. 110:4; Heb. 5:6; 6:20; 7:2-3; 10; 7:17, 21, it would remain a mere obscure and perplexing biblical ‘factoid’. However, this is not a mere insertion of ‘trivia’.

Resolution: While much mystery remains about Melchizedek, most Bible scholars agree that at a minimum he is a “type of Christ the King-Priest” and therefore references to Melchizedek are treated with the “deep purple” font as means of alerting the reader that there is more here than meets the eye of the casual reader. Note the spelling variation in Hebrews (NT): “Melchizedec” As for the two pronouns in verse 19 (“And he blessed him”), the first refers to Melchizedec, who blessed Abraham.

Genesis 16:7 Who is the “angel of the LORD” or “the angel of God” referenced here and elsewhere in Scripture?

7And the Angel of the LORD found Hagar by a spring of water in the wilderness, beside the road to Shur. 8And He said, “Hagar, Sarai's maid, where have you come from? And where are you going?” And she said, “I am running away from my mistress, Sarai.” 9And the Angel of the LORD said, “Return to your mistress, and submit to her authority.”10And the Angel of the LORD said further, “I will multiply your offspring exceedingly, that they cannot be numbered for multitude.” 11And the Angel added, “Look, you are now with child, and you shall bear a son, and shall name him Ishmael (“God hears”); because the LORD has heard your affliction. 12And Ishmael will be a wild donkey of a man; he will be hostile toward everyone, and everyone shall be against him; and he shall dwell in open hostility toward all his brothers.”13And she called the name of the LORD Who spoke to her, “You are the God Who sees me”; for she said, “I have now seen One that sees me.”

N/C: This is the first of several appearance in the OT of an entity that is referred to most often as the “Angel of the LORD” or “the Angel of God”, and also as “the Angel of the Covenant”. (See also Gen. 21:17; 22:11-12; 31:11; Exod. 3:2; 14:19; Num.22:22-35; Jud. 2:1; 2:4; 5:23; 6:11-13; 6:20; 13:3-21; 2Sam.24:16; 1Kings 19:7; 2Kings 1:3; 1:15; 19:35; 1Chron.21:12-30; Ps.34:7; Isa. 37:36; Zech.1:11-12; 3:1; 3:5-6; 4:4-6; and 12:8 for other occurrences.) It is clear that this is not an ‘ordinary angel’ and is deserving of more explanation at this first Biblical occurrence: ISBE calls Him “the Angel of Theophany” and the following excerpt from page 134 could serve well as an apt and reliable introduction to the question, “Who is the angel of the LORD or the angel of God?” - “A study of these passages shows that while the angel and Jehovah are at times distinguished from each other, they are with equal frequency, and in the same passages, merged into each other. How is this to be explained? It is obvious that these apparitions cannot be the Almighty Himself, whom no man hath seen, or can see. In seeking the explanation, special attention should be paid to two other passages. In Ex 23:20 ff God promises to send an angel before His people to lead them to the promised land; they are commanded to obey him and not to provoke him "for he will not pardon your transgression: for My name is in him." Thus the angel can forgive sin, which only God can do, because God's name, (i.e., His character and thus His authority) are in the angel. Further, in the passage Ex 32:34 – 33:17 Moses intercedes for the people after their first breach of the covenant; God responds by promising, "Behold, Mine angel shall go before thee"; and immediately after God says, "I will not go up in the midst of thee." In answer to further pleading, God says, "My presence shall go with thee, and I will give thee rest." Here a clear distinction is made between an ordinary angel, and the angel who carries with him God's presence. The conclusion may be summed up in the words of Davidson in his O.T. Theology: "In particular providences one may trace the presence of Jehovah in influence and operation; in ordinary angelic appearances one may discover Jehovah present on some side of His being, in some attribute of His character; in the angel of the Lord He is fully present as the covenant God of His people, to redeem them." The question still remains, Who is the theophanic angel? To this many answers have been given, of which the following may be mentioned:

(1) This angel is simply an angel of God with a special commission;

(2) He may be a momentary descent of God into visibility;

(3) He may be the Logos, a kind of temporary preincarnation of the second Person of the Trinity.

Each has its difficulties, but the last is certainly the most tempting to the mind. Yet it must be remembered that at best these are only conjectures that touch on a great mystery. It is certain that from the beginning God used angels in human form, with human voices, in order to communicate with man; and the appearances of the angel of the Lord, with his special redemptive relation to God's people, show the working of that Divine mode of self-revelation which culminated in the coming of the Saviour, and are thus a foreshadowing of, and a preparation for, the full revelation of God in Jesus Christ. Further than this it is not safe to go.” Some suggest that the key to distinguishing between these entities lies in whether the definite article “the” (as opposed to “an”) is used as part of the entity’s title. Assuming these articles (the and an) have been preserved in translation to English, then the form of this article, while perhaps a helpful “clue”, does not appear to be a reliable hard-fast indicator of the identity of these entities, since both the definite and indefinite forms are used for the same entity in several passages. Also note that in addition to Stephen’s reference to the OT appearance to Moses of “an angel of the Lord in a flame of fire in a bush” in the wilderness of Mount Sinai, during his defense before the Sanhedrin, there are 2 other occurrences of “an angel of the Lord” and 9 of “the angel of the Lord” found in the New Testament. Thus there appears to be no ‘easy answers’ to this perplexing question. Loren Jacobs, of Jews for Jesus, in his treatise titled “An Angel You Ought To Know”, has well said: “This writer maintains that the angel of the Lord must be the Lord God. Yet in some sense, the angel of the Lord, even though He Himself is deity, must be distinguished from the totality of the Godhead. For in Zechariah 1:12, the angel of the Lord is seen interceding on behalf of Israel, calling out to the Lord of hosts! The Holy Scriptures have given us a paradox: The Angel of the LORD is distinct from God, yet is Himself very God! This paradox is consistent with God's very nature. God, who is involved with His creation and interested in our welfare (Psalm 139:3, 13), is also high above (Isaiah 55:8,9). God is a vengeful God to those who flaunt His revealed will (Deuteronomy 32:35), and yet He is merciful (Exodus 33:19). God is all-important (Psalm 139), and yet He willingly "forgets" (Jeremiah 31:34, Isaiah 64:9). God is an advocate, a defender of His people (Psalm 59:1, Job 16:19), but He is also a prosecutor and judge (Psalm 50:6), Ecclesiastes 3:17). When we study the nature of God, we find paradoxes.”

Resolution: This and subsequent Biblical occurrences as cited above are most likely of the same entity; yet sometimes with subtle distinctions as alluded to in the ISBE and Loren Jacobs excerpts copied above. There is good evidence that this is a true Theophany – or more specifically – a Christophany – a pre-incarnate manifestation of Christ and as such seems worthy of treatment with the “Royal purple” font. However, to do so would, at least in some instances, be to make blanket assumptions that may not be warranted. Therefore, references of this entity throughout the OT will be capitalized to indicate Deity and have the “Deep Purple” font applied for consistency across all occurrences and to refer the reader here for fuller explanation of this unique heavenly Being. Within these passages, where other pronouns clearly refer to God, the Father, the usual “Royal purple” font will be applied, despite the unavoidable apparent and contradiction.

Genesis 18:2 – 19:25 Who are the “three men” that appear in these Genesis 18 & 19 passages?

18:2 And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground, 18:3 And said, My LORD, if now I have found favor in Thy sight, pass not away, I pray Thee, from Thy servant: 18:4 Let a little water, I pray You, be fetched, and wash Your feet, and rest yourselves under the tree: 18:5 And I will fetch a morsel of bread, and comfort Ye Your hearts; after that Ye shall pass on: for therefore are Ye come to Your servant. And they said, So do, as thou hast said. 18:6 And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth. 18:7 And Abraham ran unto the herd, and fetched a calf, tender and good, and gave it unto a young man; and he hasted to dress it. 18:8 And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.

18:9 And they said unto him, Where is Sarah, thy wife? And he said, Behold, in the tent. 18:10 And He said, I will certainly return unto thee according to the time of life; and, lo, Sarah, thy wife, shall have a son. And Sarah heard it in the tent door, which was behind him. 18:11 Now Abraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women. 18:12 Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also? 18:13 And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, who am old? 18:14 Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son. 18:15 Then Sarah denied, saying, I laughed not; for she was afraid. And He said, Nay; but thou didst laugh.

18:16 And the men rose up from thence, and looked toward Sodom; and Abraham went with them to bring them on the way.

N/C: This ‘threesome’ - consisting of God and two of His angels - appears in vv.2,4-5,8-9, & 16; while the pronouns in vv. 3, 10, 13-15 appear to refer to a single entity, Who is God.

17And the LORD said, “Shall I conceal from Abraham what I am about to do; 18Since Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed through him? 19For I have chosen him, and know that he will direct his children and their families after him, and they shall keep the way of the LORD, to do what is right and just; that the LORD may bring about for Abraham all that He has promised him.” 20And so the LORD told Abraham, “Because the outcry against Sodom and Gomorrah is great, and their sin is so grievous; 21I will go down, and see whether what they have done is as bad as the outcry that has reached Me; and if not, I will know.”

N/C: The Lord as a separate entity again appears in vv.17-21, and in other verses that follow in chapters 18 and 19 of Genesis.

18:22 And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the LORD.

N/C: The angel(s) apart from the Lord are referred to in v.22, where they leave for Sodom, and then are spoken of again beginning in 19:1.

23And Abraham came near, and asked, “Will You also destroy the righteous with the wicked? 24Suppose there are fifty righteous within the city: will You still destroy and not spare the place for the fifty righteous that are in there? 25Far be it from You to do such a thing, to slay the righteous with the wicked: and treat the righteous the same as the wicked. Be that far from You! Shall not the Judge of all the earth do what is right?” 26And the LORD said, “If I find fifty righteous within the city of Sodom, then I will spare the whole place for their sakes.” 27And Abraham responded, “Now that I, who am but dust and ashes, have taken it upon me to speak to the LORD: 28Suppose there is lacking five of the fifty righteous: will You still destroy all the city for lack of five?” And He said, “If I find there forty-five, I will not destroy it.” 29And he spoke to Him yet again, and said, “Suppose there shall be only forty found there.” And He said, “I will not do it for forty's sake.” 30And he said to Him, “Oh let not the LORD be angry, and I will again speak: Suppose there shall thirty be found there.” And He said, “I will not do it, if I find thirty there.” 31And he said, “Now that I have taken it upon myself to speak to the LORD: Suppose there shall be twenty found there.” And He said, “I will not destroy it for twenty's sake.” 32And then Abraham said, “Oh let not the LORD be angry, and I will speak yet just once more: Suppose ten shall be found there.” And He said, “I will not destroy it for ten's sake.” 33And as soon as he had finished talking with Abraham, the LORD went His way; and Abraham returned to his place.

N/C: It appears to be only the Lord Who is referred to in the passage of vv. 23-33.

1And there came two angels to Sodom at evening; and Lot sat in the gate of Sodom: and when Lot saw them, he stood up to meet them; and he bowed himself with his face toward the ground; 2And he said, “My lords, come, I pray you, into my house, and spend the night, and wash your feet, and you can rise early, and continue on your way.” And they said, “No thanks; we will stay in the street all night.” 3And Lot pressed upon them greatly; so that they turned, and entered his house; and he made them a feast, and baked unleavened bread, and they ate. 4But before they lay down for the night, the men of the city - the men of Sodom - surrounded the house, both old and young, people from every quarter. 5And they called to Lot, and said to him, “Where are the men who came into your house tonight? Bring them out to us, that we may know them.” 6And Lot went outside to speak to them, and shut the door behind him, 7And said, “I pray you, brothers, do not do this wicked thing. 8Look, I have two daughters who have never known man; let me bring them out to you, and do you to them as is good in your eyes: but to these men do nothing; for that is why they have come under the protection of my roof.” 9And they shouted, “Stand back.” And they said, “This one fellow (Lot) came here as a foreigner, and now he wants be our judge: now will we treat you worse than them.” And they lunged against Lot, and came close to breaking the door. 10But the men inside reached out their hand, and pulled Lot into the house to them, and shut the door. 11And then they struck the men outside of the house with blindness, both small and great; so that they wearied themselves at groping to find the door.

12And the two men asked Lot, “If you have anyone else here - your sons, daughters, sons-in-law, or whoever you have in the city; take them out of this place: 13For we will destroy this place, because the outcry against those of this place has reached the LORD; and the LORD has sent us to destroy it.” 14And Lot went out, and spoke to his sons-in-law, pledged to marry his daughters, and said, “Get yourselves up and out of this place; for the LORD will destroy this city.” But Lot seemed to his sons-in-law like someone who was kidding. 15And with the coming of dawn, the angels urged Lot, saying, “Hurry! Take your wife, and your two daughters who are here; before you get caught in the destruction of the city because of its wicked ways.” 16And when he lingered, the men grabbed the hands of Lot, his wife, and his two daughters - the LORD being merciful to him - and they quicky ushered them outside of the city. 17And when they had brought them out, one of them said, “Run for your life; do not look back! And do not stay in any part of the plain. Escape to the mountain, so you are not consumed.” 18And Lot said to him, “Oh, not so, my lord! 19Since I have found grace with you, and you have extended to me your mercy, that you have shown to me by saving my life; but I cannot escape to the mountain, and this disaster will overtake me, and I will die. 20Look, this town is nearby to flee to, and it is a little one. Oh, let me escape there, (is it not a little one?) and I shall live.” 21And one of them said to him, “Very well, I have granted this request, also, that I will not overthrow this town, for which you have spoken. 22Hurry, get there quickly; for I cannot do anything till you have reached there.” That is why that town was called Zoar (meaning “small”).

23The sun had well risen when Lot entered Zoar. 24Then the LORD rained brimstone (burning sulfur) and fire from out of heaven upon Sodom and Gomorrah; 25He completely destroyed those cities, and the entire plain, killing all the inhabitants of those cities, and everything that grew upon the ground.

Resolution: Use “deep purple” where all three ‘angels’ (the Lord and two of His angels.) This ‘threesome’ appears in Chapter 18, vv. 2,4-5,8-9, & 16. It appears to be the Lord only Who is spoken of in vv.10, 14-15, 17, 19-33. Use blue font where only the angel(s) – and not the Lord – are referred to, which occurs in 18:22, where they leave for Sodom, and then are spoken of again beginning in 19:1. While both the Lord and the angels are referred to in chapter 18 and 19, they do not appear as a ‘threesome’ after they part in 18:22.

It appears that only the two angels entered Sodom, and lodged with Lot at his urging (19:1 And there came two angels to Sodom at even); and were God’s agents in destroying Sodom, Gomorrah, and other cities in the plain. Note, however, that these two angels appear to have had sufficient authority or autonomy to grant Lot’s request to spare the town of Zoar. Also note that the pronoun shifts from the plural (19:13 For we will destroy this place, because the cry of them is waxen great before the face of the LORD; and the LORD hath sent us to destroy it.) to 2^nd and 1^st person singular (19:21 And he said unto him, See, I have accepted thee concerning this thing also, that I will not overthrow this city, for which thou hast spoken. 19:22 Haste thee, escape thither; for I cannot do any thing till thou be come thither.) Also note that ultimately, the destruction came from the Lord (Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven; And He overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground. 19:24-25)

Genesis 21:17 Is this an encounter with God (Theophany), or with one of His angels?

17And God heard the voice of the lad; and the Angel of God called to Hagar from heaven, and said to her, “What is wrong, Hagar? Have no fear; for God has heard the lad crying where he lies. 18Go to the lad, and comfort him; for I will make of him a great nation.” 19And God opened her eyes, so that she saw a well of water; and she went and filled the water skin, and gave the lad a drink. 20And God was with the lad; and he grew up, lived in the desert, and became an archer.

N/C: There are a number of appearances in the OT of what is referred to as “The Angel of God”. It remains to be seen if these occurrences are all Theophanies (manifestations of a member of the Triune Godhead), or manifestations of God’s angels. One test of this is whether the being that appears acts as God, or as one of His messengers or agents (angels). Note that in verse 18 of this passage the angel of God states that “I will make him a great nation.” Further, in verse 19, it states that “God opened her eyes” (See Gen.16:7 entry for more on the “Angel of God”.)

Resolution: By the context, this appears to be a manifestation of God, Himself – or a Christophany - and not one of His ‘ordinary’ angels, but will be treated with the “deep purple” font as means of alerting the reader to its unique significance.

Genesis 22:11-15 “The Angel of Lord” restrains Abraham from sacrificing Isaac.

10And Abraham stretched out his hand, and took the knife to slay his son. 11But the Angel of the LORD called out to him out of heaven, “Abraham, Abraham!” and he said, “Yes, here I am.” 12And He said, “Do not lay your hand upon the lad, nor do anything to harm him; for now I know that you fear God, since you have not withheld your son, your only son, from Me.” 13And when Abraham looked up, there, behind him, he saw a ram in a thicket, caught by his horns. Then Abraham went and took the ram, and offered him up for a burnt offering instead of his son. 14And Abraham called the name of that place “Jehovah-jireh” - “The LORD Will Provide”, and to this day, it is said “On the mountain of the LORD it shall be provided.”

15And the Angel of the LORD called to Abraham out of heaven a second time, 16And said, “I have sworn by Myself, declares the LORD, that because you have done this, and have not withheld your son, your only son, 17That in blessing I will surely bless you; and I will multiply your descendants like the stars of the heaven, and like the sand on the sea shore; and your progeny shall possess the gate of their enemies; 18And in your offspring shall all the nations of the earth be blessed; because you have obeyed Me.”

N/C: Here is another OT occurrence of what is referred to as “The Angel of Lord”. It is not clear that these occurrences are all Christophanies (pre-incarnate manifestations Christ, or of God Himself), (See under Gen. 16:7 for fuller explanation.)

Resolution: While this appears to be a manifestation of God, Himself – and not one of His angels, it, like other such occurrences, will be treated with the “deep purple” font as a means of alerting the reader to its significance.

Genesis 24:7 Abraham instructs his servant to go to his country to take a wife unto his son Isaac; and assures him that God shall send His angel before him.

4But you shall go to my country, to my relatives, and take a wife for my son Isaac.” 5And the servant said to him, “Suppose the woman is not willing to follow me to this land: must I take your son back to the land from which you came?” 6And Abraham said, “Beware that you do not take my son back there. 7The LORD God of heaven, Who took me from my father's house, and from the land of my relatives, and Who spoke to me, and Who swore to me, saying, ‘To your seed will I give this land’; He shall send His angel before you, and you shall take a wife for my son from there.

Resolution: This appears to be a simple reference to God’s angel, and will be treated with the “blue” font as the usual treatment of angels, In the KJP Bible.

Genesis 24:40 Abraham’s servant relates and quotes Abraham’s assurance to him that God shall send His angel before him.

39And I said to my master, ‘What if the woman will not come back with me?’ 40And he said, ‘The LORD, before Whom I walk, will send His angel with you, and will make your journey a success; and you shall take a wife for my son of my relatives, of my father's house.

Resolution: This, like 24:7, is a simple reference to God’s angel, and is treated with the usual “blue” font for angels.

Genesis 31:11 Jacob encounters the “Angel of God” in a dream.

11And the Angel of God called to me in a dream, ‘Jacob:’ And I said, ‘Here am I.’ 12And He said, ‘Look up, and you will see that only striped, speckled, and spotted males are mating with the flock; for I have seen all that Laban has done to you. 13I am the God of Bethel, where you anointed the pillar, and where you vowed a vow to Me. Now arise, leave this land, and return to the land of your family.’”

N/C: Here is an OT occurrence of what is referred to as “The Angel of Lord”. It is not clear that these occurrences are all Christophanies (pre-incarnate manifestations Christ), or of God Himself. (See under Gen. 16:7 for fuller explanation.) Note that in verse 13 of this passage the Angel of God states that “I am the God of Bethel, where thou anointedst the pillar, and where thou vowedst a vow unto Me.”

Resolution: By the context, this appears to be a manifestation of God, Himself – and certainly not one of His angels, but will be treated with the “deep purple” font to alert the reader to its significance.

Genesis 32:1-3 Who or what is referred to by “the angels of God” in verse 3?

1And Jacob continued along his way, and the angels of God met him. 2And when Jacob saw them, he said, “This is God's host;” and he called the name of that place “Mahanaim” (two camps).

3And Jacob sent messengers ahead to his brother Esau, in the land of Seir, the country of Edom.

N/C: Here is another encounter with what is referred to as “The Angels of God”. Some of these occurrences are Theophanies (manifestations of a member of the Triune Godhead), others are manifestations of God’s angels. One test of this is whether the ‘angel’ acts as God, or as one of His messengers of agents (angels). Note that in verse 1 & 2 of this passage the entities referred to as “the angels of God” is treated as plural – and as such they appear to be messengers or angels of God.

Resolution: By the context, this appears to be a manifestation of God’s angels and will be treated with the “blue” font to identify them as such.

Genesis 32:24-32 – Whom did Jacob wrestle with in this passage, an angel, or God?

23And after he took them over the brook, he sent over all that he possessed.

24And so Jacob was left alone; and a Man wrestled there with him until the break of day. 25And when He saw that He did not prevail against Jacob, He touched the hollow of Jacob’s thigh; and the hollow of Jacob's thigh went out of joint, as he wrestled with Him. 26And He said, “Let Me go, for the day is breaking.” And Jacob said, “I will not let You go, unless You bless me.” 27And He said to him, “What is your name?” And he said, “Jacob.” 28And He said, “Your name shall no more be Jacob, but ‘Israel’ (a prince - or one who prevails – with God); for as a prince you have power with God and with men, and you have prevailed.” 29And Jacob said to Him, “Please tell me Your name.” And He said, “Why do you ask Me My name?” And He blessed him there. 30And Jacob called the name of that place “Peniel” (meaning “face of God”); thinking, “I have seen God face to face, and yet my life is spared.” 31And as he passed Peniel, the sun was rising; and he limped because of his hip. 32Therefore, to this day, the descendants of Israel do not eat the sinew upon the hollow of the thigh (tendon attached to the socket of the hip) which shrank; because He touched the hollow of Jacob's thigh in the sinew that shrank.

N/C: Here is the account of Jacob’s encounter with what is referred to as “a Man”. Some of these occurrences are true Theophanies (manifestations of a member of the Triune Godhead); others are manifestations of God’s angels. Our test here is whether the being in question acts as a member of the Godhead - as opposed to one of God’s messengers or agents (angels). Note that in verse 30 Jacob says he has “seen God face to face”. Some commentaries say this was an encounter with an “angel of God”. Other evidence from Scripture shows this to be an appearance of pre-incarnate Christ.

Resolution: This appears to be a true Theophany – or more specifically – a Christophany – a pre-incarnate manifestation of Christ and most applicable nouns will be treated with the “Royal purple” font to identify it as such. However, to alert the reader to this issue and refer him to this DPR entry, the first occurring noun, “Man”, will have the deep purple bold font applied to it,

Genesis 32:25 - Which pronoun in the latter part verse 25, “he” or ‘him”, refers to God, and which to Jacob?

25And when He saw that He did not prevail against Jacob, He touched the hollow of Jacob’s thigh; and the hollow of Jacob's thigh went out of joint, as he wrestled with Him.

N/C: This is one of those instances where we know that one of these two pronouns refers to Deity, and the other to mortal man; and it’s virtually impossible to ascertain which is which.

Resolution: While we know that one of these two pronouns refers to Deity, and the other to mortal man, their references are not readily resolved, nor is it crucial that they be. Therefore, they will remain un-resolved beyond recognizing that one applies to the Lord; and will apply the deep purple font to both as an acknowledgement of the unresolved ambiguity.

Genesis 48:16 Jacob’s reference to “an Angel” in verse 16 is really a reference to God.

15And he blessed Joseph, and said, “May God, before Whom my fathers, Abraham and Isaac, walked, the God Who fed me all lifelong until this day, 16May the Angel Who redeemed me from all evil, bless these lads; and may they be called by my name, and by the names of my fathers, Abraham and Isaac; and may they multiply greatly throughout the earth.”

17And when Joseph saw that his father laid his right hand on the head of Ephraim, it displeased him; and so he lifted his father's hand, to move it from Ephraim's head to Manasseh's head. 18And Joseph said to his father, “Not so, my father; for this is the first-born; put your right hand upon his head.” 19But his father refused, and said, “I know it, my son, I know it; he shall also become a people, and be great; but truly his younger brother shall be greater than he; and his descendants shall become a multitude of nations.”

N/C: Here in the account of Jacob’s blessing of Ephraim and Manasseh, Joseph’s sons, on the eve of his death, Jacob refers to the God of his fathers, Abraham and Isaac, as “an Angel” in verse 16. Despite the term, it is clearly as reference to God, the Father.

Resolution: There is no implication of an angel, per se, here. This is merely the use of the term “an Angel” as an appellation by Jacob of God, the Father, and will be treated with the “Royal purple” bold font that it merits.

Genesis 49:24 Jacob makes reference to Christ (v.24) in his prophecy of his and Joseph’s sons.

2Assemble, and listen, you sons of Jacob, to Israel, your father.

3“Reuben, you are my firstborn, my might, and the beginning of my strength, the excellence of dignity and power: 4Turbulent and unstable as water, you shall no longer be first; because you went up to your father's bed and then defiled my marriage couch (Gen.35:22).

5“Simeon and Levi are much the same; cruelty is in their swords. 6May I never be a party to their plans; for in their anger they killed men (Gen.34:25), and ham-strung oxen on a whim. 7Cursed be their anger, for it was fierce; and it was cruel: I will scatter them in Jacob, and disperse them in Israel.

8“Judah, your brothers shall praise and bow down before you. Your hand shall be on the neck of your enemies. 9Judah is a lion's cub returning from the prey, my son, you crouch like a lion, like a lioness. Who dares to rouse him? 10The scepter shall not depart from Judah, nor a lawgiver from his descendants, until the coming of the One to Whom it belongs; and to Him shall the gathering of the people be. 11He will tether his foal to a vine, and his donkey's colt to the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: 12His eyes shall be darker than wine, and his teeth white as milk.

13“Zebulun shall dwell by the edge of the sea; and be a haven for ships; and his border shall extend to Sidon.

14“Issachar is a sturdy donkey resting between two saddle packs. 15When he sees how good his resting place is, and how pleasant his land is; he will bend his shoulder to bear the burden, and submit to forced labor.

16“Dan shall provide justice to his people, as one of the tribes of Israel. 17Dan will be a snake by the roadside, an adder in the path, that bites the heels of the horse, so that his rider is thrown off backward.

18“I wait for Thy salvation, O LORD.

19“Gad shall be attacked by raiders; but he shall prevail in the end.

20“Asher will dine on rich foods and produce, and yield royal dainties.

21“Naphtali is a doe set loose that bears beautiful fawns.

22“Joseph is a fruitful vine, a fruitful vine by a spring; whose branches run over the wall: 23The archers have harassed him, and shot at him in hatred. 24But his bow remained steady, his strong arms stayed limber, because of the hand of the Mighty God of Jacob, because of the Shepherd, the Rock of Israel, 25Because of the God of your father, Who shall help you - the Almighty, Who shall bless you with blessings of heaven above, blessings of the deep springs below, blessings of the breasts, and of the womb:

N/C: Here in verse 24, on the eve of his death, in his prophecy regarding his and Joseph’s sons, Jacob includes a reference to Christ, the Messiah, “the Shepherd, the Stone of Israel”.

Resolution: The two references are treated with the “Royal purple” font as it applies to Christ.

Exodus - 3:2 Here the Angel of the LORD appears to Moses in the burning bush.

1Now Moses kept the flock of Jethro, his father-in-law, the priest of Midian; and he led the flock to the west side of the desert, and came to Sinai, the mountain of God, toward Horeb. 2And the Angel of the LORD appeared to Moses in the flames of a fire in the middle of a bush; and Moses saw that while the bush blazed with fire, the bush was not consumed. 3And Moses thought, “I will go over and see this strange thing - why the bush is not burned.” 4And when God saw that he went closer to see, He called to him out of the middle of the bush, “Moses, Moses!” And Moses said, “Here am I.” 5And God said, “Do not come any closer. Remove the sandals from your feet, for you are standing on holy ground.” 6And then He said, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” And Moses hid his face; for he was afraid to look at God.

7And the LORD said, “I have surely seen the affliction of My people in Egypt, and have heard their cry because of their slave drivers; I know their anguish. 8I have come down to rescue them from the Egyptians, and to lead them up out of Egypt to a good and spacious land, a land flowing with milk and honey - the land of the Canaanites, Hittites, Amorites, Perizzites, Hivites, and the Jebusites. 9The cry of the Israelites has now reached Me; and I have also seen the oppression which the Egyptians impose upon them. 10So go, now; I am sending you to Pharaoh, to bring My people, the children of Israel, out of Egypt.” 11And Moses said to God, “Who am I, that I should go to Pharaoh, and bring the Israelites out of Egypt?” 12And God said, “I will certainly be with you; and this shall be evidence that I have sent you: when you have brought the people out of Egypt, you shall serve God upon this very mountain.” 13And Moses said to God, “Suppose, when I go to the Israelites, and tell them, ‘The God of your fathers has sent me to you’, they ask me, ‘And what is His name?’ What shall I tell them?” 14And God said to Moses, “I AM WHO I AM”; and He said, “You shall say to the children of Israel, ‘I AM has sent me to you.’”

N/C: This is one of several appearances of the Angel of the LORD in the OT. In this particular passage we see a transition (v.2 through v.6, assuming that here, as in most instances, the Angel of the LORD is indeed a pre-incarnate manifestation of Christ) from the Second Person to the First Person of the Trinity. In verse 2 the Angel of the LORD appeared unto him in a burning bush; but in verse 6 He identifies Himself as God, saying, “I am the God of thy father, the God of Abraham, Isaac, and of Jacob”.

Resolution: This Angel of the LORD (v.2, typically a pre-incarnate manifestation of Christ) also appears to be a manifestation of God, Himself – certainly not one of His angels. It will be treated with the “deep purple” font as means of alerting the reader to its unique occurrence.

Exodus 12:23 God accompanies and directs the actions of “the destroyer” throughout Egypt.

23For the LORD will pass through the land to strike the Egyptians; and when He sees the blood on the door frame, the LORD will pass over that door, and will not permit the destroyer to come into your houses to strike you down. 24And you shall observe these instructions as a lasting ordinance, to you and to your sons, forever.

N/C: Here we see the Lord Himself acting as the sovereign God, overseeing of the actions of “the destroyer” (angel of death).

Resolution: There is a reference to an angel “the destroyer” in this passage, which is treated with blue font. The balance of the passage appears to refer to the Lord Himself and these nouns and pronouns are treated with the Royal Purple font.

Exodus 13:21-22 The Lord in a pillar of the cloud by day and the pillar of fire by night.

21And the LORD went before them in a pillar of cloud by day, to guide them; and in a pillar of fire by night, to give them light; to travel both day and night: 22Nor did He take away either the pillar of cloud by day, or the pillar of fire by night, from in front of the people.

Resolution: This is a visible manifestation of the presence of God acting as Israel’s Guide in their wanderings in the wilderness. It appears in the OT in Ex. 13:21-22, 14:19-20, 24, 33:9-10, Num. 12:5, 14:14, Deut. 31:15, and Neh. 9:12 & 19. Each deserves special treatment - applying “Deep purple” font to alert the reader to this unusual evidence of God’s presence.

Exodus 14:17-19 The “Angel of God” interposes himself between the Egyptians and the camp of Israel.

17I will harden the hearts of the Egyptians, so that they will go in after them; and then My honor and glory shall be displayed over Pharaoh, all his army, chariots, and horsemen.18And the Egyptians shall know that I am the LORD, when I have gained honor and victory over Pharaoh, his chariots, and his horsemen.”

19And then the Angel of God, Who went before the camp of Israel, moved to the rear of them; and the pillar of the cloud also moved behind them; 20And it moved between the Egyptians and the camp of Israel; and it became a cloud and darkness to the Egyptians, but it gave light by night to the Israelites, so that neither group came near the other all that night.

21And Moses stretched his hand out over the Red Sea; and the LORD drove the sea back by a strong east wind all that night, turning the seabed into dry land, and so the waters were divided.

Resolution: The Angel of God, typically a pre-incarnate manifestation of Christ, is also a term that is here used to refer to the visible manifestation of the presence of God acting as Israel’s protector and Guide in their inaugural wanderings in the wilderness. The term “pillar” also appears in this verse. Applying “Deep purple” font to both nouns to flag them as unusual evidence of God’s presence.

Exodus 19:16,19 etc. Certain manifestations of a “voice” in scripture are significant.

Exodus 19:16, 19:19 (2); 1Kings 19:12, 19:13; Ezekiel 1:24 (2), 1:25, 1:28, 3:12, 9:1, 43:2;

Matt. 3:17, 17:5; Mark 1:11, 9:7; Luke 3:22, 9:35, 9:36; John 12:28, 12:30; Acts 7:31, 9:4, 9:7, 10:13, 10:15, 11:7, 11:9, 22:7, 22:9, 26:14; Hebrews 12:26; 2Peter 1:17, 1:18; Rev. 1:10, 1:12, 1:15, 4:1, 6:6, 6:7, 9:13, 10:4, 10:8, 11:12, 12:10, 14:2, 14:13, 16:1, 16:17, 18:4, 19:5, 21:3.

N/C: There are instances in scripture where the word “voice” represents the presence and glory of God. Their occurrences, listed above by book, chapter and verse, are worthy of note.

Resolution: These particular occurrences, as enumerated above, are not necessarily identical in type, but most appear to be the voice of God, while others may be of heavenly beings. These are all extraordinary and thus are treated with the “deep purple” font to alert the reader to their unique attribute.

Exodus 19:16-19 Here the cloud and voice represent God’s presence to the people.

15And he said to the people, “Prepare yourselves for the third day; and abstain from relations with your wives.”

16And on the morning of the third day, there were thunders and lightnings, and a thick cloud covered the mount, and an exceedingly loud voice of the trumpet; so that all the people in the camp trembled. 17Then Moses led the people out of the camp to meet with God; and they stood at the foot of the mount. 18And Mount Sinai was altogether shrouded in a smoke, because the LORD descended upon it in fire; and its smoke rose like the smoke of a furnace, and the whole mount quaked violently. 19And when the voice of the trumpet sounded long, and grew louder and louder, Moses spoke; and God answered him by a voice. 20And the LORD came down upon the top of Mount Sinai; and He called Moses to the top of the mount; and so Moses went up.

Resolution: This is another visible and audible manifestation of the presence of God on Mount Sinai as He meets and confers with Moses. These, like the pillar, deserve special treatment - applying “Deep purple” font to alert the reader to this unusual evidence of God’s presence.

Exodus 20:18-21 The cloud and voice representing God’s presence to the people.

18And all the people heard the thunder, and saw the lightnings, and heard the noise of the trumpet, and saw the mountain smoking; and when all this occurred, the people trembled, and stayed at a distance. 19And they said to Moses, “Speak to us, yourself, and we will listen; but do not have God speak to us, or we may die.” 20And Moses told the people, “Do not fear. God has come to test you, so that your reverence for Him will keep you from sinning.” 21And the people remained at a distance, while Moses approached the thick darkness where God was.

22And the LORD said to Moses, “Tell the children of Israel this: You have seen for yourselves that I have talked with you from heaven.”

Resolution: This is another visible and audible manifestation of the presence of God on the mount as He meets and confers with Moses. These also merit special treatment - applying “Deep purple” font to alert the reader to this unusual evidence of God’s presence.

Exodus 23:20-23 God sends an angel before Israel to lead them. Who is this angel?

20“Behold, I am sending an Angel before you, to guard you along the way, and bring you into the place I have prepared. 21Pay close attention to Him; obey and do not defy Him; for He will not pardon your rebellion; for My name is in Him. 22But if you obey His voice, and do all that I speak; then I will be an enemy to your enemies, and an adversary to your adversaries. 23For My Angel shall go before you, and bring you in into the land of the Amorites, Hittites, Perizzites, Canaanites, Hivites, and the Jebusites; and I will cut them off from before you. 24You shall not bow down to or worship their gods, nor do as they do; but you shall utterly overthrow them, and break down their images.

Resolution: There is ample evidence that this Angel is the same one represented earlier (e.g., Ex. 20:16-19) by the pillar of cloud and fire; and many Bible scholars believe this to be a pre-incarnate manifestation of Christ – note the severe warning to obey Him. References to Him also merit special treatment - applying “Deep purple” font to alert the reader to this unusual evidence of God’s presence.

Exodus 24:7-13 - Who is the “He” and “His” in verse 24:11?

7And he took the book of the covenant, and read it in the hearing of the people; and they said, “All that the LORD has said we will do, and will be obedient.” 8And Moses took the blood, and sprinkled it on the people, and said, “Behold, this is the blood of the covenant, which the LORD has made with you concerning all these words.”

9Then Moses, Aaron, Nadab, Abihu, and the seventy of the elders of Israel went up, 10And they saw the God of Israel: Under His feet was something like a paved work of sapphire stone, and as bright blue as the sky, itself. 11And though these men of Israel saw God, He did not raise His hand against any of them. So they saw God, and they ate and drank.

12And the LORD said to Moses, “Come up to Me onto the mountain, and wait there; and I will give you stone tablets upon which I have written the law, and commandments, from which you may teach them.” 13And Moses arose, with his aide, Joshua; and went up onto the mountain of God.

Resolution: The pronouns “He” and “His” in v.11 refer to God, and will be treated with “Royal purple” bold font.

Exodus 24:9-18 This is notable because we are here told that Moses, Aaron, Nadab, Abihu, and seventy elders of Israel “went up”, “and they saw the God of Israel”; and “also they saw God, and did eat and drink”. Note the description of His appearance: “and there was under His feet as it were a paved work of a sapphire stone, and as it were the body of heaven in its clearness.”

9Then Moses, Aaron, Nadab, Abihu, and the seventy of the elders of Israel went up, 10And they saw the God of Israel: Under His feet was something like a paved work of sapphire stone, and as bright blue as the sky, itself. 11And though these men of Israel saw God, He did not raise His hand against any of them. So they saw God, and they ate and drank.

12And the LORD said to Moses, “Come up to Me onto the mountain, and wait there; and I will give you stone tablets upon which I have written the law, and commandments, from which you may teach them.” 13And Moses arose, with his aide, Joshua; and went up onto the mountain of God. 14And he told the elders, “Wait here for us, until we return to you again. Aaron and Hur are with you; if anyone has any matters to deal with, let him come to them.” 15And Moses went up onto the mountain, and a cloud covered the mountain. 16And the glory of the LORD settled upon Mount Sinai, and the cloud covered it for six days; and on the seventh day God called to Moses out of the middle of the cloud. 17And to the eyes of the Israelites, the sight of the glory of the LORD was like a consuming fire on the top of the mountain. 18And Moses entered the cloud, and went on up onto the mountain; and Moses stayed on the mountain forty days and forty nights.

Resolution: The nouns in vv.9-13 refer to God, as do “the LORD” & “He” (v15) and “the LORD” (v17), and will be treated with “Royal purple” bold font to distinguish them from the references to “cloud” (4), “glory” (2) and “fire” (1) in vv.15-18, which, like earlier occurrences of the pillar of cloud & fire receive special treatment - the “Deep purple” font to alert the reader to this unusual evidence of God’s presence and glory.

Exodus 24:15-18 Here the presence and glory of God is manifested by a cloud, and fire.

15And Moses went up onto the mountain, and a cloud covered the mountain. 16And the glory of the LORD settled upon Mount Sinai, and the cloud covered it for six days; and on the seventh day God called to Moses out of the middle of the cloud. 17And to the eyes of the Israelites, the sight of the glory of the LORD was like a consuming fire on the top of the mountain. 18And Moses entered the cloud, and went on up onto the mountain; and Moses stayed on the mountain forty days and forty nights.

Resolution: The nouns “cloud” (4). “glory” (2) and “fire” (1) in vv.15-18, like the earlier occurrences of the pillar of cloud & fire receive special treatment - using “Deep purple” font to alert the reader to this unusual evidence of God’s presence and glory.

Exodus 32:34 and 33:2 God sends an angel before Israel. Who is this angel?

34Therefore now go, lead the people to the place of which I have spoken to you; behold, My angel shall go before you. Nevertheless, in the day that I visit, I will hold them accountable for their sin.”

Exodus 33:2 God sends an angel before Israel. What entity is this angel?

1And then the LORD said to Moses, “Leave here, you and the people you have brought up out of Egypt, and go up to the land which I promised to Abraham, Isaac, and Jacob, when I said, ‘I will give it to your descendants’ 2And I will send an angel before you; and I will drive out the Canaanite, Amorite, Hittite, Perizzite, Hivite, and the Jebusite:

Resolution: There is ample evidence that this Angel referred to in these passages is the same one represented earlier by the pillar of cloud & fire. Like the pillar, it deserves special treatment - applying “Deep purple” font to alert the reader to this unusual evidence of God’s presence.

In Exodus 34:6-7 God proclaims His Own attributes, and as such this direct quote from God deserves some special treatment. Thus, all of these words of God’s Own choosing - nouns, adjectives and qualifying phrases He used in declaring His Own attributes – are uniquely treated here with the “royal purple” font applied to them.

6And the LORD passed by before him, proclaiming, “The LORD, The LORD God, merciful and gracious, slow to anger, and abounding in goodness, love and truth, 7Keeping love and mercy for thousands, forgiving iniquity, transgression and sin; but yet He will by no means leave the guilty unpunished; laying the iniquity of the fathers upon the children, and the children's children, unto the third and the fourth generation.”

Resolution: These words, constituting God’s Own description of His Own attributes, received unique and special treatment – application of “Royal Purple” font to the entire proclamation.

Exodus 40:34-38 The presence and glory of God manifests itself in a cloud, and fire.

34Then the cloud covered the tent of meeting, and the glory of the LORD filled the Tabernacle. 35And Moses was not able to enter the tent of meeting, because the cloud had settled upon it, and the glory of the LORD filled the Tabernacle. 36And in all their travels, whenever the cloud was taken up from above the Tabernacle, the Israelites would resume their journey; 37But if the cloud was not taken up, then they did not journey until the day that it was taken up. 38The cloud of the LORD was over the Tabernacle by day, and fire glowed inside the cloud by night, so that all the house of Israel could see it, throughout all their travels.

Resolution: The nouns “cloud” (5). “glory” (2) and “fire” (1) in vv.34-38, like the earlier occurrences of the pillar of cloud and fire receive special treatment - using “Deep purple” font to alert the reader to this unusual evidence of God’s presence.

Leviticus 7:34 – To Whom does the pronoun “I” in verse 34 below refer?

34For the wave breast and the heave shoulder have I taken of the Israelites from off the sacrifices of their peace offerings, and have given them unto Aaron the priest and unto his sons by a statute forever from among the Israelites.

N/C: This appears to be a clear reference to God.

Resolution: Apply royal purple font to the “I” in verse 34 as an almost certain reference to God.

Leviticus 7:35-36 - Who is the “he” in verses 35 and 36 below – God, or Moses?

35This is the portion of the anointing of Aaron, and his sons, out of the offerings of the LORD made by fire, in the day when He presented them to minister unto the LORD in the priest's office; 36Which the LORD commanded to be given them by the Israelites, in the day that He anointed them, by a statute forever throughout their generations.’”

N/C: Several parallel translations were consulted (the commentaries do not address themselves to this question). The ‘reference’ in question is underscored in the parallel translations below.

The NIV, which typically capitalizes pronouns that refer to God, here uses the passive voice that avoids referring to the one who presented Aaron and his sons to minister in their office as priests: “This is the portion of the offerings made to the LORD by fire that were allotted to Aaron and his sons on the day they were presented to serve the LORD as priests. On the day they were anointed, the LORD commanded that the Israelites give this to them as their regular share for the generations to come.” D-RB – “This is the anointing of Aaron and his sons, in the ceremonies of the Lord, in the day when Moses offered them, that they might do the office of priesthood, And the things that the Lord commanded to be given them by the children of Israel, by a perpetual observance in their generations” WEB – “This is the anointing portion of Aaron, and the anointing portion of his sons, out of the offerings of Yahweh made by fire, in the day when he presented them to minister to Yahweh in the priest's office; which Yahweh commanded to be given them of the children of Israel, in the day that he anointed them. It is their portion forever throughout their generations.” YLT – “This is the anointing of Aaron, and the anointing of his sons out of the fire-offerings of Jehovah, in the day he hath brought them near to act as priest to Jehovah, which Jehovah hath commanded to give to them in the day of His anointing them, from the sons of Israel -- a statute age-during to their generations.” GSB – “This is the portion of the {n} anointing of Aaron, and of the anointing of his sons, out of the offerings of the LORD made by fire, in the day when he presented them to minister unto the LORD in the priest's office; Which the LORD commanded to be given them of the children of Israel, in the day that he anointed them, by a statute for ever throughout their generations.”

Resolution: Apply deep purple font to the “He” in verses 35 and 36 as a likely reference to God. The other less likely referent, if not God, is Moses.

Numbers 22:21-35 This appearance of the Angel of the LORD raises the question of what sort of entity here confronted Balaam.

21And Balaam arose in the morning, and saddled his donkey, and went with the leaders of Moab.

22And God's anger was kindled when he went: and the Angel of the LORD stood in the way to oppose him. Balaam was riding on his donkey, and his two servants were with him. 23And the donkey saw the Angel of the LORD standing in the road, with His sword drawn in His hand; and the donkey turned aside out of the road, and went into the field: and Balaam struck the donkey, to turn her back onto the road. 24But the Angel of the LORD stood in a narrow path through vineyards, with a wall on each side. 25And when the donkey saw the Angel of the LORD, she pressed herself against the wall, crushing Balaam's foot against it; and Balaam struck her again. 26And the Angel of the LORD went further, and stood in a narrow place, where was no way to turn either to the right or to the left. 27And when the donkey saw the Angel of the LORD, she lay down under Balaam; and Balaam became angry, and he hit the donkey with a stick. 28And the LORD opened the mouth of the donkey, and she said to Balaam, “What have I done to you, that you have hit me these three times?” 29And Balaam said to the donkey, “Because you have mocked me, I wish I had a sword in my hand, then I would kill you.” 30And the donkey said to Balaam, “Am I not your donkey, on which you have ridden ever since I was yours up to this day? Was I ever known to do this to you?” And he said, “No.” 31Then the LORD opened the eyes of Balaam, and he saw the Angel of the LORD standing in the way, with His sword drawn in his hand: and he bowed his head, and fell flat on his face. 32And the Angel of the LORD said to him, “Why have you hit your donkey these three times? Behold, I went out to oppose you, because your way is perverse before Me; 33And the donkey saw Me, and turned from Me these three times: if she had not turned from Me, I surely would have killed you by now, and let her live.” 34And Balaam said to the Angel of the LORD, “I have sinned; for I did not know that You stood in the road to oppose me. If it displeases You, I will turn back.” 35And the Angel of the LORD said to Balaam, “Go with the men: but speak only the word that I shall tell you.” And so Balaam went with the leaders of Balak.

N/C: The Angel of the LORD in the OT is typically a Christophany. In this instance, we note that at the start of this encounter (vv.22-30), this Entity was visible to Balaam’s donkey, but not visible to Balaam, until the Lord opened Balaam’s eyes to the vision of the Angel of the LORD standing in the way (v.31). In v.28 the Lord enabled the donkey to speak. It’s not clear from the text whether the Angel of the LORD is the same entity that actually performed these two enabling acts – or if “the LORD” is a separate entity from “the Angel of the LORD”. However, verse 32 does tell us that “the Angel of the LORD” asked Balaam why he had smitten his ass three times, and then proceeded to tell Balaam that He (“the Angel of the LORD”) had withstood Balaam because his way was perverse before Him, and had the ass not turned from Him, He would have slain him. Further, in verse 35, he instructs Balaam to speak “only the word that I shall speak unto thee” These statements suggest that this “Angel of the LORD” enjoyed the autonomy and authority to assess Balaam’s behavior as perverse and to act upon that evaluation even to the point of slaying Balaam, had his ass not taken evasive action. This autonomy and authority seems greater than that of a mere messenger or angel of God, and suggests that this Being is some form of Deity.

Resolution: The “deep purple” font will be applied to all occurrences of nouns or pronouns that refer to this entity within this passage to signify that It is likely a member of the Godhead.

Numbers 23:22 - Who is the “he” in verse 22 below?

22God brought them out of Egypt; He has the strength of a unicorn (wild ox).

N/C: Several parallel translations and commentaries were consulted. Many of these interpret this passage to be a testimony to God’s strength; but several commentaries (WN; JFG), on this same question, interpret this to be a reference to Israel’s strength, being much greater than when they left Egypt. The question is further compounded by the fact that “he” is singular, as is the word “God”;– apart from the exception noted in 24:2 (below). There seems to be no consensus as to whom (or what) the “he” in verse 22 refers.

Resolution: Apply deep purple font to the “he” in verse 22 as a possible reference to God.

Numbers 24:2 – Here singular “Israel” is subsequently referred to twice in the same verse by the plural possessive pronoun “their”.

2And Balaam looked out, and saw Israel encamped in their tents arranged by their tribes; and the Spirit of God came upon him.

N/C: Clearly “Israel” here refers to the nation of Israel, and is treated as plural, despite the singular noun form.

Resolution: No action or special font treatment applies.

Numbers 24:7 – Who is the “He” and “his” (4 occurrences) in verse 7 (Israel or God)?

7Water shall pour the out of their buckets, and their offspring shall have abundant waters, and their king shall be higher than Agag, and their kingdom shall be exalted.

Resolution: Use regular black font for the “He” and “his” in v.7; they refer to the nation Israel.

Numbers 24:8 – Who is the “he” and “his” (2 occurrences each) in verse 8 (Israel or God)?

8God brought them forth out of Egypt; he has the strength of a wild ox (unicorn); they shall devour their enemy nations, and shall break their bones, and pierce them with their arrows.

N/C: Here, again, there is no consensus among scholars (MH, WN, PT) as to whether this, as well a Numbers 23:22, is a reference to Israel – or to God.

Resolution: Used deep purple font for the “he” and “his” in verse 8, as it could refer to God or Israel.

Special Treatment of Deuteronomy

Deuteronomy is especially challenging in that the ‘speakers’ in this book alternate back and forth, from Moses to God, and visa-versa. The original version of DPR, intended for use with the KJP Bible, contained a special lengthy section of Deuteronomy with color-coded highlighted text to distinguish the words of Moses from those of God for KJP readers. Fortunately, the color-coded quotation marks implemented in the RFP Bible enabled us to omit that lengthy section of color-coded Deuteronomy text in this RFP version of the DPR.

Deuteronomy Chapters 1-11, 17-18, 29, 32-32 and 34 - Do the pronouns “I”, “me”, “my” and “mine” that occur in these chapters of Deuteronomy refer to Moses or God?

N/C: It is often difficult to determine whether the first-person-singular pronouns that appear in Deuteronomy refer to Moses or God. A surprising number of them seem to refer to Moses. Because most Bible scholars and commentators generally do not concern themselves with pronoun resolution issues in scripture; there are precious few scholarly resources to bring to bear upon this aspect of God’s word. The editor has endeavored to make that determination, on a “best-effort basis” for the reader.

While the RFP Bible allowed us to eliminate that lengthy and awkward color-coded highlighted copy of much of Deuteronomy, a second and less onerous approach was retained and appears here. It is a summary consisting of two lists of chapters and verses. This first list of verses is where the pronouns apparently refer to God; and so the verse numbers are color-coded royal purple:

1:8; 1:35-36; 1:42b; 2:5; 2:9b; 2:19; 2:24-25; 2:31b; 3:2b; 3:26b; 4:10b; 5:6-10; 5:28b-31; 7:4; 9:12b-14; 9:23; 10:1b-2; 10:11b; 11:14-15; 18:18-20; 29:6; 31:14; 31:16-21; 31:23; 32:20-24; 32:26-27; 32:34-35; 32:39-42; 32:49; 32:51-52; 34:4;.

The second is the verse list where the pronouns apparently refer to Moses: 1:9(2); 1:12; 1:13, 1:15; 1:16; 1:17; 1:18; 1:37; 1:39, 1:41; 1:42; 1:43; 2:2; 2:9; 2:13; 2:27; 2:28; 2:29; 2:31(me); 3:12-13, 3:15-16, 3:18-19-20-21; 4:1-2; 4:5; 4:8; 4:21-22; 4:26; 4:40; 5:1; 5:5; 6:2; 6:6; 7:11; 8:19; 9:9; 9:17-21; 9:24-26; 10:3; 10:5; 10:10; 11:2; 11:8; 11:26; 17:3; 18:15; 28:1; 28:13-14-15; 31:2; 31:5; 31:27-29; and 32:46.

Verses 11:18 and 11:21 have not been unresolved to any degree of certainty as to whether they refer to God, or to Moses. That is why the “deep purple font” has been applied to those verse numbers.

(End of special Deuteronomy section that deviated from the normal DPR entry format).

Deuteronomy 3:24b - The word “God” after the colon in v.24 is a special case where the word is a reference to God when the question posed is properly answered.

24‘O LORD God, You have begun to show Your servant Your greatness, and Your mighty hand: for what God is there in heaven or in earth, that can do the mighty deeds that You do?

N/C: The word “God” after the colon in v.24 is a special case where the word is a reference to God when properly answered. Given that the question in this case is posed to God, there is no question that it would be answered correctly. Still, the “deep purple” font is applied here. A similar situation is found at the beginning of Isaiah 41:2 and 41:4 regarding the pronoun “Who”, where both refer to God, if the correct answer is supplied to the question posed.

Resolution: This noun “God” will receive the “deep purple” font to indicate the reader must supply the correct answer for it to be a reference to God.

Deuteronomy 11:14 & 15 - The use of “I” in 11:14 & 15 suggests these are the words of God.

13“And if you diligently obey the commandments which I give you this day, to love the LORD your God, and to serve Him with all your heart and with all your soul, 14He will give you the rain for your land in its due season - the spring and the fall rains - so that you may gather in your grain, wine, and oil. 15And He will provide grass in your fields for your cattle, that you may eat and be full. 16Just be careful that you are not deceived and enticed to turn from serving Him to serve or worship other gods; 17Because the LORD's wrath will then be aroused against you, and He will shut up the heavens, so that there is no rain; the land will not yield its fruit; and you will soon perish from off the good land which the LORD gives you.”

N/C: While the ‘speaker’ of the preceding discourse (vv 1-13) in this passage appears to be Moses, the use of two occurrences of the pronoun “I” in 11:14 & 15 suggests a ‘speaker switch’ occurs between verses 13 and 14 from Moses to God, and that vv 14 & 15 are the words of God. It is not certain who the ‘speaker’ is in the verses that follow (vv 16-23).

Resolution: The two pronouns “I” here will receive the “royal purple” font to indicate that they refer to God as the speaker.

Deuteronomy 11:18 - The use of “My” in 11:18 suggests these are the words of God, though the identity of the ‘speaker’ in the balance of the passage (vv16-17, and vv19-23) is not readily ascertainable.

18“So commit yourselves to keeping these, my words, in your hearts and minds; and bind them for a sign upon your hand, and on your foreheads as a reminder to obey them. 19And you must teach them to your children, talking about them when you sit in your house, when you walk along the way, when you lie down, and when you rise.

N/C: While the ‘speaker’ of the balance of discourse in this passage may be Moses, the use of “My” in 11:18 suggests the words of verse 18 are the words of God.

Resolution: This possessive pronoun “My” will receive the “deep purple” font to indicate that it likely refers to God.

Deuteronomy 17:3 - While the 1^st 15 verses of chapter 17 appear to be the words of Moses, the phrase “which I have not commanded” in verse 3 is the same phrase that appears in 18:20, where God appears to be speaking (“But the prophet, who shall presume to speak a word in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die.”), and these may also be the words of God.

1“You must not sacrifice unto the LORD your God an ox or sheep that has a blemish, or any defect; for that is detestable to the LORD your God.”

2“If a man or woman is found among you, within any of the towns which the LORD your God gives you, doing evil in the eyes of the LORD your God, transgressing His covenant, 3Serving or worshipping other gods, the sun, moon, or any stars of heaven, which I have not commanded;

Resolution: This pronoun “I” will receive the “deep purple” font to indicate the likelihood that it refers to God as the speaker.

Deuteronomy 18:18-19 - Are the words “Prophet”, “his”, “he” and “him” in verse 18, and “he” in verse 19 (underlined below) references to Christ? ?

18I will raise up for them a Prophet from among their fellow Israelites, like you, and will put My words in His mouth; and He shall speak to them all that I shall command Him. 19And whoever will not listen to My words which He shall speak in My name, I will hold accountable.

N/C: Eight Bible translations that tend to capitalize pronouns referencing Deity were consulted, and two of the eight threated the nouns and pronouns in question as references to Deity, presumably Christ. The other six do not.

Resolution: Apply the “deep purple” font to indicate the possibility that they refer to Christ.

Deuteronomy 29:6 – Here, again, while much of the 1^st 8 verses of chapter 29 appear to be the words of Moses, in v6 God is the ‘speaker’, before again reverting to the words of Moses in vv7-8.

1These are the terms of the covenant that the LORD commanded Moses to make with the children of Israel in the land of Moab, in addition to the covenant which He had made with them at Horeb (Mount Sinai).

2Moses summoned all Israel, and said to them: “You have seen all that the LORD did in Egypt to Pharaoh, to all his officials, and to all his land. 3With your own eyes you have seen those great trials, signs, and miracles; 4But to this day, the LORD has not given you a heart to understand, eyes to see, or ears to hear. 5And yet the LORD says: ‘I have led you forty years in the wilderness; your clothes and your shoe (sandals) have not worn out. 6You have not eaten bread, nor drunk wine or strong drink; I have provided for you so that you might know that I am the LORD your God.’ 7And when you came here, Sihon, the king of Heshbon, and Og, the king of Bashan, came out to fight against us, and we defeated them. 8And we took their land, and gave it as an inheritance to the Reubenites, Gadites, and the half tribe of Manasseh.”

Resolution: The pronoun “I” will receive the “royal purple” font to indicate that the speaker in this verse is God.

Deuteronomy 29:15 – Who is referred to by the two occurrences of “him” in v15? It apparently refers to those present (1^st occurrence) – and their posterity (2^nd occurrence). It might better be rendered “But with those standing here today . . . and those not here today”.

9“So abide by the terms of this covenant, so that you may prosper in all that you do. 10All of you are standing today in the presence of the LORD your God – the leaders of your tribes, your elders, officials, all the men of Israel, 11Your little ones, wives, foreigners in your camp who cut your wood and carry your water - 12You are standing here today to enter into a covenant with the LORD your God, which the LORD your God is making with you and which He seals by His oath: 13That He may confirm you today as His people, and that He may be your God, as He has said to you, and as He has sworn to your fathers – to Abraham, Isaac, and Jacob. 14Nor do I make this covenant with its oath only with those of you who stand here with us today, 15Before the LORD our God; but also with those who are not here with us today:

N/C: It apparently refers to those present (1^st occurrence) – and their posterity (2^nd occurrence). It might better be rendered “But with those standing here today . . . and those not here today”.

Resolution: These two pronouns “him” will receive the normal black font as they appear to refer to mortals: those standing here today . . . and those not here today”.

Deuteronomy 32:27 – Who is referred to by the pronoun “I” in verse 27?

26I said I will scatter them and erase the remembrance of them from among men; 27But I wanted to avoid the provocative taunts of their enemy, when they misunderstand and ascribed their victory over Israel to their own prowess, and say, “We have triumphed; and the LORD has not done all this.”’

28‘Israel is a nation without sense – a nation that lacks any discernment or understanding.

N/C: While God is not often portrayed in scripture as “fearing”, in this instance, it does seem to say that God feared that Israel’s adversaries would claim credit for Israel’s defeat. It looks like this “I” should properly be “royal purple” bold.

Resolution: This pronoun “I” will receive the “royal purple” font to identify it as a true reference to God.

Deuteronomy 33:5 – Does the “he” in “he was king” in 33:5 refer to God or Moses?

5And God was the King in Jeshurun, when the heads of the people and the tribes of Israel gathered as one.

N/C: There are differing opinions among Bible expositors as to whether the “he” in “he was king” refers to God or Moses, each offering their reasons; and some offering arguments for it being a reference to either God or Moses.

Resolution: Apply the “deep purple” font to indicate the possibility that it refers to God.

Deuteronomy 33:8-9 – Which 2^nd person pronouns refer to God, and which refer to Levi or others?

8And of Levi Moses said, “Let Your Thummim and Your Urim be with Your holy one, whom You proved at Massah, and with whom You strove at the waters of Meribah; 9Who said to his father and to his mother, ‘I have not seen him’; neither did he acknowledge his brothers, nor knew his own children (see Ex.32:26-28); for they have observed Your word, and kept Your covenant.

N/C: The following pertinent references to this question were found -

NAS: Of Levi he said, "Let Your Thummim and Your Urim belong to Your godly man, Whom You proved at Massah, With whom You contended at the waters of Meribah; 9 - Who said of his father and his mother, 'I did not consider them'; And he did not acknowledge his brothers, Nor did he regard his own sons, For they observed Your word, And kept Your covenant.

NLT: Moses said this about the tribe of Levi: "O LORD, you have given your Thummim and Urim--the sacred lots--to your faithful servants the Levites. You put them to the test at Massah and struggled with them at the waters of Meribah. 9 - The Levites obeyed your word and guarded your covenant. They were more loyal to you than to their own parents. They ignored their relatives and did not acknowledge their own children.

Wesley’s Notes: 33:8 Let thy Urim - The Thummim and the Urim, which are thine, O Lord by special institution and consecration, (by which he understands the ephod in which they were put, and the high priesthood, to which they were appropriated, and withal the gifts and graces signified by the Urim and Thummim, and necessary for the discharge of that high - office) shall be with thy holy one, that is, with that priest, whom thou hast consecrated to thyself, and who is holy in a more peculiar manner than all the people were; that is, the priesthood shall be confined to and continued in Aaron's family. Whom thou didst prove - Altho' thou didst try him, and rebuke him, yet thou didst not take away the priesthood from him. At Massah - Not at that Massah mentioned Exo 17:7, which is also called Meribah, but at that other Meribah, Num 20:13. Thou didst strive - Whom thou didst reprove and chastise. 33:9 I have not seen him - That is, I have no respect unto them. The sense is, who followed God and his command fully, and executed the judgment enjoined by God without any respect of persons, Exo 32:26,27. They kept thy covenant - When the rest broke their covenant with God by that foul sin of idolatry with the calf, that tribe kept themselves pure from that infection, and adhered to God and his worship.

Jamieson-Fausset-Brown Commentary: 8-10. Of Levi he said-The burden of this blessing is the appointment of the Levites to the dignified and sacred office of the priesthood (Le 10:11; De 22:8; 17:8-11), a reward for their zeal in supporting the cause of God, and their unsparing severity in chastising even their nearest and dearest relatives who had participated in the idolatry of the molten calf (Ex 32:25-28; compare Mal 2:4-6).

Resolution: After reexamining these verses, and consulting the interpretations of them by others, I have concluded that the font treatments, as applied, are correct. No change is warranted. (7/17/10 jam)

Deuteronomy 33:12 – To whom does the pronoun “him” refer to? - God, or to Benjamin?

12And of Benjamin Moses said, “The beloved of the LORD shall dwell in safety in Him; and the LORD shall shield him all the day long, and he shall dwell between His shoulders.”

Resolution: After revisiting this verse, and consulting others’ interpretations of it, I have concluded that the font treatment, as applied, is correct. No change is warranted. (7/17/10 jam)

Deuteronomy 33:12 – To whom do the pronouns “he” and “his” refer? - God, or to Benjamin?

12And of Benjamin Moses said, “The beloved of the LORD shall dwell in safety in Him; and the LORD shall shield him all the day long, and he shall dwell between His shoulders.”

N/C: There are two views as to who is referred to by the pronouns “he” and “His” in verse 12: The NAS and GSB agree that it says Benjamin dwells between God’s shoulders; however, the ESV, Wesley’s Notes, and Jamieson-Fausset-Brown Commentary interpret it as “He” (God – and His temple) lay within the confines of Benjamin - or dwells between Benjamin’s shoulders (or borders). See below. Will apply deep purple font to both pronouns and add an entry in the “Deep Purple Registry”.

One view: NAS: Of Benjamin he said, "May the beloved of the LORD dwell in security by Him, Who shields him all the day, And he dwells between His shoulders."

Geneva Study Bible - And of Benjamin he said, The beloved of the LORD shall {k} dwell in safety by him; and the LORD shall cover him all the day long, and he shall dwell between his shoulders.

The other view: ESV - Of Benjamin he said, “The beloved of the LORD dwells in safety. The High God surrounds him all day long, and dwells between his shoulders.”

Wesley’s Notes: 33:12 Of Benjamin - Benjamin is put next to Levi, because the temple, where the work of the Levites lay, was upon the edge of the lot of this tribe. And 'tis put before Joseph, because of the dignity of Jerusalem, (part of which was in this lot) above Samaria, which was in the tribe of Ephraim: likewise because Benjamin adhered to the house of David and to the temple of God, when the rest of the tribes deserted both. The beloved of the Lord - So called in allusion to their father Benjamin who was the beloved of his father Jacob; and because of the kindness of God to this tribe which appeared both in this, that they dwelt in the best part of the land, as Josephus affirms, and in the following privilege. Shall dwell in safety by him - Shall have his lot nigh to God's temple, which was both a singular comfort and safeguard to him. Shall cover - Shall protect that tribe continually while they cleave to him. He - The Lord shall dwell, that is, his temple shall be placed, between his shoulders, that is, in his portion, or between his border's as the word shoulder is often used. And this was truly the situation of the temple, on both sides whereof was Benjamin's portion. And though mount Sion was in the tribe of Judah, yet mount Moriah, on which the temple was built, was in the tribe of Benjamin.

Jamieson-Fausset-Brown Commentary - 12. Of Benjamin he said-A distinguishing favor was conferred on this tribe in having its portion assigned near the temple of God.

between his shoulders-that is, on his sides or borders. Mount Zion, on which stood the city of Jerusalem, belonged to Judah; but Mount Moriah, the site of the sacred edifice, lay in the confines of Benjamin.

Resolution: The “deep purple” font is applied to the two pronouns “he” and “His”, to alert the reader to the differing resolutions. (7/17/10 jam)

Joshua 5:13-14 - Joshua’s encounter with the “Captain of the host of the LORD”. Who is He?

13And when Joshua was by Jericho, he looked up, and there stood a Man in front of him with His sword drawn in His hand: and Joshua went to Him, and asked Him, “Are You for us, or for our adversaries?” 14And He said, “Neither; but I have now come as Captain of the army of the LORD.” And Joshua fell face down on the ground in reverence, and said to Him, “What message does my Lord have for His servant?” 15And the Commander of the LORD's army replied, “Take your sandals from your feet; for the place on which you stand is holy.” And Joshua did so.

Resolution: This is a true Theophany – a pre-incarnate manifestation of Christ, the Son of God. Applied the “Royal purple” font as appropriate for Deity.

Joshua 10:30 & 32 - Whom do the pronouns “he” (4 occurrences) and “who” (Joshua 10, vv. 30 & 32 in yellow highlight here) refer to?

30And the LORD also delivered Libnah and its king, into the hand of Israel; and he utterly destroyed all that were in it with the sword; he let none remain in it; but did to its king as he did to the king of Jericho.

31And Joshua and all Israel went from Libnah to Lachish, and took up positions against it, and attacked it: 32And the LORD delivered Lachish into their hand, and they captured it on the second day, and utterly destroyed all who were in it with the sword; as he had done to Libnah.

Resolution: Use regular black font for the pronouns “he” in verse 30 & 32, as well as the “who” in verse 32, as all refer to Joshua. (Most useful reference for this was LMG.)

Joshua 13:14 - Who is referred to by the two pronouns “he” in verse 14?

14Only But Moses gave no inheritance to the tribe of Levi - the sacrifices of the LORD God of Israel, made by fire, are their inheritance, as the LORD had said to them.

Resolution: The first “he” refers to Moses; the second “He” refers to God (used “royal purple”).

Joshua 13:33 - Who is referred to by the pronoun “he” in verse 33?

33But to the tribe of Levi, Moses gave no inheritance; the LORD God of Israel was their inheritance, as He said to them.

Resolution: Used “royal purple” font for the pronoun “He” in Joshua 13:33, as it refers to God.

Judges 1:19 - Who is referred to by the ambiguous pronoun “he” in verse 19?

. 19The LORD was with Judah; and so they drove the inhabitants out of the mountain; but could not drive out the inhabitants of the valley, because they had chariots of iron.

N/C: From the grammatical context, one might infer that it refers to the LORD; but from the theological context, it must refer to Judah (or collectively Judah and Simeon), since the following phrase implies (his) inability to drive out the inhabitants – clearly not an attribute of God.

Resolution: Used regular black font for the pronoun “he” in Judges 1:19 as it refers to Judah.

Judges 2:1 - Who is the “Angel of the LORD” spoken of in verse 1?

1And an Angel of the LORD came up from Gilgal to Bochim, and said, “I brought you up out of Egypt, and have led you into the land which I promised to your fathers; and I said, ‘I will never break My covenant with you. 2And you shall make no treaty with the inhabitants of this land; you shall throw down their altars.’ But you have not obeyed My voice. Why have you done this? 3Therefore I also said, ‘I will not drive them out from before you; but they shall be thorns in your sides, and their gods shall be a snare to you.’” 4And when the Angel of the LORD spoke these words to all the Israelites, the people wept aloud. 5And they called the name of that place Bochim (meaning “weeping”): and they offered sacrifices there unto the LORD.

6And when Joshua had dismissed the people, each Israelite went to his inheritance to take possession of the land. 7And the people served the LORD during the life of Joshua, and of the elders that outlived Joshua, who had seen all the great works that the LORD did for Israel. 8And Joshua, son of Nun, the servant of the LORD, died at the age of a hundred ten years.

N/C: This appears to be a true Theophany. From the context (vv.1-3), where He speaks as God, it is clear that this is not a mere angel, but a member of the Godhead. Many Bible scholars say this is the Angel of the Covenant – a pre-incarnate manifestation of Christ, the Son of God. (See entry under Gen, 16:7 for fuller explanation.)

Resolution: Applied the “deep purple” font to refer the reader here for this explanation.

Judges 5:23 - In this Song of Deborah (after Jael gave Sisera, captain of King Jabin’s Canaanite army, a fatal ‘splitting headache’), we find this reference to “the Angel of the LORD”, that needs some explanation.

23‘Let the people of Meroz be cursed.’, said the Angel of the LORD, ‘Let them be utterly cursed; because they did not come to the help the LORD, to help of the LORD against the mighty army.’ 24Blessed above women shall Jael, the wife of Heber, the Kenite be; blessed shall she be above women in the tent. 25He asked for water, and she gave him milk; she brought forth butter in a lordly dish. 26She grasped the nail with her left hand; and with her right, the workmen's hammer; and with that hammer she struck Sisera a crushing blow, she pierced through his temples.

N/C: Background information - Chapter 5 (vv. 2 – 31) contains Deborah’s song of victory after the Lord delivered the Israelites from their Canaanite oppressors. Meroz (v.23) was a village SW of the Sea of Galilee near Mount Tabor on the border between Issachar and Naphtali, from which Barak, at the urging of Deborah, led the successful attack by Israel against Sisera, captain of the Canaanites who had oppressed them. In this song, the Angel of the LORD appears to curse bitterly the inhabitants of Meroz, because they did not help their brethren in the fight. (See entry under Gen, 16:7 for fuller explanation.)

Resolution: This may be another Theophany. Generally, the term “the Angel of the Lord” is equated with “the Angel of the Covenant”, and refers to the Lord, and not a mere angel from God. There is not much context contained within this song to offer insight as to the identity of this entity. Applied the “deep purple” font to refer the reader here for this meager explanation.

Judges 6:11-22 - In this account of Gideon’s encounter with “the Angel of the Lord” and “the LORD”, the two terms seem to be used interchangeably as though they are the same entity.

6And Israel was greatly impoverished because of the Midianites; and the children of Israel cried to the LORD. 7And when the Israelites cried to the LORD because of the Midianites, 8The LORD sent a prophet to the children of Israel, who said to them, “Thus says the LORD God of Israel, ‘I brought you up from Egypt, and out of the house of bondage; 9I rescued you from the Egyptians, and all who oppressed you, and I drove them out from before you, and gave you their land; 10And I said to you, “I am the LORD your God; do not fear the gods of the Amorites, in whose land you dwell”; but you have not obeyed My voice.”’”

11And an Angel of the LORD came, and sat under an oak which was in Ophrah, that belonged to Joash, the Abi-ezrite, where his son, Gideon, was threshing wheat by the winepress, to hide it from the Midianites. 12And the Angel of the LORD appeared and said to him, “The LORD is with you, you mighty man of valor.” 13And Gideon said to Him, “Oh my Lord, if the LORD is with us, why then has all this befallen us? And where are all His miracles which our fathers told us of, saying, ‘Did the LORD not bring us up from Egypt?’ But now the LORD has forsaken us, and delivered us into the hands of the Midianites.” 14And the LORD looked at him, and said, “Go with the strength you have, and you shall rescue Israel from the power of the Midianites: Have I not sent you?” 15And Gideon said to Him, “Oh my Lord, how can I save Israel? My clan is the weakest in Manasseh, and I am the least in my father's house.” 16And the LORD said to him, “Surely I will be with you, and you shall strike the Midianites, leaving none alive.” 17And Gideon said to Him, “If now I have found grace in Your sight, then show me a sign that You talk with me. 18Please do not leave until I return to You, and bring my present, and set it before You.” And He said, “I will wait until you come back.”

19And Gideon went inside, and prepared a kid, and unleavened cakes from an ephah of flour. Then he put the meat in a basket, put the broth in a pot, and brought it out and presented it to Him under the oak. 20And the Angel of God said to him, “Take the meat and the unleavened cakes, and lay them upon this rock, and pour out the broth.” And Gideon did so. 21Then the Angel of the LORD put forth the end of the staff in His hand, and touched the meat and the unleavened cakes; and fire rose from the rock, and consumed the meat and the unleavened cakes. Then the Angel of the LORD departed from his sight. 22And when Gideon perceived that He was an Angel of the LORD, he said, “Alas, O LORD God! For I have seen an Angel of the LORD face to face.” 23And the LORD said to him, “Peace be unto you; fear not: you shall not die.” 24Then Gideon built an altar there unto the LORD, and called it “Jehovah-shalom” (The LORD is Peace): It is yet in Ophrah of the Abi-ezrites to this day.

25And that same night, the LORD said to him, “Take the second bullock from your father's herd, the one that is seven years old, and pull down your father's altar to Baal, and cut down the Asherah pole beside it; 26Then build a proper altar unto the LORD your God upon the top of this rock, and take that second bullock, and offer a burnt sacrifice with the wood of that grove you shall cut down.” 27Then Gideon took ten men of his servants, and did as the LORD had told him: and, because he feared his father's household, and the men of the city, he could not do it by day, but he did it at night.

N/C: Notice here that “the Angel of the Lord” and “the LORD” are used interchangeably in this encounter with Gideon. This appears to be a true Theophany. From the context of this passage, where He speaks as God, it is clear that this is not a mere angel, but a member of the Godhead. Many Bible scholars say this is the “Angel of the Covenant” – a pre-incarnate manifestation of Christ, the Son of God. See entry under Gen, 16:7 for fuller explanation.

Resolution: Applied the “deep purple” font to the word ‘Angel’ in the occurrences of “the Angel of the Lord”, and associated pronouns in this passage to refer the reader here for this explanation. The many other clear references to the “Lord” have the “Royal purple” font.

Judges 13:3 - Here we have the prediction of Samson’s birth to Manoah and his wife by the visits of the “Angel of the LORD” (13 occurrences plus many pronouns in vv.3, 7, 9, 13, 15-21).

1And the Israelites yet again did evil in the eyes of the LORD; and the LORD turned them over to the Philistines for forty years.

2And there was a certain man of Zorah, of the clan of Dan, whose name was Manoah; and his wife was barren (childless). 3And the Angel of the LORD appeared to the woman, and told her, “You have been barren; but you shall conceive, and bear a son. 4Now, see to it that you do not drink wine nor strong drink, and that you do not eat any unclean thing: 5For you shall conceive, and bear a son; and no razor shall ever touch his head; for the boy shall be a Nazirite, dedicated to God from the womb. And he shall begin to rescue Israel from oppression by the Philistines.”

6Then the woman went and told her husband, “A Man of God came to me, and He looked like an Angel of God, very awesome. I did not ask Him where He was from, nor did He tell me His name. 7But He told me, ‘You shall conceive, and bear a son; and do not drink any wine or strong drink, nor eat any unclean thing; for the child shall be a Nazirite dedicated to God from the womb until the day of his death.’”

8Then Manoah prayed to the LORD, and said, “O my LORD, let the Man of God Whom You sent come back, and teach us more about this child that shall be born.” 9And God heard Manoah; and the Angel of God came again to the woman as she was out in the field. But Manoah, her husband, was not with her. 10And the woman hurried, and ran to tell her husband, and said, “The Man, Who came to me the other day, has appeared again to me.” 11And Manoah followed his wife; and when he came to the Man, he said to Him, “Are You the Man Who spoke to my wife?” And He said, “I am.” 12And Manoah said, “Now let Your words be fulfilled. What rules shall we follow for the boy, and how shall we raise him?” 13And the Angel of the LORD said to Manoah, “Your wife must do all that I told her. 14She must not eat anything that comes from the vine, nor drink wine or strong drink, nor eat any unclean thing; she must observe all that I commanded her.” 15And Manoah said to the Angel of the LORD, “Please stay with us until we have prepared a kid for You to eat.” 16And the Angel of the LORD said to Manoah, “I will not eat any of your food if I stay; but if you prepare a burnt offering, you must offer it unto the LORD.” For Manoah did not realize that He was an Angel of the LORD. 17And Manoah said to the Angel of the LORD, “What is Your name, so that when Your words come true, we may do You honor?” 18And the Angel of the LORD said to him, “Why do you ask My name? It is beyond your comprehension.” 19So then Manoah took a kid with a meal offering, and offered it upon a rock unto the LORD; and the LORD did an amazing thing, while Manoah and his wife looked on: 20For when the flame went up toward heaven from the altar, the Angel of the LORD ascended in the flame from the altar. And when Manoah and his wife saw it, they fell on their faces to the ground. 21But when the Angel of the LORD did not reappear to Manoah and his wife, then Manoah realized that He was an Angel of the LORD. 22And Manoah said to his wife, “We shall surely die, because we have seen God.” 23But his wife replied, “If the LORD had meant to kill us, He would not have received a burnt offering and a meal offering from our hands, nor would He have shown or told us all these things that He did.”

24And the woman gave birth to a son, and named him Samson; and the child grew, and the LORD blessed him. 25And the Spirit of the LORD began to stir him at times within the camp of Dan between the towns of Zorah and Eshtaol.

N/C: Notice that in this encounter, there seems to be more of a separation or distinction in roles between “the Angel of the Lord” and “the LORD” that is referred to in this passage. Note that in verse 16, when offered food, the Angel of the Lord tells Manoah that “thou must offer it unto the LORD”. Also note that “the LORD” here is always referred to in the 3^rd person, and not used interchangeably as in other encounters, such as with Gideon. This may be a Theophany; but from the context of this passage, it is not as apparent as in other passages. (See Gen. 16:7 entry for more information on this subject.)

Resolution: Applied the “deep purple” font to the word ‘Angel’ in the occurrences of “the Angel of the Lord”, and associated pronouns in this passage to refer the reader here for this meager explanation. The clear references to the “Lord” have the “Royal purple” font.

Judges 13:25, 14:6, 14:19, 15:14 – Who is “the Spirit of the LORD” that came upon Sampson and empowered him to perform mighty and super-human acts here in these verses?

24And the woman gave birth to a son, and named him Samson; and the child grew, and the LORD blessed him. 25And the Spirit of the LORD began to stir him at times within the camp of Dan between the towns of Zorah and Eshtaol. 6And the Spirit of the LORD came mightily upon Samson, and he tore the lion apart with his bare hands, as easily as he might have torn a young goat. But he did not tell his parents about what he had done. 19And the Spirit of the LORD came upon him, and he went down to Ashkelon, killed thirty men there, took their clothing, and gave the changes of clothing to those who explained the riddle. But his anger was hot as he returned to his father's house. 20And Samson's wife was given to one of those companions (guests) that had attended the wedding feast. 14And when he came to Lehi, the Philistines shouted at him; and the Spirit of the LORD came mightily upon Samson, and the ropes that were on his arms became like charred flax, and his bindings dropped from his hands.

Resolution: These four are instances (Judges 13:25, 14:6, 14:19, 15:14) where “the Spirit of the LORD” came upon Sampson and empowered him to perform these mighty acts with super-human strength. The “agent” that empowered him is the second person of the Holy Trinity – the Holy Spirit. Applied the “Royal purple” bold font as appropriate for Deity.

I Samuel 2:27 - Who is the “man of God” who came to admonish Eli in verse 27?

27And a man of God came to Eli, and said, “Thus says the LORD, ‘Did I not plainly appear to the house of your father, when they were in Egypt in Pharaoh's house? 28And did I not choose him (Aaron) out of all the tribes of Israel to be My priest, to offer upon My altar, to burn incense, to wear an ephod before Me? And did I not give to the house of your father all the offerings made by fire by the children of Israel? 29Why do you trample upon My sacrifice and My offering, which I have commanded in My habitation; and honor your sons above Me, to make yourselves fat with the best of all the offerings of Israel, My people? 30Therefore the LORD God of Israel says, “I indeed promised that your family, and the family of your father, would walk before Me forever”; but now the LORD says, “Be it far from Me. For those who honor Me, I will honor, and those who despise Me shall be lightly esteemed.

Resolution: There is no evidence that this “man of God” is anything more than a human prophet that God sends to reprove and warn Eli. Therefore, plain black font is applied.

I Samuel 12:5 – The first “he” in verse 5 refers to Samuel. Who does the second “He’ refer to?

5And Samuel said to them, “The LORD is witness against you, and His anointed is witness this day, that you have not found anything in my hand.” And they answered, “He is witness.”

Resolution: Used “Royal purple” bold font for 2^nd pronoun “He” in 12:5 as it refers to God as witness against Israel.

II Samuel 24:16-17 – Who is the Angel that God sends to punish David and his people?

15So the LORD sent a pestilence upon Israel from that morning for the appointed three days; and seventy thousand people died, from Dan to Beersheba. 16And when the Angel stretched out His hand upon Jerusalem to destroy it, the LORD relented; and said to the Angel that destroyed the people, “It is enough; withdraw Your hand.” And the Angel of the LORD was then at the threshing floor of Araunah, the Jebusite. 17And David spoke to the LORD when he saw the Angel Who struck the people, and said, “Look, I have sinned, and have done wickedly; but these sheep - what have they done? Please let Your hand rather be against me, and against my family.”

N/C: The Bible does not exactly identify the “angel of the Lord”. But it does give us some insight. You will find references to “angels of the Lord”, “an angel of the Lord”, and “the angel of the Lord.” in both the Old and New Testament. The first two of the above forms of references likely refer to one or more angels (based upon the preface of the indefinite article “an” and the use of the plural “angels”). But when singular, and prefaced by the definite article “the”, it seems to imply an entity unique from other angels referenced. In these unique cases, it seems safe to infer that it refers to the LORD. Lord The angel of the Lord” identifies Himself with God, and speaks and does things with the authority of God. And in many cases, mortals who see “the angel of the Lord” are in fear of death because they have “seen the Lord.” And so it seems reasonable to assume that in at least these instances, the occurrence of “The angel of the Lord” is a theophany - a physical manifestation of God. Also See 1Chron. 21:15-20 for a passage parallel to this one.

Resolution: While this may appear to be a simple manifestation of a ‘regular’ angel under the direction of God, most scholars take this to be yet another appearance of the Angel of the LORD. Applied the “deep purple” font to the word ‘Angel’ to refer the reader to the Registry for this explanation. (See Gen.16:7 Registry entry for more information.)

I Kings 8:10-12 - Here is a visible manifestation of God’s presence and glory in the Temple.

9There was nothing in the Ark except the two tablets of stone, which Moses had put in it at Horeb, when the LORD made a covenant with the Israelites, after they came out of Egypt. 10And when the priests came out of the Holy Place, the cloud filled the Temple of the LORD, 11So that the priests could not stand to minister because of the cloud; for the glory of the LORD had filled the Temple of the LORD.

12Then Solomon said, “The LORD has said that He would dwell in the thick darkness. 13I have indeed built a glorious Temple for You to dwell in, a settled place for You to dwell forever.”.

Resolution: The nouns that represent visible manifestations of God’s presence and glory, “cloud” (2), “glory” (2) and “thick darkness” (1) in vv.11-12 receive special treatment - using “Deep purple” font to alert the reader to this unusual evidence of God’s presence and glory.

I Kings 15:28 – As phrased, it is not very clear that Baasha killed Nadab, and not Asa.

28Baasha killed Nadab in the third year of the reign of Asa, king of Judah, and reigned in Nadab’s stead.

N/C: Applying the pronoun antecedent rule, one could misread verse 28 and infer that Baasha killed Asa; but it was Nadab he killed.

Resolution: Inserted “(Nadab – not Asa)” after the pronoun “him” in I Kings 15:28 to clarify whom it refers to.

I Kings 16:7 - The pronoun “him” at the end of verse 16:7 violates the pronoun antecedent rule.

7This message from the LORD came through the prophet Jehu, son of Hanani, against Baasha, and his house (family), for all the evil that he did in the eyes of the LORD, in provoking Him to anger by his deeds, behaving like the family of Jeroboam; and because he murdered them all.

Resolution: Inserted “(Nadab)” after the pronoun “him” in 16:28 to clarify who Baasha killed.

I Kings 19:5,7,9,11-13 - In these verses, who is the Angel that comes and ministers to Elijah?

1And Ahab told Jezebel all that Elijah had done, and how he had killed all the prophets with the sword. 2Then Jezebel sent a messenger to Elijah, that said, “May the gods deal with me so, and more besides, if I do not make your life just like the life of one of my prophets by this time tomorrow.” 3And when he heard that, Elijah arose, and fled for his life, and went to Beer-sheba, in Judah, and he left his servant there. 4But he himself went a day's journey further into the wilderness, and sat down under a juniper tree. And he prayed that he might die: “It is enough! Now, O LORD, take my life; for I am no better than my ancestors.” 5And as he lay and slept under a juniper tree, an Angel touched him, and told him, “Get up and eat.” 6And he looked, and there was a cake baked on the coals, and a jug of water at his head. And he ate and drank, and lay back down again. 7And the Angel of the LORD came a second time, and touched him, and said, “Get up and eat; because the journey ahead of you is too great (without nourishment).” 8And he arose, ate, and drank, and went in the strength of that food forty days and forty nights to Horeb, the mount of God.

9And he went into a cave, and lodged there; and the Word of the LORD came to him, and said, “What are you doing here, Elijah?” 10And he said, “I have been very zealous for the LORD God of hosts. For the children of Israel have violated Your covenant, thrown down Your altars, and killed Your prophets with the sword; and I, I alone, am left, and they seek to take my life.” 11And the LORD said, “Go out, and stand upon the mount before Me.” And the LORD passed by, and a great strong wind tore the mountains, and broke the rocks in pieces before the LORD; but the LORD was not in the wind. And after the wind, an earthquake; but the LORD was not in the earthquake. 12And after the earthquake, a fire; but the LORD was not in the fire. And after the fire, a still small voice. 13And then, when Elijah heard it, he wrapped his face in his mantle, and went out, and stood at the entrance of the cave. And a voice came to him, and said, “What are you doing here, Elijah?” 14And he repeated, “I have been very zealous for the LORD God of hosts; because the children of Israel have violated Your covenant, thrown down Your altars, and killed Your prophets with the sword; and I, I only, am left; and they seek to take my life.” 15And the LORD said to him, “Go, return to the wilderness of Damascus; and when you get there, anoint Hazael king over Syria.

N/C: While it may appear to be a simple manifestation of a ‘regular’ angel under the direction of God, most scholars take this to be yet another appearance of the Angel of the LORD. (See Gen.16:7 Registry entry for more information.)

Resolution: Applied the “deep purple” font to the word “Angel” to refer the reader to the Registry for this explanation

II Kings 1:3 - In verse 3, an Angel of the Lord is sent by God with instructions for the prophet Elijah.

1Then, after the death of Ahab, Moab rebelled against Israel.

2And Ahaziah, Ahab’s son and successor, fell through the latticework in his upper room in Samaria, injuring himself. And so he sent messengers, telling them, “Go, inquire of Baal-zebub, the god of Ekron, and ask whether I shall recover from this injury.” 3But the Angel of the LORD told Elijah, the Tishbite, “Go and confront the messengers from the king of Samaria, and ask them, ‘Is it because there is no God in Israel, that you are going to inquire of Baal-zebub, the god of Ekron? 4Therefore, the LORD says to Ahaziah, “You shall not get up from that bed on which you lie, but shall surely die.’”” And Elijah went, intercepted the messengers, gave them God’s message, and departed.

N/C: While this may appear to be a simple manifestation of a ‘regular’ angel under the direction of God, most scholars take this appearance of the Angel of the LORD to be yet another OT Christophany. (See Gen.16:7 Registry entry for more information.)

Resolution: Applied the “deep purple” font to the word “Angel” to refer the reader to the Registry for this explanation.

II Kings 1:10, 12 &14 - In verses 10, 12 and 14, we see a manifestation of God’s power and judgment in the form of fire from heaven.

9Then King Ahaziah sent a company of fifty men with their captain to Elijah. And the captain went up to the top of the hill where Elijah was sitting, and told him, “You, man of God, the king has ordered you to come with us.” 10And Elijah replied, “If I am a man of God, then let fire come down from heaven, and consume you and your fifty men.” And there came down fire from heaven, and consumed him and his fifty men. 11Then Ahaziah sent another company of fifty men with their captain to him. And the captain said to Elijah, “O man of God, the king has said, ‘Come down quickly.’” 12And Elijah replied to them, “If I am a man of God, let fire come down from heaven, and consume you and your fifty men.” And again, the fire of God came down from heaven, and consumed them. 13And Ahaziah sent yet a third company of fifty men with their captain to Elijah. And this third captain went up, and fell on his knees before Elijah, and begged him, saying, “O man of God, I pray you, let the lives of me and these fifty, your servants, be precious in your sight. 14Fire came down from heaven, and burned up the first two captains with their fifty men; but now, let my life be precious in your sight.” 15And the Angel of the LORD told Elijah, “Go with him; and have no fear of him.” And Elijah arose, and went with him to Ahaziah, the king.

Resolution: The noun “fire” that represents a manifestation of God’s power and judgment in the form of fire from heaven, (1 vv.10. 12 & 14) merits special treatment - using “Deep purple” font to alert the reader to this unusual evidence of God’s power and judgment.

II Kings 1:15 - In verse 15, an Angel of the Lord gives instructions to the prophet Elijah.

15And the Angel of the LORD told Elijah, “Go with him; and have no fear of him.” And Elijah arose, and went with him to Ahaziah, the king. 16And Elijah told Ahaziah, “Thus says the LORD, ‘Was it because there is no God in Israel to inquire of, that you have sent messengers to inquire of Baal-zebub, the god of Ekron? It is for that reason that you shall never rise from that bed on which you lie, but shall surely die.’” 17So Ahaziah died according to the word of the LORD that Elijah had spoken. And because Ahaziah had no son, his brother, Joram, succeeded him in the second year of the reign of Jehoram, son of Jehoshaphat, king of Judah.

18The rest of the acts of Ahaziah are recorded in the book of the chronicles of the kings of Israel.

N/C: This is another manifestation of the Angel of the LORD, here sent to the prophet Elijah with instructions. (See Gen.16:7 Registry entry for more information.)

Resolution: Applied the “deep purple” font.

II Kings 18:22 – Does the phrase “he, whose” in this verse a refer to God?

22But if you say to me, ‘We trust in the LORD our God,’ is it not His high places and altars that Hezekiah has torn down, and has told Judah and Jerusalem, ‘You shall worship before the altar in Jerusalem?’’

Resolution: These two pronouns do refer to God. Apply the “Royal purple” bold font and capitalize these two pronouns, as references to God.

II Kings 19:16-30 - Ambiguous pronoun references appear in the latter portion of II Kings 19.

15And Hezekiah prayed before the LORD, and said, “O LORD God of Israel, Who dwells between the cherubim, You are the God, You alone, of all the kingdoms of the earth; You have made heaven and earth. 16LORD, incline Your ear, and hear; and open Your eyes, LORD, and see, and hear the words of Sennacherib, that he has sent to reproach You, the living God. 17Of a truth, LORD, the kings of Assyria have indeed destroyed nations and their lands, 18And have thrown their gods into the fire; for they were not real gods, but the work of men's hands - wood and stone. Therefore, they have destroyed them. 19Now, therefore, O LORD our God, I beseech You, save us from Sennacherib, so that all the kingdoms of the earth may know that You, You only, are the LORD God.”

20Then Isaiah, son of Amoz, sent this message to Hezekiah, “Thus says the LORD God of Israel: ‘What you have prayed to Me about Sennacherib, king of Assyria, I have heard. 21This is the word that the LORD has spoken regarding him: “The virgin the daughter of Zion (Jerusalem) despises you, and mocks you (Sennacherib); the daughter of Jerusalem tosses her head at you as you flee. 22Whom have you insulted and blasphemed? And against Whom have you exalted your voice, and lifted your eyes on high? Against the Holy One of Israel! 23By your messengers (the Rabshakeh and his associates), you have mocked and offended the LORD, and you have said, ‘With my many chariots I (Sennacherib, king of Assyria) have ascended the height of the mountains, to the heights of Lebanon, and will cut down its tallest cedars; and its choice fir trees; and I will enter its most remote parts, the finest of its forests. 24I have dug wells and drunk in many foreign lands, and with the sole of my feet I have dried up all the rivers of besieged places’. 25Have you not heard long ago how I (the LORD) have ordained it, and of ancient times that I have planned it? And now I have brought it to pass: that you should be able to turn fortified cities into ruinous heaps. 26That is why their inhabitants had so little power, were dismayed and confounded; they were like the grass of the field, and like the green herb, like the grass that sprouts on the housetops, and is scorched before it grows up. 27But I know where you are. And I know when you come and go; and how you have raged against Me. 28Because your rage against Me and your insolence has reached My ears, I will put My hook in your nose, and My bit in your mouths, and I will turn you back by the way that you came.”

29“And this shall be a sign to you, Hezekiah, you shall eat this year what grows by itself, and in the second year what sprouts from the same; but in the third year, sow and reap, plant vineyards, and eat their fruits.”

30“And you who remain of the kingdom of Judah shall once again put your roots down, grow, and bear fruit.

N/C: The key to resolving pronouns in the latter portion of 2Kings 19 is making proper distinctions between unquoted and quoted words in this passage. We have God’s quote of the Assyrian king’s blasphemous boasting beginning in v.23 followed by God’s response which appears to begin in verse 25, ending in verse 34. Verse 27 is unmistakably part of God’s response. The transition from Sennacherib’s irreverent quote to God’s reply is subtle – but that transition the quote and God’s response lies between verses 24 and 25.

Resolution: No Action Required. A careful reading of this passage makes evident the conclusion that God’s words begin in verse 21b and end with verse 31, including God’s quote of Sennacherib’s blasphemous words (vv. 23b – 24, enclosed above in quotes for clarity). Immediately following these words from God is a further statement from God introduced in verse 32 and continuing through verse 34 regarding the king of Assyria (Sennacherib).]

II Kings 19:35 - Here, an Angel of the Lord went out and smote 185,000 in the Assyrian camp.

34‘For I will defend this city and save it, for My Own sake, and for My servant, David's sake’”’”. 35And that night, the Angel of the LORD went out, and killed a hundred eighty-five thousand in the camp of the Assyrians; and when the others arose early in the morning, they found dead bodies everywhere.

N/C: While this may appear to be a simple manifestation of a ‘regular’ angel intervening under the direction of God to destroy 185,000 in the Assyrian camp, most scholars take this to be yet another appearance of the Angel of the LORD. (See Gen.16:7 Registry entry for more information.)

Resolution: Applied the “deep purple” font to the word “Angel” to refer the reader to the Registry for this explanation.

II Kings 23:29 – As verse 29 is phrased, it is hard to tell who slew whom at Megiddo.

29During his reign, Pharaoh-neco, king of Egypt, went up to the Euphrates River to help the king of Assyria; and King Josiah went out to oppose him; and he (Pharaoh-neco) faced and killed Josiah, when they met at Megiddo.

N/C: From the immediate context, due to violations of the pronoun antecedent rule, is hard to tell who slew whom at Megiddo (v.29). Pharaoh-neco killed Josiah.

Resolution: Inserted parenthetical clarifications, as shown above.

I Chronicles 21:12-30 - This is another manifestation of the Angel of the LORD, this time sent by God to punish and destroy in Israel, and then later restrained by God.

1Then Satan (as the adversary of Israel), enticed David to number Israel. 2And David told Joab and the rulers of the people, “Go, number Israel from Beersheba to Dan; and bring the number of them to me.” 3And Joab replied, “May the LORD multiply His people a hundred times more than they are now; but, my lord the king, are they not all your servants? Why then do you require this thing? Why bring this guilt upon Israel?” 4But the king insisted; and so, Joab reluctantly went throughout all Israel, then returned to Jerusalem. 5And Joab reported the number of fighting men to David: In all, there were a million one hundred thousand men who could wield a sword; and those of Judah were four hundred ninety thousand. 6But Joab did not count those of Levi and Benjamin; for he found the king's order detestable.

7And God was displeased with this prideful act; so He punished Israel. 8And David said to God, “I have sinned greatly by doing this; but now, I beg You, take away my guilt; for I have done very foolishly.” 9And the LORD spoke to Gad, David's seer, 10“Go and tell David, ‘Thus says the LORD, “I offer you three options; choose one of them, that I may carry it out against you.”’” 11So Gad came to David, and said, “Thus says the LORD, ‘Choose for yourself: 12Either three years' famine; three months of defeat with the sword of your enemies prevailing against you; or else three days the sword of the LORD – three days of plague and pestilence, in the land, with the Angel of the LORD bringing destruction throughout all Israel.’ Now, then, consider what answer I shall give to Him Who sent me.” 13And David said to Gad, “I am in great distress! Let me fall into the hand of the LORD; for very great are His mercies. But do not let me fall into the hand of man.”

14So the LORD sent pestilence upon Israel; and seventy-thousand Israelites died. 15And God sent an Angel to destroy Jerusalem; and as He was destroying, the LORD relented, and said to the destroying Angel, “Stop! It is enough. Withdraw Your hand.” At that moment, the Angel of the LORD was standing by the threshing floor of Ornan (Araunah), the Jebusite. 16And David looked up, and saw the Angel of the LORD standing between heaven and earth with a sword drawn in His hand and stretched out over Jerusalem. Then David and the elders of Israel, all clothed in sackcloth, fell upon their faces. 17And David said to God, “Was it not I who ordered the people to be numbered? I, the shepherd, have sinned and indeed done evil; but as for these sheep, what have they done? Let Your hand, I beg You, O LORD my God, be on me, and on my father's house; but not on Your people, that they should be plagued.”

18Then the Angel of the LORD ordered Gad to tell David to go up, and build an altar unto the LORD on the threshing floor of Ornan, the Jebusite. 19And David went up in obedience to the word which Gad spoke in the name of the LORD. 20And as Ornan was threshing wheat, he turned, and saw the Angel; and so he and his four sons hid themselves. 21And then as Ornan saw David approaching he went out of the threshing floor, and bowed himself to David with his face to the ground. 22Then David said to Ornan, “Let me buy this threshing floor, that I may build an altar on it unto the LORD. Sell it to me for the full price; so that the plague may be averted from the people.” 23And Ornan said to David, “Take it, and let the king do whatever is good in his eyes. Look, I will give you the oxen also for burnt offerings, and the threshing instruments for wood, and the wheat for the meal offering; I give it all.” 24And David replied, “No; I insist that I buy it for the full price: I will not take what is yours for the LORD, nor offer burnt offerings that cost me nothing.” 25So David paid Ornan six hundred shekels (about 15 pounds) of gold by weight for the place. 26And David built an altar there unto the LORD, and offered burnt and peace offerings, and called upon the LORD; and the LORD answered him from heaven by fire upon the altar of the burnt offering. 27And the LORD ordered the Angel to put His sword back in its sheath.

28And when David saw that the LORD had answered him on the threshing floor of Ornan, the Jebusite, he offered sacrifices there. 29For at that time, the Tabernacle of the LORD, which Moses made in the wilderness, and the altar of the burnt offering, were at the high place at Gibeon. 30But David could not go there to enquire of God; for he was afraid of the sword of the Angel of the LORD.

N/C: See II Samuel 24:10-25 for a parallel passage. While this may appear to be a simple manifestation of a ‘regular’ angel under the direction of God to punish David for numbering the Israelites, most scholars take this to be yet another appearance of the Angel of the LORD. (See Gen.16:7 entry in the Registry for more information).

Resolution: Applied the “deep purple” font to the word “Angel” to refer the reader to the Registry for this explanation

II Chronicles 5:13-14 - Here is another manifestation of God’s visible presence and glory in the Temple.

13And the trumpeters and singers joined in unison to praise and thank the LORD, and when they lifted up their voices, along with trumpets, cymbals and instruments of music, to praise the LORD, saying, “For He is good; for His mercy endures forever”. Then the Temple of the LORD was filled with a cloud. 14So that the priests could not continue to minister because of the cloud; for the glory and brilliance of the LORD had filled the Temple of God.

Resolution: The nouns that represent visible manifestations of God’s presence and glory, “cloud” (2) and “glory” (1) in vv.13-14 receive special treatment - using “Deep purple” font to alert the reader to this unusual evidence of God’s presence.

II Chronicles 32:21 – What entity is this angel sent by God to thwart Sennacherib?

19And they expressed contempt for the God of Jerusalem, just as they disdained the gods of the pagans of the earth, which were just idols - the work of men’s hands.

20And for this reason, King Hezekiah and the prophet Isaiah, son of Amoz, prayed and cried to heaven. 21And the LORD sent an angel, who destroyed every warrior in the camp of the Assyrian army, and their commanders. So, Sennacherib returned in shame to his own land. And when he entered the house of his god, some of his own children killed him there with the sword. 22That is how the LORD saved Hezekiah and the inhabitants of Jerusalem from Sennacherib, the king of Assyria, and from the hand of all others, and He gave them rest and peace on every side.

Resolution: This is an example of a ‘regular’ angel sent by God to thwart the oppression of the king of Assyria. No real need for an explanation in the Registry – apply blue font to “angel”.

Nehemiah 9:12, 19 - Here we find two more examples of visible evidence of God’s presence and glory.

11You divided the sea before them, so that they went through the middle of the sea on the dry land; and their persecutors You threw into the deeps, as a stone into the mighty waters. 12And You led them in the day by a cloudy pillar; and in the night by a pillar of fire, to give them light in the way that they should go. 13You also came down upon Mount Sinai, and spoke with them from heaven, and gave them right ordinances, true laws, good statutes and commandments; 14And You made known to them Your holy Sabbath, and gave them commandments, precepts, statutes, and laws, by the hand of Moses, Your servant; 15And You gave them bread from heaven for their hunger, and brought forth water for them out of the rock for their thirst, and promised them that they should go in to possess the land which You had sworn to give them.

16“But they and our fathers dealt arrogantly, and stiffened their necks, and would not listen to Your commandments, 17They refused to obey, nor did they remember Your wonders that You did among them; but stiffened their necks, and in their rebellion appointed a leader to return to their bondage. But You are a God ready to pardon, gracious and merciful, slow to anger, and of great kindness, and so You did not forsake them. 18Yea, when they had made them a melted calf, and said, ‘This is your god that brought you up out of Egypt’, and had committed great provocations, 19Still, in Your manifold mercies, You did not forsake them in the wilderness: the pillar of the cloud did not depart from them by day, to lead them in the way; nor the pillar of fire by night, to show them light, and the way in which they should go. 20You also gave Your good Spirit to instruct them, and did not withhold Your manna from their mouth, and You gave them water for their thirst.

Resolution: The nouns that represent visible manifestations of God’s presence and glory, “pillar” “cloud” and “fire” in verses 12 and 19 receive the “Deep purple” font treatment to alert the reader to this unusual evidence of God’s presence.

Job 4:18 - Eliphaz appears to make a reference here to God’s angels.

17‘Shall mortal man be more just than God? Shall a man be purer than his Maker? 18Behold, He puts no trust in His servants; and His angels He charged with folly: 19How much less in those that dwell in houses of clay, whose foundation is in the dust, who are crushed like a moth?

Resolution: This is an example of a reference to God’s angels. No real need for an explanation in the Registry – applied blue font.

Job 8:19 – The possessive pronoun “his” in verse 19 may refer to God

19Behold, this is the joy of his way, and out of the earth shall others grow.

N/C: Some translations capitalize the “his” in “his way” in verse 19, signifying a reference to God, while others do not.

Those that do capitalize “his” in v19 are: AMP, ISR, ISV, NAS, NKJ.

In this passage, Bildad seems to be saying that a man with godless roots that are wrapped around a pile of rocks will eventually be snatched from his place, then his place will forget him, and out of the dust others will spring up and grow to take his place; and that this is the joy of His (God’s) way. A bit abstract, but plausible.

Resolution: Since there is no consensus among the translators, the deep purple font is applied to the “his” in verse 19 to alert readers to the possibility that it may refer to God.

Job 12:12 – Who or what is referred to by “ancient” in verse 12? Is it merely the naturally acquired wisdom of aged persons; or is it a reference to the “Ancient of Days”?

12Is wisdom not found among the aged; and does understanding not come with length of days?

N/C: Most (if not all) extant translations regard this as a reference to aged men, and not the “Ancient of Days” or Deity. No real support was found for it as a personification – or Deity.

Resolution: Treat “ancient” as a normal attribute – with normal black font

Job 16:9, 12-14 – Is it God or Satan who hates and tears at Job (verse 9)?

1Then Job answered and said, 2“I have heard many such things; miserable comforters are you all! 3Is there an end to your vain words? Or what emboldens you that you answer? 4I could also speak as you do, if you were in my place. I could heap up words against you, and shake my head at you. 5But instead, I would strengthen and encourage you; and would try to assuage your grief with my words. 6Though I speak to you, my grief is not relieved; and though I remain silent, am I not comforted.

7“But now, Oh God You have worn me down; You, O Lord, have devastated all my family. 8And You have shriveled me and reduced me to skin and bones, my gauntness testifies against me; and bears witness of my guilt. 9He Who hates me tears me in His wrath; He gnashes upon me with His teeth; my Enemy sharpens His gazes upon me. 10People gape at me with open mouths; they have insolently struck me upon the cheek; and unite against me. 11God has delivered me to the ungodly, and turned me over to the hands of the wicked. 12I was living quietly until He seized and shattered me; He has also taken me by my neck, and shaken me to pieces, and set me up for His target. 13His archers surround me, He pierces my kidneys, and does not spare; He pours out my gall upon the ground. 14He breaks me with wound after wound; He runs at me like a giant. 15I have sewn sackcloth over my skin, and my pride lies in the dust. 16My face is wet with weeping, and deep shadow circle my eyes; 17Yet my hands are innocent of any violence. Also, my prayer is pure.

N/C: The “enemy” who “hates” of 16:9 is really Satan (see vv.1:12 & 2:6-7 below), who truly hates Job and is the agent actively assaulting him, rather than God; and the “they” of 16:10 more aptly fits Satan’s demons, or perhaps Job’s “miserable comforters) than God. However, chapter 16 seems to be the apex of Job’s exasperation and frustration with his “miserable comforters” and he may well be referring to God in these verses. As MH points out in his commentary on this verse, “God hates none of His creatures; but Job's melancholy did thus represent to him the terrors of the Almighty.” If Job is referring to God, it is not in our province to alter the Word, but merely to point out the incongruity of Job’s assertions in the light of other scripture.

Job 1:12 And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the LORD. Job 2:6 And the LORD said unto Satan, Behold, he is in thine hand; but save his life. 2:7 So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown.

Resolution: Capitalize but use deep purple font for the six personal pronouns and the noun “Enemy” in verse 9, as well as the eight pronouns in verses 12 - 14 to ‘flag’ them as being at odds with all that Scripture tells us of God’s attributes.

Job 28:9-11 – Who is referred to by the 7 pronouns in verses 9 through 11 (“he” – 5; “his” 2)?

9He puts forth His hand upon the rock; He overturns the mountains by the roots. 10He cuts out channels among the rocks; and His eye seeks for every precious thing. 11He diverts the streams from their flowing; to reveal and bring to light the hidden thing that He searches for.

N/C: While the 6 pronouns in verses 9 through 11 (“he” – 5; “his” 2), could conceivably refer to God, they more likely refer to man in his never ending quest for things of value – in this case for metal and gems in the earth. Most translations treat these pronouns in vv9-11 as referring to mortal man in his quest for valuable minerals (gold, silver, gems). (Job’s comments in the ensuing verses, (12-21) seem to pursue this line of thought regarding man’s quest for things of value, where he contrasts earthly treasure with godly wisdom. Clearly the “He” in the latter verses (23 through 28) refers to God.

Resolution: While 3 Parallel Translations and the GSB and WN commentaries say it’s the works or power of God, there is very strong evidence that it refers to man in quest for earthly treasures as stated above in the N/C section.

Applied “deep purple” font to all 7 pronouns as possible, but unlikely, references to God.

Job 30:19 - Whom does the “He” of verse 19 refer to?

19He has thrown me into the mud, and I am reduced to dust and ashes.

Resolution: The “He” refers to God. Applied the “royal purple” font.

Job 30:24 - Do the pronouns “He” and “His” in verse 24 refer to God?

24“However, everyone welcomes helping hand in times of their calamity; and no one would raise their hand against that person in need.

N/C: Here again there is a lack of consensus as to the referenced entity, it ranges from “God” (NKJ) to an unidentified hypothetical 3^rd party (“one”), to Job (“my”).

Resolution: Given that some (but not all) translations treat these pronouns as references to God, the “deep purple” font treatment is applied to them.

Job 33:23 – To whom does the “His” verse 23 refer - Job, God, or generic “man”?

23“Yet if there is an angel with him, a mediator, a special messenger, to show him what is right for him,

N/C: Here again there is a lack of consensus as to the referenced entity, it ranges from “God” (NKJ) to an unidentified hypothetical 3^rd party (“man”), favored by rendering of most translation, in many of which the “pronoun “his” does not even appear.

Resolution: Given that one (the NKJ) translation treats this pronoun as a reference to God, the “deep purple” font treatment should be applied to it.

Job 35:15 – To whom does the “He” in verse 15 refer? Job or God?

15You say He does not respond to (punish) sinners with anger and is not greatly concerned about wickedness.

Resolution: Here we have consensus: it is God. Applied capitalized “royal purple” font.

Job 36:4 - Whom does the “he” in verse 4 refer to? Himself (Elihu) or God?

1Elihu continued by saying, 2“Bear with me a little longer, for there is yet more to say on God's behalf. 3I will fetch my knowledge from afar, and will ascribe righteousness to my Maker. 4Be assured that my words are not false; he that is perfect in knowledge is with you.

5“Behold, God is mighty, but He does not despise anyone; He is mighty in strength and wisdom. 6He does not preserve the life of the wicked; but gives justice to the poor. 7He does not take His eyes off the righteous; but they are seated with kings on the throne; He establishes them forever, and they are exalted. 8And if they are bound in fetters, and held in cords of affliction, 9Then He points out to them their sinful or arrogant deeds. 10He gets their attention, and commands that they return from iniquity. 11If they obey and serve Him, they shall spend their days in prosperity, and their years in pleasures.

Resolution: Here again there is a lack of consensus among Bible scholars as to whom Elihu is referring by “he” v.4. If he is referring to himself, then Elihu might be thought a brash fool; but that is not borne out in what he says in these latter chapters (32 – 37) of Job. He exercised amazing restraint and patience in the first 31 chapters; hardly an indicator of brashness. It is also worth noting that in God’s comments in chapters 38-41, where He chastises and corrects Job’s other 3 ‘friends’ (42:7) – and even mildly chastises Job, God does not criticize Elihu at all. Some say Elihu is referring to God’s Holy Spirit; or God’s wisdom. Applied the “deep purple” font treatment to flag it as a not totally resolved reference. Elihu is indeed an intriguing individual!

Job 42:4 – Which of the personal pronouns in verse 4 refer to God; and which refer Job?

4You said, ‘Hear, now, and I will speak; I will demand of You, and you shall answer Me.’

N/C: The problem here arises from the fact that most English translations (15 out of 26 consulted, including the KJV and NKJ), omit the lead-in two words “You said, ‘ ”, which reveals that the rest of text of verse 4 is where Job is quoting God, which reverses who the 7 personal pronouns in verse 4 are referring to. (Only 11 of 26 identify v4 as a quote of God’s words.) So while the KJP has heretofore treated the 2^nd person singular pronouns “Thee” and “Thou” in verse 3 as referring to God, they actually refer to Job, since God is Who uttered them, and, conversely, the 1^st person singular pronouns “I” and “Me” actually refer to God, and deserve the bold, royal purple font treatment.

Resolution: Given that the KJP is based upon the KJV and therefore omits the critical lead-in words “You said,” we dare not reverse the font treatment of the personal pronouns, which would only add to the reader’s confusion. Instead, we will apply the “deep purple” font treatment to them all to alert the reader that appropriate font treatment hinges upon the absence or presence of those critical lead-in words “You said,”.

Psalm 8:5 – To whom does David refer by the two pronouns “him” in verse 8:5?.

4What is man, that You are mindful of him? And the son of man, that You care about him? 5For You have made him a little lower than the angels, and have crowned him with glory and honor. 6You have given him dominion over the works of Your hands; You have put all things under his feet:

N/C – Just as an aside, a surprising number (15) of translations render 8:5 as “a little lower than God” , including NLT, NAS, NASB95, NASB77, AMP, CSB, HCS, ASV, CEV(than Yourself), GNT(than to Yourself), LSV (the gods [or God]), NAB(than a god), NRSV, WEB, YLT(lack a little of Godhead). The (9) that render it “a little lower than the angels” are: NIV, BSB, KJV, NKJ, ABinPE, BST, DRB, JPS, NHE.

Resolution: The two pronouns “him” is a simple reference to our (mortal man’s) station relative to God and His angels. Apply normal black font to them;, royal purple and blue font as appropriate to other entities referred to vv. 8:4-6.

Psalm 34:7 - David refers to the believer’s protection by God’s angel.

3O magnify the LORD with me, and let us exalt His name together.

4I sought the LORD, and He heard me, and rescued me from all my fears. 5Those who look to Him are radiant, and they are never ashamed. 6This poor man cried, and the LORD heard, and saved him out of all his troubles. 7The Angel of the LORD camps around those who fear Him, and rescues them.

8Oh, taste and discover that the LORD is good; blessed is the man who trusts in Him. 9Oh, fear (respect, honor) the LORD, you, His saints; for those that fear Him lack nothing.

N/C: While this may appear to be a simple manifestation of a ‘regular’ angel under the direction of God, most scholars take this to be yet another appearance of the Angel of the LORD. (See Gen.16:7 entry in the Registry for more information).

Resolution: Apply the “deep purple” font to the word “Angel” to refer the reader to the Registry for this explanation.

Psalm 35:5-6 – Whose protection does David plead to God for in vv. 35:5-6?.

1Contend, O LORD, with those who contend with me; fight against those who fight against me. 2Take Your shield and buckler, and rise to my aid. 3Raise Your spear, and block the path of those who persecute me. Say to my soul, “I am your salvation.” 4Let those who seek my life be confounded and humiliated; and drive back and confuse them who plot my harm. 5Blow them like chaff before the wind; as the Angel of the LORD drives them away. 6Let their way be dark and slippery; with the Angel of the LORD pursuing them. 7For they set traps for me; they dig a deep pit for my soul without reason.

N/C: Here again, most scholars take this to be another appearance of the Angel of the LORD, rather than a simple manifestation of a ‘regular’ angel under the direction of God. (See Gen.16:7 entry in the Registry for more information).

Resolution: Applied the “deep purple” font to the word ‘Angel’ to refer the reader here.

Psalm 37:23 – Either the pronoun “he” or “his” after the semi-colon refers to God, the other refers to man. Thus, verse 23 could be rendered in either of the following two ways:

23The steps of a good man are ordered by the LORD; and he delights in His way..

37:23 The steps of a good man are ordered by the LORD; and he delighteth in His way.

N/C:

23The steps of a good man are ordered by the LORD; and he delights in His way.

or

23The steps of a good man are ordered by the LORD; and He delights in his way.

Clearly one of the two pronouns (he or his) that follow the semi-colon refers to God, and the other one refers to man. No evidence favors one over the other; but the second rendering seems preferable to the first, but cannot be proven to be the correct one.

Resolution: Use the 2^nd rendering, where a good man delights in His (God’s) way, and apply the “deep purple” font to both pronouns to flag as an exception this questionable rendering, as below:

23The steps of a good man are ordered by the LORD; and he delights in His way.

Psalm 40:7 – Several first-person singular pronouns beginning in verse 7 seem to refer to Christ.

6You have not desired sacrifice and meal offerings; You have opened my ears to the fact that burnt offerings and sin offerings are not what You desire. 7Then I said, “Look, I have come; as is written of Me in the Scriptures: 8I delight to do Your will, O my God; yea, Your law is within My heart.” 9I have preached righteousness in the great congregation; lo, I have not restrained My lips, O LORD, You know. 10I have not hidden Your righteousness within My heart; I have declared Your faithfulness and Your salvation. I have not concealed Your loving-kindness and Your truth from the great assembly. 11Do not withhold Your tender mercies from Me, O LORD; let Your loving-kindness and Your truth continually preserve Me.

N/C: There is good evidence that most of these first-person singular pronouns verses 7-11 refer to Christ. This despite the fact that none of the 28 English translations that were consulted capitalized the 2-letter pronouns (“me” near the end of verse 7, and the 3 occurrences of “my” - 1 each in verses 8, 9, & 10), being the 2-letter pronouns that might be capitalized when referring to Deity - as opposed 6 occurrences of the pronoun “I”, which is always capitalized, and is not a reliable indicator). In “Barnes’ Notes on the Bible” it says, “Lo, I come - It is difficult to see how this could be applied to David; it is easy to see how it could be applied to the Messiah.” Later Barnes’ Notes says, “This is one of the passages in the Psalms which cannot with any propriety be applied to David himself. Oher commentators tend to agree. However, by verse 12, the first-person singular pronouns clearly no longer refer to Christ, but to the David, as the psalmist makes reference to his many sins having caught up with him,

Resolution: Apply the royal purple font to these first-person singular pronouns in verses 7 to 10, then apply the “deep purple” font to those pronouns in verse 11 to alert the reader to this uncertainty as to when the references to Christ begin and end.

Psalm 45 – Many nouns and pronouns in Psalm 45 are perplexing as to the entity they represent.

1My (the psalmist’s) heart overflows with a majestic theme; I address my verses to the King. My tongue is the pen of a nimble writer. 2 You are fairer than the sons of men; Your lips are anointed with grace; God, Himself, has blessed You forever.

3In Your majesty, strap Your sword on Your thigh, O most Mighty Warrior. 4And in Your splendor, ride forth victoriously on behalf of truth, humility and righteousness; and Your right hand shall achieve awe-inspiring deeds.

5Your sharp arrows pierce the heart of Your enemies; as the nations fall beneath You. 6Your throne, O God, is forever and ever; the scepter (staff and emblem of the sovereignty) of Your kingdom is a righteous scepter. 7You love righteousness, and hate wickedness; and so, Your God, has anointed You with the oil of joy above all others. 8All Your robes are fragrant with myrrh, aloes, and cassia; out of the ivory palaces, stringed instruments have honored You. 9Daughters of kings are among Your honored women; at Your right hand stands the queen (royal bride – the church), adorned with gold of Ophir. 10Incline your ear and listen, O daughter; and consider, and turn your affection from the people of the world (your own people, and family); 11So shall the King greatly desire (value) your beauty (the beauty of the redeemed church’s innocence and devotion); for He is your LORD; worship Him. 12And the daughter of Tyre shall be there with a gift; even the rich among the people shall seek your favor. 13All glorious is the princess within her chamber; her gown is of work in gold. 14She shall be brought unto the King in clothing of needlework; the virgins, her bridesmaids who follow her, shall be brought before You. 15With gladness and rejoicing shall they be brought; they shall enter the King’s palace.

16Your children shall replace your fathers, whom You shall make princes in all the earth. 17I will make Your name to be remembered in all generations; therefore shall the nations praise You forever and ever.

N/C: The imagery in Psalm 45 seems to be that of the Messiah returning for His bride. Even if that assumption proves correct, there are some nouns and pronouns within Psalm 45 that it is not intuitively clear whom they refer to. Some examples are “King’s” in verse 9; the “Thy” in verse 12 would appear to refer to Christ’s bride, the church, whose favor the nations will seek. It is not clear who is the king or the king’s daughter in verse 13 – possibly the daughter of the King of Tyre? The “she” in verse 14 is also problematic. Who the two possessive pronouns “thy”, in verse 16, refer to is also enigmatic. God, the Father appears to be referenced by “God” in verse 2; as well as the two occurrences in verse 7. The rest of the pronoun references to Deity in Psalm 45 appear to refer to Christ, the Son (the Messiah), and as such are not rendered in bold.

Resolution: Applied the following described renderings: The four 1^st person singular pronouns (2 “I” & 2 “thy”) in v.1 refer to the psalmist; the “thine” and “thy” in vv. 10 & 11 refer to the bride (the NT church); the daughter of Tyre (v.12) refers to the nations – peoples outside the NT church which will seek the NT church’s favor; the “thy fathers” of verse 16 refers to the OT order & traditions. All of these use normal black font. The “I” in verse 17 refers to God, the Father, with “royal purple” bold font. All the non-bold but capitalized purple font pronouns throughout this psalm refer to Christ, the Bridegroom.

Psalm 54:5b – Does the “Thy” (2^nd person) in verse 54:5b refer to God, despite His being referred to earlier in the verse as “He” (3^rd person)?

1Save me, O God, by Your name, and judge and defend me by Your power. 2Hear my prayer, O God; and consider my plea. 3For strangers have come against me, who seek to kill me, and have no regard for You, O God. Selah.

4But You, LORD, are my helper; and the sustainer of my soul. 5You will repay my enemies for their evil deeds. Annihilate them in Your faithfulness. 6I will gladly offer sacrifice unto You; I will praise Your great name, O LORD. 7For You have rescued me out of all trouble; and I have seen the defeat of my enemies.

N/C: Psalm 54 is an example of the perplexing phenomenon some refer to as “pronoun swap”: vv. 1 & 2 refer to God in the 2^nd person. In vv. 3 to 5a, references to God are in the 3^rd person; while in verses 5b & 6, the reference reverts back to 2^nd person; and then in v. 7 the reference to God is again in the 3^rd person. Each of these personal pronouns refer to God.

Resolution: Most – but not all - of the personal pronouns in Psalm 54 refer to God; and have the appropriate “royal purple” bold font applied to each pronoun referring to God, regardless of grammatical switches to and from 2^nd and 3^rd person within the psalm.

Psalm 72 – Several pronouns in Psalm 72 are “dual-reference” pronouns (referring to two different entities – in this case Solomon (short-term) and Christ, the Messiah (longer-range). There is an ill-defined transition from a focus on the reign of Solomon (v.1) to that of Christ. The difficulty lies in ascertaining when, exactly, the focus shifts to God, and hence the proper pronoun reference resolutions.

A Psalm for Solomon.

1Give the king (David) Your judgments, O God, and Your righteousness to the king's son (Solomon). 2He (Solomon) shall judge Your people with righteousness, and Your poor with justice. 3The mountains shall bring peace to the people, and the little hills, by righteousness. 4He (Solomon) shall judge the poor of the people, He (Solomon and Christ) shall save the children of the needy, and shall break in pieces the oppressor. 5They shall fear You as long as the sun and moon endure, throughout all generations. 6He (Christ) shall come down like rain upon the mown grass; as showers that water the earth. 7In His days shall the righteous flourish; and peace and prosperity abound until the moon is no more.

8He shall have dominion also from sea to sea, and from the river unto the ends of the earth. 9They who dwell in the wilderness shall bow before Him (Solomon and Christ); and His enemies shall lick the dust. 10The kings of Tarshish and of the isles shall bring presents; the kings of Sheba and Seba shall offer gifts. 11Yea, all kings shall fall down before Him (Christ); all nations shall serve Him.

12For He shall deliver the needy when they cry; the poor also, and those that have no helper. 13He shall spare the poor and needy, and shall save the souls of the needy. 14He (Christ) shall redeem their soul from deceit and violence; and precious shall their blood be in His sight. 15And he (Solomon) shall live, and to him (Solomon) shall be given the gold of Sheba; prayer also shall be made for Him (Solomon and Christ) continually; and daily shall He (Christ) be praised. 16May there be abundant grain in the earth; and may it sway upon the top of the mountains; its crops shall flourish like Lebanon; and the people thrive like the grass of the earth. 17His name shall endure forever; it shall continue as long as the sun; and men shall be blessed in Him; all nations shall call Him blessed.

18Blessed be the LORD God, the God of Israel, Who, alone, does wondrous things. 19And blessed be His glorious name forever; and let the whole earth be filled with His glory. Amen, and Amen.

20The prayers of David, son of Jesse, are ended.

N/C: Here in this “Psalm for Solomon”, some of the early verses are a prayer for God’s blessing upon himself (David), and particularly blessings upon his son, Solomon, as his successor as king. There is then an ill-defined transition where God’s glory becomes the primary focus. Some pronouns through this transition are likely dual-references, which are designated using the ‘deep purple’ font, followed by the parenthetic insertion “(Solomon and Christ)”. Following is the rendering of Psalm 72 with added clarifications.

A Psalm for Solomon

72:1 Give the king (David) Thy judgments {ordinances}, O God, and Thy righteousness unto the king's son (Solomon). 72:2 He (Solomon) shall judge Thy people with righteousness, and Thy poor with justice {judgment}. 72:3 The mountains shall bring peace to the people, and the little hills, by righteousness. 72:4 He (Solomon) shall judge the poor of the people, He (Solomon and Christ) shall save the children of the needy, and shall break in pieces the oppressor. 72:5 They shall fear Thee as long as the sun and moon endure, throughout all generations. 72:6 He shall come down like rain upon the mown grass; as showers that water the earth. 72:7 In His days shall the righteous flourish; and abundance of peace so long as the moon endureth. 72:8 He shall have dominion also from sea to sea, and from the river unto the ends of the earth. 72:9 They who dwell in the wilderness shall bow before Him (Solomon and Christ); and His enemies shall lick the dust. 72:10 The kings of Tarshish and of the isles shall bring presents; the kings of Sheba and Seba shall offer gifts. 72:11 Yea, all kings shall fall down before Him; all nations shall serve Him. 72:12 For He shall deliver the needy when he crieth; the poor also, and him that hath no helper. 72:13 He shall spare the poor and needy, and shall save the souls of the needy. 72:14 He shall redeem their soul from deceit and violence; and precious shall their blood be in His sight. 72:15 And he (Solomon) shall live, and to him (Solomon) shall be given of the gold of Sheba; prayer also shall be made for Him (Solomon and Christ) continually; and daily shall He be praised. 72:16 There shall be an handful of grain in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon; and they of the city shall flourish like grass of the earth. 72:17 His name shall endure forever; His name shall be continued as long as the sun; and men shall be blessed in Him; all nations shall call Him blessed. 72:18 Blessed be the LORD God, the God of Israel, Who only doeth wondrous things. 72:19 And blessed be His glorious name forever; and let the whole earth be filled with His glory. Amen, and Amen. 72:20 The prayers of David, the son of Jesse, are ended.

Resolution: Renderings of the text as shown above, with clarifying parenthetical inserts, where font treatment alone will not suffice for clarity.

Psalm 73:10 – Does the pronoun “his” in verse 10 refer to God or someone else?

10Therefore His people return here, and waters of a full cup are wrung out to them.

N/C: There are two schools of thought regarding this question – with two very different answers: Some Bible scholars believe it refers to God, while others believe it refers to quite the opposite – a wicked man. When the translations that tend to capitalize nouns referencing God were consulted, of the 7 that rendered this verse to include the pronoun “his”, 4 treated it as not referring to God, while 3 treated it as a reference to God. Perhaps an excerpt from the Benson Commentary best describes the dilemma: ““It seems impossible to ascertain,” says Dr. Horne, “with any degree of precision, the meaning of this verse, or to whom it relates. Some think it intends those people who resort to the company of the wicked, because they find their temporal advantage by it; while others are of opinion that the people of God are meant, who, by continually revolving in their thoughts the subject here treated of, namely, the prosperity of the wicked, are sore grieved, and enforced to shed tears in abundance.” Certainly a variety of discordant interpretations have been given of the verse.”

Resolution: Apply the capitalized “Deep Purple” bold font “His” to alert the reader to the possibility that it may refer to God, and insert this entry here in the “Deep Purple Registry” as an explanation of this enigma.

Psalm 78:14 - David refers to visible manifestations of God’s presence and glory, the “cloud” and “fire” in verse 14.

12He did marvelous miracles in the sight of their fathers, in the land of Egypt, on the plain of Zoan. 13He divided the sea, and led them through it; and He made the waters to stand like walls. 14He also led them in the daytime with a cloud, and at night with a pillar of fire. 15He split the rocks in the wilderness, and gave them abundant water to drink. 16He also brought streams out of the rock, and caused water to run down like rivers. 17And yet they continued to sin against Him by rebelling against the Most High in the wilderness. 18And they tested God in their heart by demanding food that they craved. 19They even spoke against God, Himself, and said, “Can God spread a table in the wilderness?

Resolution: In recounting God’s watch-care over His people, David mentions the visible signs of God’s presence and glory, “cloud” and “fire” in verse 14. These nouns receive special treatment - the “Deep purple” font to alert the reader to this unusual evidence of God’s presence.

Psalm 78:25 - David refers to the manna God provided His people as angel’s food.

20True, He struck the rock, that the waters gushed out, and the streams overflowed. But can He also give us food? Can He provide food for His people?” 21And when the LORD heard them, He was angry; and a fire of His wrath was kindled against Jacob, and against Israel, 22Because they distrusted God, and His salvation, 23Though He had commanded the clouds from above, and opened the doors of heaven, 24And had rained down manna upon them to eat, and had given them the bread of heaven. 25They ate the food of angels; He fed them to the full. 26He caused an east wind to blow in the heavens; and by His power He brought in the south wind. 27He also rained meat upon them as thick as dust, and feathered fowls like the sand of the sea; 28He caused these to fall in their camp, and all around their tents. 29So they ate till they were gorged; because He gave them what they craved.

Resolution: This is an example of a reference to God’s angels, which is treated with blue font.

Psalm 78:49 - David mentions God sending His angel to punish the ungrateful Israelites.

40How often they rebelled and provoked Him in the wilderness, and grieved Him in the desert! 41Again and again they tested God, and grieved the Holy One of Israel. 42They did not remember His power, nor the day when He rescued them from their enemy; 43How He had performed His miracles in Egypt, and His wonders in the plain of Zoan, 44And had turned the rivers; and streams of Egypt into blood, that could not be drunk. 45He sent swarms of flies among them, which fed on them; and frogs, which devastated them. 46He also gave their crops to the caterpillar, and their labor to the locust. 47He destroyed their vines with hail, and their sycamore-fig trees with frost. 48He also gave over their cattle to the hail, and their flocks to hot thunderbolts. 49He unleashed the fierceness of His anger and indignation upon them, by sending angels of destruction among them. 50He made a path for His anger; He did not spare them from death, but gave their life over to the pestilence; 51He struck down all the first-born in Egypt; the first and best of their strength in the tents of Ham; 52But led His Own people like sheep, guiding them in the wilderness like a flock.

Resolution: An account of God’s angels (blue font) sent to punish ungrateful Israelites.

Psalm 80:17 – Q: - Do the words “son of man” of v.17 refer to the Messiah?

17Let Your hand be upon the man of Your right hand, upon the son of man whom You made strong for Yourself.

N/C: There are several opinions among Bible scholars regarding this question – Some commentaries support – but do not necessarily favor – the possibility, as expressed here in these excerpts, where green comments favor a view; while yellow comments oppose that view: Ellicott’s - In the words “son,” “son of man,” some see a reference to the Messiah. But the parallelism and context show that the poet is thinking of Israel as a community, of which the vine is the emblem. But many interpreters, both Jewish and Christian, apply this to the Messiah, the Son of David, the protector and Saviour of the church, and the keeper of the vineyard. Matthew Henry’s - 80:17-19 The Messiah, the Protector and Saviour of the church, is the Man of God's right hand; he is the Arm of the Lord, for all power is given to him. Barnes’ - The allusion is either – (a) to some individual man whom God had raised up to honor, as a prince or ruler of the people; or (b) to the people as such - as Luther understands it. Prof. Alexander strangely supposes that this refers to the Messiah. Matthew Poole’s - understands either, (1)The Messias, oft called in Scripture the Son of man: let him come, and let his kingdom be established, and so thine Israel shall be saved and delivered out of all its troubles. Or, (2)The royal family, the house of David, in whose safety and welfare. the happiness of the whole nation was wrapt up. Or (3) The people of Israel, who are oft spoken of as one person

The question then becomes: what font treatment is appropriate here?

Resolution: Given these conflicting views, the “Deep purple” font will be applied to alert the reader to this possible reference to the Messiah.

Psalm 81 – The pronouns “he” and “I” in verses 5,6,7, &16 are unclear as to their referents.

To the chief Musician upon Gittith, A Psalm of Asaph.

1Sing aloud unto God, our strength; make a joyful noise unto the God of Jacob. 2Take a psalm, and bring here the tambourine, the pleasant harp with the lyre. 3Blow the trumpet in the new moon, in the time appointed, on our solemn feast day. 4For this was a statute for Israel, and a law of the God of Jacob. 5This He ordained as a testimony for Joseph, when Joseph went out through the land of Egypt; where I (Asaph speaking for Israel) heard a language (God's voice) that Asaph did not understand.

6“I removed the burden from Israel’s shoulder; his hands were freed from the basket (pots). 7You, Israel, called in your distress, and I delivered you; I answered you out of the thundercloud; I tested you at the waters of Meribah. 8Hear My warning, O My people, and I will advise you; O Israel, if you would only listen to Me! 9You must not have any strange god among you; nor shall you worship any foreign god. 10I am the LORD your God, Who brought you out of the land of Egypt; open your mouth wide, and I will fill it. 11But My people would not heed My word; and Israel would have none of Me. 12So I let them follow their own stubborn intents; and they pursued their own desires. 13Oh, that My people had listened to Me, and Israel had walked in My ways! 14I would have soon subdued their enemies, and turned My hand against their adversaries. 15Those who hate the LORD would have cringed before Him; and their time of punishment would have lasted forever. 16But I would have fed you with the finest of the wheat; and with wild honey out of the rock. I would have satisfied you.”

N/C: In verse 5, the first He likely refers to God; the second “he” is not as easily ascribed, and the 2 pronouns “I” toward the end of verse 5 are also ill-defined (possibly Joseph, or Asaph, – or some other non-deity). It is also unclear whom the “I” in verse 6 refers to. Its seems reasonable to assume that the 3 occurrences of “I” in verse 7 are references to God. Clearly, by verse 8, the 3 1^st person singular pronouns refer to God. The 2 pronouns in verse 16 probably refer to God; but if they both do, then here, again, we see a ‘pronoun swap’. Also note that in this Psalm by Asaph, the latter half presumes to utter the words of God, mostly in the 1^st person singular, without any “thus saith the Lord” preface. Following is a rendering with clarifying inserts:

Psalm 81:1 Sing aloud unto God, our strength; make a joyful noise unto the God of Jacob. 81:2 Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery. 81:3 Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day. 81:4 For this was a statute for Israel, and a law of the God of Jacob. 81:5 This He ordained in Joseph for a testimony, when he (Joseph) went out through the land of Egypt; where {I (Asaph speaking for Israel)} heard a language (God’s voice) that {I (Asaph speaking for Israel)} understood not. 81:6 I removed his (Israel’s) shoulder from the burden; his (Israel’s) hands were delivered from the basket {pots}. 81:7 Thou (Israel) calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder; I tested {proved} thee at the waters of Meribah. Selah. 81:8 Hear, O My people, and I will testify unto thee; O Israel, if thou wilt hearken unto Me, 81:9 There shall no strange God be in thee; neither shalt thou worship any foreign {strange} God. 81:10 I am the LORD thy God, Who brought thee out of the land of Egypt; open thy mouth wide, and I will fill it. 81:11 But My people would not hearken to My voice; and Israel would have none of Me. 81:12 So I gave them up unto their own hearts' desire {lust}; and they walked in their own counsels. 81:13 Oh, that My people had hearkened unto Me, and Israel had walked in My ways! 81:14 I should soon have subdued their enemies, and turned My hand against their adversaries. 81:15 The haters of the LORD should have submitted themselves unto Him; but their time should have endured forever. 81:16 He should have fed them (Joseph (Israel)) also with the finest of the wheat; and with honey out of the rock should I have satisfied thee (Joseph (Israel)).

Resolution: In the above rendering, the text that follows verse 5 are the words of God (uttered in the voice that they (the writer, Asaph, speaking for Israel) did not know). This rendering clarifies the ambiguities, capturing and preserving the meaning of Psalm 81, and there appears to be good support for it. Renderings as shown above, with needed clarifying parenthetical inserts.

Psalm 82:6 - The “I” in verse 6 is difficult to resolve.

A Psalm of Asaph.

1God presides over heaven’s court; He pronounces judgment on the heavenly beings. 2How long will you mortal judges judge unjustly, and show partiality that absolves the guilty? Selah. 3Render justice to the poor, the fatherless; the oppressed and destitute. 4Rescue the poor and needy; deliver them from the wicked. 5They neither know nor will they understand; they wander on in darkness, while all the foundations of the earth are shaken. 6I have said, “You are gods (judges in the province of God); and you are all children of the Most High.” 7But yet, you mortal judges shall die like all men, and fall like all other earthly rulers. 8Arise, O God, judge the earth; for You own all nations.

N/C: MH, page 667, column 2, says that in verse 6 “God says “You are gods.” He called them gods because they had a commission from God, and were delegated and appointed by Him to be the conservators of the public peace”. MH is confident that the “I” in verse 6 refers to God – and there is no reason, from the context, to refute that.

Resolution: Made the “I” in verse 6 “royal purple”, as it is a reference to God.

Psalm 87 - The possessive pronoun “His” in verse 1 is difficult to resolve, as well as the phrase “this man” that appears in vv. 4 & 6, the possessive pronoun “my” and the pronoun ”thee” in v.7.

A Psalm or Song for the sons of Korah.

1He has founded His city in the holy mountains. 2The LORD loves the city of Jerusalem more than any of the other dwelling places of Jacob. 3Glorious things are spoken of you, O city of God. Selah. 4“I will list Rahab (Egypt - world power to the south) and Babylon (world power to the north) among those that acknowledge Me - Philistia, too, and Tyre, with Ethiopia (Cush): - they will say ‘This one was born in Zion.’” 5And of Zion it shall be said, “This one and that one were born in her” (with right of citizenship); and the Most High, Himself, shall establish her. 6The LORD shall record in the register of the people, that “This man was born in Zion”. Selah. 7As they make music, they shall sing; “All my springs of joy are in You.”

N/C: More than one commentary speaks of the “abrupt beginning” of this Psalm. The opening possessive pronoun appears to refer to God ; JFBC renders it “His—that is, God's foundation—or, what He has founded, that is, Zion (Isa 14:32). is in the holy mountains—the location of Zion . . ”. The “this man” of verses 4 & 6 and “this and that man” of verse 5 are references to gentiles born in these gentile nations, who will be considered by God to be natives of Zion, God’s chosen land. Evidently the end of the last verse, “all my springs are in Thee”, is part of a song that the singers will sing to God, so the “my” refers to the singers (worshippers), while the “Thee” is a reference to God. Thus the rendering should be as follows:

Psalm 87:1 His foundation is in the holy mountains. 87:2 The LORD loveth the gates of Zion more than all the dwellings of Jacob. 87:3 Glorious things are spoken of thee, O city of God. Selah. 87:4 I will make mention of Rahab and Babylon to them that know Me; behold Philistia, and Tyre, with Ethiopia: this man was born there. 87:5 And of Zion it shall be said, This and that man was born in her; and the Highest Himself shall establish her. 87:6 The LORD shall count, when He writeth up the people, that this man was born there. Selah. 87:7 {As well} The singers as well as the players on instruments shall be there; all my springs are in Thee.

Resolution: Passage rendered as shown above. Verse 1: Made the “His” in verse 1 “royal purple” as a reference to God. The “I” of verse 4 is a reference to God, as is the “Me” at the end of v.4. The “this man” of verses 4 & 6 and “this and that man” of verse 5 are references to gentiles born in these gentile nations, who will be considered by God to be natives of Zion, God’s chosen land. The “Thee” at the end of verse 7 is a reference to God.

Psalm 89:18-19 – Is there a distinction between “the Holy One” of verse 18 and the “Thy holy one” of verse 19; and should they be treated differently?

18For the LORD is our defense; and the Holy One of Israel is our King.

19You once spoke in a vision to Your holy one (Nathan (1Chron.17:7:14)), and said, “I have bestowed strength on a warrior; I have raised up a young man from among My people. 20I have found David, My servant; and I have anointed him with My holy oil.

N/C: The Holy One” of verse 18 is clearly a reference to God. The “one” in “Thy holy one” of verse 19, unlike the similar phrase in verse 18, is a reference to David – not Christ – as a type of Christ - hence the use of the word “holy”, but it is not a direct reference to Christ. – thus no capitalization of “holy one”.

Resolution: Removed “Royal purple” font and capitalization from “one” in “Thy holy one” occurring in verse 19.

Psalm 91:11 - David speaks of God’s protection by His angels.

10No evil shall befall you, nor shall any plague come near your dwelling. 11For He shall order His angels to guard you in all your ways. 12They shall bear you up in their hands, so that you will not strike your foot against a stone.

Resolution: This is an example of a reference to the protection afforded by God’s angels. No further need for an explanation in the Registry – the blue font is applied for God’s angels.

Psalm 99:7 - The psalmist refers to the visible manifestations of God’s presence as He spoke to His people in the “cloudy pillar” in verse 7.

5Exalt you the LORD our God, and worship at His footstool; for He is holy.

6Moses and Aaron were among His priests, and Samuel among those who called upon His name; they called upon the LORD, and He answered them. 7He spoke to them in the cloudy pillar; they kept His laws and ordinances that He gave them. 8He, our LORD and our God, answered them; He was a God Who forgave them, though He did punish their misdeeds.

9Exalt the LORD our God, and worship at His holy hill; for the LORD our God is holy.

Resolution: In reciting of God’s watch-care over His people, the psalmist mentions the visible evidence of His presence as He spoke to His people in the “cloudy pillar” in verse 7. These nouns receive special treatment - using “Deep purple” font to alert the reader to this unusual evidence of God’s presence.

Psalm 103:20 - David refers to God’s angels that do His commandments.

19The LORD has prepared His throne in the heavens; and His kingdom rules over all. 20Bless the LORD, you His angels, that excel in strength, that do His commands, hearing and obeying the voice of His word. 21Bless you the LORD, all you His hosts, you His ministers, that do His pleasure. 22Bless the LORD, all His works throughout of His dominion; bless the LORD, O my soul.

Resolution: This is an example of a reference to God’s angels, to which blue font is applied.

Psalm 104:4 – Here again David refers to God’s angels.

1Bless the LORD, O my soul. O LORD my God, You are very great; You are clothed with honor, splendor and majesty. 2You wrap Yourself with light like a garment; You stretch out the heavens like a curtain: 3You lay the beams of Your chambers in the waters; You make the clouds Your chariot; You walk on the wings of the wind; 4You make winds Your messengers, Your ministers a flaming fire; 5You laid the foundations of the earth, that it can never be moved. 6You covered it with the watery depth like a garment; the waters stood above the mountains. 7At Your rebuke they fled; at the sound of Your thunder, they hastened away.

Resolution: This is an example of a reference to God’s angels, to which blue font is applied.

Psalm 105:39 - The psalmist refers to the visible manifestations of God’s presence as He protected and led His people using a “cloud” and “fire” in verse 39.

36Then He struck dead all the first-born in their land, all their eldest children. 37He brought His people forth, laden with silver and gold; and there was not one feeble person in any of their families. 38Egypt was glad when they departed; for the dread of them had gripped them. 39He spread a cloud for a covering; and fire to give light in the night. 40His people asked, and He brought them quails, and satisfied them with the bread of heaven. 41He opened the rock, and the water gushed out; it ran in the dry places like a river. 42For He remembered His holy promise to Abraham, His servant.

Resolution: In recounting of God’s watch-care over His people, the psalmist mentions the visible evidence of His presence and protection as He led His people using a “cloud” and “fire” in verse 39. These nouns receive special treatment - using “Deep purple” font to alert the reader to this unusual evidence of God’s presence.

Psalm 110:4 – Who is Melchizedek and what, if any, type of Theophany does he represent?

4The LORD has sworn, and will not change His mind; You are a priest forever after the order of Melchizedek.

N/C: God is a God of detail; and often what appears to be trivia in God’s Word only appears so to us due to our puny understanding and appreciation for it. This is no doubt such an instance. In this Messianic psalm, David refers to Christ as “a priest forever after the order of Melchizedek. See also Gen. 14:18-20; Heb. 5:6; 6:20; 7:2-3; 10; 7:17, 21 for other references to Melchizedek.

Resolution: There is agreement among most Bible scholars that at a minimum Melchizedek is a “type of Christ the King-Priest” and therefore references to Melchizedek will be treated with the “deep purple” font as means of alerting the reader that there is more here than meets the eye of the casual reader. Note the spelling variation in Hebrews (NT): “Melchizedec”.

Psalm 148:1 - The psalmist refers to God’s angels among those who should praise Him.

148:1 Praise ye the LORD. Praise ye the LORD from the heavens; praise Him in the heights. 148:2 Praise ye Him, all His angels; praise ye Him, all His hosts. 148:3 Praise ye Him, sun and moon; praise Him, all ye stars of light. 148:4 Praise Him, ye heavens of heavens, and ye waters that be above the heavens.

Resolution: This is an example of a reference to God’s angels. No further explanation need - apply blue font.

Proverbs 1: The 1^st person singular pronouns in verses 23 to 33 are not readily resolved.

1The proverbs of Solomon, son of David, king of Israel: 2Their purpose is to teach wisdom and discipline; to gain perception and understanding of insightful words; 3To receive the instruction in wisdom, righteousness, justice, and equity; 4To give prudence to those who are naïve, and knowledge and discretion to young people. 5Let the wise hear these proverbs, and increase their understanding; and may the discerning seek wise counsel, 6To comprehend the proverbs of the wise, and properly interpret the subtle truths of their sayings.

7The fear of the LORD is the beginning of knowledge, but fools despise wisdom and instruction. 8My son, hear the instruction of your father, and do not reject your mother’s teaching; 9For they shall be a crown of grace for your head, and chains of honor around your neck. 10My son, if godless men goad you into engaging in their misdeeds, do not follow them.

11If they say, “Come on, let’s gang up on some easy target; 12We’ll catch them off guard, rob and kill them without warning, 13We will get all kinds of good stuff to take home. 14Join us and we will all share in the loot.” 15My son, do not go along with them; stay far away from their crooked path; 16For they are quick to do evil, and to shed innocent blood.

17How foolish it is to set a trap that everyone can see and avoid; 18And then hide, waiting to spring the trap; when the only one that will be caught in it will be themselves. 19Such are the ways of everyone who is greedy for ill-gotten gain, who rob others of their life and possessions.

20Wisdom shouts out in the open; she raises her voice out in the streets; 21She calls to the crowds along the main thoroughfares. To those gathered outside the city gates she says, 22“How long, you simpletons, will you persist in being simple? And how long will you scorners delight in your mocking, and you fools hate knowledge? 23Turn at My reproof (correction); behold, I will pour out My spirit unto you, I will make known My words to you. 24Because I have called, and you ignored Me; I have reached out to you with My hand, and no man cared; 25You have disregarded all My counsel, and wanted nothing to do with My corrections, 26I will therefore also laugh at your calamity; I will mock when you finally know fear; 27When your fear comes with your desolation, and when your distress, anguish and destruction come upon you as abruptly as a whirlwind. 28Then shall you call upon Me, but I will not answer; you shall earnestly seek Me, but you shall not find Me; 29Because you despised knowledge, and chose not to fear or respect the LORD. 30You would have none of My counsel; You despised all My reprimands. 31Therefore shall you eat the fruit of your own ways, and be filled with the fruit of your own schemes. 32For the waywardness of the simple shall bring them death, and the complacency of fools shall destroy them. 33But whoever listens to Me shall live safely, and secure from fear of evil.”

N/C: The book of Proverbs has as its theme “Wisdom”, and it is often personified in passages of this book. This opening chapter begins with the words of Solomon (vv 1-22). Verse 23 represents a shift, where the words of the personified Wisdom are presented (vv 23 – 33). One could argue that the 1^st person singular pronouns in the last 11 verses of Chapter 1 (in “deep purple” font above) refer to God, the Creator and Repository of all wisdom. In this sense, this passage would be an example of a “duality” of pronoun resolutions.

Resolution: Applied bold “Deep purple” font and capitalization to pronouns that refer to “personified wisdom” (God) in these last 11 verses of Proverbs chapter 1, as shown above.

Ecclesiastes 5:6 - Who is referred to by the term “angel” in verse 6?

5:4 When thou vowest a vow unto God, defer not to pay it; for He hath no pleasure in fools; pay that which thou hast vowed. 5:5 Better is it that thou shouldest not vow, than that thou shouldest vow and not pay. 5:6 Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error. Why {Wherefore} should God be angry at thy voice, and destroy the work of thine hands? 5:7 For in the multitude of dreams and many words there are also many {divers} vanities; but fear thou God.

Resolution: Most scholars agree that the term “angel” in verse 6 is a reference to the priest as the messenger of God – and not necessarily to an actual angel. There are a few who render this a reference to God, so in any event, it does not appear to refer directly to Deity. There is a good argument for using the black font, the blue font, and the “deep purple” font. Applied the “deep purple” font to alert the reader to the fact that there is some dispute here and can consult this entry in the “Registry”.

Ecclesiastes 5:8 – Who does the “they” at the end of verse 8 refer to?

8Do not marvel if you see oppression of the poor, and violent perversion of justice in places, for these officials are under orders from those above them; but He that is higher than the highest officials, observes all this. 9What is produced in the land is for all; the king himself benefits from what is produced.

Resolution: Left the “they” at the end of verse in regular black font as a reference to those mortals that oppress the poor and pervert justice.

Isaiah 4:5 – What is the significance of “cloud and smoke by day,” and “flaming fire by night”?

4When the LORD shall have washed away the filth of the women of Zion, and purged the bloodstains of Jerusalem by the spirit of justice, and the spirit of fire. 5Then the LORD will create over all of Mount Zion, and those that are assembled there, a cloud of smoke by day, and the glow of a flaming fire by night; providing a glorious canopy over everything there. 6It shall be a shelter and a shade from the heat of the day, and a place of refuge, and a shelter from storm and rain.

N/C - In this vision of the coming kingdom, “In that day”, a prediction of glory and protection of God is manifested in “a cloud and smoke by day, and the shining of a flaming fire by night”.

Resolution: In Isaiah’s prophecy, he speaks of visible evidence of God’s presence and protection as a “cloud”, smoke and “fire” in verse 4. These nouns receive special treatment - using “Deep purple” font to alert the reader to this unusual evidence of God’s presence.

Isaiah 6:8 – Who is referred to by the 1^st person plural pronoun “Us” in verse 8?

8Then I heard the voice of the LORD, saying, “Whom shall I send, and who will go for Us?” Then I said, “Here am I; send me.”

N/C – Here God uses the 1^st person plural pronoun “Us” in referring to Himself.

Resolution: Apply the capitalized “Royal Purple” bold font consistent with the intent of this work, but insert an entry here in the “Deep Purple Registry” for further explanation.

Isaiah 8:1-4

Q1: Whom do the “I” and “me” in verse 2 refer to? Q2: Whom does the “I” in verse 3 refer to?

1Moreover, the LORD said to me, “Take a large scroll, and write on it with a pen concerning Maher-shalal-hash-baz” (which means, “Haste-spoil-quick-prey”). 2And I (Isaiah) took Uriah, the priest, and Zechariah, son of Jeberechiah, to record as reliable faithful witnesses for me. 3And I slept with my wife, the prophetess; and she conceived, and bore a son. Then the LORD told me, “Name him Maher-shalal-hash-baz (“Haste-spoil-quick-prey”). 4For before the child shall learn to cry, ‘My father’, or ‘My mother’ (within one or two years), the riches of Damascus and the plunder of Samaria (Israel) shall be carried away by the king of Assyria.”

N/C: Consulted 2 commentaries: MH and J. F Walvoord & R. B. Zuck OT (W&Z-OT). W&Z-OT, page 1050 says the “I” and “me” in verse 2 refer to God, while the “I” in verse 3 refers to Isaiah. MH says all three pronouns refer to Isaiah, which seems the more credible position.

Resolution: Left the 3 pronouns (“I” & “me” in verse 2 and “I” in verse 3) in regular black font and inserted “(Isaiah)” in both verses to clarify these pronouns as a references to Isaiah.

Isaiah 8:16 – Who is referred to by the 1^st person singular pronoun “my” in verse 16?

16“Bind up this testimony of warning; and seal the law among my (see note below) disciples.” 17And I will wait upon the LORD, Who hides His face from the house of Jacob, and I will look for Him. 18“I and the children the LORD has given me, are for signs and for warnings to Israel from the LORD Almighty, Who dwells in Mount Zion.”

N/C: There are differing opinions as to whom the “my” in “my disciples” at the end of verse 16 refers. While some say it refers to Isaiah, others believe it refers to God, or to the Messiah, Jesus Christ. Dr. Joseph Addison Alexander says, “These are not the words of the Prophet (Isaiah) speaking in his own person, but a command addressed to him by God, or as some suppose, by the Messiah. If so, the first-person singular pronouns “I” and “me” in verses 17-18 would also refer to Christ as the speaker. Dr. Alexander’s “The Prophesies of Isaiah” is an excellent resource for insight into the book of Isaiah.

Resolution: Apply the deep purple font to those 1^st person singular pronouns in verses 16, 17 &18, to alert the reader of this question of whom they refer to.

Isaiah 15:5 &15:9

Q1: Whom does the “My” in verse 5 refer to? Q2: Whom does the “I” in verse 9 refer to?

Judgment Upon Moab

1This message is regarding Moab: In one night, the town of Ar in Moab is leveled, and brought to silence! In one night Kir of Moab is ruined, and brought to silence; 2He (Moab) has gone up to Bajith, its sacred high place shrine, to mourn. Moab shall wail over Nebo, and over Medeba; with all their heads shaven, and every beard cut off. 3In their streets they shall wear sackcloth (burlap); everyone shall wail on the tops of their houses and in their public squares, weeping profusely. 4Heshbon and Elealeh shall cry out; their voice shall be heard even in Jahaz; therefore, the armed soldiers of Moab shall cry out; rendered helpless by fear. 5My (Isaiah's) heart shall cry out for Moab; its fugitives shall flee as far as Zoar, to Eglath-shelishiyah; with weeping shall they ascend the road to Luhith, on the road to Horonaim, lamenting the destruction. 6The waters of Nimrim are dried up; the grass is scorched, the vegetation gone, there is no green thing. 7Therefore, the wealth they have acquired and that they have stored, shall be carried away to the brook of the willows. 8For the cry echoes throughout the borders of Moab; the wailing reaches to Eglaim, and its howling to Beer-elim. 9The waters of Dimon shall be full of blood; for I will bring still more woes upon Dimon, lions will hunt down the fugitives of Moab, those that remain in the land.

N/C: A1: MH, page 850, column 2 says “MY” refers to the prophet himself (Isaiah), which seems evident. A2: MH, page 850, column 2 says that the “I” in verse 9 refers to God. W&Z-OT, page 1063 implies that the “I” in verse 9 refers (indirectly) to God.

Resolution: The “My” at the beginning of verse 5 refers to the prophet Isaiah (use black font); the “I” in verse 9 refers to God, apply “royal purple” font.

Isaiah 18:3 & 5 - Three pronouns “he” (2 in v. 3; 1 in v. 5) are ill-defined and need resolution.

(KJP) 18:3 All ye inhabitants of the world, and dwellers on the earth, see {ye}, when He lifteth up an banner on the mountains; and when He bloweth a trumpet, hear {ye}. 18:4 For so the LORD said unto me, I will take My rest, and I will consider in My dwelling place like a clear heat upon herbs, and like a cloud of dew in the heat of harvest. 18:5 For before {afore} the harvest, when the bud is perfect, and the sour grape is ripening in the flower, He shall both cut off the sprigs with pruning hooks, and take away and cut down the branches.

(RFP version) 3All you who inhabit the world, and live on the earth, take note when He raises a banner on the mountains; and listen when He blows a trumpet. 4For so the LORD said to me (Isaiah), “I will watch quietly from My dwelling place, as quietly as shimmering heat in the sunshine, like a cloud of dew in the heat of harvest.” 5For before the harvest, when the blossom is gone, and the grape is ripening, He shall both cut off the sprigs with pruning hooks, and cut down and take away the spreading branches.

N/C: Verse 3 – Some treat the ensign / banner in verse 3 in the passive, as being raised without mention of the agent; others suggest it is God Who raises the ensign / banner and sounds the trumpet. MH, page 853, says “He lifts up an ensign upon the mountains, and blows a trumpet, by which He proclaims war against the enemies of His church, and calls in all her friends. He is about to do some great work, as Lord of hosts.” Verse 5 - Here, again, the consensus (NASB, Wesley, etc.) is that the “he” in 18:5 is none other than God.]

Resolution: Used “royal purple” font in all 3 instances of “he” in question; they refer to God.

Isaiah 21:2 & 11 - There are two ill-defined pronouns (“I” in v2; “He” in v11) to resolve.

God commands Medes to take Babylon, Woe to Edom and, Arabia

1The prophecy regarding the Desert by the Sea (Babylon): “Like whirlwinds sweeping through the Negev (south lands); an invader comes from the desert, from a land of terror. 2A dire and stern vision was shown to me; the traitor betrays and takes loot from the looters. Go ahead, you Elamites; lay siege, you Medes; I will bring an end to all the groaning she (Babylon) caused.” 3This causes my (Isaiah’s) body to be racked with pain; pangs like those of a woman in labor seize me. I am staggered by what I heard; bewildered by what I see. 4My heart falters, fear grips me; the dark of night I longed for God has turned into fear within me. 5They prepare the table for a great feast, eating and drinking. Arise, you nobles, and grab the shields to repel an attack. 6For this is what the LORD has said to me: “Go, post a lookout, and let him report what he sees. 7When he sees a chariot with teams of horses, mules, or camels; let him be attentive to what he hears:” 8And the lookout shouted: “My lord, I stand day and night at my watchtower post; 9And, now, at last, here comes a man on a chariot with a pair of horses.” And he reported to me, “Babylon is fallen, is fallen; and all the graven images of her gods the LORD has smashed to the ground.” 10O my people, who are crushed and winnowed like grain of the threshing floor; what I have heard from the LORD Almighty, the God of Israel, I have declared to you. 11The prophecy regarding Dumah: An Edomite calls to me out of Seir, “Watchman, what of the night? Watchman, how much longer until morning?”

Resolution: The “I” in verse 2 refers to God, Who will stop the oppression that caused the sighing (Royal purple font). The “He” in v. 11 refers to “one out of Seir” who calls to Isaiah. Use black font with clarifying parenthetic insert, as shown above.

Isaiah 22:18 & 19-23 - Here in the latter part of Isaiah Ch. 22 are several ambiguous pronouns (“He” in v. 18, six occurrences of “I” in vv. 19-23, and “My” in v.20;) that may refer to God.

18He will surely roll you up like a ball and violently toss you into a large country; where you shall die, and there the chariots you were so proud of will become a disgrace to your master's house. 19And I will drive you from your office - you shall be ousted from your position. 20And in that day, I will summon My servant Eliakim, son of Hilkiah; 21And I will clothe him with your robe, and give him your title and authority, and I will turn your government over to him; and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. 22And I will give him the key to the house of David; so that what he opens, none shall shut; and what he shuts, and no one shall open. 23And I will establish him, fastened, like a nail in a sure place; and his throne shall be glorious to honor his father's house.

Resolution: The “He”, “I”, and “My” pronouns that occur in verses 22:18-23 refer to God, (in royal purple), Who will perform all this as “Thus saith the Lord” (v15). The phenomenon of “pronoun swap” is fairly prevalent in Isaiah, and is certainly in evidence in this passage.

Isaiah 28:9 - 11 – Who is referred to by the four 3^rd person singular pronouns “he” or “He” plus “his”/”His, in some translations, depending upon the referent. “Here in Isaiah Ch. 28 are two or three occurrences in v. 9, depending upon the translation; one in v.10; and one in v.11. A final “He” in v.12 appears to refer to God.

KJP - 9Whom shall He teach knowledge? And whom shall He make to understand doctrine? Those who are weaned from the milk, and drawn from the breasts. 10For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: 11For with stammering lips and another tongue will He speak to this people. 12To whom He said, This is the rest by which ye may cause the weary to rest; and this is the refreshing; yet they would not hear.

Another translation renders the passage - 9Whom is He trying to teach knowledge? And to whom is He explain His message? Are we like recently weaned children? 10For He repeats precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: 11For So now will He speak to this people with foreign lips and another tongue. 12To whom He said, “This is the resting place where you may let the weary rest; and this is the refreshing”; but they would not listen.

RFP - 9“Who does the LORD think we are?”, they ask. “Why does He speak to us like we are little children, just recently weaned? 10For He repeats precept upon precept – do this, do that; a rule for this; a rule for that; here a little, and there a little.” 11So now He will have to speak to His people through the foreign lips and language of their (Assyrian) conquerors. 12Because He said to them, “This is the resting place where you, the weary, may rest; this is a place of refreshing.”; but they would not listen.

N/C: The two pronouns “he” in verse 9 appear to refer to the same entity; and the same entity is likely referred to by the pronoun “he” in verse 11. There is no complete agreement as to whether it refers to Isaiah or God. JAA capitalizes all three occurrences where he quotes them in his exhaustive commentary on Isaiah; and treats them as a reference to God. The NAS and YLT also capitalize all three occurrences, as does the JFB Commentary; and Wesley’s Notes specifically says it is God. Other translations and commentaries are not as definite in their treatment of these three occurrences of the pronoun “he”.

Resolution: It is likely that all of these 3^rd person singular pronouns refer to God, Who will speak to and undertake to teach this people. Due to the lack of consensus, and to err on the conservative side, the “Deep purple” bold font is applied to all of these occurrences of the pronoun “He”, to alert the reader of this likelihood.

Isaiah 30:7 – It is not a clear whether the “I” in v.7 refers to Isaiah, or God.

30:7 For the Egyptians shall help in vain, and to no purpose; therefore have I cried concerning this, Their strength is to sit still.

RFP - 7For the Egypt’s help shall be futile and useless; therefore, have I called Egypt this, ‘Rahab who sits still and does nothing.’”

Resolution: The “I” in v. 7 could be Isaiah, or God (“saith the LORD”, v. 1). While it could be either, as this passage is studied, it seems to be God Who is speaking before (vv.1 & 2) and after this verse (v.8, where God instructs Isaiah to record God’s prediction of the results of Israel’s reliance on Egypt), and there is little evidence that the ‘speaker shifts here to the prophet Isaiah. To accommodate the outside chance this pronoun does not refer to God, but to Isaiah, and to err on the side of caution, the “Deep purple” bold font is applied to this pronoun, “I”.

Isaiah 30:33 - Who is referred to by “he” in 30:33?

KJP - 30:33 For Topheth (also known as the valley of Hinnom, or Gehenna as “the place of burning, where the Canaanites, and then later, the Israelites, including Ahaz, sacrificed their children) is ordained of old; yea, for the king (of Assyria) it is prepared; he hath made it deep and large; the pile of it {thereof} is fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it.

RFP - 33For Topheth, the place of burning (where Ahaz had sacrificed his son to Moloch (2Kings 23:10)), has been prepared of old for the king (of Assyria). Its fire pit has been prepared; he has made it deep and wide; with a huge pile of firewood; the breath of the LORD, like a stream of brimstone, sets it ablaze.

Resolution: The “he” in verse 33 may refer to its antecedent, the king of Assyria, or more likely men who have made the burning pyre deep and wide. On the other hand, it could also be a reference to God, Who’s breath will kindle it. Therefore, it has the “Deep purple” bold font applied.

Isaiah 32:1

Here in Isaiah Ch 32, v.1, the word “king” seems to allude to Christ, but it is not clear.

1Behold, a King shall reign in righteousness, and honest rulers shall rule with justice under Him.

N/C: The word “king” in verse 1 appears to be a “duality of reference” pronoun. There is no complete agreement as to whether it refers to Hezekiah, or Christ, the Messiah or both. JAA acknowledges both views. The greater consensus is that it refers to both, one near-term; and the other longer-range.

Resolution: Applied “deep purple” font and capitalized “King”.

Isaiah 32:13 & 18 - In vv. 13 and 18 the phrase “my people” appears. The “my” usually refers to God; and if not a reference to Him, then to whom do these two possessive pronouns refer?

13And for the land of My people, where thorns and briers shall come up; yes, and for all the houses of pleasure in the happy city, 14Because the palaces shall be abandoned, the busy city shall be deserted, the fortresses and towers empty and used by animals such as wild donkeys, for dens and pasture lands, 15This desolation shall last until the Spirit is poured upon us from on high, and the wilderness becomes a fruitful field, and the fruitful field is counted as a forest. 16Then the LORD’s justice shall prevail in the wilderness (desert), and righteousness shall dwell in the fruitful field. 17And the fruit of that righteousness shall be peace; and its effect shall be quietness and assurance forever. 18And My people shall dwell in peaceful and secure dwellings, and in undisturbed resting places,

N/C: While the two occurrences of “my” (in “my people”) of verses 13 & 18 could be just a reference to the prophet Isaiah, based upon Isaiah (rather than God) seeming to be the ‘speaker’ prophesying in chapter 32, there is no compelling evidence that the 2 possessive pronouns do not refer – at least indirectly - to God. Dr. J.A. Alexander, in his “The prophesies of Isaiah”, suggests that the reference in v18 is a reference to God, and the other, in V13 may well be, as well.

Resolution: Apply the “deep purple” font & capitalization to these two pronouns – to at least alert the reader to the possibility that the entity referenced may be God.

Isaiah 33:8 - In verse 8 the three occurrences of the pronoun “he” is not well defined.

8The highways lie deserted, no travelers on the roads; he (Sennacherib) has broken the covenant, he has despised the cities, he regards no man.

N/C: The pronoun “he” occurs 3 times in verse 8. They appear to be a reference to Sennacherib.

Resolution: Inserted “(Sennacherib)” after each occurrence for clarity.

Isaiah 37:36 Here is a reference to “the Angel of the LORD” sent by God to destroy 185,000 Assyrians.

33“Therefore, thus says the LORD concerning the king of Assyria: ‘He shall not enter this city, nor shoot an arrow there, nor come before it with shields, nor cast a siege mound against it. 34By the way that he came, he will return, and shall not enter this city’, says the LORD. 35‘For I will defend this city and save it for My Own sake, and for My servant, David's, sake.’”

36Then the Angel of the LORD went out and killed a hundred eighty-five thousand in the camp of the Assyrians; and when surviving Assyrians in the camp arose early in the morning, there were dead bodies everywhere. 37So Sennacherib, king of Assyria, broke camp and withdrew, returned and dwelt at Nineveh. 38And then one day, while he was worshipping in the house of Nisroch, his god, two of his sons, Adrammelech and Sharezer, killed him with the sword; and fled into the land of Ararat {Armenia}; and a third son, Esar-haddon, reigned in his stead..

N/C: While this may appear to be a simple manifestation of a ‘regular’ angel intervening under the direction of God to destroy 185,000 in the Assyrian camp, most scholars believe it to be yet another appearance of “the Angel of the LORD”. (See Gen.16:7 Registry entry for elaboration.)

Resolution: Apply the “deep purple” font to the word ‘Angel’ to refer the reader to this entry.

Isaiah 41:2, 4 - Several pronouns in Isaiah Ch 41 are not well defined. These include the “Who” that begins verses 2 and 4. Also the “his” in verse 2. The “man from the east” and the 3 pronouns “him” in v. 2 refer to one unidentified entity. The “He” that begins the 2^nd sentence of v.2 needs defining, as does the “them” and the “his” in that sentence. The “Who” at the start of v.4 appears to refer to God. Some of the others are more problematic.

1“Keep silence before Me, you islands, and let the people renew their strength; let them come forward and let them speak; let us come together for judgment. 2Who has raised up the righteous man (Cyrus) from the east, called him to His service? He hands the nations over to him, and causes him to rule over kings. He reduces armies to dust with his sword, and to wind-driven stubble to his bow. 3He pursues them, and moves unscathed, by a path that he has traveled before. 4Who has brought this about, calling forth generations from the beginning? It is I, the LORD, from the beginning to the end; I am He.”

N/C: The pronoun “Who” at the beginning of both verses 2 and 4 both refer to God, if the correct answer (no one, except Jehovah God) is supplied to the question posed.

Resolution: These 2 pronouns “Who” will receive the “deep purple” font to indicate the reader must supply the correct answer for it to be a reference to God. The “His” in “His foot” of v.2 refers to God, and gets the “Royal purple” font. The “man from the east” and the 3 pronouns “him” in v. 2 probably refer to Cyrus, or perhaps Abraham (non-deity, in either case). The 2 pronouns “his” in v. 2 (his sword & his bow) also refer to Cyrus / Abraham. The pronouns “he” (2) and “his” (1) in v. 3 refer to the same (non-deity) person. All these latter pronouns receive the regular black font, with clarifying parenthetical inserts where needed.

Isaiah 41:25, 27-28 - Several pronouns in Isaiah Ch 41 lack clear definition: three occurrences of “he” in verse 25; the “He” in verse 26; and three occurrences of “I” in vv. 27 & 28?

25I have raised up one (Cyrus, a conqueror) from the north, and he shall come; from the rising sun he shall call upon My name; and he shall tread upon princes as upon mortar, like a potter treads clay. 26Who predicted this from the beginning, that we may know? Stated beforehand, that we may say, ‘He was right!’? No one declared it; indeed, no one predicted it, certainly, no one heard it from you! 27I was the first to tell Zion, ‘Behold, help is on the way’; and I will give to Jerusalem a messenger of good news. 28For I looked, and there was no one – no one among the gods to give good advice, none that could answer a word, when I asked of them. 29Look, they are all false vanity; their works are nothing; their melted and cast images are wind and confusion.”

Resolution: The “he” occurring 3 times in verse 25 and once in verse 26 refer to a mortal man, possibly Cyrus or a generic conqueror, as is the “one” in v.25. As to the 3 occurrences of “I” in vv.27 & 28, they, as well as the “Me” in v.1 refer to God, and are treated as are all references to God, with “royal purple” bold”, along with other references to God in Isaiah 41.

Isaiah 42:18-21 - Several references in Isaiah Ch. 42 need resolution. These include “ye blind” in verse 18; “My servant”, and “My messenger” in verse 19. The question “Who is blind as he that is perfect, and blind” in 19b is also puzzling.

18“Hear, you deaf; and look, you blind (heathen idol worshippers v.17), that you may see. 19Who is blind, but My servant (Israel)? Or deaf, like My messenger (Israel, God's messenger to the heathen nations) that I sent? Who is as blind as My chosen people, the LORD's servant? 20You have seen many things, but you do not perceive; you have open ears, but you hear not.” 21It pleased the LORD, for His righteousness' sake; to make His law great and glorious. (God is pleased for His righteousness' sake to magnify the law, and make it honorable.)

N/C: Some scholars take “My servant” and “My messenger” to ultimately refer to Christ – a dual reference. As for the object of the puzzling question “Who is blind as he that is perfect, and blind as the LORD's servant?” in v.19b, some suggest that this also refers to Christ, as though He in His bearing our sin and looking beyond the cross neither “saw nor heard” the suffering and reproach that He endured.

Resolution: The parenthetic insertions in above annotated text should shed some light upon and clarify these references. No font or other changes were made to the affected Bible text – just an entry here for inquiring minds.

Isaiah 45:21 – To whom do the two occurrences of “Who” in verse 21 refer?

21Bring them near; yes, let them take counsel together, and say ‘Who has declared this from ancient time? Who has foretold it from that time?’ Have not I, the LORD? And there is no other God apart from Me, a just God and a Savior; there is none other than I.

Resolution: The 2 pronouns “Who” in verse 21 both refer to God, when the correct answer is supplied. Applied the “deep purple” font to these two pronouns to signify that they represent God, when the questions are answered correctly.

Isaiah 48:14-16 - Interpreting these 3 verses and resolving some of their pronouns is difficult.

14Come together, and listen: Have any of your idols ever foretold these things? The LORD has chosen Cyrus as My servant; he will do My pleasure against the Chaldeans. I will use him to put an end to the Empire of Babylon. 15I have spoken: I have indeed called him; I will bring him, and he shall succeed in his mission.”

16Come near and hear this: from the beginning (of this prophecy) I (Isaiah) have not spoken in ambiguous language; but have told you plainly. From the time that this began to unfold, I was there; and now the LORD God, and His Spirit, have sent me.

N/C: There is dispute as to who the 3^rd person singular pronouns in v.14 refer to: JAA takes it to read “God loves him (Israel), and to show His love, “He (God) will do His (God’s) pleasure (execute His purpose) in Babylon, and His (God’s) arm shall be upon (against) the Chaldeans.” However, some take it to refer to Cyrus, rendering it: “he (Cyrus) whom God loves shall do his pleasure in Babylon, and his (Cyrus’) arm will be upon the Chaldeans.” The former seems the truer rendering, and less problematic. Both renderings of v.14b make the “him” in “hath loved him” non-deity (black font), but raises the issue of whether the “he” and/or “his” that follow in “he will do his pleasure” refer to Cyrus or God. In v.15, it is God speaking (the four 1^st person pronouns “I”); and the four 3^rd person pronouns “him” (2), “he” and “his” refer either to Cyrus or Israel, non-deity (black font) in either case. The “Me” at the end of verse 16 is an example of duality of reference: in the immediate sense to the prophet Isaiah; and ultimately to Christ, the Messiah.

Resolution: The “them” in “Who among them” that starts the question (2^nd sentence) of v.14 refers to false gods or false prophets; so both the “Who” and “them” are non-deity (black font). Apply “deep purple” non-bold font to “Me” as representing both man and Christ.

Isaiah 49:1-26 - Here we have intermixed references to God and Christ, that need resolution. Who is addressing the coasts in verses 1-3?

1“Listen to Me (Christ), O coasts (islands); and hear, you distant nations: before I was born, the LORD called Me from my mother’s womb; He has spoken My name. 2And He has made the words of My mouth like a sharp sword; in the shadow of His hand He has hidden Me, and made Me a polished shaft; and has concealed Me in His quiver, 3And He said to Me, ‘You (Christ) are My Servant, O Israel, by Whom I will be glorified.’ 4But I said, ‘I have labored in vain; I have spent My strength for nothing, and vanity; and yet surely what is due to Me is in the LORD’s hands and My reward is with My God. 5And now, the LORD Who formed Me from the womb to be His Servant, to bring Jacob back to Him, says: ‘I shall be glorious in the eyes of the LORD (God, the Father), He has honored Me; and My God shall be My strength.’ 6And He (God, the Father) said, ‘You will do more than restore the tribes of Jacob, and the people Israel to Me; I will also make You a light unto the Gentiles, that You may bring My salvation to the very ends of the earth.’”

7Thus says the LORD, the Redeemer of Israel, and His Holy One, to Him Whom man despises, to Him Whom the nation (Israel) abhors, to a Servant of rulers: “Kings shall see and rise before You, princes shall also worship, because of the LORD Who is faithful, and the Holy One of Israel has chosen You.” 8Thus says the LORD: “In the time of My choosing, I will answer You, and in a day of salvation I will help You; and I will keep and preserve You and make You to be a covenant for the people, to restore the earth, to restore the desolate heritages, 9To say to the captives, ‘Come out’ and to those in darkness, ‘Be free, and come into the light.’ They shall be My sheep and feed beside the roads, and find pasture in all high places. 10They shall not hunger nor thirst; neither shall the heat nor sun beat down upon them; for He Who has mercy and compassion on them shall lead them by the springs of refreshing water. 11And I will make all My mountains into roads, and My highways shall be raised. 12Behold, these shall come from afar; some from the north, and some from the west; and some from the land of Sinim (Aswan).”

13Sing, O heavens; and be joyful, O earth; and break out with singing, O mountains; for the LORD comforts His people, and will have mercy upon His afflicted ones.

14But Zion said, “The LORD has forsaken us, and our LORD has forgotten us.” 15“Can a woman forget her nursing child, that she should not have compassion on the child she has born? Even though they may forget, I will not forget you. 16Behold, I have written your name on the palms of My hands; the image of your ruined walls is forever before Me. 17Soon your children shall return; and those who sought to destroy you shall go away. 18Lift up your eyes and look around, and behold; all your children again gather around you. As I live,” says the LORD, “They will be like precious jewels or bridal ornaments for you to cherish. 19Soon even your most desolate places, and abandoned land shall be crowded with inhabitants, and they who enslaved you shall be far away. 20The children whom you shall have shall say to you, ‘This place is too small for me; give me more space to live in.’ 21Then shall you say in your heart, ‘Who has given me all these children, seeing I have lost and been bereaved of my children, captive, and exiled to desolate places? Behold, I was left alone; And where have these come from?’” 22Thus says the LORD God: “Behold, I will beckon to the nations, and raise My banner as a signal to the nations; and they shall carry your sons and your daughters in their arms, and upon their shoulders. 23Kings shall be your foster fathers, and queens their nursing mothers; they shall bow down to you with their face to the ground, and lick the dust of your feet, and you shall know that I am the LORD; for they who wait for Me shall not be disappointed.”

24Who can snatch plunder from mighty warriors, or demand that tyrants release their captives? 25But this is what the LORD says: “Even the captives of the mighty warriors shall be taken away, and the plunder of tyrants shall be retrieved; for I will contend with him that contends with you, and I will save your children. 26And I will feed your oppressors their own flesh; and they shall be drunk their own blood, as with wine; and all mankind shall know that I, the LORD, am your Savior and your Redeemer, the Mighty One of Jacob.”

[This passage contains pronouns that are still in dispute by some – they are the 4 occurrences of “Thee” in verse 8; and the “Who” and “He” in verse 10.]

N/C: While the pronouns “Me” and “My” in verse 3 may seem to refer to the nation Israel, they, as all of the 1^st person singular pronouns in first 5 verses of Isaiah 49 actually refer to the Messiah, as does the phrase “My servant, O Israel” also in verse 3. While the word “Israel” in verse 3 does refer to the Messiah, the words “Israel” that occur in verses 5, 6 and twice in verse 7 are used in the usual sense and refer to the nation Israel.

Resolution: - This work is indebted to and concurs with Dr. J. A. Alexander that the “speaker” is a dual entity: being the Messiah (as the Head) and also Israel, God’s chosen people and/or the Church (as the body). Therefore, the nouns and pronouns that represent this dual entity will be treated using the “deep purple” font used for dual-reference nouns and pronouns, in harmony with Dr. Alexander’s masterful verse-by-verse commentary of Isaiah 49.

Isaiah 50:1-11 - Here, again, are intermixed references to God and Christ, to resolve.

1Thus says the LORD: “Where is your mother's divorce certificate, by which I have put her away? Or to which of My creditors did I sell you? By your own transgressions have you sold yourselves, and for them your mother is put away. 2When I came, why was there no one there? When I called, why was there no answer? Was it because you think I am unable to redeem you? Or have I no power to rescue? Behold, at My mere rebuke I dry up the sea, I turn the rivers into a desert; its fish die and stink for lack of water. 3I clothe the heavens with darkness, and I make sackcloth their covering.”

4“The sovereign LORD God has given Me (Christ) His words of wisdom, that I should know how to comfort the weary; He awakens Me morning by morning; He wakes My ear and opens My understanding to His will. 5The LORD God has opened My ear, and I was not rebellious, nor have I turned away. 6I gave My back to those who beat Me, and My cheeks to them that plucked off My beard; I did not hide My face from mocking and spitting. 7For the LORD God helps Me; I shall not be disgraced; therefore, have I set My face like flint, and I know that I shall not be put to shame. 8He Who justifies is near Me. Who, then, will accuse Me? Who is My adversary? Let him confront Me. 9The sovereign LORD God is He Who helps Me. Who will condemn Me? All My enemies wear out like old clothes; the moth shall eat them up.”

10“Who among you fears the LORD, and obeys the voice of His Servant. Let those who walk in darkness with no light trust in the name of the LORD, and rely upon their God. 11But go on now, all you who light your fires that provide torches for your light, go, walk in the light of your torches. This you shall receive from My (Christ’s) hand: you shall lie down in a place of sorrow.”

N/C – In chapter 50, as in chapter 49, there are intermixed references to God and Christ. They are distinguished by the KJP convention of applying royal purple bold to God, the Father and the Holy Spirit (not present in this passage) and applying royal purple non-bold to Christ (the exception being the pronoun “I”, which is always bold so that it stands out.). The problem is further complicated by the assertion of some commentators, including Dr. J. A. Alexander, that the “speaker” in some instances, may be a double entity: the Messiah (as the Head) and also the Church (as the body, Christ being the Head). Those nouns and pronouns that may represent this dual entity are identified here using the “deep purple” font: In verse 6 – “I gave My back to the smiters, and My cheeks to them that plucked off the hair; I hid not My face from shame and spitting.” Dr. Alexander suggests that the term “His Servant” in verse 10 could also be a duality of reference, referring primarily to Christ; but also, and secondarily, “to His official representatives, so far as He employs them in communicating even with the Body itself”. By that, I assume he refers to His prophets, or perhaps pastors or others in His employ in communicating with the “body”, the church.

Resolution: Given that the primary – and perhaps sole – reference of these terms is to Christ, the “royal purple” font indicating a reference to deity is applied to these terms in the KJP Bible text; and will apply the “deep purple” font only here in the Registry to identify where possible dual-reference nouns and pronouns occur.

Isaiah 58:12 - Here, in v 12, are references to The Repairer and The Restorer (capitalized) but they appear to be references to the house of Jacob, not God or Christ.

12And some of your people will rebuild the old ruins; you shall restore the age-old foundations, and shall be called, ‘The Repairer of the broken walls’, and ‘The Restorer of streets and dwellings.’

N/C – Scriptural convention capitalizes the beginnings of a verse, a sentence, a quote, and also for titles, as occurs here in v 12, for “The Repairer” and “The Restorer”. Thus capitalization is an unreliable indicator for a reference to Deity.

Resolution: Treat both nouns in regular black font – they are titles applied to Israel or the house of Jacob – hence the capitalization of these two nouns and the article “The” that precedes each – but not Deity As for the 2^nd person pronouns “thee” and “thou (2) that precede these titles, they refer to the nation Israel and a “going forth” from Israel to the nations a ‘restoration’ (black font).

Isaiah 59:16-17 Here, in v 16, and possibly 17, are references to both God and Christ.

16And the LORD saw and was appalled that there was no righteous one to intercede; therefore, He stepped in, Himself, to bring salvation to Israel for Himself; and His righteousness sustained Him. 17He put on a breastplate of righteousness, with a helmet of salvation upon His head; and for clothing, He put on a robe of vengeance and wrapped Himself with zeal like a cloak.

N/C: For chapter 59 as a whole, use "Royal purple", with those referring to God in bold font; those referring to Christ in non-bold font. Note the italicized phrase inserted below in verse 16.

59:16 And He saw that there was no man, and wondered that there was no intercessor; therefore, His arm brought salvation to Israel for Himself {unto Him}; and His righteousness {it} sustained Him.

Resolution: In v.16, insert a clarifying italicized phrase “to Israel for Himself” as shown above in v.16 per JA Alexander commentary on verse 16.

Isaiah 61:10 - Who is referred to by “I”, 2 occurrences of “my” and 2 occurrences of “me” in 61:10?

KJP rendering - 10I will greatly rejoice in the LORD, my soul shall be joyful in my God; for He hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels.

RFP rendering - 10“I will greatly rejoice in the LORD, My soul shall be joyful in My God; for He has clothed Me with the garments of salvation, He has arrayed Me in a robe of righteousness, as a bridegroom decks himself with ornaments, and as a bride adorns herself with her jewels.

N/C: There are different opinions among Bible commentators as to who these first person singular pronouns refer. They vary from: Christ, Isaiah, the church, and Jerusalem. Similar questions a raised about the person singular pronoun “me” in 61:1. A stronger case exists for concluding the 3 occurrences of “Me” in verse 1 refers to Christ, and it will be treated as such. Each opinion regarding 61:10 has its supporting arguments, which are too lengthy for inclusion here.

Resolution: In v. 61:10, apply the deep purple” font to “I’, 2 occurrences of “my” and the 2 occurrences of “me” in 61:10 to at least alert the reader of these possibilities.

Isaiah 63:1-19 - Here are more references to both God and Christ, that require clarification.

1Who is this coming from Edom, from Bozrah, with His garments stained crimson? Who is He that is robed in splendor, marching with majestic strength? “It is I, Who speaks in righteousness, mighty to save.” 2Why are You clothed in red apparel, and Your garments like those of one treading out grapes in the winepress? 3“I have been treading the winepress alone; there was no one from the nations with Me. I have trampled My enemies in My anger, and trod them in My fury; and their blood has splattered My garments, and stained all My clothing. 4For this was the day to avenge My people - the year for Me to redeem the oppressed has come. 5I looked, but there was no one to help. I was appalled that there was none to give support. So, with My own arm I brought salvation to the oppressed; and My fury sustained Me. 6I trampled the nations down in My anger, and made them stagger in My fury, spilling their blood on the ground.”

7I will speak of the loving-kindnesses of the LORD, and the deeds for which He is to be praised, according to all that the LORD has done for us; and His great goodness toward the house of Israel, which He has bestowed upon them according to His mercies, and the magnitude of His loving-kindnesses. 8For He said, “Surely they are My people, children that will be true to Me”; so He became their Savior. 9In all their suffering, He, too, suffered, and the Angel of His presence saved them; in His love and in His mercy, He redeemed them; and He lifted and carried them all the days of old. 10But they rebelled, and grieved His Holy Spirit; therefore, He was turned to be their enemy, and He fought against them. 11Then they remembered the days of old, of Moses; and His people cried, “Where is He Who brought them through the sea like the shepherd of His flock? Where is He Who put His Holy Spirit within them - 12Who led them by the right hand of Moses with His glorious arm, dividing the water before them, to make Himself an everlasting name - 13Who led them through the depths? Like a horse in the open country, they did not stumble.” 14You led Your people like cattle into a peaceful valley; and the Spirit of the LORD gave them rest. This is how You guided Your people to make Yourself a glorious name. 15Look down from heaven, and see from Your lofty, holy, and glorious throne. Where are Your zeal and might, Your tenderness and compassion toward us? Where are Your mercy and compassion now? 16But You are our Father! Though Abraham does not know us, nor does Israel acknowledge us; You, O LORD, are our Father, our Redeemer! Your name is from everlasting. 17O LORD, why have You allowed us to stray from Your ways, and harden our heart so that we do not revere You? Return for the sake of Your servants - the tribes that are Your inheritance. 18Your people have possessed the place of Your holiness for a little while; but now our adversaries have trampled down and destroyed Your sanctuary. 19We are Yours from of old; but we have become like those that You have never ruled over; like those who were never called by Your name.

Resolution: The references in the first 9 verses of Isaiah 63 are to either God or Christ, the Messiah, primarily the Latter, and the referencing pronouns are treated with “Royal purple” font (the only issue is whether bold is in order). The 1^st word “Who” in v.1 is in “deep purple”, signifying that the proper answer to the question makes “Who” a reference to either God or Christ. The remaining references to Deity in this chapter are references to God, the Father, and receive the “Royal purple” bold font treatment. The only other treatment is for the word Angel (v.9), the same entity referred to in Exodus 23:20-23, and is treated the same here as there (deep purple).

Isaiah 66:5 - the pronoun “he” in verse 5 is ill-defined.

5Hear the word of the LORD, you that tremble at His word: “Your own people who hated you, and ostracized you for being loyal to My name, and mockingly said, ‘Let the LORD be glorified; that we may see your joy’, they shall yet be put to shame.”

Resolution: The “He” in v.5 refers to the Lord. Apply royal purple bold font.

Isaiah 66:7-9 – Who is the “she” (3) and “her”; and who is the “man-child” in verse 7?

7Even before she went into labor, she gave birth; before her pain began, she delivered a son. 8Who has ever heard of or seen such a thing? Shall the earth bring forth a nation in one day? Or shall a nation be born in a moment? For no sooner was Zion in labor and she gave birth to her children (the rapid transition to a new glorious dispensation of Israel). 9“Shall I bring this nation to its time of delivery, and not deliver it?” says the LORD. “No! I would never keep this nation from being born!!” says your God.

N/C: Conclusions: Zion brought forth an increase of numbers represented as a birth, so the “man-child” is not a person or single entity, but a metaphor, where the land of Zion, seemingly in a single day (birth) hath brought forth her children – both Jew and gentile.

Resolution: None of the entities referred to in vv. 7 & 8 are Deity, and normal black font applies. Only v.9 contains normal straight-forward references to God.

Jeremiah 6:1-12 - Verse 11 lends some doubt as to whether the pronouns “I” in verses 2, 8, 10-12 refer to God, or possibly Jeremiah.

1“Flee for safety, people of Benjamin, get yourselves out of Jerusalem! Blow the trumpet in Tekoa; and raise a signal of alarm in Beth-hakkerem! For disaster and great destruction loom from the north. 2I will destroy Zion, My beautiful and delicate daughter.”

3Enemies, like shepherds with their flocks, shall be camped all around her; each choosing their place to attack. 4Prepare for war against her; arise, and let us attack at noon. No, it is too late, for day is fading; the shadows of the evening are growing long. 5So, instead, let us attack at night, and destroy her fortresses. 6For the LORD of hosts says, “Cut down trees, and build siege ramps around the walls of Jerusalem; this is the city due for judgment; she is full of oppression. 7As a fountain gushes out water, so she gushes wickedness; the sounds of violence and mayhem resound; and her grief and wounds are ever before Me. 8Be warned, O Jerusalem, or My soul shall depart from you, and I shall make you a desolate and deserted land.”

9Thus says the LORD of hosts, “They shall thoroughly glean the remnant of Israel like a vine; pass your hands over its branches again, like one who gathers grapes into baskets.”

10To whom shall I (Jeremiah) speak, and give warning? Who will listen to Me” Behold, their ears are uncircumcised (closed), and they will not hear; in fact, the word of the LORD is offensive to them; they take no pleasure in it. 11Therefore, I am full of the fury of the LORD; I am tired of holding it in; and I will pour out God’s message of warning upon them – to children at play, young men where they gather, both husband and wife – they shall all be caught in it, as well as the aged full of days.

12“Their houses shall be turned over to others, together with their fields and wives; for I will stretch out My hand upon those that inhabit the land”, says the LORD.

Resolution: When read in context with the chapter 5 verses (5:14-31) leading up to chapter 6, there is no reason to believe that the 3 occurrences of the 1^st person singular pronoun “I” in verse 11 are any different from other 1^st person singular pronouns in this passage in their reference. Therefore, they should be treated with the ”Royal purple” bold font reserved for God.

Jeremiah 8:17-22 - Here in Chapter 8, the “weeping prophet” Jeremiah (as opposed to God) is referred to by some of the 1^st person singular pronouns (“I”, “myself”, “my”, and “me”), as in verses 18, 22 and 23; while in the majority of this chapter, such pronouns do refer to God.

17I will send venomous snakes among you that cannot be charmed, and they shall bite you”, says the LORD.

18When I (Jeremiah) would comfort myself in this sorrow, my heart is faint in me. 19Listen to the cry of my people who dwelt in a far country: “Is the LORD not in Zion? Is her King no longer there?” The LORD says, “Why have they provoked Me to anger with their carved images, and with strange worthless idols?”

20The people cry, “The harvest is past, the summer has ended, yet we are not saved!”. 21Because of the hurt of my people, I (Jeremiah) am also hurt; I am crushed; astonishment has gripped me. 22Is there no balm in Gilead; is there no physician there? Why, then, is there no healing of the wounds of my people?

Resolution: The 1^st person singular pronoun “I” in v.17 refers to God. Then a ‘swap’ occurs as the three 1^st person singular pronouns in v.18 refer to Jeremiah, as does the “my” in v.19, where the Lord is now 3^rd person until He is again referred to in the 1^st person singular pronoun “Me” toward the end of the verse. No reference to any person occurs in v.20; then in vv.21-22 there is another ‘pronoun swap’, and Jeremiah again refers to himself in the 1^st person singular (“my”, “I”, “I”, “me”, & “my”). Chapter 9 also has some of this, as well, with the same resolutions.

Jeremiah 25:38 - Here in the closing verses of Chapter 25, there are 3 occurrences of 3^rd person pronouns in verse 38. The first 2 occurrences may not refer to God, while the third occurrence is probably a reference to God.

31His shout of judgement shall reach to the ends of the earth; for the LORD has a controversy with the nations, He will judge all flesh; He will put those who are wicked to the sword’, declares the LORD. 32Thus says the LORD of hosts: ‘Behold, disaster shall spread from nation to nation, and a great whirlwind shall rise from the ends of the earth.’ 33And at that time, those slain by the LORD shall be everywhere - from one end of the earth to the other. They shall not be mourned, gathered, nor buried; they shall be refuse upon the ground. 34Weep and wail, you shepherds (rulers); and wallow in the ashes, you leaders of the flock; for the days of your slaughter have arrived; and you shall fall and shatter like a delicate vase. 35And the shepherds - the leaders of the flock - shall have nowhere to flee, nor shall they escape. 36The cry of the shepherds, and wailing of the leaders of the flock, shall be heard; for the LORD has destroyed their pasture. 37The placid meadows are cut down because of the fierce anger of the LORD. 38Like a lion, He has left His den; and their land is desolate because of the fierceness of the sword, and because of His fierce anger.”

Resolution: - The 3 occurrences of 3^rd person singular pronouns in verse 38 (one “He”& two “His”) are references to God. As to treatment of the noun “oppressor”, The J-F-B Bible Commentary renders it “He (the Lord) has left His covert - the temple, where heretofore, like a lion, as its defender, by the mere terror of His voice He warded off the foe; but now He leaves it {and Jerusalem} a prey to the Gentiles.” In this rendering, “the oppressor” is the invading Gentile army (black font).

Jeremiah 37:17 - It’s not clear from the context whether the pronoun “he” in verse 17 refers to God, or if it refers Jeremiah, who said what was told him by God.

17Then King Zedekiah sent, and had him brought to the palace; and the king asked him privately, “Is there any word from the LORD?” And Jeremiah said, “There is: you shall be delivered into the hands of the king of Babylon.”

N/C: This is a case where it is not critical to the sense of the passage which entity is being referenced by the pronoun “he”. In either case, it is clear that the word is from the LORD. No commentaries seem to address this minor question, and the translations that render this verse with a reference to the speaker take it to refer to Jeremiah.

Resolution: There is little need or justification for a font color other than normal black here.

Jeremiah 43:10 - It’s not clear from the context whether the 2^nd “I” in verse 10 refers to God, as the 1^st “I” in verse 10 does, or if it refers Jeremiah, who was told by God to hide the stones.

10And say to them, ‘Thus says the LORD of hosts, the God of Israel: “Behold, I will send for Nebuchadrezzar, king of Babylon, My servant, and he will set his throne upon these stones that I have buried; and he shall spread his royal pavilion over them.

Resolution: There are 3 occurrences of 1^st person singular pronouns (“I”, “My” & “I”) in verse 10. The first two are clearly references to God. While in verse 9 God tells Jeremiah to hide the stones, and in a strict literal sense Jeremiah hid them, in effect God hid them using Jeremiah as His agent. There is no point in insisting that a ‘pronoun swap’ occurs here in order to have the 3^rd pronoun refer to Jeremiah instead of God. That would be putting an unnecessarily too fine a point on it. Treat all three 1^st person singular pronouns with the “Royal purple” bold font.

Jeremiah 48:31-32 - It’s not totally clear that the pronouns “I” (3) and “Mine” (1) in verses 31 and 32 refer to God, and not Jeremiah (the “weeping prophet”). The context and use of these pronouns in preceding and succeeding verses suggest these also refer to God, and if it does refer to God, it offers significant insight into the nature of God, thus the extra scrutiny into this.

31Therefore, I (Jeremiah) will wail for Moab, and I will cry out for all Moab; my (Jeremiah's) heart shall mourn for the men of Kir-heres. 32I (Jeremiah) will weep for you more than I did for Jazer; your vines have spread as far as the sea; they reach even to Jazer; but the spoiler has fallen upon the harvest of your ripened fruits and grapes.

Resolution: There is a very close parallel in Isaiah 16:7-9 where the conclusion is that it refers to Isaiah, rather than to God. It would require a strong body of evidence to support treating this passage differently from that of Isaiah 16:7-9. Use black, with 4 “(Jeremiah)” inserts for clarity.

Lamentations 2:13 - It’s not clear from the context whether the 4 pronouns “I” in verse 13 refer to Jeremiah, or if it refers God., or to a yet unidentified third party. God is referenced throughout this chapter by the 3^rd person singular, so if they are references to Him, then it’s a departure from that.

13What things shall I (Jeremiah) say for you? What shall I liken you to, O daughter of Jerusalem? What shall I compare you to, that I may comfort you, O virgin daughter of Zion? For your wound is as great as the sea; who can heal you?

Resolution: There is no evidence that the speaker here is any other than Jeremiah, John Calvin, in his commentary, is certain that it refers to Jeremiah. Applied normal black font.

Ezekiel Overview –

The Ezekiel entries are divided below into two sections: Entities and Visions.

The reader of Ezekiel is immediately confronted in Chapter 1 with Ezekiel’s’ first vision, the Glory of God, which raises many questions as to the entities, heavenly beings and objects described in these visions. However, there are basic questions more germane to this pronoun / entity resolution effort that arise in Ezekiel that will first be given our attention (chapter 1:26-28; chapters 2-9, 12-18, 20-40, & 43; chapters 9 & 10; chapters 40-42 and 47; and chapters 43 & 44), before addressing the questions that Ezekiel’s visions raise. The following six noun / pronoun resolution questions (Q1 – Q6) will be taken in the order in which they arise, giving the reader what insight is available while striving to avoid any arbitrary or dogmatic conclusion as to who these enigmatic entities are. Some entries pertinent to the visions themselves will follow the noun / pronoun resolution issues.

Ezekiel Entity Question Section

Ezekiel 1:26-28 - A “Man” first appears to Ezekiel in 1:26 that was ‘above upon it’ (the throne), whose voice Ezekiel heard (v.1:28). Q1: Who is this entity?

26And above the sparkling crystal expanse over their heads there was the likeness of a throne, with the appearance of a sapphire stone; and upon this throne was the figure of a Man. 27And from of His waste upward, I saw the color of amber, with the appearance of fire around within it, and from His waste downward, it also looked like fire, and a brilliant halo surrounded Him, 28Much like the rainbow that is seen in the cloud in the day of rain, such was the appearance of the brightness about Him. It was in appearance like the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of One speaking.

N/C: The human form above this canopy is believed by many Bible scholars to represent Him Who, in the fullness of time, was manifested in the flesh – the pre-incarnate Christ, the Eternal Son, the Second Person of the Trinity. Clearly, He is one of the Triune Godhead; and is the most likely answer to this question. The other possibility is that of God, the Father, the First Person of the Trinity.

Resolution: Apply the “deep purple” font to nouns and pronouns representing this Entity to set them apart and alert the reader to this unusual manifestation, whether it be a Christophany or a Theophany.

Ezekiel 2:1 - Q2: Is the “He” of 2:1 (and of chapters 2-9, 12-18, 20-40, & 43) the same entity as that of Q1 introduced in Ez.1:26-28? This entity appears to and speaks with Ezekiel throughout the Book of Ezekiel (2:1-10; 3:1-4; 4:1; 5;1; 6:1-3; 7:1-2; 8:1; 8:5-9; 8:12-18; 9:1; 9:7-10; 12:1; 12:8-10; 13:1-3; 14:1-3; 15:1; 16:1; 17:1; 18:1-3; 20:1-3; 21:1-3; 22:1-3; 23:1-4; 24:1-3; 25:1-3; 26:1-3; 27:1-3; 28:1-2; 28:11-12; 29:1-3; 30:1-3; 31:1-2; 32:1-3; 33:1-2; 34:1-2; 35:1-4; 36:1-2; 37:1-3; 38:1-3; 38:23; 39:1-2; 40:1-3; 43:18-27, 43:44)?

1And He said to me, “Son of man, stand upon your feet, and I will speak to you.”

N/C: Ezekiel is privileged to have a remarkable and sustained interaction and dialogue with this Entity throughout most of this book (chapters 2-9, 12-18, 20-40, & 43). Note that while Christ referred to Himself by the title “Son of man”, the title here, and some 90 times in Ezekiel, is a title by which God addresses the prophet, Ezekiel. While most Biblical encounters that the prophets of Scripture experience appear to be with God, the Father, the First Person of the Trinity (a Theophany), many reputable Bible scholars take this to also be a Christophany (a manifestation of the pre-incarnate Christ, the Second Person of the Trinity). However, there are several problems inherent in the view that this Entity is pre-incarnate Christ: One problem is that He frequently tells Ezekiel “Thus saith the LORD God” (over 150 times) and “I am the Lord” many times as well; and speaks of “Mine ordinances and My statutes”, which are clearly represented throughout scripture as being God’s; and there is scant contextual evidence that He is not God the Father. Another problem is that of His interaction with the “Man clothed in linen” in chapters 9 and 10. In 9:4, He gives direction to Him; and in 9:11 the “Man clothed in linen” reports on His carrying out of the directive. And Entity in question speaks to and directs “the Man clothed with linen” in 10:2 and again in 10:6. This strongly suggests that He that gives the direction is distinct from and superior in authority to the “Man clothed in linen”.

Resolution: As the conservative and less radical solution, the “deep purple” font is applied to nouns and pronouns of the verse that introduces this Entity in each passage (1:26-28, 2:1) to alert the reader to this question of whether this is a Christophany or a Theophany. The balance of the affected passage will retain the “Royal purple” font that is normally applied throughout scripture passages where prophets such as Jeremiah and Isaiah have similar encounters.

Ezekiel 9:2 – Q3: Who is “the Man clothed in linen” introduced in 9:2-5?

2And I saw six men come from the direction of the upper gate, which faces northward, and each man with a weapon in his hand. And with them was One Man, clothed with linen, with a writer's inkhorn by his side; and they came in, and stood beside the bronze altar. 3And the glory of the God of Israel arose from between the cherubim, upon which He had rested, and moved to the threshold of the Temple. And He called to the Man clothed with linen, with the writer's inkhorn by His side. 4And the LORD said to Him, “Go throughout the city, through the center of Jerusalem, and set a mark upon the foreheads of the men that grieve and lament over all the abominations that are done in it.” 5And then I heard the LORD say to the others, “Go, follow Him through the city, and kill; do not let your eye spare, nor show pity.

N/C: Most scholars take this “Man clothed in linen” to be pre-incarnate Christ – in the role as Mediator and great High Priest Who marks those who are to be saved. This meshes well with the view that the Entity Who presents Himself to Ezekiel throughout this book (chapters 2-9, 12-18, 20-40 & 43) is that of God, the Father, the First Person of the Trinity. Conversely, in conflicts with the view that the Entity of chapters 2-9, 12-18, 20-40 & 43 is Himself Christ, as noted earlier. Argument for these two entities being the same do not hold up in the case of “Man clothed in linen and an inkhorn by His side” of chapter 9. Their appearances not only overlap, but the LORD calls to (9:3) and gives direction to (9:4) the “Man clothed in linen and an inkhorn by His side”.

Resolution: Apply the “deep purple” font to nouns and pronouns of the verse that represent this Entity in each passage (9:2-5, 11, 10:2-3, 6-7) to alert the reader to a probable Christophany.

Ezekiel 34:23 & 37:24- In Ezekiel 34 and Ezekiel 37, the allusion to “one shepherd” and to David (34:23; 37:24) may be a dual reference to both David, and to Christ as the reigning King.

(See also Isaiah 37:35 and Hosea 3:5, shown below).

Isaiah 37:35 For I will defend this city to save it for mine own sake, and for my servant David's sake. Hosea 3:5 Afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall fear the LORD and his goodness in the latter days.

Ezekiel 34:23

23“And I will set up one Shepherd over them, and He shall feed them, even My servant David; He shall feed them, and He shall be their shepherd.

Ezekiel 37:24

24And David, My servant, shall be king over them; and they all shall have one Shepherd; they shall also abide by My laws, and observe and keep My statutes.

N/C: The Geneva Study Bible commentary says the “David” in “even My servant David” (Ezek. 34:23) means “Christ, of whom David was a figure.” Wesley’s Notes on the same verse says: “One shepherd - Christ, the great, chief, only shepherd, that laid down his life for his sheep. My servant David - The seed of David, the beloved one, who was typified by David”. The Jamieson-Fausset-Brown Bible Commentary says “one shepherd-literally, "a Shepherd, one": singularly and pre-eminently one: the only one of His kind, to whom none is comparable”.

The Matthew Henry’s Concise Commentary says “The latter verses, 23-31, prophesy of Christ, and of the most glorious times of His church on earth. Under Him, as the good Shepherd, the church would be a blessing to all around.” (See also Isaiah 37:35 and Hosea 3:5).

Resolution: Apply the “deep purple” font to the noun Shepherd and referencing pronouns in Ezekiel 34:23, and to the noun Shepherd in Ezekiel 37:24 to alert the reader to a probable dual reference to both David and Christ.

Ezekiel 40:3-6 - Q4: Who is “the Man with a line of flax in His hand”, introduced in verse 3, Who guided Ezekiel on the tour of the Temple - 40:3-4; 42:6; 44:1,4; 46:19-47:12?

3He took me there, and I saw a man there, whose appearance was like bronze, with a line of flax in his hand, and a measuring rod; and he stood by the city gate. 4And the man said to me, “Son of man, observe carefully what you see and hear; and take to your heart all that I shall show you; for that is why you were brought here - to show you these things so you can tell the people (exiles) of Israel all that you see.”

5And I saw a wall surrounding the Temple area, and in the man's hand a measuring rod that was six cubits and a handbreadth (9½ feet) long; Then he measured the wall: it was one rod (9½ feet) high; and one rod (9½ feet) thick. 6Then he came to the east gate (gateway building of the Temple), and climbed its steps, and measured the threshold of the gate, which was one rod wide; and the other threshold of the gate, which was one rod long.

N/C: The entity in question here is introduced as “a Man with a line of flax in his hand and a measuring reed” in 40:3-6, and referenced in 40:8-9, 11, 13-14, 17, 19-20, 23-24, 28, 32, 35, 45, 47-49; 41:1, 3-5, 13, 15, 22; 42:1, 13, 15-20; & 47:3-5. There seems to be a distinction made between the LORD, Who appears in the first 39 chapters –and indeed in the first 3 verses of chapter 40 (the entity in question in Q2), and the “Man with a line of flax in His hand” that is introduced in 40:3. On the other hand, the LORD, as He appears in the first 39 chapters, is conspicuous by His absence after the introduction of this “Man with a line of flax in His hand” in 40:3 through chapter 42. After 42:20, this “Man with a line of flax in His hand” is not again referred to until 47:3-3; and Ezekiel’s dialogue with the LORD (Q2) resumes. In (47:3-5) this “Man with a line of flax in His hand” resumes His measuring activity. This alternating of appearances by these two entities might suggest that they are the same Entity in two different roles. Or this could be an angel. In 43:6-7, the entity in Q2 again resumes His dialogue with Ezekiel.

Resolution: Apply the “deep purple” font to nouns and pronouns representing this Entity in the pertinent passages of chapters 40-42, 43:1, 6 and 47 to alert the reader to a probable Theophany.

Ezekiel 43:1-7 – Q5: Is the “he” spoken of in 43:1 and referred to in 43:6 as “the man” the same entity of Q3, or the “Man” of Q1?

1Afterward, he brought me to the gate facing east, 2And I saw the glory of the God of Israel coming from the east. His voice was like a sound of rushing waters; and the earth was radiant with His glory. 3And the vision that I saw was like the vision that I saw when He came to destroy the city; and like the visions that I saw by the river Chebar (Kebar); and I fell upon my face. 4And the glory of the LORD entered the Temple through the gate facing east. 5Then the Spirit lifted me up, and brought me into the inner court; and the glory of the LORD filled the Temple. 6And while the man stood by me, I heard Him speaking to me out of the Temple; 7And He said to me, “Son of man, this is the place of My throne, and the place of the soles of My feet; this is where I will dwell among the children of Israel forever, and the people of Israel shall no more defile My holy name, neither they, nor their kings, by their harlotry, nor by the funeral processions for their kings upon their death.

N/C: Chapter 43 may be an extension of 42, where the “the man with the line of flax” continues his measuring up and through the last verse (42:20); and thus the “he” entity in question may also be the same entity. However, he is not described as “with a line of flax in His hand” or “a measuring reed”, nor is he seen to measure anything in Chapter 43. In 43:6 Ezekiel heard the LORD speaking to him, and “and the man (in question) stood by me”. Clearly the transition of focus from “the man” to the LORD as the speaker has taken place by 43:7; and “the man” in question is no longer spoken of. The question is where this transition to occurs; and whether the “he” that brought Ezekiel to the gate in 43:1 is the pronoun antecedent from 42:20, or this is reference to the LORD

Resolution: Apply the “deep purple” font to both “he” (v.1) and “the man” (v.6) to alert the reader to this ambiguous entity identity problem.

Ezekiel 44:1-4 – Q6: Is the entity referred to by the “He” of 44:1 and 44:4 the same as that of Q1 (the LORD)?

1Then he brought me back to the outer gate of the Temple which faces toward the east; and it was shut. 2Then the LORD said to me, “This gate is to remain shut; it shall not be opened, and no man shall enter through it; because the LORD, the God of Israel, has entered through it, therefore, it shall remain shut. 3The prince himself (King David) is the only one who may sit inside the gateway to eat before the LORD; he shall enter by way of the portico of that gateway, and shall go out the same way.”

4Then he brought me through the north gate before the Temple, and I looked, and, saw the glory of the LORD filling the Temple of the LORD; and I fell upon my face. 5And the LORD said to me, “Son of man, look and listen carefully to all that I show and say to you concerning all the ordinances of the people of the LORD, and all its laws; and mark well the entrance of the Temple, with every exit from the sanctuary.

N/C: The question here is whether the entity referred to by “He” in 44:1 and 44:4 is the same as that referred to by said “the LORD” who spoke to Ezekiel in vv. 2 and 5.

Resolution: Apply the “Royal purple” font to these two pronouns “He”, as verses 2 and 5 suggest this is “the LORD”, the same entity that accompanies and speaks with Ezekiel throughout most of the book. This entry in the Registry is to accommodate the reader who might come here to consider whether there is an entity swap here in Chapter 44, rather than make an unwarranted assumption that they are one and the same.

Ezekiel Vision Section

General Comments on the Visions of the Book of Ezekiel: The book of Ezekiel contains several “visions” that can be perplexing for the reader. Given that the goal of this work is limited to resolving pronoun references to the degree possible within Scripture, attempting to offer adequate explanations of these visions here is far beyond the scope of that effort. (Nor would we want to deny the reader the blessings of his/her personal Bible study.) There are many worthy scholarly works and commentaries that provide in-depth studies of these and other perplexing passages of Scripture. Having said that, this effort would fall short of its intent if it did not at least comment on the nature of these supernatural and divine occurrences.

In describing the entities, objects, and heavenly beings that appear in the visions that Ezekiel is privileged to see and record, he uses words or phrases such as “like”, “likeness”, “as it were”, and “appearance” over 70 times (39 times in verses 4-28 of Chapter 1 - the first vision alone) and he uses the best metaphors he can muster to convey what he saw in terms that his readers might have some comprehension and appreciation of his visions, which are listed below.

• This first vision is that of the appearance of the Glory of the LORD (1:3-28). It is, to say the least, difficult to form a visual image of these beings and wheels that Ezekiel describes, and their movement. Verse 28b aptly summarizes what this was: “This was the appearance of the likeness of the glory of the LORD.” This first vision is followed by the following visions:

§ The vision of the scroll (2:8-3:3 - 6 verses spanning chapters 2 & 3)

§ The vision of the Glory of the LORD on the plain (3:22-23).

§ In chapters 8 through 11 are four visions concerning Jerusalem. They are:

§ Defilement of the Holy Temple (8:1-18); Slaughter of the Jerusalem idolaters (9:1-11); Destruction of Jerusalem and the temple (10:1-22); Departure of God’s Glory (11:1-25)

§ Chapter 37 contains the vision of the Dry Bones

§ In chapters 40 through 48 are the visions of the New Temple, New Worship, and Restored Land.

Ezekiel 1:3-28 Ezekiel’s first vision is that of the appearance of the Glory of the LORD.

1In the fifth day of the fourth month of the thirtieth year (It is not clear what event this 30^th year is counted from – possibly from the beginning of the reign of Nabopolassar, father of Nebuchadnezzar, which began the era of the Babylonian empire in 625 B.C), as I (Ezekiel) was among the exiles by the Chebar (Kebar) River, that the heavens were opened, and I saw visions of God. 2In the fifth day of the month of the fifth year of King Jehoiachin's captivity, 3The word of the LORD came expressly to Ezekiel, the priest, son of Buzi, in the land of the Chaldeans by the river, Chebar; and the hand of the LORD was upon him.

4And I (Ezekiel) looked, and a whirlwind came out of the north, a great cloud, and a fire enfolding itself, and a brightness surrounding it, and the center of it was the color of amber, like glowing metal taken from out of the fire. 5And out of the center of it came the likeness of four living creatures. And this was their appearance: they had the form of a man. 6But each one had four faces, and four wings. 7And their legs were straight; and their feet were like a calf's hooves; and they shone like the color of burnished bronze. 8And they had human hands under their wings on their four sides; and all four of them had four faces and four wings. 9Their wings were joined one to another; they did not turn when they went; each one went straight forward. 10As for their faces, all four had the face of a man, the face of a lion on the right side; and the face of an ox on the left side; and they each also had the face of an eagle. 11Thus were their faces. All four creatures had two wings spreading out and upward; each wing touching that of the creature on either side, and their other two wings covered their bodies. 12And each one went straight forward; wherever the Spirit would go, they went; without turning as they went. 13The appearance of the living creatures was like burning coals of fire, or like the torch lamps; which went up and down among the living creatures; and the fire was bright, and lightning flashed out of the fire. 14And the living creatures sped back and forth like flashes of lightning.

15As I beheld the living creatures, I saw one wheel on the earth beside each living creature with its four faces. 16The appearance of the wheels was like the color of a beryl; and they four all looked alike; each wheel had a second wheel, within it, turning sidewise. 17And they could move in any of the four directions that they faced, without turning as they went. 18Their rims were high and awesome, and all four rims were full of eyes all around. 19And when the living creatures moved, the wheels beside them moved; and when the living creatures rose from the earth, the wheels also rose. 20Wherever the Spirit would go, they went; and the wheels would rise with them; for the Spirit of the living creature was in the wheels. 21When the creatures moved, the wheels also moved; and when they stood still, they stood still; and when the creatures rose up from the earth, the wheels were lifted beside them; for the Spirit of the living creature was in the wheels.

22And spread out above the heads of the living creature was an expanse that looked like sparkling crystal. 23And under this, their wings were stretched out, the one toward the other; and each one had two wings which covered their bodies. 24As the creatures moved, the sound of their wings was like the roar of rushing waters, like the voice of the Almighty, or like the shouts of an army; and when they stood still, they lowered their wings. 25And then there came a voice from the sparkling crystal expanse above their heads, when they stood, with their wings lowered. 26And above the sparkling crystal expanse over their heads there was the likeness of a throne, with the appearance of a sapphire stone; and upon this throne was the figure of a Man. 27And from of His waste upward, I saw the color of amber, with the appearance of fire around within it, and from His waste downward, it also looked like fire, and a brilliant halo surrounded Him, 28Much like the rainbow that is seen in the cloud in the day of rain, such was the appearance of the brightness about Him. It was in appearance like the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of One speaking.

Resolution: In this first vision of Ezekiel, there are several Divine entities and manifestations of God’s glory which have the “deep purple” font applied to them to set them apart and alert the reader to these unusual evidences of God’s presence.

Ezekiel 2:8-3:3 - Vision of the Scroll.

8But you, son of man, listen to what I say to you: ‘Do not be rebellious like those people; open your mouth, and eat what I give you.’”

9And when I looked, behold, a hand was sent to me; and it held a scroll (roll of a book); 10And He spread it before me; and it was written on both inside and out; and there was written within it lamentations, mourning, and woe.

Ezekiel 3:1Moreover, He said to me, “Son of man, eat what I give you; eat this scroll, then go speak to the people of Israel.” 2So I opened my mouth, and He fed me that scroll to eat. 3And He said to me, “Son of man, eat this scroll that I give you, and fill your stomach with it.” So then I ate it; and in my mouth it was sweet like honey.

Resolution: In this vision, Ezekiel sees a hand holding a scroll which God tells Ezekiel to eat. Apply “deep purple” font to “hand” in Ezekiel 2:9.

Ezekiel 3:10-19 - Ezekiel has an encounter with God, and a vision of the Glory of the LORD as he is commissioned to go and warn the people of the captivity.

10Moreover, He said to me, “Son of man, take to heart all My words that I shall speak to you, and listen with attentive ears. 11Now go and speak to your people in exile, and tell them, ‘Thus says the LORD God’; regardless of whether they will hear, or whether they will refuse to hear.”

12Then the Spirit lifted me up, and I heard behind me a loud rumbling sound that said, “Blessed be the glory of the LORD from His dwelling place.” 13It was the sound of the wings of the living creatures brushing against each other, and a loud rumbling sound of the wheels beneath them. 14Then the Spirit lifted me up, and took me away, and I went in bitterness, in the heat of my anger; but the hand of the LORD was strong upon me. 15Then I came to the exiles that dwelt at Tel-abib, by the river of Chebar, and I sat among them for seven days, feeling overwhelmed.

16And at the end of seven days, this word of the LORD came to me: 17“Son of man, I have made you a watchman for the people of Israel; so hear the word that I speak, and give them warning from Me. 18When I say to the wicked, ‘You shall surely die’; and you fail to warn them, or speak to dissuade the wicked from his wicked ways and save his life; that wicked man shall die for his wickedness; but his blood I will require at your hand. 19But if you warn the wicked, and they do not turn from their wickedness, or their evil ways, he shall die in his iniquity; but you have saved your soul.

Resolution: In this meeting with God, Ezekiel is sent, and is transported there amid visions of the living creatures and other manifestations of God’s glory (vv 12-14), which have the “deep purple” font applied to them to set them apart and alert the reader to these evidences of God’s presence.

Ezekiel 3:22-23 - Vision of the Glory of the LORD on the plain.

22And the hand of the LORD was upon me there; and He said to me, “Arise, go out into the plain, and I will talk with you there.” 23So I arose, and went out into the plain; and, behold, the glory of the LORD was standing there, like the glory which I had seen by the Chebar (Kebar) River; and I fell face down.

Resolution: In this vision of the Glory of the LORD on the plain, Ezekiel reports seeing several manifestations of God’s glory which have the “deep purple” font applied to them to set them apart and alert the reader to these unusual evidences of God’s presence.

Ezekiel 8:1-4 - Vision of the Holy Temple.

1And on the fifth day of the sixth month of the sixth year, as I sat in my house, and the elders of Judah sat before me, the hand of the Sovereign God fell upon me there. 2Then I saw a figure of a man; from His waste downward, He looked like a burning fire; and from His waste upward, a bright amber color like glowing hot metal. 3And He put forth what looked like a hand, and took me by the hair of my head; and the Spirit lifted me up between the earth and sky, and brought me in visions of God to Jerusalem, to the entrance of the inner north gate, where the image of the idol that provoked the jealousy of God was. 4And, there, before me, I saw the glory of the God of Israel, just as I had seen in the vision that I saw in the valley (plain).

Resolution: In this vision of the Glory of the LORD, Ezekiel reports seeing several manifestations of God’s glory which have the “deep purple” font applied to them to set them apart for the reader as evidences of God’s presence.

Ezekiel 8:5-18 - Vision of the idolatry and defilement of the Holy Temple.

5Then He said to me, “Son of man, look toward the north.” So I looked toward the north, and there, beside the gate to the north, I saw on an altar the idol of jealousy at the gate entrance. 6He said furthermore to me, “Son of man, do you see what they do - the great abominations that the people of Israel are doing here, things that should drive Me far from My Temple? But come, and you shall see even greater abominations.”

7And He brought me to the entrance to the Temple courtyard; and when I looked, I saw a hole in the wall. 8Then He said to me, “Son of man, dig into that wall”; and when I had dug into the wall, I saw a hidden doorway. 9And He told me, “Go in, and see the wicked and detestable things that they do here.” 10So I went in and saw, portrayed upon the walls, every form of creeping thing, and abominable (unclean) beasts, and all the idols of Israel. 11And standing there before them were seventy elders of Israel, and in the center of them stood Jaazaniah, son of Shaphan, and every man had his censer in his hand; and a thick cloud of incense arose. 12Then He said to me, “Son of man, have you seen what the elders of Israel do in the dark, each at the shrine of his own idol? For they say, ‘The LORD doesn’t see us; the LORD has forsaken the land!’” 13He also said to me, “Turn yet again, and you shall see them doing even more detestable things.”

14Then He brought me to the door of the north gate of the LORD's Temple; and, there I saw women weeping for the god Tammuz. 15Then He asked me, “Have you seen this, O son of man? And yet you shall see even greater abominations than these.”

16And He brought me into the inner court of the LORD's house, and, there, at the door of the Temple of the LORD, between the portico and the bronze altar, were about twenty-five men, with their backs toward the Temple of the LORD, and their faces toward the east; and they bowed toward the east and worshipped the sun. 17Then He asked me, “Have you seen this, O son of man? Is it a light (trivial) thing to the people of Judah that they do these abominations here? Must they also fill the land with violence, and provoke Me to anger; by thumbing their noses at Me? 18Therefore, I will also deal with them in fury; My eye shall not spare, nor will I have pity; and though they cry in My ears for mercy, will I not hear them.”

Resolution: In this vision there are no unique manifestations of God’s glory , apart from Ezekiel’s encounter and conversation with God’, which receive the usual “Royal purple” font.

Ezekiel 9:1-11 - Vision of the slaughter of the idolaters in Jerusalem.

1Then He thundered with a loud voice, “Cause them that have charge over the city to draw near, every man with his weapon in his hand.” 2And I saw six men come from the direction of the upper gate, which faces northward, and each man with a weapon in his hand. And with them was One Man, clothed with linen, with a writer's inkhorn by his side; and they came in, and stood beside the bronze altar. 3And the glory of the God of Israel arose from between the cherubim, upon which He had rested, and moved to the threshold of the Temple. And He called to the Man clothed with linen, with the writer's inkhorn by His side. 4And the LORD said to Him, “Go throughout the city, through the center of Jerusalem, and set a mark upon the foreheads of the men that grieve and lament over all the abominations that are done in it.” 5And then I heard the LORD say to the others, “Go, follow Him through the city, and kill; do not let your eye spare, nor show pity. 6Slaughter them all, old and young, mothers and children; but do not come near or touch anyone who has the mark. Begin right here at My Temple.” So they began with the elders who were in front of the Temple. 7And He said to them, “Defile the Temple, and fill its courts with the slain. Go!” And so, they went forth, killing throughout the city.

8And while they were slaughtering them, and I was left alone, I fell facedown, and cried, “Ah LORD God! Will You destroy the entire remnant of Israel in this outpouring of Your fury upon Jerusalem?” 9Then He said to me, “The iniquity of the people of Israel and Judah is exceedingly great, and the land is full of innocent bloodshed, and the city full of perversity; for they say, ‘The LORD has forsaken the land, and the LORD does not see.’ 10And so I will not look upon them with pity, nor shall My eye spare, but I will fully repay them for all that they have done.” 11And then the Man clothed with linen, Who had the inkhorn by His side, reported on the matter, saying, “I have done as You have commanded Me.”

Resolution: In this vision there are several manifestations of God’s glory which have the “deep purple” font applied to them to set them apart for the reader as evidences of God’s presence. The six men are six angels of destruction and the blue font applies to them. The identity of one man clothed with linen is a bit more obtuse. He is clearly set apart from the six agents of destruction, and has higher authority than they. He serves here in the office of the Mediator, a Redeemer, a great high priest – which implies affinity with Christ. The JFB Bible Commentary says that the intercessory High Priest in heaven must be meant (Zech. 1:12); and it capitalizes pronouns in the commentary that refer to Him. While we cannot conclusively state that this entity is or is not a pre-incarnate manifestation of Christ, there is good evidence that it is. Therefore capitalized “deep purple” font is applied to words that refer to Him.

Ezekiel 10:1-22 - Vision of the God’s glory leaving the Temple.

1Then I looked, and I saw the likeness of a throne that appeared to be of sapphire stone in the heavens above the heads of the cherubim. 2And the LORD spoke to the Man clothed with linen, and said, “Go in between the wheels beneath the cherub, and fill Your hand with coals of fire from between the cherubim, and scatter them over the city.” And as I watched, He went in. 3Now the cherubim stood on the right side of the Temple, when the Man went in; and a cloud of glory filled the inner court. 4Then the glory of the LORD rose above the cherubim, and stood over the threshold of the Temple; and the Temple was filled with the cloud, and the court was full of the brightness (radiance) of the LORD's glory. 5And the sound of the cherubim’s wings could be heard as far away as the outer court, like the voice of the Almighty God when He speaks. 6And then the LORD commanded the Man clothed with linen, saying, “Take fire from between the wheels, from between the cherubim.” Then He went in, and stood beside the wheels. 7And then one cherub stretched out his hand to the fire that was between the cherubim, and took some of it, and put it into the hands of Him that was clothed with linen; Who took it, and went out. 8And there appeared under the wings of the cherubim the form of a man's hand. 9And I looked and saw beside the cherubim four wheels, one wheel by each cherub; and the wheels sparkled with the color of a beryl stone. 10And as for their appearances, all four looked alike, as if a wheel had been in the center of (or intersecting with) another wheel. 11And when they moved, they went in any of four directions; they never turned as they went, but moved in whatever direction toward which the head faced. 12And their whole body - their backs, hands, wings, and their four wheels - were completely full of eyes all around; even all four wheels had eyes. 13And I heard the wheels being called, “the whirling wheels.” 14And each one of the cherubim had four faces: the first face was the face of a cherub; the second face was the face of a man; the third was the face of a lion; and the fourth was the face of an eagle. 15And the cherubim rose upward. These were the living creatures that I had seen by the river of Chebar (Kebar). 16And when the cherubim moved, the wheels beside them moved; and when the cherubim spread their wings to rise up from the ground, those same wheels also moved and did not leave their side. 17When the cherubim stood still, these also stood still; and when they rose up, these also rose with them; for the Spirit of the living creature was in them.

18Then the glory of the LORD went out over the threshold of the Temple, and hovered above the cherubim. 19And as I watched, the cherubim spread their wings, and rose up from the earth; when they went out, the wheels also went with them, and every one stopped at the entrance of the east gate of the LORD's house, and the glory of the God of Israel was above them. 20These are the living creatures that I saw beneath the God of Israel by the river Chebar; and I realized that they were cherubim. 21Each one had four faces, and each one had four wings; and under their wings were the likenesses of the hands of a man. 22And their faces had the same appearances as those that I had seen by the river of Chebar. They each went straight ahead.

N/C: The cherubim are the living creatures Ezekiel speaks of in chapters 1 and 3; and are manifestations of God’s glory. The man clothed with linen is the same one spoken of in chapter 9; most likely a pre-incarnate manifestation of Christ. In this vision there are several diverse manifestations of God’s glory: cherubim, living creatures, wheels, etc.

Resolution: The several manifestations of God’s glory have the “deep purple” font applied to them to set them apart for the reader as evidences of God’s presence. The identity of one man clothed with linen is again most likely a Christophany. Applying capitalized “deep purple” font to words that refer to Him.

Ezekiel 11:1-25 - God’s judgment upon the evil people of Jerusalem and His grace toward those returning from captivity. Who are the “they” of verse 18? Are they the faithful remnant of God’s people of verse 19? And are the “them” and “their” of v.19 the same as the “you” in that verse? If so, we’ve got another bi-directional ‘pronoun swap’ here.

1Then the Spirit lifted me up, and brought me to the east gate of the LORD's Temple; and there, at the entrance of that east-facing gate I saw twenty-five men; including two leaders of the people, Jaazaniah, son of Azzur, and Pelatiah, son of Benaiah. 2Then He said to me, “Son of man, these are the men that plot mischief, and give wicked counsel in this city, 3Who say, ‘It (the fall of the city) is not near; let us build houses; this city is the caldron, and we are the meat’. 4Therefore prophesy against them, prophesy, O son of man.” 5And then the Spirit of the LORD fell upon me, and He told me to say, “Thus says the LORD: ‘I know the things that you have said, O leaders of Israel; for I know the thoughts that come into your mind, every one of them. 6You have killed many in this city, and you have filled its streets with their bodies. 7Therefore, thus says the LORD God, “Your slain, whom you have laid in the center of it, they are the meat, and this city is the caldron, but I will bring you out of the center of it. 8You have feared the sword, but I will bring a sword upon you”, says the LORD God. 9“And I will drive you out of the city, and turn you over to the foreigners, and will impose punishment upon you. 10You will fall by the sword; I will bring judgment within all the borders of Israel; and you shall know that I am the LORD. 11This city shall not be caldron for you, nor shall you be the meat in the center of it; but I will bring My judgment upon you at the borders of Israel. 12And you shall know that I am the LORD; for you have disobeyed My statutes and My ordinances, and have preferred to conform to the standards of those nations that are around you.” 13And as I was prophesying (v4), Pelatiah, son of Benaiah, died. Then I fell facedown, and cried with a loud voice, and said, “Ah, LORD God! Will You make a full end of all the remnant of Israel?”’” 14And the word of the LORD came to me again, saying, 15“Son of man, the people that still remain in Jerusalem have said of your fellow exiles, and all the other Israelites: ‘These people are far from the LORD; so now, this land is given to us as our possession’. 16Therefore, tell the exiles, ‘This is what the LORD God says: “Although I have cast them (you exiles) far off among the nations, and I have scattered them (you) among the countries, yet I will be as a little sanctuary to them (you) in the countries where they have gone.” 17Therefore say, “Thus says the LORD God: ‘I will yet gather you (exiles) from the people, and return you from the countries where you have been scattered, and I will restore you and give you the land of Israel.’ 18And when they shall return there, they (the restored exiles) shall remove every trace of all detestable things and its abominations from there. 19And I will give them singleness of heart, and I will put a new spirit within them; and I will remove their stony heart, and will give them a heart of flesh, 20So that they may obey My statutes, and keep and do My ordinances; and they shall be My people, and I will be their God. 21But as for those whose hearts are devoted to their detestable things and abominations, I will repay them fully for what they do’, says the LORD God.”’”

22Then the cherubim spread their wings, with the wheels beside them; and the glory of the God of Israel was above them. 23And the glory of the LORD went up from within the city, and stopped above the mountain east of the city. 24Afterwards the Spirit of God took me up, and brought me in a vision to the captivity (those in exile) in Chaldea (Babylonia). So then the vision that I had seen went up (departed) from me and was ended. 25Then I told those of the captivity all that the LORD had told me.

N/C: Wesley’s Notes say the “they” of verse 18 are they of the captivity who assemble upon Cyrus' proclamation first, and then upon Darius's proclamation; and that these are also the “them”, the “you”, and the “their” of verse 19.

Resolution: This chapter speaks of several manifestations of God’s glory as it leaves the Temple and the city for the mountain to the east. These receive the “deep purple” font applied to them to set them apart for the reader as evidences of God’s presence. As to the identity of those referred to by the “they” of verse 18, and the “them”, “you” and “their” of v.19, they are they who return from the captivity and therefore have the normal black font applied to them.

Ezekiel 24:22 - The pronoun “I” in Ezekiel 24:22 is ill-defined.

18So I spoke to the people in the morning; and in the evening, my wife died; and so, I did my mourning as I was commanded. 19And then people asked me, “Will you not tell us what these things have to do with us, that you act so?” 20Then I answered, “This word came to me from the LORD: 21‘Tell the people of Israel, “Thus says the LORD God: ‘Behold, I am about to desecrate My Temple, the stronghold in which you take pride, the delight of your eyes, and the object of your affection; and your sons and your daughters, that you have left, shall fall by the sword.’”’ 22And then you people shall do as I (Ezekiel - not God) have done; you shall not openly mourn, nor eat the food that people bring to comfort you.

N/C: The pronoun “I” in Ezekiel 24:22 refers to Ezekiel, and not the Lord, as do the same pronouns in verses 18 & 20 – as opposed to the intervening verse 21, where the “I” and “My” do refer to God. While this seems a fairly safe conclusion, it remains a confusing passage that needs a clarifying mechanism.

Resolution: Entered the parenthetical insert “(Ezekiel – not God)” after the pronoun in question in the Bible text as shown above for clarification.

Ezekiel 37:1-27 - Vision of the Valley of Dry Bones.

1The hand of the LORD was upon me, and brought me out by the Spirit of the LORD, and set me down in the center of a valley which was full of bones, 2And He led me back and forth among those bones; and there were very many in the open valley; and they were very dry. 3And He asked me, “Son of man, can these bones live?” And I answered, “O Sovereign LORD, You, alone, know.” 4Then He said to me, “Prophesy to these bones, and say to them, ‘O you dry bones, hear the word of the LORD! 5This is what says the Sovereign LORD says to these bones: “Behold, I will cause breath to enter you, and you shall live! 6And I will attach sinews and muscles to you, and will bring flesh up on you, and cover you with skin, and put breath in you, and you shall live; and you shall know that I am the LORD.”’”

7So I prophesied as I was commanded; and as I prophesied, there was a noise, and a rattling, and the bones came together, bone to its bone. 8And as I watched, the sinews and the flesh came up upon them, and skin covered them; but there was no breath in them. 9Then He said to me, “Prophesy to the wind. Prophesy, son of man, and say to the wind, ‘Thus says the LORD God; “Come from the four winds, O breath, and breathe upon these slain, that they may live.”’” 10So I prophesied as He commanded me, and the breath entered them, and they came to life, and stood upon their feet - a vast army.

11Then He said to me, “Son of man, these bones represent all the people of Israel, who say, ‘Our bones are dried, and our hope is lost; our nation is finished’. 12Therefore, prophesy and say to them, ‘Thus says the Sovereign LORD: “Behold, O My people, I will open your graves, and bring you back from them, and bring you back into the land of Israel. 13And you, My people, shall know that I am the LORD, when I have opened your graves, and brought you up from them, 14And I shall put My Spirit in you, and you shall live, and I shall settle you in your own land. Then you shall know that I, the LORD, have spoken it, and done it,’” says the LORD.

15This word of the LORD came to me: 16“Son of man, take one stick, and write on it, ‘This represents Judah and its allied tribes’. Then take another stick, and write on it, ‘This represents Joseph, the stick of Ephraim, and all the tribes of northern Israel’. 17And then join them, one stick to the other, and they shall become one stick in your hand. 18And when your people ask you, ‘Will you not tell us what you mean by your actions?’ 19Tell them, ‘Thus says the LORD God: “Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel; and I will join it with the stick of Judah, and make of the two one stick, and they shall be one in My hand.” 20And then hold the sticks, which you have written on, before their eyes. 21And say to them, “Thus says the LORD God: ‘Behold, I will take the Israelites out of the nations, to which they have gone, and will bring them from every nation into their own land. 22And I will make them into one nation in the land, upon the mountains of Israel; and one King shall be king to them all; and they shall never again be two nations, nor be divided into two kingdoms any more. 23Nor shall they any more defile themselves with their idols, or with other detestable things, nor with any of their transgressions, for I will save them from their apostacy in which they have sinned, and will cleanse them; so that they shall be My people, and I will be their God. 24And David, My servant, shall be king over them; and they all shall have one Shepherd; they shall also abide by My laws, and observe and keep My statutes. 25And they shall dwell in the land that I have given to Jacob, My servant - the land in which their fathers have dwelt; there shall they dwell, they, their children, and their children's children forever; and My servant, David, shall be their prince forever. 26Moreover, I will make a covenant of peace with them; it shall be an everlasting covenant; and I will establish and see them multiply their numbers; and will put My Temple in their midst for evermore. 27And I will make My home among them; yes, I will be their God, and they shall be My people. 28And then all the nations shall know that I, the LORD, am the One Who sanctifies Israel, when My Temple shall reside in their midst for evermore.’”

Resolution: This vision is devoid of the manifestations of God’s glory that have characterized most of Ezekiel’s visions. The identity of “one King” (v.22) and “one Shepherd (v.24) is the only ‘problem’ in this passage. It seems to speak of a future restoration of the Davidic kingdom under one shepherd, which most likely refers to the nation being restored and reunited under Christ, David being a used here as a “type” of Christ, or Messiah. Applied capitalized “deep purple” font to words that refer to Him., to reflect the duality of application (David and Christ).

Note: The issues arising from the Visions of the New Temple, New Worship, & Restored Land (Ezekiel 40 through 48) are primarily those of identity resolution, which were dealt with in the Identity section of Ezekiel that preceded the Ezekiel Visions section. Hence the passages containing those visions are not repeated here.

End of the “Visions” section of Ezekiel

Daniel 3:25 & 28 - In verse 3:25 we find 2 terms that clearly refer to a divine entity – the question being, is it an angel, or the pre-incarnate Christ. Nebuchadnezzar exclaims in astonishment that he sees not 3 but 4 “men” walking about unharmed in the fiery furnace, the 4^th “man” being at least an angel, if not the pre-incarnate Christ. He goes on to describe this fourth as being like the Son of God. In verse 28, Nebuchadnezzar declares that God hath sent His angel. These 3 words merit comment in the Registry.

25He then exclaimed, “Look! I see four men walking around unbound in the fire, and they show no sign of harm; and the fourth one looks like the Son of a God!”

26Then Nebuchadnezzar came closer to the mouth of the burning fiery furnace, and yelled, “Shadrach, Meshach, and Abed-nego, you servants of the Most High God, come forth, and come out here!” And so, Shadrach, Meshach, and Abed-nego came out from the middle of the fire. 27And then all those officials and dignitaries who were assembled saw these men, whose bodies the fire had no effect upon - not even a hair of their head was singed, nor were their garments charred, nor even had the smell of smoke or fire.

28Then Nebuchadnezzar said, “Praise be to the God of Shadrach, Meshach, and Abed-nego, Who has sent His angel, and rescued His servants who trusted in Him, and have defied the king's word, willing to yield their bodies, rather than serve or worship any god, except their own God.

N/C: Of course, Nebuchadnezzar’s knowledge of the God of Israel was likely imperfect, and his startled statement may have lacked theological accuracy. 21 parallel Bibles were consulted for their renderings of verse 25b (“and the form of the fourth is like the Son of God”). A summary of the rendering of these 21 Bibles is: 12 render it as “a son of the gods” (plural); 5 as “the son of God” (4 of 5 capitalizing “Son”); 1 as “a son of God”; 1 as “resembles a divine being”; 1 as “like a god”; and 1 renders it as “like that of a god”. Wm. MacDonald, in his BBC, states, “We believe that it was indeed the Son of God”. Other Bible commentators believe it to be an angel. What is indisputable is that it was a heavenly being sent by God to rescue the 3 faithful Jewish youths; and it may indeed have been one of several manifestations of the pre-incarnate Christ found in the OT. Thus it merits mention in the Registry.

Resolution: Apply the “deep purple” font to “men” and to the word “fourth” in verse 25, and also to the word “angel” in verse 28, as they all refer to this fourth entity observed in the furnace.

Daniel 4:13-14, 17, & 23 – It is not obvious what entity the terms “watcher” or “watchers” refers to in these three verses. It therefore merits comment in the Registry.

13In the visions in my head that I saw on my bed, I saw a watcher and a holy one, a messenger, coming down from heaven; 14He called aloud, and said: ‘Cut down the tree, and lop off its branches, strip off its leaves, scatter its fruit; and cause the animals to flee from under it, and the birds to flee from its branches. 15But leave the stump of its roots in the earth, bound with a band of iron and bronze, in the tender grass of the field; and let him be wet with the dew of heaven, and let him live with the animals among the plants of the earth. 16Let his heart (mind) be changed from that of a man, to that of a beast; until seven periods of time pass over him. 17This matter has been decreed by the watchers, and is commanded by the word of the holy ones; to the intent that those living may know that the Most High rules over all the kingdoms of the world, and gives them (kingdoms) to whomever He will, even to the lowliest of men.’ 18This is the dream that I, King Nebuchadnezzar, had. Now, O Belteshazzar, tell me what it means, since none of all the wise men of my kingdom can interpret it for me; but you can; for the Spirit of the holy God is in you.”’

Note the shift from the impersonal pronoun “it” to the personal pronoun “him” in verse 15. The subject of the dream is introduced in verse 10 as a tree, and referred to in verses 10 -15a as “it”; but in verses 15b and 16, it is referred to by “him.” This switch is an ‘inkling’ to the reader that the tree is merely a metaphor for the king (v22).

19“Then Daniel, also called Belteshazzar, was perplexed for a time, and his thoughts frightened him. Then I, the king spoke, and said, Belteshazzar, ‘Do not let the dream, or its interpretation, alarm you.’ Belteshazzar (Daniel) replied, ‘My lord, I wish this dream applied to those that hate you, and its interpretation applied to your enemies. 20The tree you saw, which grew, and was strong, whose height reached high into the heaven, and was visible to all the earth, 21Whose beautiful leaves and abundant fruit were food for all; under which the animals of the field dwelt, and upon whose branches the birds of heaven built their nests. 22That tree is you, O king, who has grown and become strong; for your greatness is increased until it reaches the sky, and your dominion extends to the ends of the earth. 23And whereas you saw a watcher and a holy one coming down from heaven, and saying, “Cut this tree down, and destroy it; but leave the stump with its roots bound with a band of iron and bronze, in the tender grass of the field; and let it be wet with the dew of heaven, and let him live with the animals of the field, till seven times pass over him”. 24This is the interpretation, O king, and this is the decree of the Most High, which has come upon my lord, the king: 25That you shall be driven away from men, and shall live with the animals of the field, and you shall eat grass like an ox, and shall be wet with the dew of heaven, and seven periods of time shall pass over you, till you acknowledge that the Most High rules in all the kingdoms of men, and gives it to whomever He wishes. 26And whereas they commanded to leave the stump of the tree roots; your kingdom shall be kept secure and restored to you, after you shall have acknowledged that Heaven (God) does rule. 27Therefore, O king, let my counsel be acceptable to you: renounce your sins by doing right, and depart from your wickedness by showing mercy to the poor and the oppressed; so that your tranquility and prosperity may continue.’”

N/C: The terms “watcher” (v12 & 23), and its plural “watchers” (v17) as employed here in Daniel are not found anywhere else in scripture. Some of the perplexity with these words can be relieved when the context is considered: It is essentially King Nebuchadnezzar’s testimony. The narration begins with Nebuchadnezzar (vv 1-37, including his quote of Daniel in 19b-37); then an unknown narrator (vv 28-33); and ends with Nebuchadnezzar (vv 34-37). So the verses in question, 13-14, 17, & 23 are all as expressed by the king, (verse 23 being a direct quote by Daniel of the king’s words). Thus, they must be viewed as the words of this king, who is steeped in Chaldean and eastern lore, and while evidently ‘converted’ to a belief in the True God, but is still burdened with much of his pagan ‘baggage’. Note other phrases the king uses – he named Daniel ‘Belteshazzar’ after to the name of his god, observing that in him the “spirit of the holy gods”(plural) abides (v8-9); his reference to “the holy ones (v17). So the king’s view of God is through the distorted prism inherent in his residual pagan culture and belief system.

The consensus is that verse 13 refers to only one entity, “a watcher”; and the phrase “and an holy one” is merely a modifier ascribing the attribute of holy to that entity. By the term “watcher” he may be referring to one of God’s angels that appears in the king’s dream to announce this judgment upon him. This view is bolstered by the use of the plurals, “by the decree of the watchers, and the demand by the word of the holy ones”, but there remains the distinct possibility that these terms may indeed refer to God Almighty Himself, given that he says that it is “by the decree of” and “the demand by the word of” (v17) which implies authority. Much of our dilemma likely has its roots in Nebuchadnezzar’s imperfect theology as he tries to relate what he has just experienced and witnessed. In view of the uncertainty, it seems the prudent resolution is to apply the “deep purple” font to these nouns and pronouns to refer readers to this Registry entry and alert them to this possibility.

Resolution: Apply the “deep purple” font to the references to this entity in verses 13, 17 & 23 to refer readers to this Registry entry and alert them to the possibility that these could be references to God, Himself., as shown below:

4:13 I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; 14 He cried aloud, and said thus: Hew down the tree, and cut off its {his} branches, shake off its {his} leaves, and scatter its {his} fruit; let the beasts get away from under it, and the fowls from its {his} branches: . . . 17 This matter is by the decree of the watchers, and the demand by the word of the holy ones; to the intent that the living may know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever He will, and setteth up over it the basest of men. 18 This dream I, King Nebuchadnezzar, have seen. Now thou, O Belteshazzar, declare the interpretation of it {thereof}, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation; but thou art able; for the Spirit of the holy Gods is in thee. 19 Then Daniel, whose name was Belteshazzar, was perplexed {astounded} for one hour, and his thoughts troubled him. The king spoke, and said, Belteshazzar, let not the dream, or its {the} interpretation {thereof}, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation of it {thereof} to thine enemies. 20 The tree that thou sawest, which grew, and was strong, whose height reached unto the heaven, and the sight of it {thereof} to all the earth; 21 Whose leaves were fair, and its {the} fruit {thereof} much, and in it was food for all; under which the beasts of the field dwelt, and upon whose branches the fowls of the heaven had their habitation: 22 It is thou, O king, that art grown and become strong; for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth. 23 And whereas the king saw a watcher and an holy one coming down from heaven, and saying, Hew the tree down, and destroy it; yet leave the stump of its {the} roots {thereof} in the earth, even with a band of iron and bronze, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts of the field, till seven times pass over him; 24 This is the interpretation, O king, and this is the decree of the Most High, which is come upon my lord, the king: 25 That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass like {as} oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever He will. 26 And whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure unto thee, after {that} thou shalt have known that the heavens do rule. 27 Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by showing mercy to the poor; if it may be a lengthening of thy tranquility

Daniel 4:31 – The “voice from heaven” and its utterance may actually be the voice of God; and therefore merits comment in the Registry.

31And even as the words were in the king's mouth, a voice came from heaven, saying, “O King Nebuchadnezzar, for you it is decreed: The kingdom is taken from you.

N/C: The “voice from heaven” is at least the voice of one of God’s angels, if not God, Himself. Thus the deep purple font as a visual clue to readers of its significance.

Resolution: Apply the “deep purple” font to the noun “voice” to alert readers to this unique manifestation, which may be the voice of God, Himself:

Daniel 5:5, 8, 15-17 & 24 – Here in Daniel 5 we have a supernatural event in the form of the fingers of a man's hand inscribing writing as a message of reproach to the king.

5Then, in the same hour, the fingers of a man's hand suddenly appeared and wrote upon the plaster of the palace wall across from the lampstand; and Belshazzar watched as the hand wrote. 6And the expression and color of the king's face abruptly changed, and he was so unnerved that his hip joints and muscles went slack; and his knees knocked together. 7Then he shouted to bring in the astrologers, Chaldeans, and the soothsayers. And he told these wise men of Babylon, “Whoever can read this writing and tell me what it says, shall be arrayed in scarlet, with a gold chain about his neck, and shall be the third highest ruler in my kingdom.” 8Then all the king's wise men rushed in; but none could read the writing, or tell the king what it meant.

9So then King Belshazzar became even more disturbed, and his face grew more pale; and his nobles were equally perplexed. 10Then the queen mother, when she heard this outcry, rushed into the banquet hall; and said, “O king, live forever; do not let this disturb you to the point of losing your composure. 11There is a man in your kingdom, in whom the Spirit of the holy God is; and in the days of your father, light, understanding and wisdom, like the wisdom of the gods, was found in him, such that King Nebuchadnezzar, your father, appointed him head of all the magicians, astrologers, Chaldeans, and soothsayers; 12He did this because an excellent spirit of knowledge, understanding, interpreting of dreams, and solving of hard problems and riddles, was found in this same Daniel, whom your father named Belteshazzar. Now let Daniel be called, and he will tell you what this means.”

13So then Daniel was brought before the king. And the king said to Daniel, “Are you that Daniel, who is of the descendants of the captivity of Judah, whom my father brought out of Jewry? 14I have heard that the Spirit of the gods is in you, and that you have insight, understanding and excellent wisdom. 15The wise men and astrologers were brought before me to read this writing, and to tell me its interpretation; but they could not interpret or explain it. 16And I have heard that you can make interpretations, and resolve difficult issues; now, if you can read the writing, and interpret it, you shall be clothed in purple robes, with a gold chain about your neck, and shall be the third most powerful ruler in the kingdom.”

17Then Daniel replied to the king, “You may keep your gifts, and give your rewards to another; but I will read the writing to the king, and tell you what it means.

24Therefore that part of the hand was sent from Him, to inscribe this writing.

N/C: It is not clear whether these are the fingers and hand of God, Himself, or one of His angels; but it is clearly an unusual and supernatural form of reproach sent to Belshazzar by God. The references to the writing itself also receive the font treatment as this unusual manifestation.

Resolution: The several manifestations here have the “deep purple” font applied to them to set them apart for the reader as evidences of God’s imminent judgment upon Belshazzar.

Daniel 7:9, 13 & 22 - In these 3 verses, we find the term “Ancient of days”. It is not found anywhere else in scripture; and its meaning may not be obvious all. Thus it merits mention in the Registry.

9“I watched as thrones were set in place, and the Ancient of Days took His seat. His clothes were as white as snow, and the hair of His head was white like wool. His throne was like a fiery flame, with wheels of flame. 10A fiery stream came out from before Him; and millions (ten thousand times ten thousand) of angels stood to attend Him, and stood before Him; the court was convened; and the judgment books were opened.

11“I watched with keen interest because of the boastful voice of arrogant words which the horn was uttering; and I continued to watch until that beast was slain, and its body destroyed, and thrown into the fire. 12As for the other beasts, they had their power stripped away; but were allowed to live for a while longer. 13In the vision of that night, I saw One like the Son of Man come with the clouds of heaven, and came to the Ancient of Days, and the angels brought Him into His presence. 14And He was given authority, glory, and dominion over a kingdom, that all people, nations, and languages, should serve Him. His dominion is an everlasting dominion, which shall never pass away, and His kingdom is one that shall never be destroyed.

15“I, Daniel, was perplexed in my spirit; and these visions were troubling to me. 16I approached one of the angels that stood by, and asked him the meaning of all this. So he explained it to me like this: 17‘These four great beasts are four kings, who shall arise out of the earth. 18But the saints of the Most High shall receive and possess the kingdom forever, even forever and ever.’ 19Then I wanted to know the significance of the fourth beast, which was quite different from all the others, exceedingly dreadful, with teeth of iron, and nails of bronze; which crushed, devoured, and trampled others under his feet; 20And about the ten horns that were in his head, as well as the other little horn that came up, and uprooted three other horns; that horn that had eyes, and a mouth that spoke such arrogant things, who looked more stout than his fellows. 21I had watched, and this same horn made war with the saints, and was defeating them, 22Until the Ancient of Days came, and justice was given to the saints of the Most High; and the time came when the saints possessed the kingdom.

N/C: As stated above, the term “Ancient of days” is not found anywhere else in scripture. The phrase "Ancient of days" denotes a venerable elderly person; one most ancient as to days, most likely referring to the fact that God is eternal. In this passage it undoubtedly refers to Almighty God Himself as the Judge Who is about to pronounce judgment.

Resolution: Apply the “royal purple“ bold font to these references to God, consistent with the KJP treatment of references to God; and insert this Registry entry to advise readers of the unique use and meaning of these phrases here in Daniel Chapter 7.

Daniel 7:13-14 – Here in Chapter 7, verse 13, we find an application of the term “Son of Man” that is unique within the OT. While there is no mystery as to Whom it refers, Christ, its unusual use here does merit an entry and comment in this Registry.

13In the vision of that night, I saw One like the Son of Man come with the clouds of heaven, and came to the Ancient of Days, and the angels brought Him into His presence. 14And He was given authority, glory, and dominion over a kingdom, that all people, nations, and languages, should serve Him. His dominion is an everlasting dominion, which shall never pass away, and His kingdom is one that shall never be destroyed.

N/C: The phrase “the Son of Man” and the associated pronouns of verses 13 & 14, of course, refer to Christ, the Messiah. But as pointed out in Barnes’ Notes, it is worth noting that the phrase "The Son of Man", as a reference to Christ does not occur anywhere else in the OT; although it is often so used within the 4 Gospels, Christ uses it 15 times to refer to Himself in the NT, and is, in fact, the favorite term by which the Savior refers to Himself. This phrase does occur more than 80 times elsewhere in the OT, such as in Ezekiel, but in all OT instances except this one in Daniel 7:13, the reference is to the prophet – not to the Messiah.

Resolution: The capitalized “Royal Purple” font has already been applied in the KJP, consistent with all references to Christ, the Savior within this work; yet this entry is inserted here in the “Deep Purple Registry” to emphasize this remarkable OT usage.

Daniel 8:13-14 – Who are the two “saints” that Daniel hears speaking in verses 13 & 14?

13Then I heard two angels talking to each other. The one angel asked the other, “How long will the events seen in this vision last?” 14The other replied, “It will last two thousand three hundred days; then the Temple will be cleansed and re-sanctified.”

N/C: It’s not intuitive as to whom the words translated “saints” refer. Given that these “saints” are able to explain the vision to Daniel; and one is able to define the duration of the events predicted, it seems more likely that they are God’s angels, and not ‘earthly saints’, who would not have that insight. Assuming these are angels, either one angel had more knowledge than the other, suggesting that some angels are more knowledgeable than others; or the question of ‘how long’ was rhetorical, which may be the case, given that the angel who gave the answer directed his answer to Daniel, rather that to the angel who asked the question. Evidently the intent was to inform Daniel – and for him to make record of it, perhaps as a reassurance to both Daniel and God’s people.

Resolution: Apply the “royal blue” font used in the KJP to identify these heavenly beings as most likely God’s angels, in the roll of His messengers; and insert this entry in the “Deep Purple Registry” to explain this font usage to these unusual terms in the OT.

Daniel 8:15 – Who is the One having {as} the appearance of a man that Daniel sees in verses 15?

15And as I, Daniel, was trying to grasp the meaning of the vision, One Who had the appearance of a man stood before me.

N/C: Most Bible commentators properly concern themselves more with what’s being revealed in these visions than with questions regarding the identity of the entities that appear and offer the prophetic visions. Of those that do address the entity identity question, there is no clear consensus as to who the “One having the appearance of a man” in 8:15 is. Opinion is split very evenly between two views: either (1) the pre-incarnate Christ, or (2) an angel – likely Gabriel. It is more clear that the One Who addressed Gabriel in the following verse (v16) is indeed the pre-incarnate Lord.

Resolution: Apply the deep purple font to the word “One” to indicate that there is some question as to who this word refers; and that this may indeed refer to the pre-incarnate Christ, or if not He, then an angel.

Daniel 8:16 – Whose voice does Daniel hear addressing Gabriel in verse 16?

16And I heard a Man's voice from between the banks of Ulai, Who called, and said, “Gabriel, explain this vision to this man.”

N/C: Unlike the question regarding v.15, it is fairly clear that the One Who addressed Gabriel in the following verse (v16) is indeed the pre-incarnate Lord. most Bible commentators properly concern themselves more with what’s being revealed in these visions than with questions regarding the identity of the entities that appear and offer the prophetic visions. Of those that do address the entity identity question, there is no clear consensus as to who the “One having the appearance of a man” in 8:15 is. Opinion is split very evenly between two opinions: either (1) the pre-incarnate Christ, or (2) an – likely Gabriel. It is more clear that the One Who addressed Gabriel in the following verse (v16) is indeed the pre-incarnate Lord.

Resolution: Apply the royal purple font to the words representing this “One” who addresses the angel Gabriel, as they indeed refer to the pre-incarnate Christ.

Daniel 10:5-6, 9, 16-17 - The beings that Daniel encountered and described in this vision of Chapter 10 merit comments and special font treatment. Text as previously rendered:

5I looked up, and, a certain Man clothed in linen stood before me. A belt of fine gold from Uphaz was around His waist; 6His body was like the gemstone beryl; His face like lightning; His eyes shone like flames of fire; His arms, shoulders and feet were like burnished brass, and the sound of His words like that of a large crowd. 7And I, Daniel, was the only one who saw this vision; the men who were with me did not see it, but they did experience a great quaking, so that they fled and hid themselves. 8Therefore, I was left alone, gazing at this great vision, that left me weak; and my face turned deathly pale. 9Yet I heard the words He spoke; and when I heard them, I fell with my face to the ground in a deep sleep.

10Then a hand touched me, which set me trembling on my hands and knees. 11And he said to me, “O Daniel, a man greatly beloved, carefully consider these words that I will say to you; and stand erect; for it is to you that I have now been sent.” And when he said this to me, I stood up, trembling. 12Then he said to me, “Have no fear, Daniel; for from the first day that you set your heart to understand and to humble yourself before your God, the words of your prayers were heard, and I have come in response to your words. 13But the prince of the Persian kingdom resisted and impeded me for twenty-one days; but, then, Michael, one of the archangels, came to help me; because I was detained there by the king of Persia. 14Now I have come to help you understand what shall happen to your people in the latter days; for this vision is for many days in the future.”

15And as he spoke these words to me, I again bowed my face toward the ground, and was unable to say a word. 16And then, One Who looked like a man touched my lips; then I opened my mouth, and I was again able to speak, and I said to Him Who stood before me, “O my Lord, I am overwhelmed with sorrow by this vision, which has left me with no strength. 17For how can I, Your servant, Lord, talk with You, my Lord? For my strength has left me, and I can hardly breathe.” 18Then the One Who looked like a man again touched me and my strength returned, 19And He said, “O man greatly beloved, fear not. Peace be unto you; be strong, and of good courage.” And when He had spoken to me, I was strengthened, and said, “Let my Lord speak; for You have strengthened me.” 20Then He said, “Do you fully understand why I have come to you? And now will I return to fight with the prince of Persia; and when I am gone forth, lo, the prince of Greece shall come. 21But first I will show you what is written in the scripture of truth; and there is none that helps me against these spirit princes, except Michael, your prince.”

N/C: It appears that Daniel may have encountered more than one type of entity in the vision described in Chapter 10. He first meets what may be a Christophany or pre-incarnate manifestation of Christ in verses 5, 6 and 9. Then, the nouns and pronouns of verses 10-15 seem to describe an angel, possibly Gabriel, that was sent to explain Daniel’s vision; then, at least some of verses 16 through 17 seem to revert back to the vision of the pre-incarnate manifestation of Christ described in vv 5-9, after which vv 18-21 appear to again describe an angel, again perhaps Gabriel. There is some support - but by no means a consensus - among the 14 commentators consulted that the entity described in verses 5, 6 & 9 is a manifestation of the pre-incarnate Christ; and there is some, though weaker, support for that view regarding the vv 16-17 passage, along with difficulty as to where, exactly, the referent of the personal pronouns reverts back to the angel that vv 18-21 refer to. One commentator interprets verse 17 as an overwhelmed Daniel addressing an angel and asking “how can the servant (I, Daniel) of this my lord (the angel he is asking), talk with this, my lord (the Lord, Jesus Christ)?” If indeed there is a 2^nd reference to the pre-incarnate Christ in Chapter 10, the transition back to referring to an angel may occur as early as verse 18, but certainly by verse 20b; and the font treatment will be adjusted to reflect that; but pin-pointing the exact transition point is among the many difficult aspects of this passage. If the nouns in question do not refer to Christ, then they must refer to God’s angels.

Resolution: Capitalize and apply ‘deep purple’ font color to the noun “Man” and all 3^rd person pronouns that follow it in verses 5, 6 and 9 to identify them as possible references to Christ; as well to the nouns and 3^rd person pronouns in verses 16 & 17 as also possible references to Christ. The other nouns and 3^rd person pronouns in vv. 10-15, 18-21 will have non-capitalized blue font applied to them as references to God’s angels.

Hosea 12:4, 5, 7 & 14 - Several ill-defined nouns and pronouns appear in Hosea 12: First is the reference “the angel” in verse 4, which verse 5 suggests is the Lord. Then there are the 3^rd person pronouns in verse 7, which are ill-defined. Verse 14 refers to God in the first 2 pronouns (“Him” and “He”); the last five 3^rd person pronouns (his, him, his, his & him) appear to refer to Ephraim.

4Yea, he struggled with the Angel, and prevailed; he wept, and begged for His favor; He found him in Bethel, and there He spoke with him; 5The LORD God of hosts; the LORD is His name. 6But now you must return to your God; maintain love, mercy and justice, and always wait upon your God. 7But no - Ephraim is a merchant who uses deceitful balances; he loves to cheat. 8And Ephraim boasts, “I have become rich, I have found wealth; in all my labors they shall find nothing in me that is sin.”

9“I have been the LORD, your God, ever since you came out of the land of Egypt; I will yet cause you to dwell in tabernacles (tents), as in the days of the solemn feast. 10I have also spoken and warned by the prophets, and I have given them many visions, and used parables.”

11Is there wickedness in Gilead? Their people are worthless; they sacrifice bullocks in Gilgal; their altars are like piles of stones along the edges of a plowed field. 12And Jacob fled into the country of Aram, and Israel served to get a wife: for a wife he kept sheep. 13And by a prophet (Moses), the LORD brought Israel out of Egypt, and by prophets (Moses and Aaron) was he preserved. 14But Ephraim has most bitterly provoked God to anger; so his LORD shall leave the guilt of his bloodshed upon him, and shall repay him for his contempt.

Resolution: The Angel of vv. 4-5 is pre-incarnate Christ. The three 3^rd person pronouns in verse 7 are references to Ephraim, who has degenerated into the cheating ways of the Canaanite merchants. Verse 14 refers to God in the first 2 pronouns (“Him” and “He”); the last five 3^rd person pronouns (his, him, his, his & him) refer to Ephraim.

Hosea 13:15 - It is not clear who is referred to by the “he” in the latter part of verse 15. It could conceivably be God, or some third party not otherwise identified.

14I will ransom them from the power of the grave; I will redeem them from death. Where, O death, are your plagues; O grave, where is your destruction? I will not have pity on them.” 15Even though he appears prosperous among his brothers, an east wind shall come; the wind of the LORD shall come up from the desert, and his spring shall fail, and his fountain shall be dried up; his storehouse of treasure shall be plundered.

Resolution: The “he” in the latter part of verse 15 refers to the Assyrian army, or Shalmaneser.

Hosea 14:4 – Who do the 3^rd person plural pronouns “their” and “them”, and the 3^rd person singular pronoun “him” in verse 4 refer to?

4“I will heal their waywardness and backsliding; I will love them freely; for My anger has turned away from them.

Resolution: The pronouns “their” and “them” refer to the Israel when God restores their nation. 3 of the 12 parallel translations consulted render the 3^rd pronoun “him” as plural, “them”. Most likely the plurality shift is due to a metaphoric shift from the back-slidden nation Israel to Ephraim, which is the main metaphor for back-slidden Israel throughout the book of Hosea. Apply normal black font to all three pronouns.

Hosea 14:8 - It is not clear who is referred to by the “him” that appears twice in the latter part of verse 8. The “Me” in the 3^rd sentence of verse 8 is God, but the two “him” references appear to be an unclear reference to some third party.

8“Ephraim! Stay away from idols! I, Who am ever-lasting and ever-existing, and have it in My power to give My people blessings at all times, have no reason to contend or compete with idols. I am like a green fir tree, that is ever green and flourishing, and affords shelter in all seasons - not only in the summer.”

Resolution: The “him” that appears twice in the latter part of verse 8 refers to repentant Ephraim, whom God has heard and observed. So the “I’ that starts that 2^nd sentence of verse 8 refers to God, as does the “I” following the semicolon, where God likens Himself to a tree that will shelter repentant Ephraim. And the “Me” in the 3^rd sentence is also a reference to God.

Amos 5:1 – To whom does the pronoun “I” in Amos 5:1 refer?

1Hear this word - a lamentation - which I (Amos) take up concerning you, Israel:

N/C: It is not clear who is referred to by the “I” that appears in Amos 5:1. Most commentaries consulted favor a reference to Amos, but the J-F-B commentary suggests that it refers to both Amos and God.

Resolution: Apply the bold “deep purple” font to the pronoun “I” to alert the reader to possibility that while it most likely it refers to Amos, it could be a ‘dual reference’ – and refer to God, as well.

Micah 1:8-9, 11 & 15 - Several pronouns (identified here by green font) in chapter 1 of Micah are ill-defined: Verse 8 has three occurrences of “I”, which seem more likely to refer to Micah than the Lord; verse 9 has one personal pronoun – “he” (probably not the Lord, and “My” (probably referencing God). Verse 11 has an occurrence of “he”, “you” & “his” that are ill-defined. Verse 15 has an occurrence of “I” and “he” that are also ill-defined.

8Therefore, I (Micah) will lament and wail, I will go about barefoot and naked; I will howl like a jackal, and mourn like an owl or dove. 9For Samaria’s plague is incurable; and it has spread into Judah, and to the gate of my people, even to Jerusalem. 10Do not declare it at Gath, do not weep at all; in Beth Ophrah (the house of Aphrah), roll yourself in the dust. 11Pass on your way, in nakedness and shame, you inhabitants of Shaphir; those who inhabit Zaanan will not come out; Beth-ezel is in mourning; it will no longer protect you. 12For the inhabitants of Maroth looked for good; but disaster came down from the LORD, even to the gate of Jerusalem. 13O you who live in Lachish, harness a fast horse to the chariot; you are where the daughter of Zion began to sin; for the transgressions of Israel were found in you. 14Therefore shall you give parting gifts to Moresheth-gath; the town of Achzib (Akzib) shall prove deceptive to the kings of Israel. 15Yet God will bring a conqueror to capture your town, O inhabitant of Mareshah; and the leaders of Israel shall go to Adullam. 16Shave yourselves bald, and cut off your hair, for the children you love will go from you into captivity.

Resolution: The three occurrences of “I” in verse 8 refer to Micah. In verse 9, the impersonal pronoun “it” refers to God’s judgment or calamity upon Judah; the personal pronoun “he” refers to Sennacherib as God’s agent of His judgment {inserted “(Sennacherib)” for clarity} even unto the gate of Jerusalem; the “My” in “My people” refers to God. The “he” and “his” of verse 11 refer to the invading force; while “you” refers to the inhabitants of the invaded towns. The “I” of verse 15 appears to be God, Who brings a new ‘heir’ (a conqueror) to the town of Mareshah; and shall also occupy the glorious town of Adullam.

Micah 2:13 - Who is the “breaker” and the “king” referred to in verse 13?

13The One Who breaks through and opens the way will go up before them; they will break through the gate, and go out through it; and their King shall pass before them, and the LORD at the head of them.”

N/C: This term “breaker” only occurs 4 times in the Bible. The other occurrences 3 refer to breakers of either: the covenant (Rom 1:31); the law (Rom.2:15); and of truces (Tim.3.3) So this fourth occurrences may be a bit puzzling: This “breaker” referred to here is quite different. He is the entity who will break the gates of the cities where the exiled Israelites are held captive in the lands to which they were scattered by the LORD for their repeated unfaithfulness to Him.

An analysis of 33 translation renderings revealed that 27 use a form of the word “break” or “breaker” in verse 13. (12 use “breaker”; 7 use “one who breaks”.) 4 renderings use the word “Open”; 2 use other terms. The commentaries seem to agree that this “breaker: is the Mighty Deliverer Who breaks the bondage of sin for all believers. And all evidence indicates that the “king” is he LORD God Himself, being in a providential way at the head of them.

Resolution: This particular occurrence and usage of “breaker” is a reference to the pre-incarnate Christ, Who will lead His people out of exile, breaking the gates and other obstacles to their escape and restoration to the land of their heritage. And all evidence indicates that the “king” is the LORD God Himself, being in a providential way at the head of them.

Habakkuk 3:4 The vision of God’s glory that came to Habakkuk while he was praying.

3God came from Teman, and the Holy One from Mount Paran. His glory covered the heavens, and the earth was full of His praise. 4And His splendor was like the sunrise; He had light radiating from His hand; where His power was hidden.

Resolution: Apply the “deep purple” font to the nouns “glory” in verse 3 and “brightness” in verse 4 to call the reader’s attention to this manifestation of God’s glory.

Zechariah Problem Passages

The book of Zechariah presents several difficulties from an entity identity standpoint.

In the first four chapters of the book some six angelic or divine beings are introduced that need identification and differentiation when they are referenced. In order of their appearance, they are:

• the LORD of hosts (1:1) - God the Father;
• Man riding upon a red horse (1:8) - also Angel of the LORD (pre-incarnate Christ (1.11);
• 3 horses: red, sorrel, & white (1:8) - God’s angels sent to walk to and fro through the earth;
• an angel who talked with Zechariah (1:9) - and interpreted visions for him;
• “a Man with a measuring line in His hand” (2:1) – many believe another Christophany;
• “another angel” (2:3) - who went out to meet the angel who talked with Zechariah.

These are, in addition to the following four entities that are clearly identified and are not Deity: Zechariah (1:1); Joshua, the high priest (3:1); Satan (3:2); and Zerubbabel (4:6).

In order to apply the appropriate font treatment to references to these entities, their true identities, where possible, must be determined in each instance of reference. This is a ‘best effort’ endeavor. In those instances where there remains doubt – or in order to ‘flag’ a unique occurrence - the “deep purple” font is applied, with a corresponding entry in the “Deep Purple Registry” advising the reader of the reason for this treatment.

Zechariah 1:11-12 - Who is the Angel of the LORD that stood among the myrtle trees in this passage?

7On the twenty-fourth day of the eleventh month, the month Shebat, in the second year of Darius, this revelation of the LORD came to Zechariah, son of Berechiah, son of Iddo, the prophet: 8“I saw by night, and there before me was a Man riding on a red horse, and He stood among the myrtle trees that were in the ravine; and behind Him there were red, sorrel, and white horses. 9Then I said, ‘O my lord, what are these?’ And the angel who talked with me said to me, ‘I will show you what these are.’ 10And then the Man that stood among the myrtle trees answered and said, ‘These are they whom the LORD has sent to go throughout the earth.’ 11And they reported to the Angel of the LORD that stood among the myrtle trees, and said, ‘We have gone throughout the earth, and found all the earth still, and at rest.’ 12Then the Angel of the LORD answered, ‘O LORD Almighty, how long will You withhold mercy from Jerusalem and the cities of Judah, against which You have had indignation these seventy years?’

N/C: The Angel of the LORD is introduced in v.8 of this passage as “a Man riding upon a red horse, and He stood among the myrtle trees” and subsequently referred to in vv.10-12. This is one of several OT manifestations of the pre-incarnate Christ (a Christophany); and it could be argued that the “Royal purple” font is more appropriate; but will err on the conservative side in treatment of these occurrences of the “Angel of the LORD”. (See Gen. 16:7 Registry entry for fuller explanation.)

Resolution: Apply the “deep purple” capitalized font to each occurrence (vv.1:8, 10-12) to alert the reader and refer them here for this unique manifestation.

Zechariah 2:1-4 - Who are the underscored entities in these four verses?

1I looked again, and, behold, a Man with a measuring line in His hand. 2Then I asked, “Where are You going?” And He answered, “To measure Jerusalem, its breadth and its length.” 3And while the angel who talked with me was leaving, another angel came to meet him, 4And He said to him, “Run, speak to this young man (Zechariah), and tell him that Jerusalem shall be inhabited like towns without walls because there will be so many people and cattle in it.”

(scripture excerpts below are enclosed in brackets [])

Verse 1: [Man with a measuring line in his hand] – Most commentators agree that this is one of several OT manifestations of the pre-incarnate Christ (a Christophany).

Verse 2: [ “Where are You going?” And He said to me, “To measure Jerusalem…”] - This appears to be the same entity as that of verse 1 – the rub here being that verse 3 refers to this entity as an “angel who talked with me” and speaks of “another angel”, both suggesting this is an angel.

Verse 3: [And while the angel who talked with me was leaving, another angel came to meet him”]

Verse 4: [And said to him,] (the entity in verses 2-3 - perhaps verse 1?) [Run, speak to this young man (most likely the young prophet, Zechariah), saying, Jerusalem shall be inhabited”]

Resolution: Apply the “deep purple” font to the first occurrence (the “his” of “his hand” (v.1) to alert the reader and refer them here for this unique manifestation.

Also the pronoun “Me” in verses 8 & 9 are a reference to (and prediction of) the pre-incarnate Christ, the Messiah. As one commentary put it: “God thus being at once the Sender and the Sent to visit in wrath "the nations which spoiled you." Messiah 's twofold office from the Father is: (1) to glorify His Church; (2) to punish its foes”

Zechariah 3:1 - Who is referenced by the pronoun “he” in 3:1?

1And he showed me Joshua, the high priest, standing before the Angel of the LORD, and Satan standing at his right hand to accuse him.

The commentaries seem to agree that it refers to Deity – more favoring God than His Son, Jesus Christ.

Zechariah 3:1-6 - Who is the Angel of the LORD that is referenced in 3:1, 5-6?

1And he showed me Joshua, the high priest, standing before the Angel of the LORD, and Satan standing at his right hand to accuse him. 2And the LORD said to Satan, “The LORD rebuke you, Satan! The LORD, Who has chosen Jerusalem, rebukes you! Is not this man (Joshua, representative of the remnant returned from captivity) a brand plucked out of the fire?” 3Now Joshua was standing before the Angel in filthy clothes. 4And the LORD said to those who stood before Him, “Take the filthy clothes from him.” And to him He said, “Look, I have caused the removal of your sin from you, and I will clothe you with fine garments.” 5And I (possibly Zechariah, who could not remain passive, or perhaps the Angel of the LORD – Bible expositors are not sure) said, “Let them set a clean turban on his head.” So, they set a clean turban on his head, and clothed him with (clean) garments, while the Angel of the LORD stood by. 6And the Angel of the LORD gave this charge to Joshua:

N/C: The Angel of the LORD that is referenced in 3:1, 5 and 6 is one of several OT manifestations of the pre-incarnate Christ (a Christophany); and it could be argued that the “Royal purple” font is more appropriate; but these occurrences of the “Angel of the LORD” are treated with the “deep purple” font to direct the reader here. (See under Gen. 16:7 for fuller explanation.)

Resolution: Apply the “deep purple” capitalized font to each occurrence (vv.3:1, 3:5-6) to alert the reader and refer them here for this unique manifestation.

Zechariah 4:4-6 - Who is the angel that appears in vv. 4:1, 4:4-6?

1And the angel who talked with me came again, and woke me, like someone awakened out of his sleep, 2And said to me, “What do you see?” And I said, “I see a lampstand of solid gold, with a bowl on the top of it, and seven lamps on it, and seven pipes leading to the seven lamps, which are on the top of it, 3And two olive trees by it, one on the right side of the bowl, and the other on the left side of it.” 4So I asked the angel who talked with me, “What are these, my lord?” 5Then the angel answered me, “Do you not know what these are?” And I replied, “No, my lord.” 6Then he answered by saying, “This is the word of the LORD to Zerubbabel: ‘Not by might, nor by power, but by My Spirit,’ says the LORD of hosts. 7‘What are you, O great mountain? Before Zerubbabel you shall become a plain; and he shall bring forth the headstone of it with shouts of ‘Grace, God’s grace on it.’”

8Moreover, this word of the LORD came to me, 9“The hands of Zerubbabel have laid the foundation of this Temple; his hands shall also complete it, and you shall know that the LORD Almighty has sent Me to you.” 10“Who dares to despise the day of small things, since the seven eyes of the LORD that range throughout the whole earth shall rejoice when they shall see the plumb line in the hand of Zerubbabel.” 11Then I asked the angel, “What are these two olive trees on the right and left sides of the lampstand?” 12And I also asked him, “What are these two olive branches which drip the golden oil into the two gold pipes?” 13And he replied, “Do you not know what these are?” And I said, “No, my lord.” 14Then he said, “These are the two who are anointed to serve the LORD of the entire earth.”

N/C: Here in this passage are more appearances of “the angel who talked with” Zechariah and interpreted some of the visions which he was shown.

Resolution: Apply the “blue” font to each instance (vv. 4:1, 4:4-6) as being God’s angels.

Zechariah 10:3-5 - To whom do the pronouns (him & they) refer?

3“My anger burns against the shepherds, and I will punish the goats (the leaders); for the LORD Almighty will visit His flock, the house of Judah, and make them like His majestic horse in the battle. 4For from him (Judah) will come the cornerstone, from him the tent peg, from the battle bow, out of him every ruler. 5And together they shall be like warriors, who tread their enemies down in the mud of the streets in the battle. They shall fight, because the LORD is with them, and they who put riders on horses shall be confounded.

N/C: Here in this passage we find the pronouns (them, him & they) for which it is difficult to identify their referent(s) with certainty, as well as the noun “corner”, which many translations render as “cornerstone”, with the allusion to Christ. The first-person singular pronouns “I” in verses 6 through the end of the chapter seem to refer to God.

Resolution: These pronouns most likely refer to Judah, the fourth son of Jacob, or to the house of Judah.

Zechariah 11:7-14 - Here in this passage is an unmistakable allusion to, or a fore-shadowing of, the Messiah being rejected by His people, the Jews, at His first advent – as well as the actions of the prophet Zechariah.

7“And I will care for the flock marked for slaughter - the flock that was oppressed (the poor). And then I took to Me two shepherd’s staffs; the one I called “Favor” (Beauty), and the other I called “Unity” (Bands); and I fed the flock. 8In one month I got rid of three shepherds (possibly an allusion to the priests, false prophets, and kings of Israel); and the flock detested Me, and I grew weary of them, 9So I told them, “I will not be your shepherd, nor feed you; if you perish, you perish; and if you are killed, you’ll be killed. And let the rest devour one another.” 10And I took My staff, called Favor (Beauty), and cut it in two, breaking My covenant which I had made with all the nations. 11And it was revoked on that day; and so, the poor and oppressed of the flock that were watching Me knew that it was the word of the LORD. 12And I said to them, “If you think it good, give Me My price; and if not, keep it.” So they weighed out for Me My price: thirty pieces of silver. 13And the LORD said to me (Zechariah), “Cast it to the potter” - a lordly price at which I was valued by them. And I took the thirty pieces of silver, and cast (threw) them to the potter in the Temple of the LORD. (MT.27:3) 14Then I cut My other staff, called Unity (Bands), in two, breaking the bond of brotherhood between Judah and Israel.”

N/C: - In this passage, there is a duality of resolution for many of the pronouns it contains that require special font treatment: In the time of Zechariah, these pronouns refer to him; while they are also a prophetic reference to Christ at His advent. There are two occurrences of the pronoun “I” in v.7. The first “I” refers to Christ; the second “I” and “me” in v.7 are ‘dual pronouns’ referring to both Zechariah (present) and the rejected Christ (future), as the “me” of V.11. The “it” in v.11 that ‘was broken in that day’ was the covenant spoken of in v.10. The ‘poor of the flock’ in v.11 are the oppressed remnant of faithful believers. The “I” “me”, and “my” in v.12 also refer to both in a ‘duality of reference’. The “ye” in v.12 are those who rejected Zechariah’s admonitions in his (analogous with the Jews who rejected Christ’s gospel message), the same as the “they” later in v.12. Evidently, as part of the breaking of the covenant, Zechariah’s ‘contract’ as the ‘shepherd’ of God’s flock is severed, and when they did not offer him is wages or ‘severance pay’, he is directed by God to ask them what, if anything, they consider his ‘services’ to be worth. And their response is to weight out 30 pieces of silver (v.12). Then God directs him to “cast them to the potter (v.13). Then he cut asunder the second stave, “Bands”, that signified the promise of unity between Judah and Israel (Ephraim). Those pronouns with a duality of reference are given the “deep purple” font to alert the reader to this unique use, and direct them to this Registry” entry.

Resolution: The pronouns attributable to both Zechariah and to God or Christ, receive the “deep purple” font treatment to flag them to the reader.

Zechariah 12:8 - Who is the Angel of the LORD that is referenced in 12:8 in this passage?

1The prophecy from the LORD concerning Israel: The LORD, Who stretches forth the heavens, lays the foundation of the earth, and forms the spirit of man within him, declares: 2“Behold, I will make Jerusalem a cup of trembling that sends all the surrounding people reeling, when they shall be besieged - against both Judah and Jerusalem. 3And on that day I will make Jerusalem an immovable rock for all the nations; any who try to move it shall injure themselves.”

4“On that day”, says the LORD, “I will fill every horse with panic, and its rider with madness; and I will keep My watchful eyes upon Judah, and will strike every horse of the people with blindness. 5And the leaders of Judah shall say in their hearts, ‘The people of Jerusalem are strong because the LORD Almighty is their God.’ 6In that day will I make the leaders of Judah like a flaming torch among dry kindling wood, and like a blaze in a sheaf; and they shall devour all the surrounding people, on the right hand and on the left; but Jerusalem shall remain secure in her own place.”

7The LORD also shall first save the tents (homes) of Judah, that the glory of those of Jerusalem is not greater than those of Judah. 8On that day the LORD shall defend the inhabitants of Jerusalem; so that even the feeblest among them on that day shall be like David; and the house of David shall be like God, like the Angel of the LORD before them.

9“On that day I will set out to destroy all the nations that come against Jerusalem. 10And I will pour the Spirit of grace and prayer (pleas for mercy) upon the house of David, and the inhabitants of Jerusalem; and they shall look upon Me - the One Whom they have pierced; and they shall mourn for Him, as one mourns for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.”

N/C: The Angel of the LORD referenced in 12:8 is one of several OT manifestations of the pre-incarnate Christ (a Christophany); and it could be argued that the “Royal purple” font is more appropriate; but we will err on the conservative side in the font treatment of these occurrences of the “Angel of the LORD”. (See entry under Gen. 16:7 for fuller explanation.)

Resolution: Apply the “deep purple” capitalized font to each occurrence (vv.3:1, 3:5-6) to alert the reader and refer them here for this unique manifestation.

Zechariah 12:10 – Do the pronouns “Me” and “Him” of verse 10 refer to the same entity?

10And I will pour the Spirit of grace and supplications upon the house of David, and the inhabitants of Jerusalem; and they shall look upon Me Whom they have pierced, and they shall mourn for Him, as one mourns for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.

N/C: Despite the fact that 28 of the 32 English translations render the first pronoun as 1^st-person “Me”; (with two of the remaining 4 translations rendering it “Him”, and the other two rendering it as “One”), and all 32 render the following other two personal pronouns as “Him” (3^rd-person), they all refer to the same entity, foretelling the crucifixion Christ.

Resolution: Apply the “deep purple” capitalized font to each of the three occurrences to refer the reader here in case they find unfortunate switch from 1^st-person “Me” to 3^rd-person “Him” confusing.

Malachi 2:11 - Who is referred to by the “He” in “which He loved” in verse 2:11b ?

11Judah has been unfaithful, and done detestable things in Israel and in Jerusalem; for Judah has desecrated the holy sanctuary of the LORD which He loved, by marrying women who worship foreign gods.

N/C: There are two possibilities. Most translations regard “the holiness of the LORD” as referring to the ‘holy place’ or sanctuary. Some render the phrase as “which He loves” or “loveth” (present tense) and treat it as a reference to the LORD and thus the capitalized “Royal purple” font would apply to the pronoun “He”. Others render the phrase as “which he (Judah) loved” (past tense), and treat the phrase as a reference to back-slidden Judah, where normal black font is appropriate.

Resolution: Apply the “deep purple” font to the pronoun “He” (v.2:11) to refer the reader here.

Malachi 2:15 - Who is referred to by the 3 occurrences of the pronoun “He” in verse 2:15 ? (Also the interpretation and meaning of the “Yet had He the residue of the spirit.”, near the beginning of the verse.)

12May the LORD cut off from the descendants of Jacob any man that does this and yet brings an offering unto the LORD of hosts. 13And this is another thing you have done: flooding the altar of the LORD with tears. You weep and cry because He no longer regards (looks with favor upon) the offering from your hand. 14And yet you ask, “Why?” It is because the LORD has been a witness to the vows between you and the wife of your youth, whom you have been unfaithful to; though she remains your companion, and the wife of your marriage covenant. 15And did He not make you one? You belong to Him in body and spirit. And why one? That He might seek a godly seed. Therefore, take heed to your spirit, and let no one deal treacherously against the wife of his youth. 16For the LORD, the God of Israel, says that He hates divorce. “The one who divorces his faithful wife does violence to the one he should protect,” says the LORD Almighty. Therefore, take heed to your spirit, that you do not deal treacherously.

17You have wearied the LORD with your words. Yet you ask, “How have we wearied Him?” By your saying, “Everyone that does evil is good in the eyes of the LORD, and He is pleased with them.” or, “Where is the God of justice?”

N/C: The first two occurrences are references to God. There are two possibilities as to the third pronoun “he” in verse 15. Most translators and scholars regard it as also referring to God Who desires holy seed from the marriage union. Some, however, take it to refer to the covenant-keeping man – possibly the patriarch, Abraham. As to the interpretation and meaning of the “Yet had He the residue of the spirit.” – many take this to suggest that God certainly had the wherewithal to create additional women or mates for Adam besides Eve, but this was not His plan. Others point out that the ‘vowel-points’ that were later added to the originally inspired Hebrew writing may have introduced an error in this instance. The word that is often translated as "flesh" or "blood relative" ("she-er") is identical with the word translated as "remnant" ("she-ar"), except for one vowel point. Many translators believe that "she-er" ("flesh") fits better with “and they shall be one flesh” of Gen. 2:24.

Resolution: Apply capitalized “Royal Purple” to the first two occurrences; and the “deep purple” font to the third pronoun “He” (v.2:15) to refer the reader here for this explanation that there are two possible resolutions for the 3^rd occurrence of the pronoun “he” in this verse.

Malachi 3:1 - Who is referred to by the 2 occurrences of the word “messenger” in verse 1?

1“Behold, I will send My messenger, and he shall prepare the way before Me; and then suddenly the LORD, Whom you are seeking, shall come to His Temple; the Messenger of the covenant, for Whom you eagerly look; behold, He shall come”, says the LORD Almighty.

The first of the two occurrences of “messenger” in verse 1 seems to be a mortal man – possibly John the Baptist. The second “Messenger” is the Messiah, Jesus Christ.

New Testament Entity Issues

Matt. 3:16 Who is the “he” who saw the Spirit of God descending like a dove?

16And as soon as Jesus was baptized, He came up out of the water; and, at that moment, the heavens were opened unto Him, and He saw the Spirit of God descending like a dove, and lighting upon Him;

N/C: I consulted 8 ‘amplified’ translations to see how they rendered it: 5 regard it as a reference to Christ, with a 6^th allowing for that possibility. One specifically indicates it refers to John, and not Christ. There is no clear consensus. It may refer to Christ, or it may refer to John the Baptist. Cf Mark 1:10 (he), Luke 3:21-22, and John 1:32 (I), as seen below.

Mark 1:10 10And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon Him;

Luke 3:21-22 21Now when all the people were baptized, it came to pass, that Jesus, also, being baptized, and praying, the heaven was opened, 22And the Holy Spirit descended in a bodily shape like a dove upon Him, and a voice came from heaven, which said, Thou art My beloved Son; in Thee I am well pleased.

John 1:32 32And John bore {bare} record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon Him.

Resolution: Apply the “deep purple” font to alert the reader to these two possibilities.

Matt. 3:17, etc. – How does one interpret occurrences of the word “voice” in Matt. 3:17, and elsewhere?

17And a voice from heaven was heard saying, “This is My beloved Son, in Whom I am well pleased.”

N/C: There are instances in scripture where the word “voice” appears to represent the manifestation or glory of God. These particular instances, while not necessarily identical in type - often appear to be the voice of God, while others may be of heavenly beings - are extraordinary and thus are treated with the “deep purple” font to alert the reader to their unique attribute. Matt. 3:17 is the first of several NT instances. These occurrences are found in the following books, chapters and verses: Exodus 19:16, 19:19 (2); 1Kings 19:12, 19:13; Ezekiel 1:24 (2), 1:25, 1:28, 3:12, 9:1, 43:2; Matt. 3:17, 17:5; Mark 1:11, 9:7; Luke 3:22, 9:35, 9:36; John 12:28, 12:30; Acts 7:31, 9:4, 9:7, 10:13, 10:15, 11:7, 11:9, 22:7, 22:9, 26:14; Hebrews 12:26; 2Peter 1:17, 1:18; Rev. 1:10, 1:12, 1:15, 4:1, 6:6, 6:7, 9:13, 10:4, 10:8, 11:12, 12:10, 14:2, 14:13, 16:1, 16:17, 18:4, 19:5, 21:3.

John 10:34-35 –To whom do the pronouns in the Psalm 82:8 (vv. 34-35), quoted by Christ, refer?

33The Jews answered Him, “We are not stoning You for any good work; but for blasphemy: because You, being a man, make Yourself out to be God.” 34Jesus answered, “Is it not written in your own law (Scriptures), where God said ‘I said, “You are gods”?’ (Psalm 82:6) 35If God called them who received the word of God, ‘gods’, and the scripture cannot be set aside, 36Why do you say of Him, Whom the Father has sanctified, and sent into the world, ‘You blaspheme’; because I said, ‘I am the Son of God’?

N/C: MH, page 667, column 2, says that in verse 6 “God says “You are gods.” He called them gods because they had a commission from God, and were delegated and appointed by Him to be the conservators of the public peace”. MH is confident that the “I” in verse 6 refers to God – and there is no reason, from the context, to refute that.

Resolution: The “I” in verse 34 and the He in verse 35 are references to God and have the “royal purple” font applied. The “them” and “whom” in verse 35 are references to the priests and elders of Israel, to whom God had entrusted His law, and have normal black font applied to them (See the entry under Psalm 82:6.)

Romans 3:4 – Who is referred to by the 2^nd person personal pronouns “Thou” (2 occurrences), and “Thy” (1 occurrence) in Romans 3:4?

4God forbid! Even if everyone else is a liar, God is true; as it is written of Him in the Scriptures, “So that You might be justified when You speak, and prevail when You judge.”(Job 40:8).

N/C: Here Paul is quoting from Psalm 51:4 - “Against Thee, Thee only, have I sinned, and done this evil in Thy sight; that Thou mightest be justified when Thou speakest, and be clear when Thou judgest.” It is clear from the context of Psalm 51:4 that David is addressing God in these 2^nd person personal pronouns. What is perplexing is why, in the latter portion of that verse, as Paul quotes it in Romans 3:4, there is a switch from ‘active voice’: “when Thou judgest“ to ‘passive voice’: “when Thou art judged”, and thereby portrays God as being judged, rather than God doing the judging as in Psalm 51:4. Most – but not all – English language Bible translations have this ‘voice switch’ from active to passive. The Psalm 51:4 verse would have been translated from Hebrew; whereas the Romans 3:4 rendering would have been translated from Greek. So this switch may have resulted in subtle differences between these two languages; or it could have been an intentional ‘voice switch’ by Paul for whatever purpose. One commentator went so far as to refer to the end of Romans 3:4 as being in “medium voice”; which occurs in neither English or Latin, but is found in both the Ancient Greek and Hebrew, which broadens the scope of possible sources of voice variances. Given the complexity of this question, the Deep Purple Registry will posit no reason for the voice change between the Psalm 51:4 and Romans 3:4 renderings; but simply offer this Registry entry with this explanation, however woefully inadequate it may be.

Resolution: These are clearly all references to God. Apply the capitalized, bold “royal purple” font to the first two pronouns in “That Thou mightest be justified in Thy sayings”, and apply capitalized, bold “deep purple” font to the 3^rd pronoun in “when Thou art judged” to alert and refer the reader to this explanation in the Registry.

Ephesians 5:18 –Does the last part of verse 5:18 refer to the Holy Spirit, or something else? Does it say we are to be filled with the Holy Spirit, or something else? And if not with the Holy Spirit, then with what – and how are we to be filled?

RFP version -18And do not be drunk with wine, which will ruin your life and witness; but be filled with the Spirit, 19Speaking to one another in psalms, hymns and spiritual songs, singing and making melody in your heart to the Lord, 20Always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ. 21Submit yourselves one to another out of reverence for God.

N/C: The King James translation, which renders the last part of verse 18 as “the Spirit”, which many take to mean the Holy Spirit, is perhaps not the best translation of this verse. While there is nothing wrong with the ‘sense’ that results from this rendering, it is not necessarily the most faithful grammatical translation. First of all, the definite article “the” does not appear in the Greek manuscripts that are rendered as “but be filled with the Spirit”; and would be better translated “but be filled with spirit”. However, if we are not here told to be filled with the Holy Spirit, with what and how should we then be filled? A better rendering would be to be filled – or made complete – by means of the actions found in the participle phrases that follow in vv 19-21: Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord (v 19), Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ (v20); Submitting yourselves one to another in the fear of God (v21).

30 translations of this verse all agree that it is a reference to the Holy Spirit, a rare occurrence of consensus on any such question!

In light of the consensus of all 30 translations of this verse, the (7/23/23) updated Resolution is to change the font treatment from Deep Purple to the bold (not deep purple) to royal purple font reserved for references to Deity – in this case, the Holy Spirit, but rather that delete this DPR entry, update and retain it.

2Thess. 2:2 – This occurrence of the “day of the Lord” appears in the 1611 King James Authorized Version as “the day of Christ”, but is rendered “day of the Lord” in most translations.

RFP version -1Now, concerning the coming of our Lord Jesus Christ and our gathering together to Him, we ask you, brothers and sisters, 2Not to be easily shaken or be disturbed by either a spirit, message, or a letter alleged to be from us, that claims that the day of the Lord has already come.

N/C: The term “day of the Lord” has special meaning in scripture, as a time of impending judgment from the Lord. The term “day of the Lord” occurs 26 times in the OT, , always in prophetic passages (Isa., Jer., Lam., Ezek., Joel, Amos, Obad., Zeph., Zech., and Mal.), and 5 times in the NT (Acts 2:2, 2Thess.2:2, 2pet.3:10 and Rev. 6:17 & 16:14). The NT also calls it a day of “wrath,” a day of “visitation,” and the “great day of God Almighty”. These terms often describe the final eschatological judgment of the world, but also describe any forthcoming day of judgment, some of which have already occurred in the OT. It can refer to a day, or a longer period of time; but always identifies a span of time during which God personally intervenes in history, directly or indirectly, to accomplish some specific aspect His plan.

Resolution: There is no need for special font treatment per this noun / pronoun resolution effort, but this entry exists to alert the reader to the fact that some occurrences of significant words or phrases may be masked by alternative renderings.

2Thess. 2:3-10 – These verses contain four occurrences of the word “God” (v. 4), along with several pronouns that refer to “the son of perdition” - not to God Almighty, and these require exceptional consideration, treatment and explanation. The nouns in green font below are the exceptions in question.

KJP version -2:3 Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition, 2:4 Who opposeth and exalteth himself above all that is called God, or that is worshipped, so that he, as God, sitteth in the temple of God, showing himself that he is God. 2:5 Remember ye not that, when I was yet with you, I told you these things? 2:6 And now ye know what restraineth {withholdeth} that he might be revealed in his time. 2:7 For the mystery of iniquity doth already work; only He Who now hindereth {letteth} will continue to hinder, until He be taken out of the way. 2:8 And then shall that wicked one be revealed, whom the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness of His coming, 2:9 Even him, whose coming is after the working of Satan with all power and signs and lying wonders, 2:10 And with all deceivableness of unrighteousness in them that perish, because they received not the love of the truth, that they might be saved.

RFP version -3Let no one deceive you by any means! For that day will not come until the rebellion against God first occurs, and when the man of lawlessness is revealed - the son of perdition, destined for destruction. (Dan.7:25, 8:25) 4He will oppose and defy everything that is Godly; and exalt himself above every object of worship, and so he will sit in the Temple of God, proclaiming himself to be God. 5Do you not remember that while I was still with you, I told you about these things? 6And you know what restrains him now, so that he will be revealed when his time comes. 7For the secret power of lawlessness is already at work; but He Who now restrains will continue to do so until He steps out of the way. 8And then that lawless one will be revealed, the one whom the Lord will overthrow and kill with the breath of His mouth (Job 4:9), destroyed by the splendor of Christ’s coming; 9This lawless one that is coming will work much like how Satan works; and will display all kinds of power with signs and wonders that will serve to perpetuate the falsehood, 10And will use every evil device to deceive those on the way to destruction. They will perish because they refused to accept and love the truth that would save them.

N/C: In this passage, the Thessalonians are warned not to be deceived by “the son of perdition” masquerading and exalting himself as God. This passage presents an unique challenge as to the proper treatment of nouns and pronouns that are oblique and perverted references God. Thus three of the four occurrences of “God” in verse 4, as well a dozen pronouns in vv. 3 – 9, are not true references to God, but rather to “the son of perdition” as a counterfeit God. It is the Holy Spirit that is referred to by the “He” (2) and “Who” in verse 7.

Resolution: This is a special case where only the third occurrences of “God” in verse 4 is a true reference to God; and numerous pronouns in vv. 3 – 9 also refer to “the son of perdition” or speak of his aspirations to be God or like God. This passage presents a dilemma in that the word “God” in these unique usages does not refer to some idol or false god, but rather to the aspirations of son of perdition to be God or like God; and therefore, to convey the enormity of evil intent, it is necessary to retain capitalization of the word “God” to reflect that perverted aspiration. However, such references will not be afforded any special font treatment here but will have the regular black font, in contrast to true references to God, which will be afforded the “Royal purple” bold font treatment consistent with the intent of this work.

Hebrews 2:6-8 – Who is referred to by the pronouns “his” and “him” in Hebrews 2:6-8?

KJP version -5For unto the angels has He not put in subjection the world to come, of which we speak. 6But one in a certain place testified, saying, “What is man, that Thou art mindful of him? Or the son of man, that Thou visits him? 7Thou made him a little lower than the angels; Thou crowned him with glory and honor, and did set him over the works of Thy hands; 8Thou hast put all things in subjection under his feet”. For in that He put all in subjection under him, He left nothing that is not put under him. But now we see not yet all things put under him. 9But we see Jesus, Who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that He, by the grace of God, should taste death for every man.

RFP version -5For it was not to the angels that God has given control of the world to come, that we are speaking about. 6But in a certain place in Scripture, it is said “What is man, that You are mindful of him? Or the son of man, that You visit him? 7You made him a little lower than the angels; You crowned him with glory and honor, and set him over the works of Your hands; 8You have placed all things under the feet of man.” (Ps.8:4-6). For in that God put everything in subjection under mankind’s feet, He left nothing that is not under their control. But for the present, we do not yet see all things put under their control. 9But we do see Jesus, - Who, for a brief period, was made a little lower than the angels, so that He, by the grace of God, might suffer death for everyone – we now see Jesus crowned with glory and honor.

N/C: It is possible that those pronouns in verse 8 refer to Christ, but it’s not really clear. Most translations treat them as references to mankind, but not all commentaries agree.

Resolution: All of the 3^rd person singular pronouns “him” & “his” in verses 6 & 7, refer to mankind; and not Christ. It’s not quite so clear of those in verse 8. It is possible that those in verse 8 refer to Christ ,but most translations treat them as references to mankind, but not all commentaries agree on this point.

Hebrews 2:12 –13 – Who is referred to by the pronoun “I” in verse 12?

KJP version -2:11 For both He that sanctifieth and they who are sanctified are all of one, for which cause He is not ashamed to call them brethren, 2:12 Saying, I will declare Thy name unto My brethren, in the midst of the church will I sing praise unto Thee [Psalm 22:22]. 2:13 And again, I will put my trust in Him. And again, Behold I and the children whom God hath given Me [Isaiah 8:17-18]. 2:14 Forasmuch, then, as the children are partakers of flesh and blood, He also Himself likewise took part of the same, that through death He might destroy him that had the power of death, that is, the devil;

RFP version -11For now both Jesus and the ones He sanctifies have the same Father, and are all of one family, and so Jesus is not ashamed to call them His brothers and sisters, 12As He says, “I will declare Your name to My brothers and sisters; in the midst of the church will I sing praise unto You.” (Ps. 22:22). 13And again, “I will put My trust in Him.” (Is.12:2). And again, “Here am I and the children that God has given Me.” (Is.8:18). 14Because God’s children are of flesh and blood, Christ also became flesh and blood, because only as a mortal could He die, that through His death He might destroy the one that had the power of death - the devil,

N/C: The two pronouns “I” in verse 12 refer to Christ. The author of Hebrews here quotes Psalm 22, which contains words of the suffering Savior, Christ, at His crucifixion. In verse 12, there is a transition from the Savior on the cross to the risen Lord, Who will then declare God’s name among His (Christ’s) brethren, His disciples. Verse 13 is a reference to Isaiah 8:17-18, where the Messiah again associates Himself with the saints as all children of God. The point being made in this portion of Hebrews 12 is that Christ makes Himself the brother of the saved. The verses from Isaiah are quoted in order to make this point more clearly.

Resolution: Apply the “Royal Purple “ font to the 1^st person singular pronouns in verses 12 and 13, as a references to Christ, with the reference insertions muted in gray.

Hebrews 5:6 –10 – Here we have a violation of the pronoun antecedent rule that would suggest that the “Who” at the beginning of verse 7 refers to Melchizedec, when in fact it refers to Christ.

KJP version -5:5 So also Christ glorified not Himself to be made an high priest; but He that said unto Him, Thou art My Son, to day have I begotten Thee. 5:6 As He saith also in another place, Thou art a Priest forever after the order of Melchizedec; 5:7 Who, [Christ, not Melchizedec] in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto Him that was able to save him from death, and was heard in that he feared, 5:8 Though He were a Son, yet learned He obedience by the things which He suffered; 5:9 And being made perfect, He became the Author of eternal salvation unto all them that obey Him, 5:10 Called of God an high Priest after the order of Melchizedec. 5:11 Of Whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. 5:12 For by this time {when for the time} ye ought to be teachers, ye have need that one teach you again the first principles of the oracles of God, and are become such as have need of milk, and not of solid food. 5:13 For every one that useth milk is unskillful in the word of righteousness; for he is a babe. 5:14 But solid food {strong meat} belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.

RFP version -5So also Christ did not exalt Himself to be made a high priest; but God said to Him, “You are My Son, today I have begotten You.” (Ps.2:7) 6And as He also says in another place, “You are a Priest forever, after the order of Melchizedec.” (Ps.110:4); 7During the days of Jesus’s life on earth, He offered up prayers and petitions with fervent cries and tears to the One Who could save Him from death, and He was heard because of His deep reverence for God. 8Even though Jesus was God’s Son, He learned obedience from what He suffered; 9And in this way, God qualified Him as a perfect High Priest, and He became the Author and Source of eternal salvation for all who obey Him, 10Having been so designated by God as High Priest after the order of Melchizedec. (Gen.14:18)

11About Whom we have much to say, but it is hard to make it clear to you because you are spiritually dull and you no longer try to understand. 12In fact, by this time you ought to be teachers; but you need someone to teach you the fundamental truths of the word of God again. You are like infants in need of milk, and cannot take solid food. 13Anyone who lives on milk is infantile, unlearned in the teaching about righteousness. 14Solid food is for the mature - those who by persistent training and exercise, have honed their skills for discerning between good and evil.

Resolution: Apply the “Royal Purple” font to this pronoun at the beginning of verse 7, as a reference to Christ., with a clarifying insertion following it.

Hebrews 5:6-10; 6:20; 7:1-21 – Who is Melchizedek and what, if any, type of Theophany do references to him represent?

RFP version -5:5So also Christ did not exalt Himself to be made a high priest; but God said to Him, “You are My Son, today I have begotten You.” (Ps.2:7) 6And as He also says in another place, “You are a Priest forever, after the order of Melchizedec.” (Ps.110:4); 7During the days of Jesus’s life on earth, He offered up prayers and petitions with fervent cries and tears to the One Who could save Him from death, and He was heard because of His deep reverence for God. 8Even though Jesus was God’s Son, He learned obedience from what He suffered; 9And in this way, God qualified Him as a perfect High Priest, and He became the Author and Source of eternal salvation for all who obey Him, 10Having been so designated by God as High Priest after the order of Melchizedec. (Gen.14:18)

6:20Which our Forerunner, Jesus, has already entered on our behalf, as a High Priest forever, after the order of Melchizedec. (Ps.110:4)

7:1For this Melchizedec was king of Salem, and a priest of the Most High God, who met Abraham when he was returning from defeating the kings, and he blessed him; 2Then Abraham gave him a tenth part of all that he had captured. The name “Melchizedec” first means “king of righteousness”; and after that, “king of Salem”, which means “king of peace.” 3Without father or mother, without descent (genealogy), having neither beginning nor end of the days of his life; but resembling the Son of God; he remains a priest forever.

4Now consider how great this man was, to whom even the patriarch, Abraham, gave the tenth of plunder he gained in his victories. 5And the law of Moses requires that the descendants of Levi, who serve in the office of the priesthood, are to take tithes from their fellow Israelites, even though they are also descended from Abraham; 6But Melchizedec, who is not descended from the Levites, received tithes from Abraham, and blessed him who had the promises from God. 7And without question, the lesser is blessed by the better. 8And here, in one case, priests – mortal men who die - receive tithes; but in that case, he, of whom it is testified that he lives on, receives tithes. 9And one may even say that Levi, also, who receives tithes, paid tithes to Melchizedec when their ancestor, Abraham, did so. 10Because Levi was yet in the loins of his father, Abraham, when Melchizedec met Abraham.

11If, therefore, the perfection that God intended could have been attained by the Levitical priesthood - for indeed, the law received by the people established the Levitical priesthood - what further need would there have been that another Priest should arise after the order of Melchizedec (Ps.110:4), and not after the order of Aaron? 12For when the priesthood is changed, the law must also be changed to accommodate it. 13For He, of Whom these things are said, belonged to a non-Levitical tribe, and no one of that tribe had ever served at the altar. 14For it is clear that our Lord descended from Judah, a tribe that Moses said nothing about priests or the priesthood. 15And what we have said is even more evident if another Priest after the order of Melchizedec arises, 16Who became a priest, not based upon meeting the physical requirement of descent from the tribe of Levi, but by the power of an endless (indestructible) life. 17And the psalmist pointed this out when he prophesied, “You are a Priest forever after the order of Melchizedec.” (Ps.110:4)

18For the former requirement is truly set aside because it was weak and ineffective. 19For the law never achieved perfection; but we have confidence in a better hope, by which we draw near to God. 20And it was not without a solemn oath that He was made Priest! For Aaron’s descendants were made priests without an oath, 21But this Priest by an oath by Him Who said of Him, “The Lord swore and will not change His mind, You are a priest forever after the order of Melchizedec.” (Ps.110:4), 22Because of this oath, Jesus was made the Guarantor of a better covenant with God. 23And there have truly been many priests, because, by reason of death, they were not allowed to continue in office; 24But because this Man, Jesus, continues forever, He has an unchangeable (permanent) priesthood. 25Therefore, He is also able to save to the uttermost those that come to God by Him, because He lives forever to intercede for them.

KJP version -6:20 - Where the Forerunner is for us entered, even Jesus, made a high Priest forever after the order of Melchizedec. 7:1 For this Melchizedec, king of Salem, priest of the Most High God, who met Abraham returning from defeating the four kings that had carried off his nephew, Lot, and his family, and Melchizedec blessed Abraham;

7:2 To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; 7:3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. 7:4 Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils. 7:5 And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham; 7:6 But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. 7:7 And without all contradiction the less is blessed of the better. 7:8 And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. 7:9 And as I may so say, Levi also, who receiveth tithes, paid tithes in Abraham. 7:10 For he was yet in the loins of his father, when Melchizedec met him. 7:11 If, therefore, perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another Priest should rise after the order of Melchizedec, and not be called after the order of Aaron? 7:12 For the priesthood being changed, there is made of necessity a change also of the law. 7:13 For He of Whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar. 7:14 For it is evident that our Lord sprang out of Judah; of which tribe Moses spake nothing concerning priesthood. 7:15 And it is yet far more evident; for that after the similitude of Melchizedec there ariseth another Priest, 7:16 Who is made, not after the law of a carnal commandment, but after the power of an endless life. 7:17 For He testifieth, Thou art a Priest forever after the order of Melchizedec. 7:18 For there is verily an annulling of the commandment going before for the weakness and unprofitableness thereof. 7:19 For the law made nothing perfect, but the bringing in of a better hope did; by the who we draw nigh unto God. 7:20 And inasmuch as not without an oath He was made Priest; 7:21 (For those priests were made without an oath; but this with an oath by Him that said unto Him, The Lord swore and will not repent, Thou art a priest forever after the order of Melchizedec:) 7:22 By so much was Jesus made a surety of a better testament.

N/C: God is a God of detail; and often what appears to be trivia in God’s Word only appears so to us due to our lack of understanding of and appreciation for it. This is no doubt such an instance. See also Gen. 14:18-20; Ps. 110:4.

Resolution: There remains much mystery, but most Bible scholars agree at a minimum that Melchizedek is a “type of Christ the King-Priest” and therefore references to Melchizedek will be treated with the “deep purple” font as means of alerting the reader that there is more here than meets the eye of the casual reader. Note the spelling variation in Hebrews (NT): “Melchizedec”.

Hebrews 11:28 – Who is the entity referred to in 11:28 by “he that destroyed the firstborn”?

RFP version -24By faith, Moses, when he had grown to manhood, refused to be known as the son of Pharaoh's daughter, 25Choosing to be mistreated along with the people of God, rather than enjoy the fleeting pleasures of sin, 26Esteeming the disgrace for the sake of Christ of greater value than the treasures in Egypt; for he was looking ahead to his reward. 27By faith, he left Egypt, not fearing the king’s wrath; and he persevered, as he saw Him Who is invisible. 28By faith, he kept the Passover, and the application of blood, so that the destroyer of the firstborn would not touch the firstborn of Israel. 29By faith, they passed through the Red Sea as on dry land; but when the Egyptians attempted to do the same, they were drowned.

KJP version -11:24 By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter, 11:25 Choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season, 11:26 Esteeming the reproach of Christ greater riches than the treasures in Egypt; for he had respect unto the recompense of the reward. 11:27 By faith he forsook Egypt, not fearing the wrath of the king; for he endured, as seeing Him Who is invisible. 11:28 Through faith he kept the Passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them. 11:29 By faith they passed through the Red Sea as by dry land; which the Egyptians, attempting {assaying} to do, were drowned.

Resolution: This is a reference “the destroyer” (angel of death) of Exodus 12:23. The angel, of course, should be treated with blue font.

Hebrews 12:25 – Who is referred to by the 2^nd of three occurrences of “him” in 12:25? (The other two clearly refer to God.)

RFP version –

25See that you do not refuse to listen to Him Who speaks. For if they did not escape who refused Him when He warned them on earth, how much less shall we escape, if we turn away from Him Who warns us from heaven,

KJP version -25See that ye refuse not Him that speaketh. For if they escaped not who refused Him that spoke on earth, much more shall not we escape, if we turn away from Him that speaketh from heaven,

N/C: 6 of the 13 translations that capitalize nouns/pronouns that refer to God indicate by their capitalization that it refers to God; while the other 7 indicate it refers to mortal man (Moses). The remaining 19 of the 32 translations examined were non-committal in that regard.

Resolution: Given the lack of consensus, will not change from the bold purple font treatment; but will make this entry in the DPR to inform any readers who might look up this is DPR entry of this differing opinion as to its referent.

James 4:5 – Does the word “spirit” in verse 5 refer to the Holy Spirit?

RFP version -5Do you think that the Scripture says without cause that, “God yearns jealously for the Spirit that He has caused to dwell in us.”?

KJP version -5Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy? (KJP)

N/C: 16 translations that capitalize nouns/pronouns that refer to God indicate by their capitalization that it does refer to the Holy Spirit; 9 did not capitalize any nouns; 4 others that capitalized some other nouns did not capitalize “spirit”; and 1 (the Amplified Bible) explicitly indicates it is not a reference to the Holy Spirit: “Or do you think that the Scripture says to no purpose that the [human] spirit which He has made to dwell in us lusts with envy?”, making a possible total of 5 that may regard it as not a reference to the Holy Spirit.

Resolution: Given that the majority consider it a reference to the Holy Spirit, will now (7/29/23) change “spirit” from uncapitalized black font to the capitalized bold deep purple font; and insert this new entry in the DPR to inform readers that “Spirit” likely refers to the Holy Spirit.

I John 5:18 - Does the pronoun “he” in verse 18 refer to Christ?

RFP version -18We know that anyone born of God does not willfully continue to sin, but He that is born of God keeps them safe; so that the evil one (Satan) cannot harm them.

KJP version -18We know that whosoever is born of God sinneth not, but he that is begotten of God keepeth himself, and that wicked one toucheth him not.

N/C: 17 translations explicitly indicate that it does refer to Christ; and 3 others imply the same; while the remaining 10 translations treat the pronoun “he” as referring to a child God (mortal) who keeps himself from sinning.

Resolution: Given that the majority consider it a reference to Christ, (even though the King James is one of the 10 that does not treat it as a reference to Christ), and renders it “keepeth himself”, which runs counter to the view that “he” refers to Christ, the font treatment of “he” is now (8/5/23) changed from uncapitalized black font to still uncapitalized deep purple font to alert readers that “he” may very well refer to Christ, despite the King James wording, which wording will not be revised in the KJP – only the font treatment; and inserting this new entry in the DPR to explain this exception to our readers. In the ERP, “He” in “He that” will be capitalized.

Rev. 1:4, 3:1, 4:5, & 5:6 - Who or what are “the seven spirits of God” referred to in Rev. 1:4, 3:1, 4:5 and 5:6?

RFP version -1:4John, to the seven churches which are in Asia: Grace and peace to you, from Him Who is, and Who was, and Who is to come; and from the Seven Spirits Who are before His throne; 5And from Jesus Christ, Who is the faithful witness, the Firstborn from the dead, and the Ruler of the kings of the earth. To Him Who loves us, and freed us from our sins by His Own blood, 6And has made us a kingdom of priests to serve God, His Father - to Him be glory and dominion forever and ever. Amen.

3:1“And write this letter to the angel of the church in Sardis: ‘This is the message from the One Who has the Seven Spirits of God, and the seven stars. I know all you do, that you are reputed to be alive, but you are dead.

4:5And out of the throne came lightning flashes and thunder claps; and there were seven lamps burning before the throne, which are the Seven Spirits of God (Ezek.1:13).

5:6And I looked, and in the center of the throne and among the four living creatures and the elders, stood a Lamb as though It had been slaughtered. The Lamb had seven horns and seven eyes, which represent the seven Spirits of God that are sent out into all the earth.

KJP version -Rev. 1:4 John, to the seven churches which are in Asia: Grace be unto you, and peace, from Him Who is, and Who was, and Who is to come; and from the Seven Spirits Who are before His throne; 1:5 And from Jesus Christ, Who is the faithful witness, and the first begotten of the dead, and the Prince of the kings of the earth. Unto Him that loved us, and washed us from our sins in His own blood, 1:6 And hath made us a kingdom of {kings and} priests unto God and His Father; to Him be glory and dominion forever and ever. Amen.

Rev. 3:1 And unto the angel of the church in Sardis write: These things saith He that hath the Seven Spirits of God, and the seven stars. I know thy works, that thou hast a name that thou livest, and art dead.

Rev.4:1 After this I looked, and, behold, a door was opened in heaven; and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up here {hither}, and I will show thee things which must be hereafter. 4:2 And immediately I was in the Spirit and, behold, a throne was set in heaven, and One sat on the throne. 4:3 And He that sat was to look upon like a jasper and a sardius {sardine} stone; and there was a rainbow round about the throne, in sight like {unto} an emerald. 4:4 And round about the throne were four and twenty thrones {seats}, and upon the thrones {seats} I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold. 4:5 And out of the throne proceeded lightnings and thunder claps {thunderings}, and voices; and there were seven lamps of fire burning before the throne, which are the Seven Spirits of God.

Rev. 5:6 And I beheld and, lo, in the midst of the throne and of the four living creatures {beasts}, and in the midst of the elders, stood a Lamb as though It had been slain, having Seven Horns and Seven Eyes, which are the seven Spirits of God sent forth into all the earth.

N/C: In Rev. 3:1 Christ is said to have those seven spirits of God; and in Rev. 4:5 it is said that seven lamps burn before His throne, which also are those seven spirits of God. This is the Holy Spirit, Who is one in person according to His subsistence; but in communication of His power, and in demonstration of His divine works in those seven churches, perfectly manifests Himself as if there were many spirits, every one perfectly working in his own church. That is why they are called the seven horns and seven eyes of the Lamb in Rev. 5:6, signifying His absolute power, vision and wisdom. Note 1:4 that grace and peace on behalf of the seven churches is asked by John in prayer from this Spirit, as well as from God.

Resolution: Apply the “Royal Purple” bold font to these references to the seven spirits of God, as is applied throughout the Scripture text to references to the Holy Spirit.

Rev. 2:26-28 – - to whom does “he” and “him” in these verses refer?

RFP version -2:26And to those that overcome, and obey Me until the very end, I will give authority over all nations; 27And they shall rule the nations with a rod (scepter) of iron; and they shall shatter them into shards like clay pottery (Ps.2:9); exercising the same authority that I received from My Father. 28And I will also give them the morning star! 29Anyone who has an ear, let him hear what the Spirit is saying to the churches.’”

KJP version - 26And he that overcometh, and keepeth My works unto the end, to him will I give power over the nations; 27And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers; even as I received of My Father. 28And I will give him the morning star.

N/C: These verses seem to suggest that it refers to anyone who overcomes (i.e., any (or all) who believe and triumph in their trials.) But will just any faithful believer receive “authority over the nations”, to “rule them with a rod of iron”? Perhaps this excerpt from Barnes' Notes on the Bible can offer some light on the issue: “And he shall rule them with a rod of iron - There is an allusion here to Psalm 2:9; "Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel." There is a slight change in the passage, "he shall rule," instead of "thou shalt break," in order to adapt the language to the purpose of the speaker here. The allusion in the Psalm is to the Messiah as reigning triumphant over the nations, or subduing them under him; and the idea here, as in the previous verse, is, that his redeemed people will be associated with him in this dominion. To rule with a scepter of iron, is not to rule with a harsh and tyrannical sway, but with power that is firm and invincible. It denotes a government of strength, or one that cannot be successfully opposed; one in which the subjects are effectually subdued.”

Resolution: Apply the “deep purple” font to these third-person singular pronouns to alert the reader to the probability, that, at least to some degree, they allude to Christ, the Messiah, perhaps in association with His redeemed people.

KJP version - 26And he that overcometh, and keepeth My works unto the end, to him will I give power over the nations; 27And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers; even as I received of My Father. 28And I will give him the morning star.

Rev. 6:1-8 –Who are the “four horsemen of apocalypse” of Chapter 6, verses 2, 4, 5 & 8? (Each passage and its horseman is treated in the entries that follow.)

RFP version -1And I watched as the Lamb opened the first of the seals, and I heard one of the four living creatures say in a voice that sounded like thunder, “Come!” 2And I looked and saw a white horse; and its rider held a bow; and a crown was given to him; and he went forth as a conqueror bent on conquest.

3And when the Lamb opened the second seal, I heard the second living creature say, “Come!” 4And then another horse appeared that was red; and power was given to its rider to take peace from the earth, and to cause people to kill one another; and a great sword was given to him.

5And when the Lamb had opened the third seal, I heard the third living creature say, “Come!” And I looked up, and saw a black horse; and its rider held a pair of balances (scales) in his hand. 6And I heard a voice from among the four living creatures say, “A measure of wheat for a denarius, and three measures of barley for a denarius; and do not harm the oil and the wine.”

7And when the Lamb opened the fourth seal, I heard the voice of the fourth living creature say, “Come!” 8And I looked and, before me was a pale horse, and its rider was named “Death”, and Hades (the grave) followed close behind him. And they were given power over one fourth of the earth, to kill with sword, famine, plague, and by the wild beasts of the earth.

KJP version - 6:1 And I saw when the Lamb opened one of the seals, and I heard, as it were, the noise of thunder, one of the four living creatures {beasts} saying, Come {and see}. 6:2 And I saw and, behold, a white horse; and he that sat on him had a bow; and a crown was given unto him; and he went forth conquering, and to conquer. 6:3 And when He had opened the second seal, I heard the second living creature {beast} say, Come {and see}. 6:4 And there went out another horse that was red; and power was given to him that sat on it {thereon} to take peace from the earth, and that they should kill one another; and there was given unto him a great sword. 6:5 And when He had opened the third seal, I heard the third living creature {beast} say, Come {and see}. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand. 6:6 And I heard a voice in the midst of the four living creatures {beasts} say, A measure of wheat for a denarius {penny}, and three measures of barley for a denarius {penny}; and see thou hurt not the oil and the wine. 6:7 And when He had opened the fourth seal, I heard the voice of the fourth living creature {beast} say, Come. 6:8 And I looked and, behold, a pale horse, and his name that sat on him was Death, and Hades {Hell} followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.

Rev. 6:2 –Who is “he that sat on” “a white horse” with “a bow” (the First Seal)?

RFP version -6:2And I looked and saw a white horse; and its rider held a bow; and a crown was given to him; and he went forth as a conqueror bent on conquest.

KJP version - 6:2 And I saw and, behold, a white horse; and he that sat on him had a bow; and a crown was given unto him; and he went forth conquering, and to conquer.

N/C: Given that this is first in three series of seven events (7 seals, 7 trumpets and 7 vials) described, and the first of four horsemen introduced in the book, and given that this first horseman is said to be sitting upon a white horse – as the Lamb is also described in 19:11 sitting upon a white horse – it is natural to wonder who the first of these four horsemen of Chapter 6 is; and whether he might be the Lord Himself. Theologians and scholars have pondered and studied this for centuries; and it still remains a matter of conjecture. The spectrum of their opinions, many with seemingly meritorious reasoning, range from: (1) Christ or God; (2) personification of the Gospel; (3) counterfeit Christ (an imposter or anti-Christ); (4) mortal man - Roman Emperor Trajan (52 AD –117 AD); (5) ambivalence - “It is enough to state here that he represents either some conqueror, or a conquering age.” There are also seemingly worthy arguments against this horseman associated with the First Seal being one of the above entities. Given the absence of consensus, and that the three horsemen that follow him appear to be merely symbolic of conditions and judgment events, it is at least possible that this first horseman is also merely a symbolic agent of the first judgment event, without need to personify or ascertain the identity of the 1^st horseman.

Resolution: Apply non-capitalized “Deep Purple” font to the pronouns that refer to this first of four horsemen (v.2) to signify that his exact identity is not known with any certainty.

Rev. 6:4 –Who is the rider on “a red horse” with “a great sword in his hand” (the Second Seal)?

RFP version -6:4And then another horse appeared that was red; and power was given to its rider to take peace from the earth, and to cause people to kill one another; and a great sword was given to him.

KJP version - 6:4 And there went out another horse that was red; and power was given to him that sat on it {thereon} to take peace from the earth, and that they should kill one another; and there was given unto him a great sword.

N/C: This second in a series of four horsemen, mounted on a red horse, seems to symbolize God’s judgment of removing peace from the earth, bringing on internal strife, persecution and civil war. Some commentators contrast the “great sword in” the hand of this 2^nd rider with the bow held by the 1^st rider – pointing out that the bow inflicts wounds at a distance, to those afar, while this rider’s casualties are close at hand. There seems less effort to personify or ascribe specific identity here than applied to the first rider.

Rev. 6:5 –Who is “he that sat on” “a black horse” with “a pair of balances” (the Third Seal)?

RFP version -6:5And when the Lamb had opened the third seal, I heard the third living creature say, “Come!” And I looked up, and saw a black horse; and its rider held a pair of balances (scales) in his hand.

KJP version - 6:5 And when He had opened the third seal, I heard the third living creature {beast} say, Come {and see}. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand.

N/C: This third in a series of four horsemen, mounted on a black horse, seems to symbolize God’s judgment of famine and death. Most commentators agree that the “pair of balances in his hand” symbolize the great scarcity and meting out of basic foodstuffs (bread), while luxury items such as wine and oil will remain in abundance. Here again there seems less zeal to personify or ascribe specific identity to this 3^rd rider than to the first rider.

Rev. 6:8 –Who is “he that sat on” “a pale horse” whose name is “Death” (the Fourth Seal)?

RFP version -6:7And when the Lamb opened the fourth seal, I heard the voice of the fourth living creature say, “Come!” 8And I looked and, before me was a pale horse, and its rider was named “Death”, and Hades (the grave) followed close behind him. And they were given power over one fourth of the earth, to kill with sword, famine, plague, and by the wild beasts of the earth.

KJP version - 6:7 And when He had opened the fourth seal, I heard the voice of the fourth living creature {beast} say, Come. 6:8 And I looked and, behold, a pale horse, and his name that sat on him was Death, and Hades {Hell} followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.

N/C: This last in a series of four horsemen, mounted on a “pale” horse, and followed by Hades or Hell, seems to symbolize God’s judgment of death and devastation by sword, hunger, or wild beasts. Some commentators point out that the Greek word translated here as "pale," can also mean "pale green," or "green." The pale greenish color of the fourth horse could imply plague, fear, sickness, and/or decay. Note that here the name of the rider is given: “Death”; and we find less zeal to personify or ascribe a specific identity to this 4^th rider than to the first rider.

Resolution: Apply the plain black font to the pronouns that refer to the second through fourth horsemen (vv. 4, 5 & 8) since they appear to be symbols of God’s judgment, rather than specific persons or entities.

Rev. 9:1 –Who is the “him” in verse 9:1 and the “he” in verse 9:2 who opens the bottomless pit?

RFP version -9:1And the fifth angel sounded, and I saw a star that had fallen from heaven to the earth; and to that fallen star was given the key to the shaft of the bottomless pit (Abyss). 2And when he opened the bottomless pit, smoke arose from the pit like the smoke from a huge furnace; and the sun, sky and air were darkened by the dense smoke from the pit.

KJP version - 9:1 And the fifth angel sounded, and I saw a star fallen from heaven unto the earth; and to him was given the key of the bottomless pit. 9:2 And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit.

N/C: This entity is introduced as a ‘star’ in verse 9:1 after the 5^th angel sounds his trumpet, and John sees this ‘star’ fall – more properly “fallen” from heaven to the earth, but unlike the star that falls from heaven after the previous trumpet sounds (vv.8:10-11) called Wormwood, this ‘star’ is then referred to by the personal pronouns “him” (v.1) and “he” (v.2). It is evident that it is an angel; the question being whether it is one of God’s holy angels, or a one of Satan’s fallen angels. He is given the key to the bottomless pit; but we are not told who gives him this key. Note that when he opens the pit, smoke and hybrid locust-scorpion-like creatures emerge who are commanded to only hurt men that do not have the seal of God in their foreheads, (presumably not the 144,000 – 12,000 from each of the 12 tribes vv. 7:4-8); those that did not receive this seal in verses 7:2-3 (the apostate church). Some commentators say this is an angel of God, but many others infer from the fact that he is a ‘star’ fallen from heaven that that he is therefore ‘degraded’ (a fallen angel). The symbol of a fallen star is used elsewhere in the Bible. Isaiah 14:12 speaks of Lucifer (Satan) as fallen from heaven. Christ described Satan as lightning falling from heaven (Luke 10:18). Rev.9:11 seems to confirm the theory that it is either Satan, or one of his fallen angels.

Resolution: Apply non-capitalized “deep purple” font to the star and the two pronouns that refer to this entity to signify that its exact identity cannot be established with any certainty.

Rev. 9:14-16 –Who or what are the “four angels” in verses 9:14-15; and does the “army” of verse 16 refer to the same entities?

RFP version -9:14Saying to the sixth angel who had the trumpet, “Release the four angels (forces) who are restrained at the great Euphrates River (Babylon).” 15And those four angels were released - who had been kept and prepared for this very hour, day, month, and year, to slay a third of men. 16And I heard the number of the army of the horsemen: two hundred million.

KJP version - 9:14-16 - 14Saying to the sixth angel who had the trumpet, Loose the four angels who are bound in the great river, Euphrates. 15And the four angels were loosed, who were prepared for an hour, and a day, and a month, and a year, to slay the third part of men. 16And I heard the number of their army of the horsemen: two hundred million.

N/C: There is little or no consensus among Bible commentators on this question, as illustrated by a few quoted excerpts: “No satisfactory explanation of their meaning has been given: nor can we be sure whether the name Euphrates is to be taken literally”, and “This vision has led to a great variety of interpretations. Some are obviously absurd; in all (of them) is considerable doubt and difficulty.” Nor must we assume that angels were actually used in these restraints. that angels were actually employed in these restraints. That being said, here are a few ‘guarded’ opinions for the reader’s consideration: “not good angels”; “mighty powers that had been held in check, but were now to be let loose upon the world”; “some power that seemed to be kept back by some invisible agents such as angels, but now set loose and allowed to execute the devastation of verses 17-21.

Resolution: Apply non-capitalized “deep purple” font to the two occurrences of “angels” (in verses 14 & 15), the pronoun “who” (v.15) and the words “army” and “them” (in verses 16) to alert readers to the fact that their exact identity cannot be established with any certainty.

Rev. 10:1-11 –Who is the “mighty Angel” introduced in Chapter 10?

RFP version -10:1And I saw another mighty Angel coming down from heaven, wrapped in a cloud; with a rainbow above His head, and His face shone like the sun, and His legs were like fiery pillars. 2And He held a little scroll which lay open in His hand; and He planted His right foot upon the sea, and His left foot upon the land, 3And He gave a loud shout like the roar of a lion; and when He shouted, seven thunders answered. 4And when the seven thunders had responded, I was about to write; but I heard a voice from heaven saying to me, “Seal up what the seven thunders said, and do not write it down.” (Dan.8:26, 12:4,9)

5And then the Angel I saw standing, with His right foot on the sea, and His left foot on the land, raised His right hand toward heaven, 6And swore by Him Who lives forever and ever - Who created the heavens, and all that are in them, the earth, and all that are in it, and the sea, and all that are in it - that “there will be no more delay!” 7But in the days when the seventh angel shall begin to sound his trumpet, the mysterious plan of God will be fulfilled, just as He has declared to His servants, the prophets.

8And then the voice that I heard from heaven spoke to me once more, and said, “Go and take the little scroll which is open in the hand of the Angel Who stands upon the sea and upon the land.” 9And so I went to the Angel, and asked Him to give me the little scroll. And He said, “Take it, and eat it; and it shall be sweet as honey in your mouth, but it shall turn sour in your stomach.” (Ezek.3:1). 10And I took the little scroll out of the Angel's hand, and ate it; and it was in my mouth sweet as honey; but as soon as I had swallowed it, my stomach turned sour. (Ezek.3:3) 11And He said to me, “You must prophesy again about many peoples, and nations, and languages, and kings.”

KJP version - 10:1 And I saw another mighty Angel come down from heaven, clothed with a cloud; and a rainbow was upon His head, and His face was as though it were the sun, and His feet as pillars of fire. 10:2 And He had in His hand a little scroll {book} open; and He set His right foot upon the sea, and His left foot on the earth, 10:3 And cried with a loud voice, as when a lion roareth; and when He had cried, seven thunders uttered their voices. 10:4 And when the seven thunders had uttered their voices, I was about to write; and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. 10:5 And the Angel Whom I saw standing upon the sea and upon the earth lifted up His hand to heaven, 10:6 And swore by Him that liveth forever and ever, Who created heaven, and the things that are in it {therein}, and the earth, and the things that are in it {therein}, and the sea, and the things which are in it {therein}, that there should be time no longer; 10:7 But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as He hath declared to His servants, the prophets. 10:8 And the voice which I heard from heaven spoke {spake} unto me again, and said, Go and take the little scroll {book} which is open in the hand of the Angel Who standeth upon the sea and upon the earth. 10:9 And I went unto the Angel, and said unto Him, Give me the little scroll {book}. And He said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. 10:10 And I took the little scroll {book} out of the Angel’s hand, and ate it up; and it was in my mouth sweet as honey; and as soon as I had eaten it, my belly was bitter. 10:11 And He said unto me, Thou must prophesy again about {before} many peoples, and nations, and tongues, and kings.

N/C: This entity is introduced as a “mighty Angel” in verse 1 and is referred to in most of the 11 verses of chapter 10, as well as verse 1 of chapter 11. Many commentators regard this “mighty Angel” as the Lord, Jesus Christ in vision form. This “mighty Angel” is to be contrasted with the “strong angel that John sees in 5:2, that proclaims with a loud voice, “Who is worthy to open the book, and to loose the seals thereof?” One commentator, however, regards this “mighty Angel” not as deity, but a created angel, citing verse 10:6; for He did not swear by Himself, but by God (verse 10:6). However, the words He utters in 11:3, “And I will give power unto My two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth”, do not appear to be words of a created angel, but of God – and in particular Christ, of Whom the two are witnesses. Also note that John hears “a voice from heaven” (vv.4 & 8), the speaker of which is not further identified, but is likely Almighty God. (See Matt. 3:17 entry.)

Resolution: Apply capitalized “Deep Purple” font to this Angel and the several pronouns that refer to this entity to signify that it is likely Christ; but its exact identity cannot be established with certainty. Also apply the “Deep Purple” font to the references to the “voice from heaven” (vv. 10:4 & 10:8) as normal treatment of manifestations of God’s Glory. (See Matt.3:17.)

Rev. 10:5-7, 11:1-19 –How much of the discourse and prophecy of Chapters 10 and 11 is attributable to the “mighty Angel”? If verse 11:3 is attributable to this “Angel”, it strongly suggests that He is either God, the Father, or Christ, the Son.

RFP version -10:5And then the Angel I saw standing, with His right foot on the sea, and His left foot on the land, raised His right hand toward heaven, 6And swore by Him Who lives forever and ever - Who created the heavens, and all that are in them, the earth, and all that are in it, and the sea, and all that are in it - that “there will be no more delay!” 7But in the days when the seventh angel shall begin to sound his trumpet, the mysterious plan of God will be fulfilled, just as He has declared to His servants, the prophets.

11:1And I was given a reed like a measuring rod; and I was told, “Rise, and measure the Temple of God, and the altar, and number those that worship in it. 2But exclude the court outside of the Temple, do not measure it; because it has been given to the nations (Gentiles), and they will trample the holy city under foot for forty-two months.

3“And I will give power to My two witnesses, and they shall prophesy a thousand two hundred sixty days, clothed in sackcloth (burlap). 4These two prophets are the two olive trees, and the two lampstands that stand before the Lord of the earth. 5And if anyone tries to hurt them, fire will shoot out of their mouth, and devour their enemies; anyone who seeks to hurt them will die in this manner. 6They have power to shut up heaven, so that it will not rain in the days that they prophesy; and power to turn the water into blood, and to strike the earth with all kinds of plagues, as often as they please. 7And when they shall have finished their testimony, the beast that rises out of the Abyss (bottomless pit) shall wage war against them, overpower, and kill them. 8And their dead bodies shall lie in the public square of the great city, which is figuratively called ‘Sodom’ and ‘Egypt’, the city where our Lord was also crucified. 9And for three and a half days, people from every tribe, nation, and language shall stare at their dead bodies, and refuse to bury them. 10And the ungodly who dwell on the earth shall gloat over them, and celebrate by sending gifts to each other; because these two prophets, who had ‘tormented’ them were now dead. 11But after three and a half days, the breath of life from God re-entered them, and they stood up! Then those who watched were terror-stricken. 12And then the two revived prophets heard a loud voice from heaven saying to them, ‘Come up here.’ And they rose in a cloud up to heaven; while their enemies watched. 13And in the same hour there was a terrible earthquake that collapsed a tenth of the city, and killed seven thousand people. Then those that survived were awe-stricken, and gave glory to the God of heaven.”

14The second woe is past and, the third woe is coming soon.

15And the seventh angel sounded his trumpet and there were loud voices heard from heaven, saying, “The kingdom of this world has become the kingdom of our Lord, and of His Christ (Messiah) and He shall reign forever and ever.” (Dan.2:4,7:14). 16And the twenty-four elders, who were seated on their thrones before God, fell upon their faces, and worshipped God, 17Saying, “We give thanks to You, O Lord God Almighty, the One Who is, and always was, because You have asserted Your great power, and have begun to reign. 18And the nations were enraged, but now the time of Your wrath has come - the time for the judging of the dead, and for rewarding Your servants, the prophets, Your saints, and those that reverence Your name - both small and great, and for destroying those who destroy the earth.” (Ps.2:1). 19And then the Temple of God in heaven was opened, and inside His Temple the ark of His covenant was seen; and there were lightning flashes, thunder-claps, and an earthquake, and a severe hailstorm.

KJP version - 10:5 And the Angel Whom I saw standing upon the sea and upon the earth lifted up His hand to heaven, 10:6 And swore by Him that liveth forever and ever, Who created heaven, and the things that are in it {therein}, and the earth, and the things that are in it {therein}, and the sea, and the things which are in it {therein}, that there should be time no longer; 10:7 But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as He hath declared to His servants, the prophets.

11:1 And there was given me a reed like {unto} a rod; and the Angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship in it. 11:2 But the court, which is outside {without} the temple, leave out, and measure it not; for it is given unto the nations {Gentiles}, and the holy city shall they tread under foot forty and two months. 11:3 And I will give power unto My two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. 11:4 These are the two olive trees, and the two lampstands {candlesticks} standing before the God of the earth. 11:5 And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies; and if any man will hurt them, he must in this manner be killed. 11:6 These have power to shut heaven, that it rain not in the days of their prophecy; and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. 11:7 And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. 11:8 And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. 11:9 And they of the peoples and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not permit their dead bodies to be put in graves. 11:10 And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another, because these two prophets tormented them that dwelt on the earth. 11:11 And after three days and an half the spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them who saw them. 11:12 And they heard a great voice from heaven saying unto them, Come up here {hither}. And they ascended up to heaven in a cloud; and their enemies beheld them. 11:13 And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand; and the remnant were terrified {affrighted}, and gave glory to the God of heaven. 11:14 The second woe is past and, behold, the third woe cometh quickly. 11:15 And the seventh angel sounded; and there were great voices in heaven, saying, The kingdom {kingdoms} of this world is {are} become the kingdom {kingdoms} of our Lord, and of His Christ; and He shall reign forever and ever. 11:16 And the four and twenty elders, who sat before God on their thrones {seats}, fell upon their faces, and worshipped God, 11:17 Saying, We give Thee thanks, O Lord God Almighty, Who art, and wast, and art to come, because Thou hast taken to Thee Thy great power, and hast reigned. 11:18 And the nations were angry, and Thy wrath is come, and the time of the dead, that they should be judged, and that Thou shouldest give reward unto Thy servants, the prophets, and to the saints, and them that fear Thy name, small and great, and shouldest destroy them who destroy the earth. 11:19 And the temple of God was opened in heaven, and there was seen in His temple the ark of His covenant {testament}; and there were lightnings, and voices, and thunder-claps {thunderings}, and an earthquake, and great hail.

N/C: This portion of revelation given by this “mighty Angel” entity is begun in 10:6 and some suggest that it is in reply to the question posed by the martyrs crying to be avenged and were told they must "rest yet for a little season" or time. Here in Rev. 10:6-7 they are assured, "There shall be no longer (any interval of) time"; their prayer shall have no longer to wait, but at the trumpet sounding of the seventh angel it shall be consummated, and the mystery of God (His mighty plan heretofore hidden, but then to be revealed) shall be finished.” Some commentators say that Chapter 10 is a transition from the common history of the world to the history of the church in particular – and that this ‘story’ of prophecy goes from here to Chapter 22.

Resolution: The question of how much of the discourse and prophecy of Chapters 10 and 11 is attributable to the “mighty Angel” of 10:1 is beyond the mission of resolving entity questions and so no font treatment issues apply here. This question is germane only in assessing whether the words of verse 11:3 are attributable to this “Angel”, as further evidence as to His identity.

Rev. 11:1 –Is the Angel of 11:1 the same angel referred to in chapter 10 as a “mighty Angel”?

RFP version -

11:1And I was given a reed like a measuring rod; and I was told, “Rise, and measure the Temple of God, and the altar, and number those that worship in it. 2But exclude the court outside of the Temple, do not measure it; because it has been given to the nations (Gentiles), and they will trample the holy city under foot for forty-two months.

3“And I will give power to My two witnesses, and they shall prophesy a thousand two hundred sixty days, clothed in sackcloth (burlap). 4These two prophets are the two olive trees, and the two lampstands that stand before the Lord of the earth. 5And if anyone tries to hurt them, fire will shoot out of their mouth, and devour their enemies; anyone who seeks to hurt them will die in this manner.

KJP version - 11:1 And there was given me a reed like {unto} a rod; and the Angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship in it. 11:2 But the court, which is outside {without} the temple, leave out, and measure it not; for it is given unto the nations {Gentiles}, and the holy city shall they tread under foot forty and two months. 11:3 And I will give power unto My two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. 11:4 These are the two olive trees, and the two lampstands {candlesticks} standing before the God of the earth. 11:5 And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies; and if any man will hurt them, he must in this manner be killed.

N/C: This entity appears to be the same mighty Angel” introduced in verse 1 of Chapter 10. Here He directs John to measure the temple proper (vv.1-2), and then continues the prophecy He began in Chapter 10, vv. 6-7. The JFB commentary says that the words “and the angel stood” is omitted in some manuscripts (A, Vulgate, and Coptic), but does appear in others (B and Syriac). It goes on to say that if this phrase is omitted, the "reed", by construction, is "saying, Rise, and measure the temple of God." Thus it says the reed, the canon of Scripture, the measuring reed of the Church, our rule of faith, speaks, as the altar is personified as speaking in Rev. 16:7 (“And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous are Thy judgments.”). If those manuscripts that omit the phrase “and the Angel stood” are correct, then the question being dealt with herein is moot. It seems unlikely that it is the “reed” that instructs John to measure the temple (vv.1-2). If, however, the phrase rightfully belongs, then this entity appears to be the same “mighty Angel” introduced in Chapter 10, verse 1.

Resolution: Apply capitalized “Deep Purple” font to this Angel here as also applied in Chapter 10 to signify that the exact identity cannot be established with certainty.

Rev. 13:1 – What is the correct first noun or pronoun in 13:1 – and to whom does it refer?

RFP version -13:1And I saw a beast rising out of the sea, and it had seven heads and ten horns, and ten crowns upon his horns, and on each head a blasphemous name.

KJP version - 13:1 And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.

N/C: Here in verse 1 is a problem arguably beyond the scope of resolving pronoun referents. Some translations have “I stood on the sand”, while others render it “he stood on the sand” or “the dragon stood on the sand”. According to J-F-B Bible Commentary, the problem arises from the conflict between manuscripts, to wit: the B, Aleph, and Coptic manuscripts have it as the 1^st person singular, “I stood” (and so rendered in 7 English translations); while the A, C, Vulgate, and Syriac manuscripts have it as the 3^rd person singular, "He stood" (so rendered in 5 English translations), and this is interpreted to refer to “the dragon”, which is how 2 English translations render it. This conflict is limited to the first noun in the verse; in all translations, the observer referred to in the subsequent phrase or sentence, “I saw a beast” is resolved to be the apostle John.

Resolution: Apply non-bold “deep purple” font to the pronoun “I” to signal and refer the reader here for this brief explanation of the manuscript conflict.

Rev. 14:14-19 – Who is He “that sat on the cloud” and “in His hand a sharp sickle”, introduced in verse 14:14? Who is he to whom the command or message of verse 15 is addressed? And is this the same entity to whom a similar command is addressed by another angel in verse 18? And if so, why is he referred to in verse 19 as an angel?

RFP version -14:14And I looked and saw a white cloud, and seated upon the cloud was One like the Son of man, with a golden crown on His head, and a sharp sickle in His hand. 15And then another (4^th) angel came out of the Temple, calling with a loud voice to Him Who sat on the cloud, “Begin reaping with Your sickle, and reap; for the harvest of the earth is ripe; and the time has come for You to begin reaping.” 16And so He that sat on the cloud swung His sickle across the earth (Joel 3:13); and the earth was harvested (Is.63:2). 17And another angel came out of the Temple in heaven, and he, too, had a sharp sickle. 18And still another angel, who had power over fire, came out from the altar, and called loudly to that angel that had the sharp sickle, “Take your sharp sickle, and gather the clusters from the earth’s grapevine; for her grapes are fully ripe.”19And the angel swung his sickle (Joel 3:13) across the earth, and gathered the grapes from the vine of the earth, and threw them into the great winepress of God’s wrath. 20And the grapes were trampled (Is.63:3) in the winepress outside the city (Heb.13:12), and blood flowed out of the winepress, rising as high as the horses’ bridles, for the distance of a thousand, six hundred furlongs (200 miles) (Ezek.32:6)

KJP version - 14:14 And I looked and, behold, a white cloud, and upon the cloud One sat like unto the Son of man, having on His head a golden crown, and in His hand a sharp sickle. 14:15 And another angel came out of the temple, crying with a loud voice to Him that sat on the cloud, Thrust in Thy sickle, and reap; for the time is come for Thee to reap; for the harvest of the earth is ripe. 14:16 And He that sat on the cloud thrust in His sickle on the earth; and the earth was reaped. 14:17 And another angel came out of the temple which is in heaven, he also having a sharp sickle. 14:18 And another angel came out from the altar, who had power over fire, and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. 14:19 And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God. 14:20 And the winepress was trodden outside {without} the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs.

N/C: Here is another passage with several entities, whose identities and roles are a bit perplexing. The “I” of v.14 of course is John, the observer; the “One” or “He” That sits on the white cloud and “in His hand a sharp sickle” evidently is Christ (v14); another angel who comes out of the temple (v15), crying with a loud voice to Him That sat on the cloud (evidently Christ). [Note that there were 3 specific angels previously mentioned in Chapter 14 (vv.6, 8 & 9), plus “the holy angels” mentioned in v.10.] This “another angel” of v.15 says “Thrust in Thy sickle, and reap; for the time is come for Thee to reap; for the harvest of the earth is ripe”. It seems incongruous that an angel would appear to be giving direction to our Lord, Jesus Christ. Some commentators point out that the word rendered “thrust” in many translations is the Greek word “send”, suggesting that this angel does not command the Son of man, but rather serves as a messenger from God the Father that the time is ripe for the first of the two phase harvest – that of Christ’s redeemed and faithful believers. Note also that Christ Himself is the active agent in this first harvest of the elect; while the latter reaping of the unbelievers appears to be relegated to one of God’s angels. (See Mark 13:26-27 for reference to this first harvest of the elect; see also Mark 13:32 for Christ’s Own statement that neither the angels nor He, but only the Father knows that hour.) Another possibly perplexing aspect of this passage lies in verses 18 and 19, where “another angel came from the altar”, saying “Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God”. It is clear from v.19 that this instruction is not directed to Christ, but to the angel who also has a sharp sickle of v.17. This appears to be the command to an angel with the office of ‘grim reaper’ that gathers the unbelievers in the second of the two-phase reaping of the earth in end times.

Resolution: Apply capitalized “royal purple” font to the pronouns that refer to Christ (v. 14, 15 & 16); and apply the non-capitalized blue font to the pronouns that refer to angels (vv. 17, 18 & 19) as shown in the text above.

Rev. 16:16 – Who is referred to by the pronoun “he” in verse 16:16?

RFP version -16:12And the sixth angel poured out his bowl upon the great river Euphrates, and its water was dried up, to prepare the way for the kings from the east. 13And I saw three unclean (evil) spirits, that looked like frogs, coming out of the mouths of the dragon, the beast, and the false prophet. 14They are the demonic spirits, performing signs - three evil spirits that go out to gather the kings of the whole world to the battle on that great judgement day of God Almighty. 15“Behold, I come as unexpectedly as a thief. Blessed are they that are awake and dressed, so that they are not caught naked and embarrassed.” (Matt.24:43, I Thess.5:2, II Pet.3:10) 16And they assembled the kings and their armies together into a place that in Hebrew is called “Armageddon.”

17And the seventh angel poured his bowl into the air; and a loud voice came from the throne in the Temple of heaven, that said, “It is done.”

KJP version - 16:12 And the sixth angel poured out his bowl {vial} upon the great river Euphrates, and its {the} water {thereof} was dried up, that the way of the kings of the east might be prepared. 16:13 And I saw three unclean spirits, like frogs, come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. 16:14 For they are the spirits of demons {devils}, working miracles, that go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. 16:15 Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. 16:16 And he gathered them together into a place called in the Hebrew tongue Armageddon. 16:17 And the seventh angel poured out his bowl {vial} into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done.

N/C: Many translations (NAS, ASV, BBE, ERV, YLT) render this “they” rather than “he” (KJV, NKJ, DRB, DBT, WBT, WEB) and two (ISV & GWT) render it “the spirits”. Bible scholars vary widely as to what entity is referred to by the pronoun rendered “he” in the King James Bibles. Those entities proposed include “the spirits”, God, “the sixth angel”, Satan, “the beast”, and Christ. The J-F-B Bible Commentary perhaps offers the best summary on this question, as quoted here within brackets: [“16. he - rather, ‘they (the three unclean spirits) gathered them together.’ If English Version be retained, ‘He’ will refer to God Who gives them over to the delusion of the three unclean spirits; or else the sixth angel (Rev 16:12).’”] Thus in translations where the plural pronoun “they” is used, it refers (directly) to the three unclean spirits, and indirectly to God as the ultimate Entity Who gathers them together; but in translations where the singular pronoun “he” is employed, it seems to refer (indirectly) to God as the ultimate Power Who gathers them together at Armageddon for battle.

Resolution: Apply non-capitalized “deep purple” font to the pronoun “he” of v.16 to signify that the exact identity of the referent is not known with any certainty and to refer readers here.

Rev. 19:9 – 10 – Who is referred to by the 3^rd person singular pronouns “he”, “his” and “him” in verses 19:9 & 10?

RFP version -19:9And the angel said to me, “Write this: ‘Blessed are they who are invited to the wedding supper of the Lamb.’” And he added, “These are the true words of God.” 10And I fell at his feet to worship him. But he said to me, “See that you do not do that! I am your fellow servant, with you and your brothers and sisters that testify of their faith in Jesus. Worship God! For the testimony of Jesus is the spirit of prophecy.”

22:8And I, John, am the one who saw and heard these things. And when I had heard and seen, I fell down to worship at the feet of the angel who showed me these things. 9But then he said to me, “See that you do not do it! I am a fellow servant with you and your fellow prophets, and with all those who keep the words of this book. Worship God!” (Acts 10:26)

KJP version - 19:9 And he saith unto me, Write, Blessed are they who are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. 19:10 And I fell at his feet to worship him. And he said unto me, See thou do it not; I am thy fellow servant, and of thy brethren that have the testimony of Jesus; worship God; for the testimony of Jesus is the spirit of prophecy.

Rev. 22:8 And I, John, saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel who showed me these things. 22:9 Then saith he unto me, See thou do it not; for I am thy fellow servant, and of thy brethren the prophets, and of them who keep the words {sayings} of this book. Worship God.

N/C: If one were to rely upon the antecedent rule of grammar, one would wrongly conclude that it refers to Christ (the Lamb). Nowhere in the preceding verses of chapter 19, nor the latter part of Chapter 18 is there a proper antecedent for these pronouns. One has to look to 18:1 & 18:21, ignoring all intervening nouns in chapter 19 to the Lamb (v7), God (vv 4-6), four living creatures (v4), God (v2), and revert back to 18:1 & 18:21 to find a reference to angel, which seems by context and consensus to be the proper referent (antecedent?) to these ambiguous pronouns. Those translations that do substitute a noun for the first “he” in v.10 render it “the angel”; and the commentaries on the verse that address the identity question all conclude that it does refer to an angel; and in truth, these are indeed references to an angel, as manifested by the angel’s stern admonishment to John in v.10 that he not worship him. There is a similar occurrence in Rev. 22:8 & 9 where the admonishment is repeated and the angel is clearly identified as such.

Resolution: Apply the blue font to these references to one of God’s angels.

Rev. 21:5-6 – Who is referred to by the pronoun “He” in verses 21:5 and 21:6?

RFP version -21:1And I saw a new heaven and a new earth; for the first heaven and the first earth were passed away (Is.65:17); and there was no more sea. 2And I, John, saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 3And I heard a loud voice out of heaven saying, “Behold, the tabernacle of God is now with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God. (Ezek.37:23,27) 4And God shall wipe away all tears from their eyes; and there shall be no more death, nor sorrow, nor crying, neither shall there be any more pain; for the former things are passed away.” 5And He Who was seated upon the throne said, “Behold, I make all things new.” And He said to me, “Write; for these words are true and faithful.” 6And He further said to me, “It is done. I am Alpha and Omega, the Beginning and the End. I will give to him that is athirst of the fountain of the water of life freely.

KJP version - 21:1 And I saw a new heaven and a new earth; for the first heaven and the first earth were passed away; and there was no more sea. 21:2 And I, John, saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. 21:3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God. 21:4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away. 21:5 And He that sat upon the throne said, Behold, I make all things new. And He said unto me, Write; for these words are true and faithful. 21:6 And He said unto me, It is done. I am Alpha and Omega, the Beginning and the End. I will give unto him that is athirst of the fountain of the water of life freely.

N/C: While a few commentaries see this as a reference to an angel, some translations, such as the NAS, capitalize the pronoun “He” in both verses (5 & 6), indicating a reference to Deity. It is most likely the Lord Himself, based on the antecedent rule (referring back to “He that sat upon the throne”, v.5), and based on the next verse (6), where the exact phrase, “And He said unto me” is repeated, with this second occurrence being followed by the Speaker specifically identifying Himself as “the Alpha and the Omega, the Beginning and the End” – the Lord.

Resolution: Apply the “Royal Purple” bold font to these references to God, as is applied throughout the KJP Scripture text to references to the Deity.

Rev. 22:18 –Is the speaker referred to by “I” in v. 18 Christ, John, or an angel?

RFP version -22:16“I, Jesus, have sent My angel to give you testimony about these things for the churches. I am the Root and the Offspring of David, and the Bright and Morning Star.” (Is.11:1) 17And the Spirit and the bride say, “Come.” And let him that hears say, “Come.” And let anyone who is thirsty come. And let whoever desires take and drink freely of the gift of the water of life. (Is.55:1)

18And I solemnly warn everyone that hears the words of the prophecy of this scroll: If anyone adds anything to what is written here, God shall add to that person the plagues that are described in this scroll. (Deut.12:32)

KJP version - 22:16 I, Jesus, have sent Mine angel to testify unto you these things in the churches. I am the Root and the Offspring of David, and the Bright and Morning Star. 22:17 And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. 22:18 For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book;

N/C: There does not appear to be conclusive evidence nor agreement among Bible scholars as to whether the speaker (“I”) in v. 18 is Christ, or John, or an angel. The question is moot, apart from the self-imposed dilemma of someone who seeks to identify all entities by color-coded font usage. It is moot because it is God inspired, regardless of whether the actual speaker is John, an angel, or the Lord Himself.

Resolution: Apply the “Deep Purple” font to this pronoun to refer the inquisitive reader here for this non-definitive answer.

Rev. 22:19 –Is the rendering “tree of life”, rather than “book of life”, the proper rendering?

RFP version -22:19And if anyone takes away any of the words of the scroll of this prophecy, God shall take away from that person their share in the tree of life, and in the holy city, that are described in this scroll.

20He Who testifies of these things says, “Surely I am coming soon.” Amen. Even so, come quickly, Lord Jesus! 21May the grace of our Lord Jesus Christ be with all God’s people. Amen

KJP version - 22:19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the tree {book} of life, and out of the holy city, and from the things which are written in this book. 22:20 He Who testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus. 22:21 The grace of our Lord Jesus Christ be with you all. Amen

N/C: It was noted that the 1611 Authorized Version of the King James text contains the phrase “book of life”, whereas more modern renderings of the KJV, as well as many other translations (ISV, NAS, God’s Word Translation, ASV, Darby, ERV, WEB, Weymouth New Testament) render verse 19 as the “tree of life”. The issue revolves around questions regarding what Greek source was used for the last six verses (22:16-22) and whether the Latin Vulgate was translated into the Greek. Two things are clear: This controversy will not be resolved as part of this noun / pronoun resolution effort; and neither is it germane to the task at hand.

N/C: Most translations (ISV, NAS, God’s Word Translation, ASV, Darby, ERV, WEB, Weymouth New Testament) render verse 19 as the “tree of life”, while the minority (KJV, AKJV, WBT, DRB) render it the “book of life”.

Resolution: Render the phrase as “the tree {book} of life” using the same notation convention followed throughout the KJP Bible text produced by this endeavor, with the word in italics representing the new replacement word (tree), and the old replaced word enclosed in braces: {book}. Thus the reader is cognizant of the word substitution in the subject phrase. There are no font treatment issues to deal with here