Light in Babylon: Introduction

Available in other languages: Português

TABLE OF CONTENTS

On God and His Word
On the Translation of the Bible
On Progressive Revelation
On Semitic Poetry
On Prophecies

PRELIMINARY CONSIDERATIONS

READING INSTRUCTIONS

Preparation for Reading: Before starting each reading session, take a moment to pray to our Creator, asking him to guide you into all truth and teach you his ways. “For Jehovah gives wisdom; from his mouth come knowledge and understanding;” (Proverbs 2:6) “Open my eyes, that I may behold wondrous things out of your law.” (Psalm 119:18) “Call to me, and I will answer you, and I will show you great and inaccessible things (you do not know them).” (Jeremiah 33:3) May the heavenly peace and the presence of God’s holy angels fill the place where you read.

Read this Introduction: This introduction addresses fundamental themes essential for understanding this series, such as the identity of the God presented in it, the nature and reliability of the sacred text upon which it is builded, its hermeneutical approach, and other key elements. Therefore, please read this introduction to the end before proceeding, to ensure we begin from a common foundation and the same knowledge.

Making Long Chapters Easier to Read: (1) For didactic reasons, longer posts have been divided into smaller sections so that the reader will not feel overwhelmed by receiving excessive information at once. It is advisable for readers to pause at the end of each section to reflect about what they have read and pray. (2) At the same time, in order not to lose the train of thought, avoid taking long breaks (like a few days) between sections. If possible, try to distribute reading across the day: for example, the first section in the morning, the second in the afternoon, and the third at night. (3) To assist with time management, each section includes an estimated reading time, allowing readers to plan breaks accordingly. (4) Given that this introduction itself is lengthy, you may apply this suggestion here. Whenever you encounter a section marked with its reading time, feel free to pause before proceeding.

A Reading Journey Worth Taking: Even for those who are not particularly interested in religion, there is nothing to lose by reading this series; on the contrary, it offers interesting knowledge across a range of disciplines. Readers will also encounter knowledge related to world history, literature, ancient civilizations, languages, interpretation of ancient texts, and more. This series deepens our understanding of the world in which we live and the historical developments that have shaped it. But most importantly, by reading this series, you will come to know and understand the Christian religion—and this will enable you to make an informed and thoughtful decision about whether you actually want to follow it or not (the most important decision one can make in life). So, for all these reasons, please read the entire series. It will be well worth your time.

Make Sure to Read the Entire Series: (1) Basically, this series consists of expository analysis of the biblical book in its entirety, examining verses within their context and following the inspired biblical writer’s line of reasoning. (2) Because of this, it is important to engage with this series sequentially and from beginning to end. Reading the material in order and until the end will ensure a coherent understanding of the biblical book under analysis, allowing the student of the Bible to properly discern the biblical writer’s intended meaning within the flow of the argument. (3) Aditionally, many questions that may arise during the study will be answered later on. Therefore, it is important to read the entire series (and in its intended sequence) to gain the understanding of the biblical books under analysis and appreciate the complete picture of the message the writer of this series intended to convey by bringing together the Book of Daniel, the Gospel of Matthew, and Revelation.

Considering the Biblical Background: (1) Throughout this series, you will occasionally find supplemental posts inserted between the main ones. These are designed to clarify earlier chapters or prepare you for what lies ahead. It is important to read these additional posts, as they provide essential background needed to properly understand the biblical books being analyzed. (2) For example, books like Daniel and Revelation draw heavily on other biblical passages and doctrines. Without familiarity with these references, it becomes difficult to correctly understand their intended messages. These supplemental posts ensure that all readers, whether new to Christianity or long-time believers, have the foundational knowledge necessary for accurate understanding.

Q&A Section: At the end of each post, you will find a Q&A section related to the chapter of the biblical book just studied. The questions are either submitted by readers or drawn from other sources. So, if you still have questions about the chapter, please send them to the following email address: questions@thebloodstainedbanner.org

WRITING PROCESS

Authority of the Bible: The Word of God is to be the authority in every post. Therefore, purely interpretative quotations—those not related to original language meanings, archaeological data, or historical facts—are included not to present the writer or theologian as an authority, but simply because they offer a ready, and clear, and biblically grounded explanation of the subject. The Word of God is to be the authority in every post.

Focus on Pertinent Topics: (1) While the preparation of these materials involves a thorough study of each biblical book under analysis in this series—examining the text verse by verse and word by word—what is presented to the reader is not a verse-by-verse commentary. (2) Not everything needs an explanation. There are moments when we are simply following a narrative, and not every passage demands explanation. Given the urgency of the present time, as we approach the final pages of this world’s history, there is no room to include nonessential details about a biblical verse, such as “fun facts” that do not contribute to the message of the biblical book. “For what has straw to do with grain? declares Jehovah.” (Jeremiah 23:28) (3) Therefore, whenever you encounter a commentary, please give careful attention to the explanation and know that it is important. The topic drawn from the Bible verse and explained provides key information that will be essential for understanding future verses as we progress through the biblical book. It will also equip the reader to discern and reject wrong teachings that float in the air and may eventually reach their ears. (4) The writer will focus on the truths for this present time, providing “meat in due season.” For all this, the commentaries prioritize necessary, essencial explanation over exhaustive verse-by-verse exposition.

Historical Sources: Although the texts written by historians and cited in this series may appear to be commentaries on the biblical prophecies, they are not. Historians were simply writing about history, and history has been unfolding as prophesied in the Bible. This is why their writings resemble commentaries on prophecy, even though they were not intended as such.

Where our Sources Come From: All sources cited in this series come from impartial researchers and scholars. Whether referencing the work of archaeologists, linguists, historians, or even theologians, none of the quoted texts come from individuals who share the set of teachings drawn from the Bible and presented in this series. All sources cited in this series come from impartial researchers and scholars.

Content Quality (AI-Free): (1) No AI tools were used to generate content, outline posts, or provide ideas for this series. This is mentioned to prevent readers from feeling discouraged about reading this series by assuming the material they will read will be like those created by AI. (2) The use of em dashes simply reflect the author’s personal writing style and taste. As for the Oxford comma, it is employed in accordance with standard grammar (and due to the writer’s preference).

PART 1: ON GOD AND HIS WORD

THE BOOK OF NATURE

Nature is a sacred book.

It lies open before all mankind, in every corner of the globe. Each page of this book offers a rich source of knowledge about the One who created all things. Its verses are filled with divine wisdom, and we would do well to pay careful and reverent attention to their words.

As the Bible says,

“Go to the ant, […] study its ways and gain wisdom” (Proverbs 6:6).
“Look at the birds” (Matthew 6:26).
“Consider the lilies” (Luke 12:27).
“Observe the crows” (Luke 12:24).

The flowers of the field, the rising sun painting the sky, and the beautiful melody God taught the birds—all are sacred reminders that lift our thoughts to our Creator.

The wise do not merely look at the letters of the Book of Nature or only take delight in the poetry of its verses. They see beyond the letters, understanding the meaning of those words and grasping the truths conveyed by them. With reverence, they meditate on the voice of nature, listening to its words as the Word of God and asking questions that lead them to the truth.

“Lift up your eyes and look to the heavens: Who created all these?” (Isaiah 40:26)

“Ask the animals, and they will teach you, or the birds in the sky, and they will tell you; or speak to the earth, and it will teach you, or let the fish in the sea inform you. Which of all these does not know that the hand of Jehovah has done this?” (Job 12:7-9) (Jehovah, meaning “the Self-Existent One,” is the term the Hebrew people used in their language to refer to the Creator.)

“The works of Jehovah are great, studied by all who delight in them.” (Psalm 111:2)

The body of scientific literature on this sacred book essencially forms a collection of commentaries.

By studying its verses, many students of nature have been divinely enlightened and arrived at the correct interpretation. Commenting on the Book of Nature, Isaac Newton once wrote: “The admirable arrangement and harmony of the universe could only have come from the plan of an omniscient and omnipotent Being.” And Louis Pasteur: “The more I study nature, the more I stand amazed at the work of the Creator. Science brings men nearer to God.” “I have concluded that we are in a world made by rules created by an intelligence… To me it is clear that we exist in a plan which is governed by rules that were created, shaped by a universal intelligence.” (Michio Kaku, theoretical physicist)

The natural world reveals to our senses the greatness of our God and makes manifest the wonder of his creativity.

“O Lord, what a variety of things you have made! In wisdom you have made them all. The earth is full of your creatures! Here is the ocean, vast and wide, teeming with life of every kind, both large and small. See the ships sailing along, and leviathan, which you made to play in the sea. They all depend on you to give them food as they need it. When you supply it, they gather it. You open your hand to feed them, and they are richly satisfied.” (Psalm 104:24-28)

Nothing is beneath the notice of the infinite God, and nothing is too small for his attention.

The tiny insect you see walking upon the soil—God created it with tender love, sustains its life, and watches over everything that happens to it throughout its daily routine. The ants you see marching in line, carrying leaves to their home—God knows each one of them personally. “Are not five sparrows sold for two pence? and not one of them is forgotten in the sight of God. But the very hairs of your head are all numbered. Fear not: ye are of more value than many sparrows.” (Luke 12:6-7)

God loves all his creatures, and we all depend on our Creator for life and every breath we take.

Nature does not run on its own but depends completely on God. God himself is continually making our hearts beat and directly guiding the planets in their joyful courses around the sun. To God alone we pray for rain and give thanks for the harvest in its season. “Are there any among the vanities of the gentiles that can cause rain? or can the heavens give showers? art not thou he, O Jehovah our God? therefore we will wait for thee; for thou hast made all these things.” (Jeremiah 14:22)

We are able to understand something of the world’s rational structure through our scientific studies because the world was, in fact, rationally constructed.

God “established the laws of heaven and earth” (Jeremiah 33:25), and he directly uses these laws of nature to govern the functioning of the world.

Nature is not God, nor does it possess any power except that which God imparts to it. Only the Creator is—and can be—the Self-Existent One. All the elements of the universe were created by him, belong to him, and are held in the power of his hands. He “causes his sun to rise” (Matthew 5:45). He “draweth up the drops of water, which distil in rain from his vapor, which the skies pour down and drop upon man abundantly.” (Job 36:27-28) Praise Jehovah, for he is good to us—even when we do not deserve it. He “causeth the grass to grow for the cattle, and herb for the service of man; that he may bring forth food out of the earth,” (Psalms 104:14)

Each human individual can learn about the Creator and true God through the Book of Nature—even in the most remote places of the globe.

Through the Book of Nature, all the inhabitants of the Earth have received a knowledge of the true God. For wherever there is a creation of God, that creation is silently and continually testifying to its Creator. No matter where they are, or what language they speak, all peoples have heard of the true God. As the Bible says, “The heavens declare the glory of God; the skies proclaim the work of his hands. Day after day they pour forth speech; night after night they reveal knowledge. They have no speech, they use no words; no sound is heard from them. Yet their writing goes out into all the earth, their words to the ends of the world.” (Psalms 19:1-4)

Indeed, many peoples and individuals around the globe have heard those silent words from Nature and discovered the true God through them.

In his book Os Selvagens (The Savages), Couto de Magalhães shares information he gathered from frequent interactions with natives during his expeditions across Brazil. He wrote: “The people among the Americans [Amerindians] of Brazil who concern themselves with divine matters are called Caraíbas and Pajés, who serve as their priests. Above earthly things exists a being they call Monãn or Monhãn, which means Builder or Architect, the Author—to whom they attribute the same perfections that we ascribe to God.” (Os Selvagens, Couto de Magalhães)

Born in the early years of the Spanish conquest, Garcilaso Inca de la Vega—the son of an Inca princess and a Spanish conquistador—wrote extensively about Inca history, culture, and society.

In his book Comentarios Reales de los Incas, he recounts his childhood living among the Inca, as one of them. He wrote: “They held Pachacámac in greater inward veneration than the Sun, whose name, as I have said, they did not dare to take in their mouth, while the Sun’s name they say constantly. When asked who Pachacámac was, they said he was the one who gave life to the universe and sustained it, but that they did not know him because they had not seen him, and for this reason, they did not build him temples or offer him sacrifices, but that they worshipped him in their hearts (that is, mentally) and feared him as the unknown God. […] It should be known, as we have said elsewhere and will say again, and as all historians have written, that the Inca kings of Peru, through the natural light God had given them, came to understand that there was a Maker of all things, whom they called Pachacámac, which means ‘the maker and sustainer of the universe.’ This doctrine first came from the Incas and spread throughout all their kingdoms, both before and after they were conquered. […] The Incas were very pleased to learn that the Yuncas held Pachacámac in such high reverence, and that they inwardly worshipped him as the supreme god. […] That the idols found in the temple of Pachacámac be cast out, because, being the maker and sustainer of the universe, it was not fitting that idols of lesser majesty should stand in his temple and upon his altar, and that Pachacámac be worshipped in the heart and no statue be made of him because, having not shown himself, they did not know what form he had, and thus could not portray him, as they did the Sun.”

As the Bible says, “The heavens declare his righteousness, and all the peoples have seen his glory.” (Psalms 97:6)

The glory of God is his goodness (Exodus 33:18-19), his righteousness. His great lovingkindness toward us is the reason appointed by the Psalmist for all peoples of the world to praise the God and Creator of all mankind: “O praise Jehovah, all ye nations; laud him, all ye peoples! For his lovingkindness is great toward us; and the truth of Jehovah endureth for ever. Praise ye Jehovah!” (Psalm 117:1-2) “Sing out your thanks to the Lord; sing praises to our God with a harp! He covers the heavens with clouds, provides rain for the earth, and makes the grass grow in mountain pastures. He gives food to the wild animals and feeds the young ravens when they cry.” (Psalms 147:7-9)

Thus, the works of his hands not only show us the existence of their Author but also speak about his character.

His actions through nature tell us of a God who is good and tenderly cares for his creatures. He is the great Giver and the source of our joy. As the Bible says, “He has not left himself without testimony: He has shown kindness by giving you rain from heaven and crops in their seasons; he provides you with plenty of food and fills your hearts with joy.” (Acts 14:17)

We make a sad mistake when we delight in the gifts but forget the Giver, and a grave error when we confuse creation with its Creator.

The fundamental error of idolatry persists when we mistake creation for its Creator. We need to take into account the simple truth that a work of art is not the artist. The universe speaks of God, but it is not God. Universe only exposes its Creator’s power, wisdom, and creativity—just as a work of art points to its author’s skill and personality.

In an art gallery, we all know that the paintings are not the one who painted them.
In the same way, the works of art we see in nature are not the One who made them.

Men have been suppressing this truth “by their wickedness, since what may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse. For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like a mortal human being and birds and animals and reptiles.” (Romans 1:18-23)

And the weight of probability leaves no room in the real world to believe those paintings formed by chance. No one truly believes that. We can try to complicate what is plain and obscure the obvious with clever-sounding thoughts—”darkening the counsel with words without knowledge” (Job 38:2)—but deep down, we all know the simple truth: someone painted those paintings.

As a cytologist and biochemist once said, “If you equate the probability of the birth of a bacteria cell to chance assembly of its atoms, eternity will not suffice to produce one.” (Christian de Duve, Nobel laureate and organic chemist)

“Another source of conviction in the existence of God, connected with the reason and not with the feelings, impresses me as having much more weight. This follows from the extreme difficulty or rather impossibility of conceiving this immense and wonderful universe, including man with his capacity of looking far backwards and far into futurity, as the result of blind chance or necessity. When thus reflecting I feel compelled to look to a First Cause having an intelligent mind in some degree analogous to that of man; and I deserve to be called a Theist.” (Charles Darwin)

But of course, if one wants, they can find reasons to not be sure about the fact that there is a painter.

Actually, those who seek reasons to doubt—no matter the subject—will find those reasons.

We can be uncertain about literally anything, to the point where even reality itself seems doubtful and our very existence appears questionable. Certainty, as a state where not a single reason for doubt remains unsolved, is impossible in any matter. Those who demand that every possible objection be resolved before believing, leaving no opportunity for doubt and skepticism, will never come to the light.

But there is no need for this.

There are more reasons to believe than reason to doubt. If men, whenever faced with doubt, choose to focus not on the few things they cannot make plain, but on the clear and ample evidence which God has given to sustain their faith, they will come to the light. God has given ample evidence for faith, but whoever chooses to ignore the evidence because a question remain unsolved will inevitably be left in the cold, chilling atmosphere of unbelief and questioning doubts.

In order to arrive at truth, we must have a sincere desire to know the truth, whatever it is, and a willingness of heart to receive it.

In our search for the truth, an open mind is essential. We must strive to set aside personal biases and desires as much as possible. The seeker of truth must examine their own heart and seek to understand the possible true cause of their unbelief. Because, not always, but in most cases, the real cause of doubt and skepticism is the love of sin. God’s ways are not welcome to the proud, the selfish, or the wordly. Those who are unwilling to obey their pure and heavenly requirements will readily dismiss the abundant evidence of his existence and cling with all their might to the fact that he is not directly perceived by our senses.

In the end, each of us have to decide based on the weight of evidence—and the weight of evidence points to His existence.

“since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made.” (Romans 1) “The heavens declare the glory of God; the skies proclaim the work of his hands. Day after day they pour forth speech; night after night they reveal knowledge. They have no speech, they use no words; no sound is heard from them. Yet their voice goes out into all the earth, their words to the ends of the world.” (Psalms 19:1-4)

“Through faith we understand that the worlds were prepared by a saying of God, so that what is seen was not made out of things which appear.” (Hebrews 11:3)

“For he spoke, and it was done; he commanded, and it stood fast.” (Psalm 33:9) This statement is to be understood by faith in the great creative power (“through faith we understand”). No amount of explanation can convince one of the truth of the statement nor tell the whys and wherefores of the creation of the world. That statement is to be understood by faith. “By the word of Jehovah were the heavens made, and all the host of them by the breath of his mouth.” (Psalm 33:6)

To believe or not to believe—whichever path we in our free will chooses, there will always be room for doubt.

In the end, a step of faith is required to believe.

Through the evidence found in the Word of God (also spoken by nature), the honest seeker of truth can receive the gift of faith—for “faith comes by hearing, and hearing of the Word of God” (Romans 10:17). You considered and weighed the evidence, came to realize the truth, and were ultimately convinced by it. Through faith you can break through the dark clouds of doubt and unbelief, “as seeing him who is invisible” (Hebrews 11:27). We need to consider the biblical definition of what faith truly is. Faith is not a feeling, but the “conviction of matters not seen” (Hebrews 11:1), and this conviction “comes by hearing, and hearing of the Word of God” (Romans 10:17).

As modern science recognizes, the universe had a beginning; it was not eternal.

Nothing can create itself. Trees, birds, and humans exist only because an eternal, intelligent Being—transcendent to the created order—called them into existence. To claim that the universe or anything within it has always existed is to deify it and grant to it the very title the Bible reserves for God alone: Jehovah, which means ‘the Self-Existent One’.

Only the Creator is—and can be—Jehovah.

To the one true God alone we owe our life and existence. He is the originator of all things and the first cause. Before him, absolutely nothing existed; there has never been a time when he did not exist. Therefore Isaiah the prophet represented God as saying, “before me there was no God formed, neither shall there be after me. I, even I, am Jehovah;” (Isaiah 43:10-11)

We must worship not the creation, but the Creator—just as reason demands we honor not the painting, but the painter.

We can certainly rejoice in his creation, just as David did (Psalm 92:4), and take delight in his works, as God himself does (Proverbs 8:30-31). Yet the honor and applause belong to the artist, not the art. So, to the Eternal One, who is greater than any stone or piece of wood, who has always existed and will always exist—the only true God—be all honor, applause, and glory for ever and ever.

Yes, “you are worthy, our Lord and God, to receive the glory and the honor and the power, because you created all things!” (Revelation 4:11).

“It is a good thing to give thanks unto Jehovah, and to sing praises unto thy name, O Most High; to show forth thy lovingkindness in the morning, and thy faithfulness every night, with an instrument of ten strings, and with the psaltery; with a solemn sound upon the harp. For thou, Jehovah, hast made me glad through thy work: I will triumph in the works of thy hands. How great are thy works, O Jehovah! Thy thoughts are very deep! A brutish man knoweth not; neither doth a fool understand this.” (Psalm 92:1-6)

“I, Nebuchadnezzar, lifted up mine eyes unto heaven, and mine reason returned unto me, and I blessed the Most High, and I praised and honored him that liveth for ever;” (Daniel 4:34)

Upon the ever-changing canvas of the heavens, the divine Artist painted scenes of breathtaking beauty, and “when the stars were made,” he says, “all my angels praised me with a loud voice” (Job 38:7 LXX). They praised God, not the stars. They honored the artist for his work, not the art. This is the natural and reasonable response when we consider God’s creation.

Join with all creation in offering thanks, worship, and homage to our Creator and God.

“Praise ye Jehovah. Praise ye Jehovah from the heavens: Praise him in the heights. Praise ye him, all his angels: Praise ye him, all his host. Praise ye him, sun and moon: Praise him, all ye stars of light. Praise him, ye heavens of heavens, And ye waters that are above the heavens. Let them praise the name of Jehovah; For he commanded, and they were created. He hath also established them for ever and ever: He hath made a decree which shall not pass away. Praise Jehovah from the earth, Ye sea-monsters, and all deeps. Fire and hail, snow and vapor; Stormy wind, fulfilling his command; mountains and all hills; Fruitful trees and all cedars; beasts and all cattle; Creeping things and flying birds; Kings of the earth and all peoples; Princes and all judges of the earth; Both young men and virgins; old men and children: Let them praise the name of Jehovah; For his name alone is exalted; His glory is above the earth and the heavens!” (Ps 148:1-13)

But unfortunately, men “did not think fit to retain God in their knowledge” (Romans 1:28).

Although many claim with their lips to believe in God’s existence, their hearts are far from him. As the Bible says, even demons recognize the true God and tremble before him (James 2:19), but simply believing means nothing. Countless people go through life as if God does not exist while claiming to believe in God. They neglect prayer, ignore the study of God’s Word, and show love to their neighbor only when it serves their interests and they can receive something in exchange in the future. They lie, betray their marital vows, and indulge in what is impure. So, although they confess with their lips that God exists, in practice they live as if God does not exist.

As it is written, “The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works;” (Psalm 14:1)

“Jehovah looked down from heaven upon the children of men, to see if there were any that did understand, that did seek after God. They are all gone aside; they are together become filthy;
There is none that doeth good, no, not one.” (Psalm 14:2-3)

But despite all this, “Jehovah is good to all; and his tender mercies are over all his works.” (Psalm 145:9)

Through his actions recorded in the Book of Nature, God has left testimony of his mercy and infinite grace. He is merciful with all of us, as we can see in every morning. “This I recall to my mind; therefore have I hope. It is of Jehovah’s lovingkindnesses that we are not consumed, because his compassions fail not. They are new every morning; great is thy faithfulness.” (Lamentations 3:21-23).

Every good gift is poured out freely—not only for those who thank the Giver but also those who do not yet recognize the source of their joy.

And just as God pours out his love also upon those who hate him and are ungrateful to him, we learn from the Book of Nature that we must extend love even to those who hate us. “I tell you,” Jesus said, “love your enemies and pray for those who persecute you, that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. If you love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet only your own people, what are you doing more than others? Do not even pagans do that? Be complete, therefore, as your heavenly Father is complete.” (Matthew 5:44-48)

For those who have ears that hear, Nature is full of godly teachings.

Indeed, nature is literally God-breathed and is useful for doctrine, for reproof, for correction, for instruction in righteousness, so that the man of God may be complete, thoroughly equipped for every good work. The world is our classroom, and the Bible invites us to seek divine knowledge in God’s creations. And by learning to know God through the great Book of Nature, a foundation is laid for the truths of God’s written word: the Bible.

THE BIBLE

“Moses fled from the face of Pharaoh, and dwelt in the land of Midian.” (Exodus 2:15)

“It was a very sharp descent from Pharaoh’s palace to the wilderness, and forty years of a shepherd’s life were a strange contrast to the brilliant future that once seemed likely for Moses. But God tests His weapons before He uses them, and great men are generally prepared for great deeds by great sorrows. Solitude is ‘the mother-country of the strong,’ and the wilderness, with its savage crags, its awful silence, and the unbroken round of its blue heaven, was a better place to meet God than in the heavy air of a palace, or the profitless splendours of a court.” (MacLaren Expositions Of Holy Scripture)

In Moses’ new surroundings, the Creator’s name was written everywhere.

As he wandered with his flocks in solitary places, Moses found himself overshadowed by God’s greatness and majesty, his everlasting power and divinity. During those long years spent amid the wilderness, nature was constantly declaring to his senses the glory of God and impressing his mind with the work of his hands. Day after day, it poured forth speech; night after night, it revealed knowledge. Inspired by God, Moses was impelled to write a certain truth: “In the beginning God created the heavens and the earth.” (Genesis 1:1)

The Bible is the religious book that presents God the Creator in harmony with his revelation in the Book of Nature.

The Bible’s consistency with the testimony of the Book of Nature testifies its legitimacy as Word of God. It describes the God it speaks about as good, merciful, and compassionate—the same qualities we find in the God revealed in the Book of Nature. In its words we can see that the Creator of the universe and all it contains is the God it promotes. The biblical God is also great in power and wisdom, which corresponds with the characteristics we observe in the God revealed by the Book of Nature.

All this demonstrates that the biblical God is none other than the God revealed in the Book of Nature, the true God.

As you could see in the previous section, the doctrines drawn from nature and presented here were actually taken from the Bible. It was the Bible that made them clear to our confused and senseless mind. Men “did not think fit to retain God in their knowledge” (Romans 1:28), and as a result, “their senseless minds were darkened” (Romans 1:21).

I, the writer, was once an atheist.

I did not want to love God, much less above everything else, nor did I see any reason to. I had no desire to dedicate my life to him, nor could I understand why I should. (I had not received religious education as a child.) And since I had no interest in actually being a Christian and living Christianity, I decided to officially adopt atheism and live as though God did not exist. I did not act wisely and made no effort to seek him.

As I used to confess, it was not because I considered myself a ‘rational thinker’ or a ‘man of science’, as many atheists and science fans often portray themselves.

As I used to confess, it was simply because I did not care about God and religion. My inability to perceive God through my senses was just a convenient excuse I used to justify my indifference and disbelief. To justify my stance, I also eventually leaned on the supposed contradictions of Christianity, a religion that in reality I did not know or even try to understand. I became spiritually blind and deaf, insensible to God’s voice, and a mocker.

Thus, I walked on the path of those who walk “in the vanity of their mind, being darkened in their understanding, alienated from the life of God, because of the ignorance that is in them, because of the hardening of their heart;” (Ephesians 4:17-18)

We do not realize how much we lose through doubt and unbelief.

“Thou wilt show me the path of life: In thy presence is fulness of joy; in thy right hand there are pleasures for evermore!” (Psalm 16:11) “I will instruct thee and teach thee in the way which thou shalt go: I will counsel thee with mine eye upon thee. Be ye not as the horse, or as the mule, which have no reason; whose trappings must be bit and bridle to hold them in, else they will not come near unto thee. Many sorrows shall be to the wicked [the fruit of their own ways]; but he that trusteth in Jehovah, lovingkindness shall compass him about.” (Ps 32:8-10) “I am Jehovah “Thou wilt show me the path of life: In thy presence is fulness of joy; in thy right hand there are pleasures for evermore!” (Psalm 16:11) “I will instruct thee and teach thee in the way which thou shalt go: I will counsel thee with mine eye upon thee. Be ye not as the horse, or as the mule, which have no reason; whose trappings must be bit and bridle to hold them in, else they will not come near unto thee. Many sorrows shall be to the wicked [the fruit of their own ways]; but he that trusteth in Jehovah, lovingkindness shall compass him about.” (Ps 32:8-10) “I am Jehovah thy God, who teacheth thee to profit, who leadeth thee by the way that thou shouldest go. Oh that thou hadst hearkened to my commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea.” (Isaiah 48:17-18)

And so, I wasted all my teenage years alienated from the life of God.

However, reading was something I enjoyed from a very young age. After exploring many different stories, I eventually thought to myself: “Why not read the mythology of the Christians as well?” So I decided to read the Bible from beginning to end. Not that I was looking for divine revelations or a religion to adopt. My interest lay solely in engaging with the text as literature.

Coincidentally, at that same time, I happened to reconnect with a friend of mine who was a Christian, and God put me in touch with his church.

One day, I mentioned to that Christian friend that I was interested in reading the Bible as literature and asked for a recommended translation, one appropriate for the kind of reading I had in mind. Eventually, he gave me a Bible, and I began reading it at home: In the beginning God created the heavens and the earth.

It was my first time exploring the pages of the Bible, and I must say it was a very enjoyable read.

It was an enjoyable experience to read the creation account, the patriarchs’ journeys through distant lands, Joseph in Egypt, God’s confrontation with Pharaoh and the deliverance of Israel from slavery, the dramatic parting and crossing of the Red Sea, Israel’s perilous journey through the wilderness—where there were fiery serpents and scorpions, thirsty ground where there was no water, and hostile, strange peoples on every side—Mount Sinai cloaked in smoke and thunder, the reconquest of Canaan, David’s bold duel with a giant, and many other impressive moments.

Whenever I encountered a difficulty in the text, I would often message that Christian friend asking for clarification.

And I kept reading, immersing myself in the poetry of the Psalms, the wisdom of Proverbs, the poetic love story of the Song of Songs, and the powerful, beautiful messages of the Book of Isaiah. I was genuinely enjoying it. And the narratives were, in fact, delivering what I was looking for: a good storybook.

It was not the intention, as I said, but by reading the Bible, I was inevitably learning about God and his good ways.

I saw the superiority of the biblical God, and the wisdom and justice of his ways. The care he showed for his people, and the way he fought for them, was beautiful. I found myself liking this God and recognizing the greatness and superiority of his ways. His existence also seemed credible, and his divine nature—one, eternal, Creator of all things—was reasonable and convincing. He was not like the other gods. The impression left on my mind was something like, “If there is a god, it must be one like this.”

Despite this, I still did not give the matter the attention it deserved, wanted to follow my own ways, and postponed the decision to turn to God.

I kept reading.

At some point, I began to consider the decision to become a servant of this God and to follow his ways as presented in the Bible. It was around that time that, as I continued progressing in my reading, I came across this verse: “And ye shall seek me, and find me, when ye shall search for me with all your heart.” (Jeremiah 29:13) That calling gave me a sense of certainty, and I trusted in the principle expressed in that word. “I will do that,” I thought.

This time, I gave the matter the attention it deserved and had the intention of becoming a Christian.

And I kept reading, this time with a new interest, and also started to pray.

“Seek ye Jehovah while he may be found; call ye upon him while he is near: let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto Jehovah, and he will have mercy upon him; and to our God, for he will abundantly pardon. For my thoughts are not your thoughts, neither are your ways my ways, saith Jehovah. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. For as the rain cometh down and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, and giveth seed to the sower and bread to the eater; so shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.” (Isaiah 55:6-11)

Regarding the truth I had discovered, I was already wanting to show it to others, offer a response to genuine questions about it, and dismantle every argument that is used against it.

Not only because of the great importance of the subject, but also because I had an inclination for discussions of ideas, debates, and refutation of ideas I considered wrong. I wanted to argue in a way that no room would be left for counterarguments. And so, when it came to the existence of God, I remained stuck because of the only objection that I considered valid against it: our inability to perceive God through our senses. This left me hesitant and held me back from declaring myself a Christian and getting baptized.

But eventually, I came to the realization that if we cannot attain complete certainty even about secular and earthly realities, how much less can we expect to do so concerning the Infinite One and Creator of all things.

We cannot fully comprehend the existence of God (that is, reach a level of understanding where no doubt remains and every objection is solved). God is greater than anything else, and how can we expect to reach the height, length, and depth of the One who is infinite? It is not that finding him or knowing that he exists is impossible, but doing so in the way I had hoped—in a way that would leave no room for doubt—is.

How can we expect to find God by digging into the earth or peering through a microscope? Almighty God, “heaven and heaven of heavens cannot contain thee!” (1 Kings 8:27).

The Creator transcends matter and everything we can perceive through our senses, for he exists before all things. We cannot reduce him to mere material observation. God is infinitely greater than anything we know and far beyond anything we can fully grasp with our minds. Men may be ever searching, ever learning, and yet there will always be an infinity beyond. As expressed in the words recorded by Moses: “Canst thou by searching find out God? Canst thou find out the Almighty unto perfection? It is high as heaven; what canst thou do? Deeper than Sheol; what canst thou know? The measure thereof is longer than the earth, and broader than the sea.” (Job 11:7–9)

There is no other way: faith—grounded in the evidence given, the Word of God—is required in the end, and only through this divine gift can we have full conviction that God exists.

“the world through its wisdom knew not God,” (1Cor 1:21) and today it would be no different. It is through the Word of God that mankind can come to know God. No amount of human explanation can convince one about the fact that God exists. Men may be always crafting complex explanations and relying on the wisdom of this age to argue for his existence, but it is only through faith that we can be completely certain about that reality. “And without faith it is impossible to be well-pleasing unto him; for he that cometh to God must believe that he is, and that he is a rewarder of them that seek after him.” (Hebrews 11:6)

Now, through faith, I have full certainty of God’s existence, and for my past skepticism and blasphemous mockery, I deeply abhor myself and repent in dust and ashes.

The Bible is a collection of books written by holy men of God.

Without the Bible, most of us risk idolizing nature or misunderstanding it. The Bible opens our eyes to see aspects of the natural world that a heart blinded by sin would otherwise miss. We begin to notice things and say, “I have never seen this in nature before.” In turn, the Book of Nature helps us better understand the Bible, since many of its teachings are drawn from it. Thus, both books shed light on each other, and the seeker of truth will do well to pay attention to both. Relying on nature alone leaves much unseen or even misinterpreted, while relying on the Bible alone may keep us from grasping its full depth, color, and beauty.

Spending time in nature and considering the works of God in it helps us learn God’s teachings and become more sensible to hear his voice.

Amos the prophet was a farmer and cattleman: “I was a herdsman, and a dresser of sycomore-trees: and Jehovah took me from following the flock, and Jehovah said unto me, Go, prophesy unto my people Israel.” (Am 7:14-15)
David, the writer of many Psalms, was a shepherd: “He chose David also his servant, And took him from the sheepfolds: From following the ewes that have their young he brought him, To be the shepherd of Jacob his people, and Israel his inheritance. So he was their shepherd according to the integrity of his heart, And guided them by the skilfulness of his hands.” (Psalm 78:70-72)
Peter, who wrote part of the New Testament, was a fisherman: “And walking by the sea of Galilee, he saw two brethren, Simon who is called Peter, and Andrew his brother, casting a net into the sea; for they were fishers.” (Mat 4:18)

Many dismiss these men as ignorant and are unwilling to listen to them because of their origins.

But they make a mistake in shaming people for their background or assuming their knowledge is superior when, in reality, the wisdom God gave to those men surpasses anything the human mind can conceive, now or in the future. “we have this treasure in earthen vessels, that the surpassing greatness of the power may be of God, and not from ourselves.” (2 Corinthians 4:7)

This does not mean that educated or high-status individuals cannot be servants of God, or that there were no such people among the writers of the Bible.

As the apostle says, many of God’s servants are of humble origin, which implies that not all are. “For behold your calling, brethren, that not many wise after the flesh, not many mighty, not many noble, are called: but God chose the foolish things of the world, that he might put to shame them that are wise; and God chose the weak things of the world, that he might put to shame the things that are strong; and the base things of the world, and the things that are despised, did God choose, yea and the things that are not, that he might bring to nought the things that are:” (1 Corinthians 1:26–28)

A significant number of those who wrote the Bible were individuals with great knowledge in secular matters or held positions of high status.

Daniel the prophet was one of those who were “from the seed of the kingship, and from the nobles,” and also one of those who were “skillful in all wisdom, and knowers of knowledge, and discerning in science”
Moses, although he ended in a humble condition, “was instructed in all the wisdom of the Egyptians; and he was mighty in his words and works.” (Acts 7:22)
Solomon was an extremely wealthy king: 1Kin 2:12: “And Solomon sat upon the throne of David his father; and his kingdom was established greatly.” “1Kin 10:23: “And king Solomon exceeded all the kings of the earth in riches and in wisdom.”

The Bible was written by several men, from different walks of life and vastly different backgrounds.

Its authors included farmers, kings, fishermen, physicians, shepherds, warriors, musicians, statesmen, and theologians. But despite this beautiful diversity, the thoughtful student of the Bible can see the perfect harmony that there is in their writings, since the One who inspired those men is one and the same.

If you know the Bible, you can see that its books present a wide contrast in literary style and different forms of expression are employed by different writers.

Look at the different writers and diverse writing styles through which the Bible was written, and you will see that its writers have conveyed God’s messages in their own voices, literary styles, and experiences. This means that God himself, as a writer, is not represented in the Bible. The Bible was truly written by men, each expressing divine truths in their own distinct way.

God did not ditacted the Bible’s words and expressions.

God guided the mind of the biblical writers in the selection of the content they should speak and write. He carried out the process, ensuring that the message he wanted to deliver would be delivered. However, the biblical writers wrote by themselves and were left to express in their own words and modes of expression the truths that God had put in their hearts and the teachings he revealed to their minds.

“the spirits of the prophets are subject to the prophets” (1 Corinthians 14:32).

“In whatever way the mind was influenced, or whatever was the mode in which the truth was conveyed, yet it was not such as to destroy the conscious powers of free agency, nor such as to destroy the individuality of the inspired person, or to annihilate what was special in his mode of thinking, his style, or his customary manner of expression.” (Albert Barnes, Barnes’ Notes on the Bible)

This is evident when we read the Bible from Genesis to Revelation and see the many different ways of expressions and literary styles employed by its many writers.

It is important to emphasize however that the truths revealed through those words of men were all given by God himself.

“Knowing this first, that no prophecy of the Scripture comes from personal explanation, for not by will of man did ever prophecy come, but being impelled by the Holy Spirit, holy men of God spoke.” (2 Peter 1:20-21) Under the influence of the Holy Spirit, the biblical writers were imbued with thoughts. The divine mind and will was combined with the human mind and will. It is in this way that the utterances of the man are the word of God.

In this, as in Christ’s incarnation, is displayed the condescension and love of God.

The Bible’s ideas had to be expressed in human language so that we could be reached. It is not God’s way of expressing himself, but to reach us where we are, the Infinite one has been pleased to communicate his truths to the world by human agencies, with all their limitations, deficiences, and imperfections.

This condescension has been a cause of scandal to many, as it is in Christ’s incarnation.

God has been criticized and mocked for teaching his truths through human men, but “love endures all things” (1 Corinthians 13:7).

“as inspiration does not suppress the individuality of the biblical writers, so it does not altogether neutralise their human infirmities or confer upon them immunity from error” (S. R. Driver, Church Congress speech, cited in F.W. Farrar, The Bible: Its Meaning and Supremacy, Longmans, Green, and Co., 1897.) Since they were indeed written by human men, minor grammatical mistakes and some other irrelevant imperfections can sometimes be found in the biblical writings.

It is not that the Bible is full of errors.

But it is a fact that some irrelevant errors do exist.

A well-known example of this appears in the Gospel of Matthew (see Matthew 27:9–10), where the sacred writer attributes a certain text to the prophet Jeremiah when it actually appears in the book of Zechariah. This wrong attribution, nonetheless, does not affect in any way the divine message that was being conveyed by Matthew. The focus was not the human author’s identity, but the message of the text itself.

The authorship of the text Matthew mentioned is ultimately irrelevant to his message.

Copyists and translators had the opportunity to correct that minor detail, but they deliberately preserved the sacred text as it came from the biblical author.

Again, it is not that the Bible is full of errors, but it is a fact that it does contain a few. Those minor errors do not compromise its messages or the doctrines of the Christian religion. Of course, God himself is perfect and does not commit any error. But again, the Bible was not written by God himself, and he did not dictated its words. Its words were chosen and written by human men. It is the messages and religious teachings conveyed through those words that are inerrant and infallible.

One’s faith does not need to be shaken due to their misunderstanding concerning what inspiration really is and how it really operates.

One’s faith does not need to be shaken due to their wrong expectations about the Bible. Although the Bible is often used nowadays for purposes it was never meant to serve, it was actually written to serve as a guide to salvation and a holy life, as a revelation about God and his will, as nourishment for the soul. Simply put, the Bible is a religious book. It is inerrant and infallible in fulfilling the purpose for which it was written.

The Holy Scriptures were written for practical purposes.

The Bible’s writings are described as “the sacred writings which are able to instruct you for salvation through faith in Christ Jesus. All scripture is inspired by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.” (2Tm 3:15-17) Its inerrancy pertains to its primary doctrinal purpose, not to incidental details. Some rare factual errors can be found in the Bible, but this fact does not affect its function.

Furthermore, different biblical writers may emphasize a different facet of truth and present the same subject from varied perspectives, which is often referred to as contradiction.

But although each writer presents a different aspect of the truth that is most forcibly impressed upon his own heart and mind, or that meets the needs of their immediate audience, the truths thus revealed unite to form a perfect whole, adapted to meet the wants of men in all the circumstances and experiences of life. A certain subject is more strikingly presented by one writer than by another, but they complement one another, weaving together a complete and unified message. This is how colorful and beautiful is this colection of books.

The careless reader sees discrepancy and contradiction, but the thoughtful student contemplates the beauty and underlying harmony.

Come and see by yourself how beautiful the Bible is.

JESUS CHRIST

“God, having of old time spoken unto the fathers in the prophets by divers portions and in divers manners, hath at the end of these days spoken unto us in a son” (Hebrews 1:1-3).

In humanity’s original state of innocence, before the fall into sin, mankind enjoyed direct, face-to-face communion with their Creator. God himself would visit earth and spend time with mankind in loving fellowship. In those perfect moments, God was “rejoicing in his inhabited world and delighting in the sons of men” (Proverbs 8:31).

However, human transgression introduced a separation between God and men, rendering direct interaction no longer possible in its original form.

Since then, when faced with the presence of the Holy God, this has been the response of mankind: “And they heard the voice of Jehovah God walking in the garden in the cool of the day: and the man and his wife hid themselves from the presence of Jehovah God amongst the trees of the garden.” (Genesis 3:8) “And I, Daniel, alone saw the vision; for the men that were with me saw not the vision; but a great quaking fell upon them, and they fled to hide themselves. So I was left alone, and saw this great vision, and there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength.” (Daniel 10:7-8) (See also Isaiah 6:5 and Revelation 1:17).

God’s desire for direct relationship with humanity remained unchanged, but if he appeared in his full, unveiled glory, sinful humanity could not survive it (Exodus 33:20).

Because he loves us enough to reach us where we are, Christ veiled his glory and turned himself one of us.

Concerning this, a Hebrew prophet foretold: “the Lord himself will give you a sign: behold, a virgin shall conceive, and bear a son, and shall call his name ‘God with us’.” (Isaiah 7:14) Thus, “God was manifested in the flesh” (1 Timothy 3:16). “Philip saith unto him [Jesus], Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and dost thou not know me, Philip? he that hath seen me hath seen the Father; how sayest thou, Show us the Father? Believest thou not that I am in the Father, and the Father in me?” (John 14:8-10)

“in Christ all the fullness of the Deity lives in bodily form.” (Colossians 2:9)

We behold “the light of the knowledge of the glory of God in the face of Jesus Christ.” (2 Corinthians 4:6)

Thus, Jesus is the complete revelation of God and “the express image of his person” (Hebrews 1:3). In his incarnation, “the Word became flesh, and did tabernacle among us, and we beheld his glory, glory as of an only begotten of a father, full of grace and truth.” (John 1:14) “and the name by which he is called is The Word of God.” (Revelation 19:13)

All that can be known of God is found in Christ, for “in him all the fullness of God was pleased to dwell.” (Colossians 1:19)

Thus, God spoke not only indirectly (through his actions, works of art, and prophets) but also appeared, in a form we could bear, and spoke directly, through Jesus Christ. As it is written, “God, having of old time spoken unto the fathers in the prophets by divers portions and in divers manners, hath at the end of these days spoken unto us in a son” (Hebrews 1:1-3).

But even then, most men insisted in unbelief and rebellion.

Even when God graciously revealed himself visibly and thus satisfied any possible request for direct revelation, men then rejected the possibility of his visible presence among us and prescribed what God may or may not do. They demanded signs yet rejected them when given. It would be no different today. “He was in the world, and the world was made through him, and the world knew him not.” (John 1:10) “though he had done so many signs before them, yet they believed not on him” (John 12:37).

God gave through the prophets of old many prophecies concerning the one called “God with us”.

Every single biblical prophecy related to the Messiah’s first coming was fulfilled in Jesus, even those specifying the exact year of his manifestation and the exact year of his death at the hands of wicked men, as foretold in the Book of Daniel. (These and other prophecies from Daniel will be explored in detail in this series.) In Jesus’ life and ministry all those God-given prophecies were perfectly fulfilled, confirming his identity as the promised Messiah.

In the Bible we find many testimonies about the life, teachings, and deeds of Jesus of Nazareth.

The Gospels are historical documents that demand serious consideration. We sometimes seem to forget, but the Bible is not a single book but a compilation of many independent works. Each Gospel and epistle was originated as an independent document, written by separate individuals attesting to events that happened among them. Only later were these texts compiled into the unified collection we now call the Bible (from Greek ta biblia, ‘the books’).

So, there is not only one witness but many distinct first-century documents attesting to the coming of the Promised One.

“That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we beheld, and our hands handled, concerning the Word of life (and the life was manifested, and we have seen, and bear witness, and declare unto you the life, the eternal life, which was with the Father, and was manifested unto us); that which we have seen and heard declare we unto you also, that ye also may have fellowship with us: yea, and our fellowship is with the Father, and with his Son Jesus Christ: and these things we write, that our joy may be made full.” (1 John 1:1-4)

A Greek physician called Luke, although he did not walk with Jesus during his time on earth, undertook careful research about this man, systematically gathered evidence, and interviewed those who saw and lived near Jesus.

In the prologue of his work (a work that was later incorporated into the Bible), he wrote: “Forasmuch as many have taken in hand to draw up a narrative concerning those matters which have been fulfilled among us, even as they delivered them unto us, who from the beginning were eyewitnesses and ministers of the word, it seemed good to me also, having traced the course of all things accurately from the first, to write unto thee in order, most excellent Theophilus; that thou mightest know the certainty concerning the things wherein thou wast instructed.” (Luke 1:1-4)

A Roman-Jewish historian called Flavius Josephus (AD 37 – 100) is another one who wrote about Jesus (though his writings were not included in the Bible).

He wrote: “Now there was about this time Jesus, a wise man, if it be lawful to call him a man; for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews and many of the Gentiles. He was [the] Christ. And when Pilate, at the suggestion of the principal men amongst us, had condemned him to the cross, those that loved him at the first did not forsake him; for he appeared to them alive again the third day; as the divine prophets had foretold these and ten thousand other wonderful things concerning him. And the tribe of Christians, so named from him, are not extinct at this day.” (Flavius Josephus, The Antiquities of the Jews 18:3:3)

The record above is one of the ancient texts outside the Christian circle that give evidence about Jesus.

Of course, despite its recognition by scholarly consensus as credible evidence for Jesus’ historical existence, this evidence has not been immune to rejection and skepticism.

No other sources concerning his existence will be provided here. If one wants, they can find more in works dedicated to the subject. The thing is, as you can see, all who look for hooks to hang their doubts upon will find them. While God has given ample evidence for faith, he will never remove every excuse for unbelief. He who turns from the given evidence because there are a few things which he cannot make plain will be left in the cold, chilling atmosphere of unbelief and questioning doubts.

It is not that it is wrong to question and seek answers (on the contrary, the Bible encourages us to do that), and God does not request one to build their faith upon nothing (on the contrary).

Evidence is given for our faith, and there is reason for us to believe. Otherwise, the apostle Peter would not have urged to “always be prepared to give answer to every man that asketh you a reason concerning the hope that is in you, yet with meekness and fear:” (1 Peter 3:15) So, there is reason for the Christian faith. But those who refuse to believe until every single objection has been removed, and there is no longer an opportunity for doubt, will never come to the light.

There is one evidence to not believe (inability to directly perceive God through our senses) and there is ample evidence to believe.

The problem does not rely on lack of evidence about God or the person of Jesus, since there are many of them. The thing is: In our search for the truth, it is necessary to remove personal influences and desires as much as possible. In order to arrive at truth, we must have a sincere desire to know the truth, whatever it is, and a willingness of heart to receive it.

Failing this, we will never arrive at the truth.

The seeker of truth must search his heart and seek to understand the possible true cause of unbelief. Not always, but in most cases, the real cause of doubt and skepticism is the love of sin. God’s ways are not welcome to the proud, selfish, or mundane. Those who are unwilling to obey their pure and heavenly requirements are ready to ignore the given evidence concerning his existence and hold with all strength the fact that we are not directly perceiving him through our senses.

If men, instead of dwelling upon the evidence which God has given to sustain their faith, choose to dwell upon a few things they still cannot make plain, they will never come to the truth.

In the natural world we are constantly surrounded with mysteries that we cannot fathom. Life itself is an extraordinary mystery that even the mightiest intellects of earth cannot explain. Everywhere are wonders beyond our ken. Men may be ever searching, ever learning, and still there is an infinity beyond. Should we then be surprised by the fact that we cannot fully comprehend the existence of the Eternal One?

What kind of evidence would we expect to find concerning his existence?

Job 11:7-9: “Canst thou by searching find out God? Canst thou find out the Almighty unto perfection? It is high as heaven; what canst thou do? Deeper than Sheol; What canst thou know? The measure thereof is longer than the earth, And broader than the sea.” The One who existed before everything and created all things is not part of the created order, and we cannot find him by going into a laboratory and reduce him to mere material observation. “heaven and heaven of heavens cannot contain thee” (1 Kings 8:27).

We can go as farther as we can, but in the end, faith based on the given evidence is required.

To go aside the Word of God, using finite wisdom and complex explanations to explain the infinite One, is helpless and will never convince one of the truth. 1Cor 1:21: “the world through its wisdom knew not God,” and today it would be no different.

Only the sure Word of God—Nature, the Bible, and Jesus Christ—can be the foundation of our faith, and upon it alone we should build.

Through the ample evidence provided, we can receive the gift of faith—for “faith comes by hearing, and hearing of the Word of God”. Our faith must penetrate the dark cloud of doubt and unbelief and only then we will see the One who is beyond our eyes can see or hands can touch. Faith is not a feeling but the Heb 11:1: “conviction of matters not seen.”, and this conviction “comes by hearing, and hearing of the Word of God”

The Word of God—the Book of Nature, the Bible, Jesus Christ—is the light to our path.

Jesus’ own teachings and everything he did and believed was in accordance to the Word of God. Christ in no way lessens the other revelations (the Book of Nature and the Bible). On the contrary, just look at his teachings and see how much importance he gave to the Book of Nature and how he exalted the Holy Scriptures.

He said:

“Look at the birds” (Matthew 6:26).
“Consider the lilies” (Luke 12:27).
“Observe the crows” (Luke 12.24).
“Think not that I came to destroy the law or the prophets: I came not to destroy, but to fulfil.” (Matthew 5:17)
“But if ye believe not his writings [Moses’], how shall ye believe my words?” (John 5:47)
“Search the Scriptures:”
“Have you not read…?” (Matthew 12:3)
“It is written:” (Matthew 4:4)
“It is also written” (Matthew 4:7
“It is written:” (Matthew 4:10
“Is it not written, …?” (Mark 11:17)
“for it is written, …” (Matthew 26:31)
“It is written in the Prophets:” (John 6:45)
“Have you not read…?” (Matthew 12:3)
“Have you not read…?” (Matthew 19:4)
Have you not read this Scripture: …?” (Mark 12:10)

PART 2: ON THE TRANSLATION OF THE BIBLE

The biblical books were originally writen in Hebrew, Aramaic, and Koine Greek.

The commonly used translations we have are direct translations from those languages. We rely on original Hebrew, Aramaic, and Koine Greek manuscripts when doing translation. If we would say the truth, the fact is that every modern translation is a single-step process: from the original language to the modern language.

Original texts are easily accessible, and they are available (even online) for anyone who prefer to read through them.

Those who read the Bible through the originals recognize that our commonly used translations are reliable (they even consult multiple translations in their reading). They speak about what they know and actually studied about. Translating the Bible involves a rigorous process, and nowadays, it is not done by a single person but by teams of scholars.

Now, here are some of the approaches by which the Bible is translated:

Formal equivalence (more literal) – These translations aim to stay as close as possible to the original Hebrew, Aramaic, and Greek texts, preserving word order and grammar where feasible. Examples: King James Version (KJV), New American Standard Bible (NASB), Revised Standard Version (RSV).
Dynamic equivalence (less literal) – These prioritize conveying the original meaning in natural language, even if it means rephrasing. Examples: New Living Translation (NLT) and Good News Bible (GNT).
Optimal equivalence (hybrid) – These blend literality and readability, adjusting the method based on what best conveys the original meaning in natural English. Examples: New International Version (NIV).
Hyper-literal translation – A rigid word-for-word approach that often preserves the original structure and even idioms in their literal meaning. Examples: Young’s Literal Translation (YLT), Literal Standard Version (LSV), and interlinear Bibles.

As an example, let us compare below different translations of the Gospel of Matthew 11:28, originally written in Koine Greek. Note that the message delivered in English is the same in each translation. They simply use different wording and structure to convey the same thing that was written by the biblical author in the original language.

Hyper-literal translation: “Come unto me, all ye labouring and burdened ones, and I will give you rest,” (Matthew 11:28 YLT)

Formal equivalence (literal): “Come unto me, all ye that labour and are heavy laden, and I will give you rest.” (Matthew 11:28 KJV)

Dynamic equivalence (less literal): “Then Jesus said, ‘Come to me, all of you who are weary and carry heavy burdens, and I will give you rest.” (Matthew 11:28 NLT)

Optimal equivalence (hybrid): “Come to me, all you who are weary and burdened, and I will give you rest.” (Matthew 11:28 NIV)

Did you note that the message delivered in English is the same in each translation?

It is simply a matter of using different words, or sometimes rearranging them, to express the same meaning.

Now, we must also remember that the Bible was written in the language of men—with all its limitations and nuances. We attach different meanings to the same word. There is not one word for each distinct idea. So, because of this, translations may sometimes differ on certain points.

In such cases, how can we know which one of the possible meanings the biblical author was using?

And which translation approach (literal, less literal, etc) should you choose?

The answer to the last question depends on how you spend your time with the Bible, which will also help address the first question. The best way to spend time with the Bible is through study, not mere reading. There is but little benefit derived from a hasty reading of the Scriptures. One may read the Bible through and yet fail to understand its meaning and see its beauty, harmony, and heavenly glory.

The knowledge of God is not gained without effort (Proverbs 2:1-13).

The Bible must be studied, verse by verse dissected, and cherished in the heart. As the Master said, “Examine the Scriptures” (John 5:39). A careful study of the Scriptures will also make you pay attention to the context surrounding a word with double meaning, and context is key to know which one of the possible meanings the biblical author was using for that word.

For study, more literal translations are preferable.

Though they can sound awkward and unnatural, the more literal translations provide higher accuracy, which makes them appropriate for in-depth study and useful for linguistic analysis.

Less literal translations prioritize readability over strict accuracy. They sometimes reflect the translator’s interpretation more than the original wording, which makes them less suitable for study. Additionally, some nuances, poetic devices, wordplay, and subtle connections may be lost in less literal translations. For these reasons, a more literal translation of the biblical text is prioritized in this series (Light in Babylon) whenever possible, even when this approach results in language that sounds unnatural and awkward.

At the same time, a strictly literal approach to translation should not always be used, as it can sometimes actually lead to meanings that differ entirely from what the biblical author intended.

This is true for modern languages as well: the meanings we attach to many words and expressions in our own languages sometimes differ from their literal definitions. Idioms exist, and the different peoples of the earth often have unique ways of expressing ideas. For this reason, it is important not to rely solely on hyper-literal translations but to compare multiple translations in your study. The explanations of linguists and those who have studied the languages in which the Bible was written must be taken into account (as is done in this series, in the main text or in footnotes).

For those who prefer it, an alternative to translations is to study the original languages in which the biblical books were written: Hebrew, Aramaic, and Koine Greek.

Many of God’s servants study the Bible reading directly in its original languages.

But the translations we have are enough and provide the same access to God’s words.

ON PROGRESSIVE REVELATION

In the Holy Scriptures, we find an inexhaustible mine of divine knowledge.

We could spend a lifetime studying the Bible and still find something new every day.

Many things are hidden from the superficial explorer and from the occasional reader, but beneath the surface of the mine lies golden treasure of divine knowledge, ready to reward those who seek it with eager hearts. The shaft must be dug deeper and yet deeper, and you will keep finding thousands and thousands of gems of truth. The more you do this, the greater will be your interest in Bible reading, the Scriptures will be constantly receiving a new value in your estimation, and the more you will feel like exclaiming: “O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and how inscrutable his ways!” (Romans 11:33)

Therefore, the journey of faith is not a single moment, but a lifelong walk.

No one begins their Christian walk knowing everything in the Bible, or the depths of the infinite God, or even all their own flaws and areas for growth (Psalms 19:12)

If you are already a Christian, you know this by experience. Think back to when you first came to Christ. Have your practices and biblical knowledge remained the same since then? If you have been a diligent student of God’s Word, your answer must be “no.” Throughout your Christian walk until today, have there not been moments when a Scripture suddenly took on new meaning? When a biblical truth you had overlooked became essential? When God pressed upon you a call to obedience in something you had never before considered? You know, then, that there was much more to learn, not just in the beginning, but at every step that followed.

“I have yet many things to say to you,” said Jesus to his disciples, “but you cannot bear them now” (John 16:12).

“There is a great principle involved in this saying—that revelation is measured by the moral and spiritual capacities of the men who receive it. The light is graduated for the diseased eye. A wise oculist does not flood that eye with full sunshine, but he puts on veils and bandages, and closes the shutters, and lets a stray beam, ever growing as the curve is perfected, fall upon it. So from the beginning until the end of the process of revelation there was a correspondence between men’s capacity to receive the light and the light that was granted; and the faithful use of the less made them capable of receiving the greater, and as soon as they were capable of receiving it, it came.” (MacLaren Expositions of Holy Scripture)

In everything he does, God is patient, and merciful, and just with us (Psalm 145:17).

He does not condemn us for what we do not yet see.

By his merits, Jesus intercedes for us before God, saying, “Father, forgive them, for they do not know what they are doing” (Luke 23:34). God expresses concern and compassion for those who lack understanding: “Should I not have compassion on the great city of Nineveh, which has more than a hundred twenty thousand people who cannot distinguish between their right and their left, as well as many animals?” (Jonah 4:11)

The immense patience of God was displayed also in the apostle Paul—a man who, before his conversion, had persecuted and executed many Christians.

For a time in the past, Paul did a very cruel work. Thinking he was doing a godly service, and confident that he was right in his assumptions, he persecuted and executed many servants of God. “I used to believe that I ought to do everything I could to oppose the very name of Jesus of Nazareth,” he said. “Indeed, I did just that in Jerusalem. Authorized by the leading priests, I caused many of the saints there to be sent to prison. And I cast my vote against them when they were condemned to death. Many times I had them punished in the synagogues to get them to curse Jesus. I was so violently opposed to them that I even chased them down in foreign cities.” (Acts 26:9-11)

But when Jesus was revealed to Paul, and he was convinced that he was persecuting God’s messiah (in the person of his saints), he repented, accepted the truth, and changed his ways.

He became a new man and received the truth so fully that neither earth nor hell could shake his faith. For the sake of truth, meekness, and righteousness, he stood ready to follow God’s messiah—even to prison and certain death. The very man who once sought to destroy the truth that came in his time, now was “established in the present truth” (2 Peter 1:12), and boldly proclaimed it across the known world, and turned many from the power of Satan to God.

“I was not disobedient to the heavenly vision.” (Acts 26:19)

He said, “I thank Christ Jesus our Lord, who has given me strength, that he considered me trustworthy, appointing me to his service. Even though I was once a blasphemer and a persecutor and a violent man, I was shown mercy because I acted in ignorance and unbelief. The grace of our Lord was poured out on me abundantly, along with the faith and love that are in Christ Jesus. Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners—of whom I am the worst. But for that very reason I was shown mercy so that in me, the worst of sinners, Christ Jesus might display his immense patience as an example for those who would believe in him and receive eternal life.” (1 Timothy 1:12-16)

At the same time, for Paul, his sincerity and past ignorance did not in any way justify his work, or make error truth.

He laid aside everything he came to know as contrary to God’s ways. In repentance, he surrendered to the revelation of Jesus Christ and was “established in the present truth” (2 Peter 1:12).

But the truth that arrived in the first century, and was accepted by Paul, was never in conflict with sacred Scripture.

On the contrary, it was the fulfillment of what had always been in God’s Word. Christianity was not to be a new faith, but the continuation of the same religion of God’s people from the days of Adam, though later corrupted and obscured by the errors taught by the religious leaders of Jesus’ time. Paul’s beliefs and teachings were simply what the prophets had written and the truth that came at that time: that man called Jesus of Nazareth was the long-awaited Christ, who, in accordance with the prophecies, suffered opposition from sinners against himself, was killed, rose again and is now seated at the right hand of the throne of God.

This belief brought fierce opposition from the very religious establishment Paul had once been part of.

“When the Jews saw the crowds, they were filled with jealousy; so they began to contradict what Paul was saying and heaped abuse on him.” (Acts 13:45)

They gave false testimony about him before the authorities, saying: “We have found this man to be a troublemaker, stirring up riots among the Jews all over the world. He is a ringleader of the Nazarene sect and even tried to desecrate the temple; so we seized him. […] When the governor motioned for him to speak, Paul replied: […] My accusers did not find me arguing with anyone at the temple, or stirring up a crowd in the synagogues or anywhere else in the city. And they cannot prove to you the charges they are now making against me. However, I admit that I worship the God of our ancestors as a follower of the Way, which they call a sect. I believe everything that is in accordance with the Law and that is written in the Prophets, and I have the same hope in God as these men themselves have, that there will be a resurrection of both the righteous [for eternal life] and the wicked [for the second death].” (Acts 24:5-15)

“And now it is because of my hope in what God has promised our ancestors that I am on trial today. This is the promise our twelve tribes are hoping to see fulfilled as they earnestly serve God day and night. King Agrippa, it is because of this hope that these Jews are accusing me. Why should any of you consider it incredible that God raises the dead? […] First to those in Damascus, then to those in Jerusalem and in all Judea, and then to the Gentiles, I preached that they should repent and turn to God and demonstrate their repentance by their deeds. That is why some Jews seized me in the temple courts and tried to kill me. But God has helped me to this very day; so I stand here and testify to small and great alike. I am saying nothing beyond what the prophets and Moses said would happen—that the Messiah would suffer and, as the first to rise from the dead, would bring the message of light to his own people and to the Gentiles. At this point Festus interrupted Paul’s defense. ‘You are out of your mind, Paul!’ he shouted. ‘Your great learning is driving you insane.’ ‘I am not insane, most excellent Festus,’ Paul replied. ‘What I am saying is true and reasonable. The king is familiar with these things, and I can speak freely to him. I am convinced that none of this has escaped his notice, because it was not done in a corner. King Agrippa, do you believe the prophets? I know you do.’ Then Agrippa said to Paul, ‘Do you think that in such a short time you can persuade me to be a Christian?’ Paul replied, ‘Short time or long—I pray to God that not only you but all who are listening to me today may become what I am [a Christian], except for these chains.’” (Acts 26:6-8, 20-29)

Even among those who were actively persecuting him and seeking to destroy his message, there were some people that, upon learning the truth that God had sent, would repent and obey it.

There were many true servants of God who walked according to the light they had received until then and, because of this, “received the message with great eagerness and examined the Scriptures every day to see if what Paul said was so” (Acts 17:11).

Each one of us came to God from different realities.

All of us came with habits and presuppositions that we learned and shaped from our environment and experiences. Some of those habits and presuppositions may be good and correct, while others, unfortunately, are not. And what did you do when you chose to serve God? You abandoned what is wrong. “As obedient children, do not be conformed to the former desires you used to conform to in your ignorance, but as the one who called you is holy, you yourselves be holy in all your conduct,” (1Peter 1:14-15)

And throughout your Christian walk until today, you unknowingly held worldly views and wrong habits you did not yet recognize as wrong.

But the important thing is to, once discovered what is true on any matter, choose to lay down what is wrong at the foot of the cross and cling to what is right. For, in God’s eyes, what matters most is not how much we knew at the beginning of our Christian walk or even today, but how faithfully we walk according to the knowledge we have received. As it is written, “God overlooked the times of ignorance, but now he commands all men everywhere to repent” (Acts 17:30).

As you studied the Bible, God revealed deeper truths to you and corrected some of your practices and views, calling you to higher standards and a clearer vision of his will.

Thus, “the path of the righteous [is] as a shining light, going and brightening till the day is established” (Proverbs 4:18).

Notice this: even when the righteous one walked in dim light, Scripture still called him righteous. He was considered righteous not only at noon, but also at midmorning and even at dawn. Remnants of night’s darkness lingered, yet faded steadily as the Sun of Righteousness (Christ) shone ever brighter on his path—until that moment when his path will have the full brightness of day, and all darkness will completely vanish away. What matters most is not how much we knew at first, but how faithfully we walk in the light as it shines upon our way.

So, the fact that you had less light in the beginning or yesterday does not mean you were not saved or a true Christian before.

Tomorrow you will know more than today, and you will improve practices you did not yet know were wrong, and this does not mean that right now you are not saved or a true Christian.

Your only duty before God, then or today, was to practice what you already knew you should do. “Now that you know these things, you will be blessed if you do them.” (John 13:17) “If anyone, then, knows the good they ought to do and doesn’t do it, it is sin for them.” (James 4:17) “Jesus said, ‘If you were blind, you would not be guilty of sin” (John 9:41) “If I had not come and spoken to them, they would not be guilty of sin; but now they have no excuse for their sin.” (John 15:22)

But we should not turn away from truth in order to claim innocence before God.

This will not work.

The ignorance that God overlooks is not that willful, voluntary ignorance, which is condemned by God. It is not the choice to turn away from light because the light demands change, because it calls for surrender, because it disturbs the comfort of long-held error. The path of the righteous is not stucked at dawn, nor at midmorning, but is “as a shining light, going and brightening” (Proverbs 4:18). God has further light for all honest truth-seekers, for those who desire it and are willing to obey it.

It is the wicked who does not receive light and by transgression close the avenues whereby the light of truth shall come to him.

As the following verse says: “The way of the wicked [is] as darkness, They have not known at what they stumble” (Proverbs 4:19).

Also, we need to be careful not to try to deceive ourselves by claiming ignorance upon something we actually know. “If you say, ‘Behold, we did not know this,’ does not he who weighs the heart perceive it? Does not he who keeps watch over your soul know it, and will he not requite man according to his work?” (Proverbs 24:12)

But in light of all these things, when we come across someone who does not yet obey God concerning a point that we already know should be obeyed, we should never hastily think that they are not true servants of God.

In the same way you do not have to think you were never truly converted just because only now you came to know a certain truth, the same is valid to others who are honest before God. Only God and that person know in its full extent what they know and do not know. Leave the matter with God, who knows what we do not know and sees what we do not see, and be patient with their process in the same way God has been patient with yours.

Do you know those faithful servants of the past?

When we read something about their lives, we may find things that they did not practiced or believed that we know should be practiced or believed. However, this does not mean they were not saved. They were true Christians, faithful servants of God that walked according to all the knowledge they had received.

And it is true, no one likes to be corrected or have their wrongs pointed out; but we need to learn to regard it as a blessing.

“My son, be not despising chastening of the Lord, nor be faint, being reproved by him, for whom the Lord doth love He doth chasten, and He scourgeth every son whom He receiveth; […]; and all chastening for the present, indeed, doth not seem to be of joy, but of sorrow, yet afterward the peaceable fruit of righteousness to those exercised through it — it doth yield.” (Hebrews 12:5-6, 11)

But there must be earnest study and close investigation.

Sharp, clear perceptions of truth will never be the reward of indolence.

“My son, if you will receive my words and treasure my commandments within you, make your ear attentive to wisdom; incline your heart to understanding. For if you cry out for insight, and raise your voice for understanding; if you seek her as silver and search for her as for hidden treasures; then you will understand the fear of the Lord, and discover the knowledge of God. For the Lord gives wisdom; from his mouth come knowledge and understanding. He stores up sound wisdom for the upright; he is a shield to those who walk in integrity, guarding the paths of justice, and he watches over the way of his godly ones. Then you will discern righteousness, justice, and integrity, and every good path. For wisdom will enter your heart, and knowledge will be delightful to your soul; discretion will watch over you, understanding will guard you, to rescue you from the way of evil, from a person who speaks perverse things; from those who leave the paths of uprightness to walk in the ways of darkness;” (Proverbs 2:1-13)

ON SEMITIC POETRY

Poetry is a very common literary feature in the Bible.

So, being able to understand it well is very helpful to understand the Bible.

We can find poetic elements even outside the called poetic books (Psalms, Job, Song of Songs, etc). They also appear in long sections of narrative books, prophetic oracles, and also in the works of New Testament writers. Understanding the poetic structures found in the Bible will be very important for reading this series, Light in Babylon, as well as for the other series and Bible studies you will find on this website.

For this series, the most relevant aspect of biblical poetry is parallelism.

SYNONYMOUS PARALLELISM

It is easier to understand with an example: “Hear this, all peoples; give ear, all inhabitants of the world.” (Psalm 49:1)

Simplistically put, the concept is that the second line restates the first using other terms: “hear” means the same as “give ear,” and “all peoples” are “all inhabitants of the world.” It is poetical and pleasing to the ear. It creates a tone that is solemn, dramatic, and even wise. It is more impactful to begin a speech with, “Hear this, all peoples; give ear, all inhabitants of the world” (Psalm 49:1) than simply saying “Hear this, all peoples.”

Another example: “A false witness shall not be acquitted; a breather of lies shall not be delivered.” (Proverbs 19:5)

Again, the second line repeats the first using other terms: “false witness” is the same as “breather of lies,” and “acquitted” means the same as “delivered.”

As you can see, the parallel words here share the same color. In this series, parallel terms in Bible verses will be color-coded to help readers identify them more easily and to avoid constant reminders that those terms are parallel. Terms with the same or related meanings will share the same color.

Eventually, your eyes will become trained, and you will be able to identify parallelisms at a glance.

You will not be able to stop noticing them when reading the Bible.

ANTITHETIC PARALLELISM

Parallelism can also use contrasting terms, which is called antithetic parallelism.

For example: “A wise son makes a glad father, but a foolish son is a sorrow to his mother.” (Proverbs 10:1)

“The Hebrew poets frequently express a sentiment with the utmost brevity and simplicity, illustrated by no circumstances, adorned with no epithets, (which in truth they seldom use); they afterwards call in the aid of ornament; they repeat, they vary, they amplify the same sentiment; and adding one or more sentences which run parallel to each other, they express the same or a similar, and often a contrary sentiment, in nearly the same form of words. Of these three modes of ornament, at least, they make the most frequent use, namely, the amplification of the same ideas, the accumulation of others, and the opposition or antithesis of such as are contrary to each other: they dispose the corresponding sentences in regular distichs adapted to each other, and of an equal length, in which, for the most part, things answer to things, and words to words, […]” (Robert Lowth, Lectures on the Sacred Poetry of the Hebrews)

Another example: “The tongue of the wise adorns knowledge, but the mouth of fools babbles nonsense.” (Proverbs 15:2)

CHIASM

There is also the chiasm, when the outer parts of a text correspond, and the central idea forms the focus.

“The sabbath was made for mankind, not mankind for the sabbath” (Mark 2:27) The focus and purpose of the sabbath day is the benefit of human beings. The verse shows that it is for this very reason that God established the Sabbath day and commanded us to keep it.

Another example: “None is able to serve two lords, for either he will hate the one and love the other, or he will hold to the one and reject the other; you are not able to serve God and Mammon.” (Matthew 6:24) The central point here is the choice of whom to love and devote ourselves. A similar thing involves choosing whom to reject and hate (hatred in the sense of rejection, as also indicated by the parallelism). The fact that we cannot serve two lords at the same time—God and Mammon—is both the introduction and conclusion of the discussion about to whom we will hold and love.

POETRY AND TRANSLATION

“Poetry is what gets lost in translation.”

But things are different when it comes to Semitic poetry.

As we’ve seen, Semitic poetry often relies on meanings rather than sounds. It often does not depend on specific word endings or phonetic patterns, which rarely align between languages. Instead of rhyming sounds, Semitic poetry creates a “rhyme” of ideas using parallel structures. This is easier to translate and makes easier to preserve the text’s original beauty across the many languages. “[…] a poem translated literally from the Hebrew into the prose of any other language, whilst the same forms of the sentences remain, will still retain, even as far as relates to versification, much of its native dignity, […].” (Robert Lowth, Lectures on the Sacred Poetry of the Hebrews)

As mentioned, another reason a literal translation approach is prioritized in this series is to preserve the poetic devices used by the biblical writers.

For example, this is a literal translation of Job 10:5: “As the days of a human are your days? Your years as the days of a man?” (Job 10:5) As you can see, there is a chiasm in that passage. Essentially, the second line is repeating what was said in the first using other terms. But instead of repeating what was said in the first line, as the biblical writer did, a certain non-literal translation summarizes and renders the entire verse as: “Is your life as short as ours?” (Job 10:5 GNT)

But in condensating that verse, useful information was lost (as you may have already realized or will later realize).

And in our haste, to avoid repetition, for the sake of brevity, we sacrificed beauty and art as well.

“The purpose of Poetry is to instruct while it gives pleasure; instruction being the end, and pleasure the means […]. […] adorned with all the more splendid colouring of language, magnificently sublime in the sentiments, aniniated by the most padietic expression, and diversified and embellished by figurative diction and poetical imagery; such are almost all the remaining productions of the prophets.” (Robert Lowth, Lectures on the Sacred Poetry of the Hebrews)

Indeed, “the tongue of the wise adorns knowledge, but the mouth of fools babbles nonsense.” (Proverbs 15:2)

IMPORTANCE OF PARALLELISMS IN THIS SERIES

Why is this series introduction discussing Semitic poetry and how to recognize it in the text?

Because through the poetical devices used by the sacred writers, we can acquire many useful information that will help us when studying the Bible. Understanding parallelisms helps us better grasp how biblical writers used certain words and expressions. We can have a better understanding about the thought the biblical writer is trying to convey with his words.

As one line adds meaning to another, clarifying and refining it, we gain clear understanding concerning its meaning.

For example, what does the expression “son of man”, that we often see in the Bible, mean? We can discover the meaning also through parallelism: “To you, O men, I call, and my voice is to the sons of men.” (Proverbs 8:4) Therefore, “son of man” is the same as “man.” The biblical writer is simply repeating what was already said using other terms (indeed, a man’s son is a man).

Thus, through poetry, we can understand better the meaning of many words and expressions.

This will be useful in our studies.

(For more on parallelism and Semitic poetry, see: The Art of Biblical Poetry by Robert Alter, Lectures on the Sacred Poetry of the Hebrews by Robert Lowth, or Introduction to Biblical Interpretation by William W. Klein, Craig L. Blomberg, and Robert L. Hubbard Jr.)

ON PROPHECIES

The Christian religion was founded upon the “sure word of prophecy” (2 Peter 1:19).

Despite everything they had witnessed, Jesus desired that his disciple’s faith to rest upon what was said about him and his work in the Scriptures. Thus, after his resurrection, he appeared to his disciples, and “beginning at Moses and all the prophets, he expounded unto them in all the Scriptures the things concerning himself” (Luke 24:27). Jesus wished the truth to take firm root in their minds, not merely because it was supported by his personal testimony, but because of the unquestionable evidence presented by the symbols and prophecies of the Scriptures.

In a more complete and perfect sense than ever before, the disciples had “found him, of whom Moses in the law, and the prophets, did write” (John 1:45).

So, does Christ consider it important to study prophecies? Certainly. He even rebuked the religious leaders of his days for ignoring the signs of the times (Matthew 16:3). He also said that we should know, for example, about the abomination of desolation: “So when you see the abomination of desolation spoken about by the prophet Daniel standing in the holy place” (let the one who reads understand)” (Matthew 24:15). So, he wants his followers to study the book of Daniel. He also pronounced a blessing upon those who study the book of Revelation: “Blessed is the one who reads aloud and blessed are those who hear the words of the prophecy and observe the things written in it, because the time is near.” (Revelation 1:3)

None should be discouraged in the study of the prophecies because of their many symbols.

The Bible is its own interpreter, one passage explaining another.

For example, when we come across the symbol of a beast in prophecy, we do not have to assume that it refers to a literal monster that will destroy the world or to a prominent figure in today’s news. Instead, we must look to Scripture for the correct interpretation. The Bible itself provides the explanation: “The fourth beast is a fourth kingdom that […]” (Daniel 7:23) When we encounter the symbol of a horn, we do not have to speculate on its meaning. Scripture interprets itself: “ten horns […] are ten kings” (Revelation 17:12).

Because the apocalyptic books frequently reference other biblical books, those who are wise in the biblical knowledge can understand their language.

“The word of God is plain in itself; and if there appear any obscurity in one place, the Holy Ghost, which is never contrary to Himself, explains the same more clearly in other places, so that there can remain no doubt but unto such as obstinately remain ignorant.” (John Knox)

Another key principle is to follow the prophet’s own line of reasoning.

It is risky to extract an isolated portion of text from the middle of a prophetic narrative and try to interpret it apart from its context. It is risky to construct teachings about the future by piecing together disconnected verses from different prophecies. Instead, we need to study the prophecies in their intended order, in the order they were given to us.

This is why this series examines apocalyptic books as complete works, following the author’s reasoning, reading the book in order and verse by verse.

Published by Peter Rodriguez on April 4, 2025April 4, 2025

PRELIMINARY CONSIDERATIONS

READING INSTRUCTIONS

WRITING PROCESS

PART 1: ON GOD AND HIS WORD

THE BOOK OF NATURE

THE BIBLE

JESUS CHRIST

PART 2: ON THE TRANSLATION OF THE BIBLE

ON PROGRESSIVE REVELATION

ON SEMITIC POETRY

SYNONYMOUS PARALLELISM

ANTITHETIC PARALLELISM

CHIASM

POETRY AND TRANSLATION

IMPORTANCE OF PARALLELISMS IN THIS SERIES

ON PROPHECIES

Light in Babylon: A Commentary on Daniel (Chapter 1)

Light in Babylon: A Commentary on Daniel (Chapter 2)

Light in Babylon: A Commentary on Daniel (Chapter 3)

Light in Babylon: Introduction

Published by Peter Rodriguez on April 4, 2025April 4, 2025

PRELIMINARY CONSIDERATIONS

READING INSTRUCTIONS

WRITING PROCESS

PART 1: ON GOD AND HIS WORD

THE BOOK OF NATURE

THE BIBLE

JESUS CHRIST

PART 2: ON THE TRANSLATION OF THE BIBLE

ON PROGRESSIVE REVELATION

ON SEMITIC POETRY

SYNONYMOUS PARALLELISM

ANTITHETIC PARALLELISM

CHIASM

POETRY AND TRANSLATION

IMPORTANCE OF PARALLELISMS IN THIS SERIES

ON PROPHECIES

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Light in Babylon: A Commentary on Daniel (Chapter 1)

Light in Babylon: A Commentary on Daniel (Chapter 2)

Light in Babylon: A Commentary on Daniel (Chapter 3)