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Hi
@Brian2 and other readers
Brian2 said : "I will ask you.
Who was it that the elders of Israel saw at Exodus 24?
It says in Exodus that it was God and at other places in the Bible it says that nobody has seen the invisible God and nobody can see Him. " (post #1402)
I have to agree with Brian2s point that the early literature has multiple examples where prophets have seen the God of the Old Testament and lived despite the text indicating that no man has seen God.
The texts that indicate God the Father is "unseen" by man (greek αορατοσ doesn't typically mean "invisible", but rather "unseen") may not indicate an absolute, but a relative term such as when a King operates and administrates large dominions but is not, himself present, but instead, accomplishes much that is seen while he remains unseen (not "invisible") in the accomplishment of his plans. The King is not strictly "invisible", but instead, generally is "unseen" by his typical subjects.
1) EARLY TEXTS INDICATE GOD HAS BEEN SEEN DESPITE AWARENESS OF THE TEXT THAT SAYS GOD IS NOT SEEN BY LIVING MAN.
Even the early texts indicate that individuals have seen God despite an awareness of texts indicating God was unseen. Brian2 and others have offered examples of times God has appeared to mankind but even
;
“And Isaiah himself has said, ‘I see more than Moses the prophet.’ Moses said, There is no man who can see the Lord and live.’ But Isaiah has said, ‘I have seen the Lord, and behold I am alive.’ Martyrdom and Ascension of Isaiah 3:9
The tradition that no man has ever seen God and it's connection to the sanctity and honor of God also seems to have affected the early editing of the Masoretic biblical text.
Example of changes to the text regarding God appearing to man :
Gen XVIII:22 : IN
Genesis 18:22, the introduction context of the chapter is
“And the Lord appeared unto him [Abraham] in the plains of Mamre…” (vs 1). The story then follows that three men came to Abraham who bowed to them (vs 2) As talk turns to the subject of Sodom and Gomorrah at least two of the men went toward Sodom. The sentence in verse 22 of the later Jewish massoretic reads And the men turned their faces from thence, and went toward Sodom, “but Abraham stood yet before the Lord.”
In all three Massoretic Rubrics in the manuscripts Orient 1379, 2349 and 2365, each emphatically states that the original reading was
“but the Lord stood yet before Abraham” but that the text was altered. Other lists such as the ancient List in the Maase Ephod contained with the Codex Orient confirms that the text was originally
“and the Lord still stood before Abraham” (as @Brian2 indicated in post#1404)
The greatest scholar on the Massorah, Ginsberg himself tells us :
“With such an emphatic declaration before us, both in the ancient post-biblical records and in the Massorah itself, it seems almost superfluous to point out that it would be most incomprehensible for the redactors of the text to state that they have here altered the text and also to give the original reading when they had in fact done no such thing.”
The context, and the logical continuity of the original narrative is more logical and reasonable and smoothly transitions in the original as compared to the textual change. It was the Lord who
came down to see and tell Abraham whether the inhabitants of Sodom and Gomorrah had acted in accordance with the bitter cry which went up to heaven;
The reason for this and other changes is often that a phrase is deemed derogatory to the character and station of Deity.
Those who changed the text were trying to honor God rather than attempting to corrupt a text.
For example, the phrase to
“stand before another” is often a stock phrase denoting a state of inferiority and homage (comp Gen XVIII:8; XLI:16, Deut I:38; XVIII:7 etc) such as when one
“stood before” a judge.
Thus, it seemed derogatory to say that the Lord stood before Abraham. Hence in accordance with the Massoretic rules “
to remove all indelicate expressions”, this and other phrases were altered by the Sopherim.
For example : In
Numb XI:15 All four ancient records and Massoretic Lists, mark this passage as an alteration of the Sopherim. The three Yemen MSS. And the Massorah inside the
Maase Ephod (in C. Orient) tell us the original text was “
Kill me I pray thee out of hand if I have found favour in thy sight that I may not see thy evil”.
Since the statement might be construed as ascribing evil to the Lord, the Sopherim altered it into
“that I may not see my evil” (which the AV and the RV render “
my wretchedness”).
Changes were made not only to make the text conform to the editors interpretation of what "protected and enhanced God", but to protect and enhance the character of other individuals as well.
For example, The lists of emendations include
I Sam III:13 which originally said :
“because his sons cursed God”.
However, It seemed to lessen the stature of the Eli, if his own sons openly blasphemed God without Elis’ reprimand. Thus, the Sopherim altered the text by omitting the aleph and yod and changing אלהם (God) into להם (
them).
Thus, they cursed “THEM” in the altered texts (rather than cursing God).
The point is that the early Judeo-Christian God was quite anthropomorphic (i.e. had similar characteristics to mankind) and had appeared to multiple prophets.
This was uncomfortable to the various later Judaisms and thus certain anthropomorphisms were to be removed as well as references where God appeared to man in later biblical narratives.
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