Is God really blessing all these rappers though?

[Supreme365]

True repentance involves sorrow for acts of sin and leads to a fundamental change in attitude. God is always willing for us to start over and make another attempt. However, if we ask for forgiveness with the intention of sinning again, we have not really repented.

From that time on Jesus began to preach, "Repent, for the kingdom of heaven is near." (NIV, Matthew 4:17)

One also needs baptism as well

 

[Koichos]

God is and has always been. There is no beginning of God. God's name is "I am"... Because He has always been... There's so much to God that we'll never know it all, even in eternity. The only way to understand completely how the earth began is to put yourself in position to learn that information. A person that dies in disobedience to God doesn't deserve and won't get that opportunity.

The word אהיה in Shmois 3:14 is a first masculine singular `imperfect' (future) qal and should be rendered thusly: 'I Will Be'. To prove this point, אהיה is found in Shmois 3:12, just two verses prior, where we see a unanimous reading of 'I will be' (see also ibid. 4:12, 15). Only in its reference to Hashem in Shmois 3:14 do we find—typically in Xtian texts (traduttore traditore)—the translation of 'I Am' (even though these same texts use 'I will be' in 3:12 and 4:12, 15) despite there being the same Hebrew word with the same vowels or nikud (אֶהְיֶה; a סגול under the אֶ and the יֶ, and a שוא under the הְ). Perhaps the reason Xtians accept the mistranslated 'I Am' is because it affirms their belief in Yoshke y's being l'havdil G-d incarnate. This way the 'I Am' here in the Torah would comport with the 'I Am' statements found in John.

Spoiler

"...ויאמר כי אהיה עמך וזה לך האות כי אנכי שלחתיך (Shmois 3:12)"

"...ויאמר אלקים אל משה אהיה אשר אהיה ויאמר כה תאמר לבני ישראל אהיה שלחני אליכם (ibid. 3:14)"​

The אהיה in verse 14 is a reassurance of the אהיה seen earlier in verse 12. (And already promised by Yaakov to Yosef in B'reishis 48:21 ("ויאמר ישראל אל יוסף הנה אנכי מת והיה אלקים עמכם—And Israel said to Joseph, Behold, I am going to die, but G-d will be with you"). In other words, the name revealed to Moshe by Hashem in Shmois 3:14 was not a new name, as Yaakov had already been familiar with it. It is one of the attributes of G-d.) In the entire Tenach, אהיה appears only three times in reference to the Al-mighty (three out of 43), all three in one verse during Hashem's dialogue with Moshe at the burning bush (Shmois 3:14).

Spoiler

ויאמר משה אל האלקים מי אנכי כי אלך אל פרעה וכי אוציא את בני ישראל ממצרים. 12 ויאמר כי אהיה עמך וזה לך האות כי אנכי שלחתיך בהוציאך את העם ממצרים תעבדון את האלקים על ההר הזה. 13 ויאמר משה אל האלקים הנה אנכי בא אל בני ישראל ואמרתי להם אלקי אבותיכם שלחני אליכם ואמרו לי מה שמו מה אמר אלהם. 14 ויאמר אלקים אל משה אהיה אשר אהיה ויאמר כה תאמר לבני ישראל אהיה שלחני אליכם

"But Moshe said to G-d, `Who am I that I should go to Par'oh, and that I should take b'nai Yisroel out of Mitzroyim?' 12 He (G-d) said, `But I will be with you, and this is the sign for you that it was I Who sent you. When you have brought the people out of Mitzroyim, you shall serve G-d on this mountain.' 13 Moshe said to G-d, `If I come to b'nai Yisroel and say to them, "The G-d of your fathers has sent me to you," and they ask me, "What is his name?" what shall I say to them?' 14 G-d said to Moshe, `I Will Be [With You] as I Shall Be [With You].' And He said, `Say this to b'nai Yisroel, "I Will Be [With You] has sent me to you.'" (Shmois 3:11-14)​

Verse 15 B: זה שמי לעלם וזה זכרי לדר דר, "This is My Name forever, And this is My Memorial for all generations." This is a reference to verse 15 A: י-ה-ו-ה אלקי אבתיכם, "Hashem, the G-d of your forefathers." The last sentence of verse 15 is referring to the phrase it immediately follows, namely, the four-letter Divine Name. The Tetragrammaton is His Name forever, and His Memorial for all generations. Verses 14 and 15 demonstrate a first person-third person juxtaposition. Moshe Rabeinu is commanded in verse 14 to tell b'nai Yisroel that he has been sent by אהי-ה (first person), 'I will be', which denotes Hashem's presence during their subjugation(s). Verse 15 then employs His Proper Name, י-ה-ו-ה (third person), the holiest, most sacred Name, the Name by which Hashem's creations are to know their Creator. It is here in verse 15 that Moshe is commanded to follow up with the Name that they all know and are familiar with, to authenticate his claim that Hashem had indeed sent him. (See Shmois 4:31 for b'nai Yisroel's acceptance of Hashem's words to Moshe (note the use of His Proper Name): "ויאמן העם וישמעו כי פקד י-ה-ו-ה את בני ישראל וכי ראה את ענים ויקדו וישתחוו")

Spoiler

ויאמר עוד אלקים אל משה כה תאמר אל בני ישראל י-ה-ו-ה אלקי אבתיכם אלקי אברהם אלקי יצחק ואלקי יעקב שלחני אליכם זה שמי לעלם וזה זכרי לדר דר​

"And G-d said further to Moshe, "So shall you say to b'nai Yisroel, `י-ה-ו-ה, the G-d of your forefathers, the G-d of Abraham, the G-d of Isaac, and the G-d of Jacob, has sent me to you.' This is My Name forever, and this is My Memorial for all generations." (Shmois 3:15)​

Hashem has many sanctified names: (י-ה) and (אדנ-י) and (אהו-ה) and (א-ל) and (א-לוה) and (אלקים) and (אלקי) and (שד-י) and (צב-אות) and (אהי-ה). His Proper Name, however, is י-ה-ו-ה, the very Name we find in the First and Third Commandments (אנכי י-ה-ו-ה אלקיך and לא תשא את שם י-ה-ו-ה אלקיך לשוא, respectively). It is also the only Name in the Torah for which man is put to death (Vayikro 24:11-23).

Spoiler

"י-ה-ו-ה........י-ה-ו-ה איש מלחמה י-ה-ו-ה שמו ish milchoma י-ה-ו-ה shmoi........י-ה-ו-ה is a Master of war; י-ה-ו-ה is His Name (Shmois 15:3)."

"אני י-ה-ו-ה הוא שמי—Ani י-ה-ו-ה hu shmi—I am י-ה-ו-ה, that is My Name (Yeshaya 42:8)."

"שמי י-ה-ו-ה—Shmi י-ה-ו-ה—My Name is י-ה-ו-ה (Yirmiya 16:21)."​

י-ה-ו-ה is a combination of the 3rd person future, present, and past tenses 'will be', 'is', and 'was' (יהיה, הוה, היה). These three triconsonantal roots are the foundation of the Name י-ה-ו-ה, meaning "He that was, is, and will be", signifying Hashem's everlasting eternal existence without beginning and without end. This is precisely why it is referred to as the Essential Divine Name of G-d. (Interestingly, י-ה-ו-ה never appears in the Tenach explicitly as a verb form (i.e., "He causes existence to exist" or "He shall bring into being").) All names of G-d, with the exception of the four-letter Divine Name, are appellatives, including the first-person אהיה. The phrase אהיה אשר אהיה, "I will be that which I will be" (Shmois 3:14), is the first-person revealed exposition of what is concealed in the Name י-ה-ו-ה.

 

[DropTopDoc]

Maybe it’s back taxes for not doing anything through slavery and Jim Crow and current practices, some nikkas hit the lottery the rest of us gotta get it how we live

 

[Here Comes the Pain]

Lucifer juice

 

[Turk]

Why do people see the word "God" and automatically associate the term with the Abrahamic conception of it?

 

[Dave24]

It's not a religion, it's a relationship. Reading the Bible, praying and following his word. It's good for the soul. He answers my prayers. I admitted on here I smoked a blunt yesterday. I'm not better than anyone. I have shared my experiences. Reading atleast a chapter of Proverbs and a chapter of the new testament in chronological order once a day along with prayer at least in the morning and night is good for the soul.

I can't force or convince anyone, just sharing my experiences. If you submit to God he will manifest in your life.

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