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The stone the builders rejected.
#1
The reference to this rejected headstone recalls an ancient tradition woven into the structure of Psalm 118-the climax of the great national Hallel (Psalm 113 through 118).  We are told that when Solomon built his famous temple, all the masonry was performed at a distance so that there were neither hammers, axe, nor any tool of iron heard in the structure during its building.  One day, in the earlier operations, a huge stone was delivered from the quarry that bore evidence, in its unusual shape, that considerable care had been given to it, but no one could suggest the precise place in the structure it was intended to fill.  It was put aside as a misfit and lay on the site unrecognized and useless.  The winds blew over it scornfully, the birds chirped and perched on it irreverently, and most people forgot it.  But when the building began to emerge above ground and a corner or headstone was needed of a particular shape, in the builders' dilemma someone remembered the rejected stone, which, when it was placed in the gap, answered the need with perfect exactitude.  The memory of this incident was, therefore, enshrined in the words: "The stone which the builders refused is become the head stone of the corner" ~ Psalm 118:22.

[From "The Life of Peter", F.B. Meyer]

Just passing this on.
#2
This passage of scripture should give pause to everyone who has confident in his religious viewpoints, especially Jews to whom this was written.  Many Jews here have claimed that if there were any mistake in their theology, it should be obvious to them in their understanding of the Tanach.  However, if the truth were unmistakable to the orthodox Jew, how in the world could any of them ever make such a mistake as this: to reject the chief cornerstone?  Yet, this Psalm says that actually happened.  The recognition of this possibility should be a part of walking humbly with your G-d.
#3
When the need is sufficient enough, the memory will return to the active mind, and the acceptance will come forth as a flood;  soon.

Well said, TDGW.

In Messiah, His soon return.  Arley
#4
Psalm 118:22: The stone that the builders rejected became a cornerstone.
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This verse is about David.

This verse is metaphorically about David being rejected by his father and brothers when Samuel came to Jesse's home to anoint one of his sons as the next king of Israel.

This verse can also be about the Children of Israel.

Prophetically, this verse can refer to the Children of Israel who were despised and rejected by the Nations but those same Nations will come to realize that the Children of Israel is the cornerstone.

Genesis 49:24: But his bow was strongly established, and his arms were gilded from the hands of the Mighty One of Jacob; from there he sustained the rock of Israel,...

There is a call for thanksgiving and prayer in the remaining part of the chapter.

There is no call for thanksgiving and prayer after the rejection of Jesus.

Best regards,

Avraham
#5
As with G-ds word it has so much more depth and symbology and meanings than any of us could understand. While it may also refer as you have said I believe it refers to Jesus, the only begotten son of the Living Hebrew G-d of heaven,( Im using the dash now instead of the astrik..its better I think too). Jesus is the rejected one. The builders are those who rejected Him. The builders I dont think could be unG*dly so that lets out the world viewers or naturalists, its already assumed they will reject G*d and therefore the Rock of G-d was rejected by His own builders, His own people. I think Jesus is the Rock not only because I beleive He is the Messiah, and so much more, but because of the reference in the OT where the donkey and the cart stop at the rock. And also in the desert when Moses struck the Rock...Jesus was also struck, wasnt He? Everything OT and NT points to Jesus, everything!
I know Im the most popular blogger here at JFJ, not just here but in my own Christian arena, thats joke, ofcourse, but I see Jesus as an extention of G-d Himself. Im not learned to explain the trinity but I can understand the concept of a ruler or king giving His righthand man His signature ring, which gives Him equal power with the King and is for all purposes the very voice and representative of the King. In this instance Jesus was for us G-d come to us in the flesh. Jesus is the ring bearer of Jehovah G-d. So when I worship Jesus I worship the Living Hebrew G-d of heaven also. Now if you didnt like me before you have more foder to use because I will never change my faith in regards to Jesus as not only the son of G-d, the Rock of all ages, He is for all puposes in my spiritual life and overshadowing my physical life my Saviour, My King. Without His sacrifice, His obedience, His righteousness, I would not be allowed into the kingdom of heaven.I owe Him my all and all for that!
#6
Avraham,
Part 1
"The stone which the builders rejected Is become the head of the corner" (vs. 22).

What is meant by "the stone?" This question immediately suggests the Golden Rule of Interpretation which is: "When the plain sense of Scripture makes common sense, seek no other sense; therefore, take every word at its primary, ordinary, usual, literal meaning unless the facts of the immediate context, studied in the light of related passages and axiomatic and fundamental truths, indicate clearly otherwise." Could the word "stone" here be taken literally? This would make nonsense. No literal stone can become the salvation of the soul, to say nothing of a nation and of the world. Instantly we recognize that the term "stone" is not used literally. It therefore must be used symbolically. What then is its significance? Recognizing the "law of first mention" we turn back to Genesis 49:24 and read the following:

"But his bow abode in strength,
And the arms of his hands were made strong,
By the hands of the Mighty One of Jacob
(From thence is the shepherd, the stone of Israel ...)"

Here the word "stone" is used for the first time in a symbolic sense. Jacob, under the power of the Spirit of God when he uttered this prediction, spoke of "The Mighty One of Jacob," the Almighty. Then he said, "From thence [the Almighty] is the shepherd, the stone of Israel." Thus the Shepherd of Israel is in this passage spoken of under the symbolism of a stone. Whenever therefore the word "stone" is used in a symbolic sense, we may know that it refers to the Shepherd of Israel.

...Continued
  (by Dr David L. Cooper)
#7
...Continued Part 2
Whenever the word "rock" is used symbolically, the facts of the context show that it refers to God--either God the Father or the entire Trinity. One exception to this general statement is Isaiah 8:14: "And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem." When we remember that the Book of Isaiah is written in Hebrew poetry and that the fundamental principle of this type of language is Hebrew parallelism, we see that "rock" is used parallel with "stone." Since the word "stone" is used symbolically to refer to the Shepherd of Israel, and since "rock" is here used as a symbol of Deity, we see instantly from this passage that the Shepherd of Israel is one of the divine personalities constituting the Godhead, who becomes to those who accept Him a sanctuary, a place of worshipping the God of the universe; but to those who reject Him He becomes a rock of offense, a gin and a snare.
...Continued
(by Dr David L. Cooper)
#8
...Continued Part 3
In Isaiah 28:16 appears the following prediction: "Therefore thus saith the Lord Jehovah, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner- stone of sure foundation: He that believeth shall not be in haste." Here God is represented as laying a foundation stone, a tried stone, a precious corner-stone of sure foundation, for the great spiritual temple which He, according to Isaiah the prophet, will erect. Stone, here, according to its first meaning in Genesis 49:24, is a reference to the Shepherd of Israel, the Messiah. Zechariah, one of the post-exilic prophets, spoke of this same shepherd in the following passage: "Awake, O sword, against my shepherd, and against the man that is my fellow, saith Jehovah of hosts: smite the shepherd, and the sheep shall be scattered; and I will turn my hand upon the little ones" (Zech. 13:7). Here the prophet, looking into the future, invited the sword, the one wielding the sword, to do so against "my shepherd, and against the man that is my fellow, saith Jehovah of hosts." Here this stone of Israel, this Shepherd of Israel, is said to be a man and at the same time as being God's fellow. The word, fellow, is used ten other times in the Hebrew Bible. In all occurrences is refers to one who is an equal of the one concerning whom mention is made. Since God is here doing the talking and since He speaks of this shepherd as His fellow, His equal, it is clear that this Shepherd of Israel is equal to God the Father. From these and other passages, it is clear that the word "stone" used symbolically refers to the Shepherd of Israel, the Messiah of the Hebrews, who is God in human form, having entered the world, as we learn from other passages of scripture, through miraculous conception and virgin birth.
(by Dr David L. Cooper)
#9
Dear Tanachreader,
Great response!
Let’s accept what Dr. Cooper says at face value.

Let’s look at what Rashi says:

22: The stone that the builders rejected became a cornerstone.

The stone that the builders rejected: A people that was humble among the peoples.

Rashi


Psalm 118: 24-29: (24) This is the day that the Lord made; we shall exult and rejoice thereon. (25) Please, O Lord, save now! Please, O Lord, make prosperous now! (26) Blessed be he who has come in the name of the Lord; we have blessed you in the name of the Lord.


Blessed be he who has come in the name of the Lord: They will say to those who bring the first fruits and to those who perform the pilgrimages.  we have blessed you: we have blessed you.

Rashi




(27) The Lord is God, and He gave us light. Bind the sacrifice with ropes until [it is brought to] the corners of the altar.

Bind the sacrifice with ropes: The sacrifices and the festival offerings, which were clean and examined for a blemish, they would bind to the feet of their beds until they brought them to the Temple court at the corners of the altar. It is also possible to interpret the entire end of this psalm from (verse 17), “I shall not die but I shall live,” as referring to David himself: [18]

God has chastised me: For the episode of Bath sheba with torments, e.g. (II Sam. 12:6): “And the ewe-lamb he shall repay fourfold.” David was stricken with zaraath for six months.

but He has not delivered me to death: (II Sam. 13) “Also the Lord has removed your sin; you shall not die.” [19]

Open for me the gates of righteousness: And these are the gates of righteousnessthose gates of synagogues and study halls, which are the Lord’sand the righteous enter through them. [21]

I shall thank You because You have answered me: From here on, David, Samuel, Jesse, and David’s brothers recited this, as is delineated in [the chapter entitled] “The eves of Passovers,” (Pes. 119a). He who said this did not say the other.


Rashi


(28) You are my God and I shall thank You; the God of my father, and I shall exalt You. (29) Give thanks to the Lord because He is good, for His kindness is eternal.

Question:

There is a call for thanksgiving and prayer in the remaining part of the chapter.

Wouldn't these words seem strange coming out of Jesus mouth? "You are my G-D"? "The G-D of my Father"? "I shall exalt you"?

Best regards,

Avraham
#10
Wonderful.  Thanks for sharing.


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