0:00
Here verse 19 we have a verse that's
0:01
widely confusing many people over the
0:04
centuries. Peter says by which also he
0:07
went and preached unto the spirits in
0:11
is that he who is the he and who are the
0:15
spirits and where are they? Which
0:17
spirits are we talking about here?
0:20
When were they preached to?
0:23
What are we talking about? There's a
0:25
peculiar passage in the first epistle of
0:27
Peter that details an event that
0:29
involved Jesus ministering to spirits
0:31
who are quote in prison. And as we'll
0:34
find out, many pastors and Bible
0:36
commentators will either overlook this
0:38
key piece of information or misinterpret
0:40
it. Let's go ahead and read 1 Peter
0:46
But sanctify the Lord God in your
0:49
hearts, and be ready always to give an
0:51
answer to every man that asks of you, a
0:53
reason of the hope that is in you, with
0:56
meekness and fear, having a good
0:59
conscience, that whereas they speak evil
1:02
of you, as of evildoers, they may be
1:05
ashamed that falsely accuse your good
1:07
conversation in Christ. For it is
1:09
better, if the will of God be so, that
1:12
you suffer well for doing than for
1:16
For Christ also hath once suffered for
1:18
sins, the just for the unjust, that he
1:21
might bring us to God, being put to
1:23
death in the flesh, but quickened by the
1:26
spirit. by which also he went and
1:28
preached unto the spirits in prison,
1:30
which sometime were disobedient, when
1:33
once the longsuffering of God waited in
1:35
the days of Noah, while the ark was
1:37
preparing, wherein few, that is, eight
1:40
souls were saved by water. the like
1:44
figure where unto even baptism does also
1:47
now save us. Not the putting away of the
1:49
filth of the flesh, but the answer of a
1:51
good conscience toward God by the
1:53
resurrection of Jesus Christ, who has
1:56
gone into heaven and is on the right
1:58
hand of God, angels and authorities and
2:00
powers being made subject unto him.
2:04
This passage is jam-packed with wisdom,
2:06
but the key phrase I want to direct your
2:08
attention to is by which also Jesus went
2:11
and preached unto the spirits in prison.
2:14
Some argue that this preaching to the
2:16
spirits in prison actually took place
2:18
during the lifetime of Noah. This view
2:20
suggests that the pre-existent Christ
2:22
preached through the Holy Spirit inside
2:24
of Noah as he built the ark, warning the
2:27
wicked generation whose spirits are now
2:29
in prison of the judgment that was soon
2:33
Proponents of this view will suggest
2:34
that since Jesus pre-existed as the word
2:36
of God before he was born a human being,
2:39
he already visited the people in the
2:41
times of Noah, claiming that their
2:42
spirits were already imprisoned during
2:44
the building of Noah's ark and was
2:46
attempting to set them free. Hence the
2:48
phrase when once the longsuffering of
2:51
God waited in the days of Noah while the
2:53
ark was preparing. The other viewpoint
2:56
for interpreting this passage suggests
2:58
that Peter is alluding to an event that
3:00
took place following the crucifixion and
3:02
is more literally referring to Jesus
3:04
descending into shol the underworld or
3:07
the realm of the dead and proclaiming
3:09
his victory to spirits who reside there.
3:12
This viewpoint can be broken into two
3:14
subcategories. The first sees Jesus
3:17
preaching to disobedient human souls
3:19
from Noah's time claiming his ultimate
3:21
victory over sin and death. This
3:24
interpretation lends itself to
3:26
proliferate into a heap of other
3:27
theories like the Eastern Orthodox
3:29
heroing of hell doctrine which states
3:31
that Jesus preached to those souls who
3:33
died before his time offering them a
3:36
chance to repent and accept the gospel.
3:38
This is considered to be an offer of
3:40
post-mortem salvation. The other
3:43
subcategory, and this is my personal
3:45
belief, is that Jesus went into the
3:47
abyss between the crucifixion and
3:49
resurrection to declare his victory over
3:51
the fallen angels who were in part
3:54
responsible for the wickedness in Noah's
3:56
day. This interpretation takes into
3:58
account the larger overarching storyline
4:01
that the Bible presents of the cosmic
4:03
spiritual battle that's been waged
4:04
between Yahweh and an entire hierarchy
4:07
of rebellious divine beings for
4:09
millennia. For a comprehensive look at 1
4:12
Peter 3 and why the other
4:13
interpretations of this passage are
4:14
flimsy when you hold them up to other
4:16
parts of scripture, let's check out this
4:18
fantastic clip of Dr. Chuck Mistler
4:20
examining the text. Then we get to a
4:22
very strange verse coming. The spirits
4:25
in prison. Which spirits and who are
4:27
they preached to? Verse 19. Verse 18 is
4:31
a great verse. You can take that whole
4:32
verse and make a a study of it. I'll
4:34
leave it to you to go through the notes
4:35
and so on. Here verse 19 we have a verse
4:38
that's widely confusing many people over
4:40
the centuries. Peter says by which also
4:43
he went and preached unto the spirits in
4:48
is that he who is the he and who are the
4:52
spirits and where are they? Which
4:54
spirits are we talking about here?
4:57
When were they preached to?
5:00
What are we talking about?
5:02
The spirits in prison.
5:05
Clement of Alexandria about in the
5:07
second century AD, he taught that Christ
5:10
was sent to Hades in his spirit to
5:12
proclaim the message of salvation to the
5:14
souls of sinners who were imprisoned
5:16
there since the flood. That's what he
5:19
taught early. Sorry, that view is
5:22
inconsistent with scripture. There is no
5:25
conversion after death anywhere. Some
5:28
people try to read that into this big
5:30
mistake. That's not what it's talking
5:33
Augustine a couple of centuries later
5:36
said that the pre-existent Christ
5:38
proclaimed salvation through Noah to the
5:41
people who lived before the flood. H
5:45
that's a little more possible.
5:48
However, Augustine is departing from the
5:50
context of the previous verse.
5:54
This follows verse 19 follows verse 18.
5:56
That's not accidental. One follows the
6:00
He went and preached. Now we get misled
6:02
by that word preached.
6:05
It actually comes from Caruso to
6:10
and not preach in the sense of seeking
6:14
Simply proclaim or declaration is what
6:16
that word actually means.
6:19
The it doesn't necessarily imply
6:21
repentance as its object. It can include
6:23
simply declaring a victory
6:26
is is is coruso. Just to break in here
6:28
for a moment, I want to highlight what
6:30
Chuck just said. This Greek word kuso is
6:33
translated a couple of ways in different
6:34
versions of the Bible. For instance, the
6:37
KJV has it as preached and the ESV has
6:42
But either way, when you look at the
6:43
original Greek, the Strong's concordance
6:45
defines Kuso as a verb that means to
6:48
herald, especially divine truth, to
6:50
proclaim or publish. And the theer's
6:54
Greek lexicon defines it as to be a
6:56
herald always with a suggestion of
6:59
formality, gravity, and an authority
7:01
which must be listened to and obeyed.
7:05
While this verb is often attached to the
7:07
idea of preaching and offering
7:08
repentance, it's just as often attached
7:11
to the idea of the kingdom of God and
7:13
making a proclamation thereof, which is
7:15
in effect what we see here.
7:18
Jesus was proclaiming the establishment
7:20
of the kingdom of God and the authority
7:22
being stripped away from the spirits in
7:24
prison. But let's get back to Chuck
7:26
because he goes further into the text
7:28
and touches on some important points for
7:30
our discussion. Now, the spirits,
7:34
the term is usually applied to
7:35
supernatural beings, but it is used at
7:40
least once, maybe more than that, uh to
7:42
human spirits in Hebrews 12 is an
7:45
example. And they are described in the
7:48
following verse coming as those who were
7:51
disobedient when God waited patiently
7:53
for Noah to finish building the ark.
7:56
We're going to discover that in Peter's
7:57
thought here. The next verse is going to
7:59
reveal what he has in his mind is Noah
8:01
building the ark. Okay, so let's take a
8:04
look at that. See, they the spirits had
8:07
rebelled against the message of God
8:09
during the years the ark was being
8:12
God declared that he would not tolerate
8:14
people's wickedness forever. but in
8:16
longsuffering extended the life of
8:18
Methuselah delaying the judgment by 120
8:20
years. Methuselah's life becomes a model
8:24
of God's mercy and it's the longest
8:25
lifetime in the Bible I think
8:28
since the entire human race except Noah
8:31
was evil. God determined to wipe mankind
8:34
from the face of the earth. Genesis get
8:36
all this is out of Genesis 6.
8:38
The spirits referred to in 1 Peter 3:20
8:42
may be the souls of the evil human race
8:44
that existed in the days of Noah, the
8:47
people that drowned in the flood. Those
8:49
spirits are now in prison awaiting the
8:51
final judgment of God at the end of the
8:58
The problem then remains as to when did
8:59
Christ preach to those spirits. Given
9:02
that that's what the spirits means,
9:03
there's two possibilities. One is that
9:05
he visited them after the crucifixion,
9:08
but not necessarily. Let's take a look
9:11
at this. Peter's explanation of the
9:13
resurrection of Christ by the spirit,
9:16
emphasized in verse 18, brings to mind
9:19
the suggestion that the pre-incarnate
9:20
Christ was ministering through Noah by
9:22
means of the Holy Spirit. that Christ
9:25
preached to Noah to those those people
9:26
in that era through the Holy Spirit in
9:30
Noah, not as a as a physical
9:35
The spirit of Christ preached through
9:37
Noah to the ungodly humans who at the
9:39
time of Peter's writing were spirits in
9:42
prison awaiting final judgment. Those
9:44
people that didn't listen to Noah that
9:47
drowned are lost in sh awaiting the
9:51
final judgment. And that's what Peter
9:53
may have in mind here. And this
9:55
presentation is very is is the general
9:58
one that most conservative uh
10:00
commentators tend to um infer here.
10:06
This interpretation seems to fit the
10:07
theme of this whole section from verse
10:09
13 to 22. Um that is keeping a good
10:14
conscience in unjust persecution. Noah
10:16
is presented as an example of one who
10:18
committed himself to a course of action
10:20
for the sake of a clear conscience
10:21
before God. Though it meant enduring
10:24
harsh ridicule. Can you imagine Noah
10:26
building this boat for 120 years.
10:33
that that testimony that he was trying
10:35
to give the people all his neighbors
10:37
fell on you know on on blind blind eyes.
10:42
Can you imagine having the structure in
10:44
your driveway for 120 years and the
10:47
neighbor saying laughing because it it
10:49
had never rained till then?
10:52
The flood was preached on for four
10:56
and certainly laughed at in Noah's case
10:58
for 120 years until of course it came.
11:02
But see verse 20 adds to this. Which
11:04
sometime were disobedient when once the
11:07
longsuffering of God waited in the days
11:09
of Noah while the ark was preparing
11:11
wherein few that is eight souls were
11:13
saved by water. How many is a few?
11:15
Eight. It's defined here in 1 Peter
11:17
3:20. But the point is out of the entire
11:20
world some scholars estimate there must
11:23
have been several billion people on the
11:24
planet earth in those days. But they
11:26
were all evil. And God chose to save
11:34
once the long suffering of God waited in
11:37
the day. See the Peter's mind is back
11:42
the flood has postponed for 120 years.
11:45
Remember he's going to say in his next
11:46
letter he's going to remind us that the
11:48
Lord is longsuffering to us not willing
11:50
that any should perish and that was his
11:52
attitude back then. He gave them 120
11:54
years to get with it. They didn't.
11:58
when see that the timing of this is
12:00
critical to understanding the whole the
12:02
thrust of the passage here in Christ's
12:04
day the spirits of those men whom Noah
12:06
had preached to were in prison for they
12:08
had rejected the message of Noah they
12:14
hades in the Greek shol in the Hebrew
12:16
that's not the grave the grave is
12:17
physical you can own a grave no sh or
12:20
hades is a domain of the spirits where
12:23
they're shackled and they're waiting for
12:26
judgment they were lost back then and
12:28
they still are. Christ did not go down
12:30
and preach to them after he died on the
12:32
cross as some people teach.
12:34
He had preached through Noah already
12:36
when once the longsuffering of God
12:38
waited in the days of Noah. The time
12:40
that Peter has in mind here is back
12:41
then, not something that occurred after
12:44
the cross. Follow me. That's the
12:46
argument here. That's the most common
12:49
The when for 120 years Noah preached the
12:53
word of God. He saved his family but no
12:54
one else. It was a spirit of Christ who
12:57
spoke through Noah in Noah's day. In
13:00
Christ's day, those who rejected Noah's
13:02
message were in prison. The thought is
13:04
that Christ's death meant nothing to
13:06
them, just as it means nothing to a
13:09
great many people today who as a result
13:11
will also come unto judgment.
13:14
See, Peter's drawing a parallel here
13:16
between the people that don't hear
13:18
Christ today are in an analogous
13:21
position as those that weren't paying
13:22
attention to Noah's message back in
13:24
Genesis 6. You with me? That's the
13:27
thought that Peter has here. But it gets
13:31
Some people I haven't sold this hard,
13:33
but I want you to be at least aware of
13:34
this view that these incarcerated
13:38
spirits are fallen angels.
13:41
Frederick Spa about in about 1890
13:46
he in his commentary applied Christ's
13:48
proclamation to the fallen angels of
13:50
Genesis 6. And this seems to be
13:53
confirmed in second Peter 2:4. We'll
13:55
talk about that in the next epistle and
13:57
also in Jude 6. That whole issue, the
14:00
whole spooky side of Genesis 6. We do
14:04
know that Christ did pass through the
14:06
realm where the fallen angels are kept
14:08
and proclaimed his triumph over them.
14:10
And that's alluded to in Colossians
14:12
2:15. And it's also alluded to in effect
14:17
Wrestle not against flesh and blood and
14:20
See, so another possible explanation of
14:22
this passage is that the spirits in
14:24
prison are the fallen angels of Genesis
14:26
6 who consorted with the daughters of
14:28
men going after strange flesh as Jude
14:31
verses 6 and 7 explains it. The word
14:34
prison in 3:19 refers to the place of
14:36
judgment mentioned in second Peter 2:4,
14:38
the chains of darkness. And second Peter
14:40
2:4 ties that to the days of Noah. Also,
14:43
that all ties together. And we'll take
14:45
that up a little bit more in detail when
14:47
we get to the next epistle.
14:49
It was this violation of God's order to
14:52
help bring the flood, which explains why
14:53
Peter mentions Noah.
14:56
See, Noah's flood was not just because
14:58
everybody was sinful. There was a gene
15:00
pool problem of the Nephilim. That's a
15:03
whole study you have to deal with
15:06
I want you to notice also when we get to
15:08
verse 22 that Peter's theme is the
15:11
subjection of angels to Christ. That's
15:14
in his mind as he goes through here.
15:16
These fallen angels were not subject to
15:18
him. Excuse me. These fallen angels were
15:21
not subject to him and therefore were
15:23
judged because they should have been
15:24
subject to him. Between his death and
15:26
resurrection, Christ visited these
15:28
angels in prison and announced his
15:29
victory over Satan. The word preached in
15:31
verse 319 means to announce and not to
15:34
preach the gospel. Jesus announced their
15:36
doom and his victory over all angels and
15:40
Praise God. And it's likely that at this
15:43
same time Christ led captivity captive
15:46
as Ephesians 4:18 refers to it, rescuing
15:49
the godly souls that were in sh or hades
15:52
and he took them to heaven. And that's
15:54
all laid out in Luke 16:es 19 to31 if
15:58
you want to get into the background
16:00
The main point, whichever view you take
16:03
of this passage, let's understand this.
16:06
There's not one hint here or actually
16:08
anywhere else in scripture of anyone
16:11
having a second chance to be saved after
16:17
There may be sanctification occurs to
16:19
the saved people after death. That's a
16:21
whole study of the millennium and what
16:22
may be going on there. But at death, you
16:26
are either you either you're either
16:28
saved or not. And there's never anywhere
16:31
in the scripture a hint of
16:34
revising that. That's why it's so
16:36
critical. That's what this lifetime is
16:39
>> So this is an important fact to take
16:41
note of that there's nowhere in the
16:43
scripture that alludes to an opportunity
16:45
to accept salvation after death. This is
16:48
where the idea of Jesus preaching to the
16:50
souls of man starts to fall apart. There
16:52
just isn't any contextual evidence that
16:54
a soul can be converted from the
16:56
underworld. But speaking of context, I
16:59
want you to see this clip of Dr. Michael
17:00
Heiser explaining his take on this
17:02
particular verse because he draws our
17:04
attention to Peter's use of the book of
17:06
Enoch and how this was meant to portray
17:08
a distinct image of Jesus proclaiming
17:10
his victory to the fallen angels from
17:12
Genesis 6. Let's check it out. The
17:14
authors of the New Testament, as you
17:16
pointed out in previous conversations,
17:18
had the the the book that we call the
17:21
book of Enoch, book of first Enoch, more
17:23
specifically, in mind when they were
17:25
composing what we know of as the books
17:27
of the New Testament today.
17:29
>> Um, but there is there there's some
17:31
theological implications that that,
17:34
you know, I never thought about, didn't
17:36
even frame a reference for before we
17:38
started talking about this book. uh for
17:40
for example the uh the New Testament
17:41
concept of water baptism.
17:45
>> What does that have to do with the sin
17:47
of the watchers from back in Genesis 6?
17:49
>> Yeah. I wish Peter were sitting here.
17:51
He'd do a better job of answering.
17:54
No, but it it actually comes from first
17:56
Peter. And in that particular chapter, I
17:57
focus on 1 Peter 3. And it for those
18:01
again who can't you know completely
18:03
recall it this is the chapter where
18:07
the you know the angels the flood the
18:10
spirits in prison baptism Noah the ark
18:14
the resurrection it's like blows it all
18:16
out right put it in the blender and see
18:18
what comes out you know
18:19
>> that's a lot of stuff to think about for
18:20
a guy who was a career fisherman up
18:22
until the point that Jesus said come
18:24
>> right it it's like what are you thinking
18:26
here you know where'd this come from and
18:28
it it's a great passage passage is one
18:30
of my favorites. I uh in the unseen
18:32
realm, I actually tell a story and it's
18:34
a true story about when I was in
18:36
graduate school looking for a church. Me
18:38
and my wife were church hopping and we
18:40
wound up at a place where the guy did a
18:42
really good job. He was going through
18:43
First Peter and then we thought, "Yeah,
18:45
this is probably it." And then we went
18:46
away for a while and came back and we
18:48
and we landed back in there when it was
18:50
first Peter 3 time, you know, and I
18:52
thought, "Yeah, this is going to clench
18:53
it. This is going to be it." and he
18:55
literally got up into the pulpit and
18:57
said, "Now, you know, we've been going
18:59
through First Peter for x number of
19:01
weeks, and here we are in 1 Peter 3, you
19:04
know, 14-22, and we're just going to
19:09
>> He said, he said, "It's so weird. I
19:12
don't have any idea what it means."
19:13
>> At least he was honest about it.
19:15
>> We're just going to skip it. And I'm
19:17
like, I'm like stunned. You know, I have
19:19
never seen anybody be that honest.
19:22
>> we're just we're just going to pretend
19:26
>> And needless to say, we didn't go back,
19:28
you know, but it was really
19:31
disappointing because this is a great
19:33
passage. And the the key to
19:34
understanding it really is first Enoch.
19:37
It's the Enochian story of of the sin of
19:39
the watchers. Because
19:42
what Peter is doing is he's referencing
19:44
Enoch and his story in that book like
19:49
Paul references Adam.
19:52
>> Now, we're familiar with Romans 5, you
19:54
know, some other passages in Romans
19:56
where Adam is referred to as a tupas, as
19:59
a type of Jesus or the antitype in this
20:02
case. And for those who who aren't
20:04
familiar with typology, think of verbal
20:07
prophecy. A prophet gets up and, you
20:08
know, verbally utter, you know, utters
20:10
some prediction of things to come. A
20:13
type is a nonverbal prophecy where a
20:16
person or an event or an institution
20:21
something happens, you know, some some
20:23
part of Israel's history that prefigures
20:28
>> And so for Paul, Adam becomes a
20:31
prefigurement of Jesus. Adam is a type
20:33
of Christ. Okay. Well, if you can
20:36
understand that when you go over to
20:38
first Peter 3, Enoch is for Peter what
20:44
Adam, okay, was for Paul. So Enoch
20:47
becomes a type of Jesus for Peter.
20:50
>> And to to understand what what Peter's
20:53
thinking, you have to know the story of
20:55
Enoch given in first Enoch. And what's
20:58
the story? Well, again, for those who
21:01
haven't read the book of Enoch, here's
21:02
the short version. We have the Watchers
21:05
again transgress with with the human
21:07
women. They produce the Nephilim, the
21:09
giants. And God is angry. And he says to
21:12
his other archangels, "Hey, throw those
21:14
guys in the abyss. Throw them in jail."
21:16
And and and he do. And the Watchers are
21:20
repentant. You know, they they're like,
21:21
"Boy, we we really made a mistake here.
21:23
This is, you know, this is terrible. we
21:24
don't want to, you know, you know, spend
21:26
the rest of our existence here until the
21:28
end of days and who knows what that
21:29
means. And so they say, well, you know,
21:32
God likes Enoch. You know, he took Enoch
21:34
to heaven with him. So, let's contact
21:37
Enoch. And we're not told how they do
21:39
it, but but they get a hold of Enoch and
21:40
they say, "Will you go to God and
21:43
intercede for us? Those
21:46
>> those of us, you know, these spirits, us
21:50
>> okay? will you go to God and say we're
21:52
sorry and and ask God to change his
21:55
mind? So Enoch says,"Yeah, I'll do
21:58
that." So he goes, he gets the message
22:01
from God. Of course, the answer is not a
22:03
good one if you're a watcher.
22:05
>> And he and he now catch this. Enoch
22:08
ascends to heaven, gets the answer from
22:10
God, and then he descends to the spirits
22:14
>> and he he lowers the boom, and he says,
22:16
"Well, I talked to God." and you're
22:19
toast. You're not getting out of here.
22:23
>> Okay. He's not changing his mind.
22:26
>> And so Peter takes this episode and he
22:29
sees an analogy to Jesus,
22:33
>> with the whole ascension, you know,
22:35
because we have other passages that talk
22:36
about when Jesus was in the grave, he
22:38
goes and he preaches to the spirits in
22:40
prison in in Peter and and you have
22:42
other language like that. And so what
22:44
what what's going on in Peter's mind is
22:46
that when Jesus dies, he goes into the
22:50
underworld, okay, which is where they're
22:52
in prison, the realm of the dead, cuz
22:53
he's dead. Where else would you go?
22:55
>> Okay, so he goes down there and instead
22:59
of the scene being, you know, this talk
23:02
about the watchers about, okay, God
23:04
knows you're sorry, but sorry anyway,
23:06
you know, you're still going to stay
23:07
here. Instead, he's preaching now to the
23:09
denisens, the spiritual denisens of the
23:11
underworld. Okay. Hell. And what does he
23:17
Okay. You're still losers.
23:20
>> Okay. You think that now that I've shown
23:25
>> You think you've won. You and those who
23:27
agree with you, the the other spiritual
23:29
rebels that the Old Testament talks
23:30
about that that this is a done deal now.
23:33
The the pursuit of the kingdom of God,
23:35
the re reinstitution of Eden, it's it's
23:37
game over. I mean, God has lost because
23:39
I'm here and you know who I am. But
23:42
instead, he's like, "Okay, I'm here. I'm
23:45
not going to be here for long."
23:47
In other words, I'm going to get out of
23:49
here. I'm going to rise from the dead,
23:51
and you will still be here.
23:53
>> This is absolutely fascinating when we
23:55
realize that Enoch was a prevalent text
23:57
at the time of the writing of First
23:59
Peter. The big picture starts to come
24:01
into view. And that's the importance of
24:03
not only researching the original
24:05
languages in which the scriptures were
24:07
written, but also learning the
24:09
historical and societal context of the
24:11
biblical authors. Peter was undoubtedly
24:14
familiar with the book of Enoch and had
24:16
this in his mind when he was writing
24:17
this particular passage, much like Jude
24:19
does in his epistle.
24:22
But the thought I want us to take away
24:23
from this study is that Jesus did
24:25
something absolutely incredible when he
24:27
descended into the abyss. He overcame
24:30
death and Hades for us. He stripped the
24:32
authority of death away from Satan. And
24:34
because of that, we literally have
24:36
nothing to fear. Remember when Paul
24:39
quoted the prophet Hosea in 1
24:44
"Oh death, where is thy sting? Oh grave,
24:47
where is thy victory?"
24:50
Through Jesus Christ, we have victory
24:52
over death, the grave, shol, Hades, and
24:55
all the other byproducts of the fall.
24:59
But at any rate, I pray that this video
25:00
has been a blessing to you. And if
25:02
you've made it this far, please like
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this video, subscribe to Dance Like
25:06
David, and leave a comment that says
25:08
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25:10
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25:15
shine his face upon you and give you
