Results 1 - 13 of 13
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Results from: Answered Bible Questions, Unanswered Bible Questions Author: RickCarpenter Ordered by Verse |
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Results | Verse | Author | ID# | |||
1 | Interpretation | Gen 2:2 | RickCarpenter | 220934 | ||
Please don't throw out the Bible Keliy. I believe we are all to interpret the Word of God, but it will be up to God Alone to judge our interpretations and our lives lived based on those interpretations. | ||||||
2 | Remember... | Gen 2:2 | RickCarpenter | 220958 | ||
"Remember... 1. The Lockman Foundation does not pre-screen Postings. 2. Postings are the opinions of others and may or may not represent a commonly held view." |
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3 | diermeneou and hermeneia | Gen 2:2 | RickCarpenter | 220961 | ||
Keliy and Brad, 1 Corinthians 12:30 All do not have gifts of healings, do they? All do not speak with tongues, do they? All do not interpret, do they? The Greek is diermeneou, which can also mean translation, but here is interpretation of the meaning 1 Corinthians 14:26 What is the outcome then, brethren? When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation Let all things be done for edification. The Greek is hermeneia, interpretation of the meaning. |
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4 | free vs formal | Gen 2:2 | RickCarpenter | 220965 | ||
Please explain "free interpretation" and "formal interpretation". Not being snippy or arrogant, but I didn't see that in the TOU. Is this an administrator thing? | ||||||
5 | free interpretation | Gen 2:2 | RickCarpenter | 220969 | ||
I read that all. I was cautioned about free interpretation, so I asked what it was. | ||||||
6 | free interpretation | Gen 2:2 | RickCarpenter | 220971 | ||
That's my problem Brad. I don't know what free interpretation is. It seems to be a technical term with a set definition. I've asked what free interpretation and formal interpretation were and haven't gotten an answer. I don't know what they are and therefore don't know the differences between them. Sola scriptura is what I adhere to. That the Bible tells stories to illustrate the Truth does not negate any authority of the Bible. The parables of Jesus were stories -- I don't think anyone argues against that -- and they tell the Truth that Jesus wanted to tell us. Good folk disagree on what other passages/pericopes were and were not stories. |
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7 | Right there with you... | Gen 2:2 | RickCarpenter | 220976 | ||
Thanks for the dialog, I appreciate it. "Unfortunately, this is especially true when it comes to translations of the Bible. This is why we should be careful with our own thoughts. It is okay when we label them as our own thoughts (as I think Rick has done here) But when we say " the Bible says" for what amounts to a private interpretation, then we are coming dangerously close to an offense to God and violating the TOU." I'm right there with you on that! About the only time I'll say "God says..." or "the Bible says..." is when I use direct quotations. Otherwise, I try to make it clear that my opinions are my opinions. Usually when people speak for God, they say what they wanted Him to have said. They make Him a talking puppet. We have enough of these agenda-driven people in my church that I try to avoid forums where they prevail. I like NASB and NRSV. I don't like the free translations of the Bible such as Good News. However, in their defense, I know people who would only be comfortable in using that version when they entered into a study class. Then they graduated to a better translation. They might not have continued -- or even started -- in study had they not begun with Good News or The Message. That to me is Paul's milk and meat metaphor in action. |
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8 | Greek of Luke 1.36: hosei/about | Luke 1:36 | RickCarpenter | 219553 | ||
Is there anything in the Greek of Luke 1 to hint/indicate that Mary stayed with Elizabeth after John was born? The stated timeline is that Mary arrived at Elizabeth's house in Elizabeth's sixth month of pregnancy and stayed there "about" three months. I understand that the Greek "hosei" implies a leeway afterwards per Dean Alford, but I'm no scholar. The text does not say that she was there for the birth of John, but staying there from Elizabeth's sixth to ninth months (as the text says; to help perhaps as I might infer) and leaving right before the birth (as 1.56 and then 1.57 in English imply) does not make sense. | ||||||
9 | Greek of Luke 1.36: hosei/about | Luke 1:56 | RickCarpenter | 219557 | ||
Is there anything in the Greek of Luke 1 to hint/indicate that Mary stayed with Elizabeth after John was born? The stated timeline is that Mary arrived at Elizabeth's house in Elizabeth's sixth month of pregnancy and stayed there "about" three months. I understand that the Greek "hosei" implies a leeway afterwards per Dean Alford, but I'm no scholar. The text does not say that she was there for the birth of John, but staying there from Elizabeth's sixth to ninth months (as the text says; to help perhaps as I might infer) and leaving right before the birth (as 1.56 and then 1.57 in English imply) does not make sense. | ||||||
10 | Luke 13.1-5 | Luke 1:56 | RickCarpenter | 220933 | ||
I guess I read Luke 13.1-5 NASB a lot differently than you. 13.1 shows to me a report by "some present", 13.2 shows to me a question asked by Jesus, 13.3 shows to me an answer "no" and the repent command by Jesus, 13.4 shows to me a question asked by Jesus, 13.5 shows to me a repeat of the "no" answer and repent command by Jesus. To me, if a question is asked, the asker wants some form of an answer, verbal or not. I think He used two specific situations to encourage repentance. But repentance of/from what? And how did that repentance fit into the specific illustrations He used? |
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11 | LXX of Luke 4.18 vs Isaiah 61.1 | Luke 4:18 | RickCarpenter | 219555 | ||
The LXX quoted in Luke 4.18 includes "recovery of sight to the blind." This phrase is not included in NASB Isaiah 61.1. Where did this LXX, and other LXX sources in NASB, come from? I have heard that Qumran Isaiah texts include the blind phrase but I haven't found any to compare. | ||||||
12 | Lunch vs meal in Luke 11.37 | Luke 11:37 | RickCarpenter | 219509 | ||
Why the translation of Greek aristao (Strongs: 'to breakfast' and later 'to dine') as 'lunch' in NASB Luke 11.37 when other translations give 'to dine' or 'to eat'? Is it because the meal in question, even though the first of the day, is near to the time what Westerners call lunch? If so, why don't other references to the nearly-midday first meal call it 'lunch' as well? | ||||||
13 | Benefactor Gentile king in Luke 22.25 | Luke 22:25 | RickCarpenter | 220916 | ||
In Luke 22.25 'And He said to them, "The kings of the Gentiles lord it over them; and those who have authority over them are called 'Benefactors.'"' Which Gentile might Jesus have had in mind? The Macedonian Greek Ptolemy III Euergetes (Benefactor) I was king of Egypt from 247-222 BCE. His greatgrandson Ptolemy VIII Euergetes II, mentioned in the Prologue to Sirach, reigned variously in Egypt from 170-117 BCE. Philo relates that in addition to God being commonly called 'Benefactor,' Augustus was called 'Benefactor' in Adversus Flaccum 10.74 and Embassy 22.148ff, and Gaius was called 'Benefactor' in Embassy 4.22. Tiberius had been given the titles of 'god' and 'benefactor of the world' on a statue dedicated to him after he restored Sardis in ca 17 CE, as had other Julio-Claudian Roman rulers (Augustus, Tiberius, Gaius Caligula, Claudius, and Nero). Josephus states that Herod I's goals were to earn a favorable reputation and future remembrance through ostentatious generosity (euergesia) (Ant. XVI 150.60) via both Jewish and Gentile (pagan) building projects. A Greek inscription on a Judean limestone weight read "Year 32 of King Herod, Benefactor, Friend of Caesar," with Year 32 being 9/8 BCE (per Meshorer). Other inscriptions found in the Parthenon and Agora of Athens attest to his 'good works' (euergesia). Could Herod, with his Idumean and Nabatean heritage and well-known pagan temple building, have been "Gentile enough" to be the subject of Luke 22.25? Or was Augustus likely the subject? I think the Ptolemys, while Gentile and called Benefactors, are unlikely. Thanks, Rick Carpenter |
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