Results 401 - 420 of 1443
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Results from: Notes Author: Emmaus Ordered by Verse |
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Results | Verse | Author | ID# | |||
401 | Did God created people before Adam | Gen 1:1 | Emmaus | 48256 | ||
Berean. I am not sure if the format I am trying to type this in with translate to the forum format. But here is something to consider. Try looking at Genesis 1 this way. Prologue 1:1 God is Day 1 1:3-5 Day 4 1:14-19 Light and darkness Fixed lights for day and night Day 2 1:6-8 Day 5 1:20-23 Firmament,waters Birds above, fish below above and below Day 3 1:9-13 Day 6 1:24-31 Dry land Animals and man on land Day 7 2:1-3 Epilogue God rests The summary of creation before the more detailed account of man's creation has a logical structure. On days 1, 2 an 3 regions are created. Regions of light and dark, the firmament with waters above and below with the air between, dry land. On days 4,5 and 6 the inhabitants of the regions are created, starting with the fixed objects sun, moon and stars, birds and fish, land animals and man. The vegetation is created with the earth because it does not have the same freedom of movement as the other living creatures. There is clearly a hierarchical order of creation indicated. But Genesis 1 is a sumary. Gensis 2 gets into the specifics of God's most important and highest creation, man. Emmaus |
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402 | love that surpasses all understandintg | Gen 1:1 | Emmaus | 93049 | ||
Makarios, Good to hear from you. Emmaus |
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403 | justme | Gen 1:1 | Emmaus | 126434 | ||
Justme, Glad to hear from you. Keeping you in my prayers. Emmaus |
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404 | The Making of the King James Bible | Gen 1:1 | Emmaus | 129219 | ||
For those who may be interested. I am currently reading a book on the making of the KJV bible. It is titled: God's Secretaries, The Making of the King James Bible, by Adam Nicolson. An interesting history. Emmaus |
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405 | The Making of the King James Bible | Gen 1:1 | Emmaus | 133550 | ||
Country Girl, It was a good book as a historical, political, sociological and literary study of the personalities and environment in which the KJV translation was done. I recommend it. I suggest looking for it in the library before buying it. It is not so much a devotional as a historical work, but very good. Emmaus |
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406 | How many daze? How many confused? | Gen 1:1 | Emmaus | 158616 | ||
"Dead man walking!" | ||||||
407 | Chronology of Creation | Gen 1:3 | Emmaus | 66006 | ||
Hello Lionstrong, In the local sense, yes we do measure time by the "motion" of the luminaries. But we can do that only because of their light, by which we see them. An even then,in the case of stars, we are not really seeing them, but rather the light that left them light years ago. In my comment I was thinking of how we measure time in "light years" and how the speed of light is the finite limit of material movement as we know it. At least until someone devlopes warp drive. :-) But your point is correct and certainly more poetic and beautiful than mine. You had a better writer. The Very Best! Emmaus |
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408 | Chronology of Creation | Gen 1:3 | Emmaus | 72494 | ||
One, I am not enough of a scientist to commnent on your question. I wasn't even aware that the speed of light was slowing. Emmaus |
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409 | Genesis chapter 1 | Gen 1:16 | Emmaus | 96632 | ||
Tim, An interesting question in this regard is when God created the invisible things. Were the invisible but physical things created before the visible and did time begin then? And when did God create the invisible but purely spiritual things such as angels. Since time exists in the relationship between movement and space and the angels being pure spirit do not occupy "space" were they created at the same time as physical things? They are not eternal like God in the sense that they had no beginning, but if they were created before the physical things we cannot rightly attribute a "time" as we understand it to their creation. Next week: How many angels can dance on the head of a pin? Emmaus |
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410 | Genesis chapter 1 | Gen 1:16 | Emmaus | 96686 | ||
Truthfinder, An interesting passage. Of course the angels are not only invisible but also immaterial. So the question remains about time as a concept of movement in space, which by definition is material. I suppose the angels could have been created immediately prior to the invisible and visible material aspects creation. I do not profess to know the answer, but the quesation itself is interesting. Your post is an excellent addition to a post I made earlier today in response to a question about where the first song in the Bible may be found. Check that one out. Emmaus |
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411 | Genesis chapter 1 | Gen 1:16 | Emmaus | 96706 | ||
Truthfinder, I was referring to posts number 96646 and 96647. Emmaus |
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412 | which came first the chicken or the egg | Gen 1:20 | Emmaus | 33553 | ||
Curt, For those interested in the relationship between Chritianity and science I would highly recommend The Savior of Science by Stanley Jaki who is a Professor of the History and Philosophy of Science at Seton hall University. He has PhDs in Theology and Physics, a rather unusual combination that allows deeper than usual insights in this area. The book recently came back into print and is available through Amazon.com Emmaus |
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413 | Why have kids when... | Gen 1:22 | Emmaus | 53759 | ||
Andes, Let's review for a moment: Andes: "asked a Calvinist one time... "Do you have Kids?" He said "3". I said "Why would you have kids if God might choose one of them to go to hell?" Do you think a true calvinist would ever have kids, because what if God chose one of them for eternal damnation? Emmaus: "You may as well ask an Armenianist why they would have children if one of them might by free will choose etrnal damnation." Andes: "I believe that if you obey the word, and train up a child in the way he should go he will not depart from it. See what Paul told Timothy in 2 Tim 3:14-15." You seem to have gone beyond Calvin himself in your train of thought Andes, by extending the concept of Assurance of Salvation or "once saved, always saved" to a multi-generational assurance of "once saved, always saved and children once trained up always saved", thereby denying the very idea of free will for properly trained up children that you find lacking in the Calvinist. It does seem rather unlikely you can have your cake and eat it too in this line of reasoning. Emmaus |
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414 | Son or son? Holy Spirit or holy spirit? | Gen 1:26 | Emmaus | 65426 | ||
Zerotheory, Regarding John 1:13. It is true that the Incarnation of Christ Jesus in the Virgin Mary by the Holy Spirit fits the description of being "born not of blood or the will of flesh or the will of man but of God." However, what is being referred to here in verse 13 is how we are born again and become the children of God because we "received him, who believed in his (Jesus') name." Emmaus |
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415 | So...what is your theory? | Gen 1:26 | Emmaus | 65553 | ||
zerotheory, You strike me as someone who might enjoy and benefit from Thomas Aquinas's Summa Theologica, especially Part 1 or Prima Pars, about God and creation. You might want to check out this link. http://www.newadvent.org/summa/ Emmaus |
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416 | Christian Ecology | Gen 1:28 | Emmaus | 63531 | ||
Lionstrong and Hank, This is an interesting subject and I can relate to the feelings expressed by Lionstrong and his wife. This post and Hank's other response about Dakes and the dictionary made me go to my own Mirriam-Websters. I always had a nagging question in the back of my mind why man would be told to "subdue" the earth before the Fall when all creation was in its proper order and balance. "Subdue" in the common meaning seemed to indicate nature was out of control already before the Fall. Interestingly the fourth and last definitions given for "subdue" was "to till or cultivate (land)." No indication of struggle there. Of course after the Fall subdue took on some of the common implications of struggling to "subdue" as well. Francis Schaeffer was an interesting writer. I wouldn't mind a brief review of his book also. Emmaus |
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417 | Is an Un-subdued Earth Good? | Gen 1:28 | Emmaus | 99368 | ||
Lionstrong, I have just learned the root of the expression to "put the kabash " on something. You learn something new every day. Emmaus |
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418 | Is an Un-subdued Earth Good? | Gen 1:28 | Emmaus | 99395 | ||
Hmmmmmmmmm. Curiouser and curiouser. | ||||||
419 | Creation: Written as Prose or Poetry? | Gen 2:1 | Emmaus | 30778 | ||
Lionstrong, In your initial post and a follow up to me you state: "I see the creation account as brief prose, not poetic verse." "I see the repetitions, ...but I see it as prosaic repetitions, not poetic." My response would be that I see Genesis 1 as poetic narrative or poetic prose, if that is not an oxymoron. Technically you may be correct. But I have difficulty seeing scripture as "prosaic" in the "matter of fact, commonplace, un-poetic" dictionary description of the word. I am sure you did not mean it in that sense, but rather simply as not poetry. As I said in my first post I do not hold myself out as a Hebrew Scholar. I hope Jethro responds to you question. Perhaps he is better acquainted with the Hebrew forms. In at least two Catholic commentaries that I possess Genesis 1 is described as "hymn like" or a "highly structured, hymn like account of creation." That would fall into a broad definition of poetry or poetic, but perhaps not a technical definition of Hebrew poetry. One Catholic biblical theologian who I believe would subscribe to that broader concept of Genesis 1 is Scott Hahn. I would not consider him "liberal." On the other hand I do not know what your definition of conservative is. Our exchange has caused me to reread a variety of sources about narrative and poetic writing and how they are related. My first real poetry textbook, An Introduction to Poetry by X. J. Kennedy, published 1966 by Little Brown and Co. says this on page 332: “It is doubtful that anyone can draw an immoveable boundary between poetry and prose, nor does such an attempt seem necessary. Certain prose needs only to be arranged in lines to be seen as poetry—especially prose that conveys strong emotion in vivid, physical imagery and in terse, figurative rhythmical language.” Another book by Robert Alter, a Jewish scholar, titled The Art of Biblical Narrative, published by Basic Books in 1981 has this to say on page 97: “Perhaps the conceptual matrix for this way of using repetition is to be sought in biblical poetry, which, as in most cultures, antedates prose as a vehicle of literary expression.” This in an interesting topic but may be off the point you are trying to make about Genesis 1. How exactly do you see it beyond the narrative prose construction? Emmaus |
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420 | Are there any "people" created by Satan? | Gen 2:7 | Emmaus | 76080 | ||
slide m46, Jesus was referring to spiritual children of Satan, when he spoke to the Paharisees of their "father" Satan. Jesus makes this point in John 8:39-45. They claimed to be children of Abraham physically and spirituall as weel as sons of God spiritually. Jesus was making the point that it is spiritual sonship by obedient faith, like Abraham's, that is important. See Romans 8:14-16 for the flip side: "For those who are led by the Spirit of God are the children of God ..." See also Galatians 4:6. There are other verses which also support this understanding spiritual offspring. Emmaus |
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