Results 881 - 900 of 1443
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Results from: Notes Author: Emmaus Ordered by Verse |
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Results | Verse | Author | ID# | |||
881 | Going to Jerusalem | Luke 9:51 | Emmaus | 98900 | ||
"Thus says The inhabitants of one will go to another, saying, "Let us go at once to entreat the favor of the LORD, and to seek the LORD of hosts; I will also go." 'So many peoples and mighty nations will come to seek the LORD of hosts in Jerusalem and to entreat the favor of the LORD.' "Thus says the LORD of hosts, 'In those days ten men from all the nations will grasp the garment of a Jew, saying, "Let us go with you, for we have heard that God is with you. Zec 8:20-23 His foundation is in the holy mountains. The LORD loves the gates of Zion More than all the other dwelling places of Jacob. Glorious things are spoken of you, O city of God. Selah. "I shall mention Rahab and Babylon among those who know Me; Behold, Philistia and Tyre with Ethiopia: 'This one was born there.'" But of Zion it shall be said, "This one and that one were born in her"; And the Most High Himself will establish her. The LORD will count when He registers the peoples, "This one was born there." Selah. Then those who sing as well as those who play the flutes shall say, "All my springs of joy are in you." Psalm 87:1-7 When the days were approaching for His ascension, He was determined to go to Jerusalem; and He sent messengers on ahead of Him, and they went and entered a village of the Samaritans to make arrangements for Him.But they did not receive Him, because He was traveling toward Jerusalem. When His disciples James and John saw this, they said, "Lord, do You want us to command fire to come down from heaven and consume them?" But He turned and rebuked them, [and said, "You do not know what kind of spirit you are of; for the Son of Man did not come to destroy men's lives, but to save them."] And they went on to another village. Luke 9:51-56 |
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882 | Why identify the cities and not the man? | Luke 10:30 | Emmaus | 142135 | ||
mommaps, I haven't really thought a lot about it. I suspect that this passage may have come to the minds of some of Jesu' listeners as he told the parable. What I found interesting is that it involve Samaritans (northern Israel), Jews (Judahites). they closthesd them, annointed them with oil, place them on thier donkeys and took them to Jericho. Verry similar to what the Good Samaritan did. Beyond that I have not given it much additional thought. Emmaus |
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883 | Why identify the cities and not the man? | Luke 10:30 | Emmaus | 142137 | ||
mommapbs, Good company indeed! Emmaus |
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884 | help | Luke 11:2 | Emmaus | 149365 | ||
mommapbs, Your post immediately made me think of the story of the day of St. Augustine's final conversion as he related it in his Confessions. "28. But when a profound reflection had, from the secret depths of my soul, drawn together and heaped up all my misery before the sight of my heart, there arose a mighty storm, accompanied by as mighty a shower of tears. Which, that I might pour forth fully, with its natural expressions, I stole away from Alypius; for it suggested itself to me that solitude was fitter for the business of weeping. So I retired to such a distance that even his presence could not be oppressive to me. Thus was it with me at that time, and he perceived it; for something, I believe, I had spoken, wherein the sound of my voice appeared choked with weeping, and in that state had I risen up. He then remained where we had been sitting, most completely astonished. I flung myself down, how, I know not, under a certain fig-tree, giving free course to my tears, and the streams of mine eyes gushed out, an acceptable sacrifice unto Thee. And, not indeed in these words, yet to this effect, spake I much unto Thee,—"But Thou, O Lord, how long?" "How long, Lord? Wilt Thou be angry for ever? Oh, remember not against us former iniquities;" for I felt that I was enthralled by them. I sent up these sorrowful cries,—"How long, how long? Tomorrow, and tomorrow? Why not now? Why is there not this hour an end to my uncleanness ?" 29. I was saying these things and weeping in the most bitter contrition of my heart, when, lo, I heard the voice as of a boy or girl, I know not which, coming from a neighbouring house, chanting, and oft repeating, "Take up and read; take up and read." Immediately my countenance was changed, and I began most earnestly to consider whether it was usual for children in any kind of game to sing such words; nor could I remember ever to have heard the like. So, restraining the torrent of my tears, I rose up, interpreting it no other way than as a command to me from Heaven to open the book, and to read the first chapter I should light upon. For I had heard of Antony, that, accidentally coming in whilst the gospel was being read, he received the admonition as if what was read were addressed to him, "Go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come and follow me." And by such oracle was he forthwith converted unto Thee. So quickly I returned to the place where Alypius was sitting; for there had I put down the volume of the apostles, when I rose thence. I grasped, opened, and in silence read that paragraph on which my eyes first fell,—"Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying; but put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof." No further would I read, nor did I need; for instantly, as the sentence ended,—by a light, as it were, of security infused into my heart,—all the gloom of doubt vanished away. 30. Closing the book, then, and putting either my finger between, or some other mark, I now with a tranquil countenance made it known to Alypius. And he thus disclosed to me what was wrought in him, which I knew not. He asked to look at what I had read. I showed him; and he looked even further than I had read, and I knew not what followed. This it was, verily, "Him that is weak in the faith, receive ye;" which he applied to himself, and discovered to me. By this admonition was he strengthened; and by a good resolution and purpose, very much in accord with his character (wherein, for the better, he was always far different from me), without any restless delay he joined me. Thence we go in to my mother. We make it known to her,—she rejoiceth. We relate how it came to pass,—she leapeth for joy, and triumpheth, and blesseth Thee, who art "able to do exceeding abundantly above all that we ask or think; for she perceived Thee to have given her more for me than she used to ask by her pitiful and most doleful groanings. For Thou didst so convert me unto Thyself, that I sought neither a wife, nor any other of this world's hopes,—standing in that rule of faith in which Thou, so many years before, had showed me unto her in a vision. And thou didst turn her grief into a gladness, much more plentiful than she had desired, and much dearer and chaster than she used to crave, by having grandchildren of my body." Emmaus |
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885 | Pleading the Blood of Jesus Christ | Luke 12:15 | Emmaus | 165534 | ||
Doc, "There is no such Bible passage. The blood of Christ was shed as an atonement for the redeemed. The idea of it being efficacious for objects, places, and things is probably rooted in the superstitious thinking of the church in the Middle Ages. (cf. Mark 7)" A lot fewer things than you imagine "are probably rooted in the church of the Middle Ages." Perhaps if you are not certain where a particular practice or phrase originated, you should refrain from from attributing it to the church of the Middle Ages. Objects, places and things which have no souls and cannot sin and therefore need no atonement through the blood of Jesus. However in all chritian churches it is a common practice to dedicate objects, places and things to the service of the Lord and ask his protection over those instruments. Isn't that what the dedication of church buildings is about? The forms of the prayers vary according to the traditions of the church communion making them. In the catholic tradition For example, in the Catholic tradition, water and oils used in sacramental rites of baptism and ordination are blessed and consecrated for use and themselves are used in consecrating church buildings. The only "pleading the blood of Jesus" that Catholics do is for the salavation of themselevs their souls and not for inanimate objects incapable of sinning. Emmaus Emmaus |
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886 | Pleading the Blood of Jesus Christ | Luke 12:15 | Emmaus | 165542 | ||
bnolan1, You might wish to pray this prayer in your office. In the Name of Jesus Christ, our God and Lord, we confidently undertake to repulse the attacks and deceits of the devil. "God arises; His enemies are scattered and those who hate Him flee before Him. As smoke is driven away, so are they driven; as wax melts before the fire, so the wicked perish at the presence of God." Psalm 68 Behold the Cross of the Lord, flee bands of enemies. The Lion of the tribe of Juda, the offspring of David, hath conquered. We drive you from us, whoever you may be, unclean spirits, all satanic powers, all infernal invaders, all wicked legions. In the Name and by the power of Our Lord Jesus Christ, may you be snatched away and driven from this place and from the presence of the people of God, souls made in the image and likeness of God and redeemed by the Precious Blood of the Divine Lamb. Amen. Emmaus |
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887 | Is this from one of the "lost books"? | Luke 14:14 | Emmaus | 93984 | ||
Tom, This passage may fall into the category of those referred to in John 21:25 and was preserved only in the oral tradition of the Church except in Pauls' reference to it. The commentaries I have often identifiy these odd passaged you are looking for when they are found in the Apochryphal books that are still know to us, but the phrase you are looking for is not among them. So back to John 21:25 I think. Here is an interesting related passage from one of the wisdom books found in Catholic, but not Protestant Bibles. However, I do not think it is what you are looking for. "Let not your hand be open to receive and clenched when it is time to give." (Sirach 4:31) Good luck. Emmaus |
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888 | Is this from one of the "lost books"? | Luke 14:14 | Emmaus | 94017 | ||
Tom, I would not say that you "defiled yourself." I think you made an honest mistake. Receiving Holy Communion in the Catholic Church has several layers of meaning. First one should understand that Catholics believe that the bread and wine actually become in "substance" the true body and blood of Christ, though the "accidents" or physical attributes perceived by the senses remain unchanged. When you recieve Communion in a Catholic Church your are identifying yourself as a Catholic and when the Host is presented to you with the words "the Body of Christ," you respond "Amen" meaning that you agree that it is the Body of Christ and you believe what Catholics teach and believe about the Real Presence of Christ in Holy Communion. If you are not a Catholic and do not believe as Catholics believe, you should not receive Communion in the Catholic Church. Some non- Catholic visitors do not realize this and so they take Communion without realizing its significance. The priest usually does not know everyone, especially at weddings and funerals and so does not know whether someone receiving is a Catholic or not, but presumes they are if they are receiving. It is the responsibility of the host of a visitor to tell his or her guest the rules of Communion. Some do and some do not, feeling it would offend, which I feel is being faint hearted and not being fair to their guest. However, I have experienced and been informed of the same rules at Protestant Churches which practice "closed communion" and I was not offended and did not partake in the communion service. I surmise your family memeber understood the significance of receiving Communion in the Catholic Church, while you did not, and felt you had "defiled yourself" by receiving Communion and thereby indicating you believe what Catholics believe, which that familiy member probably considers idolatry. I could be wrong, but that is my guess. Should you find yourself in a similar situation again, you should probably not go forward for Communion and if it is offered merely decline by shaking your head. No explaination is necesarry and no one will take offense. There are other reasons why even a Catholic might not receive Communion at a Mass. Emmaus |
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889 | Is this from one of the "lost books"? | Luke 14:14 | Emmaus | 94018 | ||
Tom, I would not say that you "defiled yourself." I think you made an honest mistake. Receiving Holy Communion in the Catholic Church has several layers of meaning. First one should understand that Catholics believe that the bread and wine actually become in "substance" the true body and blood of Christ, though the "accidents" or physical attributes perceived by the senses remain unchanged. When you recieve Communion in a Catholic Church your are identifying yourself as a Catholic and when the Host is presented to you with the words "the Body of Christ," you respond "Amen" meaning that you agree that it is the Body of Christ and you believe what Catholics teach and believe about the Real Presence of Christ in Holy Communion as well as all its other teachings. If you are not a Catholic and do not believe as Catholics believe, you should not receive Communion in the Catholic Church. Some non- Catholic visitors do not realize this and so they take Communion without realizing its significance. The priest usually does not know everyone, especially at weddings and funerals and so does not know whether someone receiving is a Catholic or not, but presumes they are if they are receiving. It is the responsibility of the host of a visitor to tell his or her guest the rules of Communion. Some do and some do not, feeling it would offend, which I feel is being faint hearted and not being fair to their guest. However, I have experienced and been informed of the same rules at Protestant Churches which practice "closed communion" and I was not offended and did not partake in the communion service. I surmise your family memeber understood the significance of receiving Communion in the Catholic Church, while you did not, and felt you had "defiled yourself" by receiving Communion and thereby indicating you believe what Catholics believe, which that familiy member probably considers idolatry. I could be wrong, but that is my guess. Should you find yourself in a similar situation again, you should probably not go forward for Communion and if it is offered merely decline by shaking your head. No explaination is necesarry and no one will take offense. There are other reasons why even a Catholic might not receive Communion at a Mass. Emmaus |
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890 | Any literature? | Luke 14:26 | Emmaus | 101404 | ||
Seeker, Jesus saying to "hate your family" is a Hebrew idiom for "love your family less." So "if you do not love your family less than me." Love God first, them your family, neighbor, etc. Emmaus |
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891 | I'm skeptical | Luke 14:26 | Emmaus | 101499 | ||
seeking4truth, No it was not Zhodiates, of whom I have no knowledge. The post was mine based on a variety of sources. If you look at my profile you will understand immediatley why I am familiar with the supposed problem that this verse poses. I always find it interesting that no one ever gets upset about the folloing verse which says the same thing about the title "teacher." Why do you suppose that is? ;-) Emmaus |
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892 | What does this mean? | Luke 14:26 | Emmaus | 116090 | ||
realmenluvjesus, Excuse me. I stand corrected. I incorrectedly supposed that you would understand I was referring to the Hebrew idiom that was translated into the English word hate. We can see in the parralell verse of Matthew 10:37 how the same idea is expressed differently and in line with the point I was trying to make. For a broader context see Genesis 29:31-33; Malachi 1:2-3. |
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893 | What does this mean? | Luke 14:26 | Emmaus | 116091 | ||
prosemetic, Excsuse me again. I addressed my response to your post to realmeluvjesus in error. Please check the Hebrew and let me know what you find out, unless of course you are a Hebrew scholar yourself. I must rely on scholars myself and the footnotes they provide. Emmaus |
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894 | What does this mean? | Luke 14:26 | Emmaus | 116095 | ||
Prosemetic Your point was not my point and you will have to make your point on your own. I was was trying to clarify the meaning of the paticular passage in question. I was not making any other point. I think the translation was literal as opposed to what is called a dynamic translation, which may leave the modern reader with questions such as the one posed by realmenluvjesus. That is why many translation trying to be literal give footnotes to clarify cerain passages for modern readers rather than translate more loosely or 'dynamically." Do you really think Jesus was telling us that in order to follow him we must hate our mother and father in contradiction to the commandment to honor them? There are often more than one way to translate a phrase or word from one language and another and some ways make an idiomatic phrase more clear than another. I have never done Hewbrew myself, but I have done this in two other languages not used in the NT or OT. I found it to be not as easy or simple as you seem to think. Have you ever had to translate anything from another language or studied the idioms of another language? Emmaus |
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895 | What does this mean? | Luke 14:26 | Emmaus | 116102 | ||
prosemetic, It so happens that Latin and German are the two languages which I studied many years ago. As for translators of scripture, there have been many, some really bad, some very good and I others in all the ranges in between. Here are the two documents I use when approaching scripture. They do not deal with translations so much as interpretation and understanding. http://www.scborromeo.org/ccc/p1s1c2a3.htm http://www.ewtn.com/library/COUNCILS/V2REVEL.HTM Emmaus |
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896 | Does following cost? | Luke 14:33 | Emmaus | 79692 | ||
I think Christ in His preaching made the cost clear before, but sometimes even His disciples did not seem to get the message.Matt 16:24; 20:22-23. But He also made it clear that compared to the bondage of sin His yoke was easy. SO I think people should be taught before and while their journey is ongoing. That is one of the functions of the Church. See again Romans 8:18. Emmaus Emmaus |
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897 | Samaritans Examined by Priests? | Luke 17:15 | Emmaus | 142805 | ||
Doc, Good point. By the way I cited The Jerusalem Commentary in error. I meant The Jerome Commentary. The Samaritans did follow the Torah, but acknowledged only the five books of Moses, no other Scripture. They did have priests for sacrifices just as the Jews. It would make sense that they did the rest of what the Torah required of them.If he was "between Gallilee and Samaria that would still be north of bot Mt Gerizim and Jerusalem, so all ten could in theory have ended in the same general direction, South, although the Jewish lepers unlike the Samaritan would likely have skirted Samaria. Emmaus |
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898 | Where will they be "taken" to? | Luke 17:36 | Emmaus | 139937 | ||
Doc, I have also seen the preterist interpretation of Luke 17:37 and Matt 24:28 as referring to the gathering of the Romans legions at the fall of Jerusalem in 70 AD. The symbol of the Roman legions was the eagle on a staff. See also Job 39:27-30. Emmaus |
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899 | They that depise others... | Luke 18:9 | Emmaus | 135728 | ||
Gospel Luke 18:9 - 14 "He also told this parable to some who trusted in themselves that they were righteous and despised others: “Two men went up into the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood and prayed thus with himself, ‘God, I thank thee that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week, I give tithes of all that I get’. But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me a sinner!’ I tell you, this man went down to his house justified rather than the other; for every one who exalts himself will be humbled, but he who humbles himself will be exalted”." |
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900 | 2 Cor.11:14 | Luke 18:10 | Emmaus | 162337 | ||
Throw Revelation 12 into the mix too. | ||||||
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