Results 661 - 680 of 4232
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Results from: Notes Author: kalos Ordered by Date |
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Results | Verse | Author | ID# | |||
661 | what if you die and have not repented | Eph 1:7 | kalos | 166367 | ||
Consequently, he [Jesus] is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them. Hebrews 7:25 (ESV) Therefore He is able also to save to the uttermost (completely, perfectly, finally, and for all time and eternity) those who come to God through Him, since He is always living to make petition to God and intercede with Him and intervene for them. Hebrews 7:25 (The Amplified Bible) The Amplified Bible 1 Peter 1:4-5 [Born anew] into an inheritance which is beyond the reach of change and decay [imperishable], unsullied and unfading, reserved in heaven for you, who are being guarded (garrisoned) by God's power through [your] faith [till you fully inherit that final] salvation that is ready to be revealed [for you] in the last time. Grace to you, Kalos |
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662 | what if you die and have not repented | Eph 1:7 | kalos | 166363 | ||
Wonbyone: ...Be strong in the Lord, and in the power of his might. Eph. 6:10 I commend you on being in the military. I myself am a Marine Corps veteran of the Vietnam war. I appreciate and wish to encourage you. Psalm 91:1-8 (KJV) He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. 2 I will say of the LORD, He is my refuge and my fortress: my God; in him will I trust. 3 Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence. 4 He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler. 5 Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day; 6 Nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday. 7 A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee. 8 Only with thine eyes shalt thou behold and see the reward of the wicked. The LORD bless thee, and keep thee: Numbers 6:24 (KJV) Grace to you, Kalos |
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663 | what if you die and have not repented | Eph 1:7 | kalos | 166358 | ||
Wonbyone: How did you come to that conclusion? Grace to you, Kalos |
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664 | what if you die and have not repented | Eph 1:7 | kalos | 166354 | ||
Wonbyone: What do you mean by that? Grace to you, Kalos |
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665 | Would God ever accept a 2nd marriage? | Eph 1:7 | kalos | 166352 | ||
Ezra 10:10-11 (ESV) And Ezra the priest stood up and said to them, "You have broken faith and married foreign women, and so increased the guilt of Israel. Now then make confession to the LORD, the God of your fathers and do his will. Separate yourselves from the peoples of the land and from the foreign wives." '...how does divorce in Ezra 10 correlate with the fact that God hates divorce (Mal. 2:16)? Ezra does not establish the norm, but rather deals with a special case in history. It seems to have been decided (Ezra 3:10) on the principle that the lesser wrong (divorce) would be preferable to the greater wrong of the Jewish race being polluted by intermarriage, so that the nation and the messianic line of David would not be ended by being mingled with Gentiles. To solve the problem this way magnifies the mercy of God in that the only other solution would have been to kill all those involved (husband, wives, and children) by stoning, as was done during the first Exodus...(Num. 25:1-9).' __________ MacArthur Study Bible, Word Publishing, 1997, page 639. |
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666 | WHATS THE DIFFERNCES? | Acts 2:38 | kalos | 166305 | ||
"To arrow is human; To forgive-o is divine." |
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667 | Arguing the inspiration of the Bible | 2 Tim 3:16 | kalos | 166304 | ||
No. | ||||||
668 | What is higher criticism? | 2 Tim 3:16 | kalos | 166274 | ||
What are higher criticism and redaction criticism? 'Redaction criticism and higher criticism are just a few of many forms of Biblical criticism. Their intent is to investigate the scriptures and to make judgments concerning their authorship, historicity, and date of writing. Most of these methods end up attempting to destroy the text of the Bible. 'Biblical criticism can be broken into two major forms: higher and lower criticism. Lower criticism is an attempt to find the original wording of the text since we no longer have the original writings. Higher criticism deals with the genuineness of the text. Questions are asked such as: When was it really written? Who really wrote this text? 'Many critics in these camps do not believe in the inspiration of the scriptures and therefore use these questions to dispel the work of the Holy Spirit in the lives of the authors of our Scriptures. They believe that our Old Testament was simply a compilation of oral traditions, and were not actually written until after Israel was taken into captivity to Babylon in 586 B.C. 'Of course we can see in the scriptures that Moses wrote down the Law and the first 5 books of the Old Testament (called the Pentateuch)...' To read more go to: www.gotquestions.org/redaction-higher-criticism.html Recommended Resource: Scripture Alone by James White. ____________________ Related Topics: What is the documentary hypothesis? Does the Bible contain errors, contradictions, or discrepancies? What is sola scriptura? What is the Synoptic Problem? Has the Bible been corrupted, altered, edited, revised, or tampered with? |
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669 | Some version are... | Matt 18:11 | kalos | 166265 | ||
The question is not why did some translations omit Matthew 18:11. The question is why did some translations ADD it. "Some MSS (manuscripts) add verse 11: The Son of Man came to save what was lost." (Translators' note at Matthew 18:10, NIV) Footnote 14 'The most important mss...do not include [Matthew] 18:11 “For the Son of Man came to save the lost.” The verse is included in [name of a manuscript some of whose characters cannot be reproduced on the Forum] but is almost certainly not original, being borrowed, as it were, from the parallel in Luke 19:10. The present translation follows NA27 in omitting the verse number as well, a procedure also followed by a number of other modern translations. (Footnote in the NET Bible.) (To read this note in full, including the names of the manuscripts, go to www.bible.org/netbible/index.htm) |
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670 | The Fall of Satan | Rev 12:4 | kalos | 166255 | ||
Mark: You bring up an important point -- and a true one -- when you mention that the book of Revelation contains parenthetical passages. Following is more information on parenthetical passages in the book of Revelation. 'When reading or studying [the book of] Revelation, people often assume that each section is chronological so that the next chapter or series of events naturally follows the preceding, but that is not the case. Rather, a number of sections in Revelation are parenthetical and the chronological order is halted in order to develop in more detail some aspect of this end-time period like a key person(s), or event(s), or condition(s). 'Some examples: '(1) Chapter 7 stops the chronological progress begun in chapter 6 and forms an interlude which gives us information about the 144,000 and about multitudes who will be saved during the Tribulation. The six seals are described in chapter 6, but the trumpet judgments don’t begin until chapter 8 which constitutes also the seventh seal. Six of these trumpet judgments occur chronologically and are described through chapter 9. The seventh trumpet is not sounded, however, until 11:15. '(2) So again the story of the progress of judgment on earth is halted and we have another parenthesis from 10:1-11:14. Here a vision is given concerning the little book, concerning the no delay once the seventh trumpet is sounded, and concerning the two witnesses. '(3) Revelation 11:15 picks up the chronological process again and the seventh trumpet is sounded. Other sections which are somewhat parenthetical regarding persons and systems are chapters 12, 13, and 17-18.'(www.bible.org) 'These [parenthetical] passages do not advance the prophetic narrative. Looking backward and forward they sum up results accomplished, and speak of results yet to come as if they had already come. In Re14:1, for example, the Lamb and Remnant are seen prophetically on Mount Sion, though they are not actually there till Re20:4-6.' (Scofield, C.I. "Scofield Reference Notes (1917 Edition)" (www.studylight.org) "We offer no defense of our belief that the recipient of the Revelation was John the Apostle; that the date of writing falls near AD 96; that the Revelation has epistolary, prophetic, and apocalyptic features, which must influence its interpretation; and that the book is progressive in nature with parenthetical details added for clarification. Where necessary we will comment on the structure of the book to understand the meaning of the text..." (www.revelationcommentary.org) Grace to you, Kalos |
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671 | The Fall of Satan | Rev 12:4 | kalos | 166204 | ||
The Fall of Satan 'There is debate among scholars regarding the time of the fall of Satan. Some say that he fell when he moved Eve to disobey God. Others state that Satan fell sometime before that and merely manifested his adversarial nature in the Garden. Still others say that there was a great battle in heaven long before the Garden of Eden and that Satan took one third of the angels with him.' ____________________ www.carm.org/questions/whois_satan.htm |
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672 | The ingathering of Israel? | Matt 24:31 | kalos | 166127 | ||
Mark: You make some interesting points, especially about the use of the Greek word "eklektos" in the NT. I will certainly consider these points. Grace to you, Kalos |
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673 | The ingathering of Israel? | Matt 24:31 | kalos | 166120 | ||
Elect of Matt 24, Christians not Israel '...There are many who would want to exclude Matthew 24 from applying to the Church. They say that Matthew 24 applies only to Israel and has nothing to do with the Church and Christ's return for us. (...) 'There are at least 6 reasons why I believe the Olivet Discourse of Christ not only pertains to the Church, but details events of the end times for which believers are to prepare. Let's examine them. (...) 4. The ones being persecuted in the Olivet Discourse are Christians. 'Jesus tells of a time in the future when all nations will hate his followers. He tells his disciples that they will be persecuted, hated and killed. Why? "On account of My name," He says (Matthew 24:9). ... 'Clearly it is Christians that Jesus is addressing. It is those who are preaching the gospel who will be arrested. It is those who are filled with the Holy Spirit who will be persecuted. This teaching is in accord with numerous Scriptures that tell believers that they will suffer tribulation (John 15:20, 16:33; Acts 14:22; 2 Cor. 1:5; Phil. 1:29; 2 Tim. 3:12; 1 Pet. 2:21). '5. The elect of Matthew 24 are Christians not Israel. 'Jesus speaks of His "elect" several times in Matthew 24: '"Unless those days had been cut short, no life would have been saved; but for the sake of the elect those days will be cut short. Then if anyone says to you, "Behold, here is the Christ,' or "There He is,' do not believe him. For false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect… And He will send forth His angels with a great trumpet and they will gather together His elect from the four winds, from one end of the sky to the other." (Matt. 24:22-24, 31) 'Just who are these elect? Some would have us believe that the elect are the Jewish people, and that these warnings and instructions refer to Israel and their gathering together for the Millennial rule of the Messiah. But is this the case? 'Anytime the Greek word eklektos (elect, chosen) is used in the New Testament to speak of individuals it refers to believers in Christ, Jew or Gentile (Matt 20:16; 22:14; Luke 18:7; Rom 8:33; Col 3:12; 2 Tim 2:10; Titus 1:1; 1 Peter 1:1, 2:9; Rev 17:14). This word never refers to Jews or the nation of Israel. Why should Matthew 24 be any different? It is to these elect, Jesus' disciples, that the warnings of Matthew 24 apply. It is simply not Scriptural to teach that Jesus' words here do not apply to the present-day Church. Jesus' obvious intent is that these warnings be applied to the Church throughout the age, for He provides warnings specifically applicable to His contemporaries as well as those elect/chosen who would be alive at the end of the age, who will see "all these things" take place (Matt. 24:33). '6. Jesus' promise to return in John 14 is the same event. 'Just two days following the Olivet Discourse, Jesus was with His disciples in the upper room, sharing the Passover meal with them and preparing them for His departure. In this context he told them: '"Do not let your heart be troubled; believe in God, believe also in Me. In My Father's house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also." (John 14:1-3). 'Now, how can one honestly say that Jesus’ teaching to His disciples on the Olivet Discourse was to them as representatives of the Jews and about the future of the nation of Israel, but that His teaching to His disciples just two days later was to them as representatives of the Church and about the Church's future? They cannot be referring to two separate events since they were both delivered to the disciples in view of their looking for Christ's coming for them. Clearly both accounts speak of Jesus return for His disciples when He will "receive" us to Himself – "gather together" His elect. 'Jesus warned His disciples to not be deceived about His coming (Matt. 24:4). Paul warned the Thessalonian believers to not be deceived about Jesus' return (2 Thess. 2:3). Let us take these warnings to heart and base our beliefs on the solid Word of God, rather than on the teachings of men.' Quoted from: The Olivet Discourse - For the Church or Israel? Reprinted from eParousia #9, October, 2003 ____________________ www.solagroup.org/articles/ endtimes/ep_0009.html |
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674 | There Is A Real Future For Israel | Rom 11:1 | kalos | 166117 | ||
There Is A Real Future For Israel 'If you take a literal approach to Scripture, then you cannot conclude anything other than that God has a future for Israel. What that means is that the Church is distinct from Israel, and when God is through with the Church, and takes the church to glory then He brings that time of Jacob's distress, that we read about earlier, purges, redeems Israel, and the kingdom comes. 'I don't want to say any more than that about dispensationalism. I don't believe there are two different kinds of salvation. I don't believe there are two different covenants. I don't believe there is a difference between the kingdom of God and the kingdom of heaven. I don't believe the Sermon on the Mount is for some future age. I don't believe that you can hack up New Testament books--some for the Jews and some for the Church. I think that the only thing the Bible really holds up in that kind of system is that there is a future for Israel, and that's an exegetical issue. 'It is probably more than you wanted to know, but it is very, very important, because it preserves the literal interpretation of Scripture. Listen folks, once you're not literal, then who's to say? Right? I mean, then why not just say, "Well, Israel really means 'left-handed Texans'--if it's not exegetical--if it's not in the text, it could mean 'Canadians'" How can you say, if you can't say what's literally there?' ____________________ To read more go to: www.biblebb.com/files/macqa/70-16-9.htm |
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675 | can I eat shellfish? | Bible general Archive 3 | kalos | 166113 | ||
MJH: You write: 'The NIV adds the words, "In saying this, Jesus declared all food clean." This is not in the text.' How right you are! The rest of us, let us notice how the last phrase is worded in the following literal translations. Mark 7:19 KJV Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats? The New King James Version "because it does not enter his heart but his stomach, and is eliminated, thus purifying all foods?" Young's Literal Translation because it doth not enter into his heart, but into the belly, and into the drain it doth go out, purifying all the meats.' J.P. Green's Literal Translation This is because it does not enter into his heart, but into the belly, and goes out into the waste-bowl, purging all the foods. Grace to you, Kalos |
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676 | There is no "Thus he declared". | Mark 7:19 | kalos | 166112 | ||
"Thus He declared all foods clean", 'even if the participants at the meal have not washed their hands. But Yeshua (Jesus) did NOT, as many suppose, abrogate the laws of kashrut (the Jewish system of dietary laws) and thus declare ham kosher! Since the beginning of the chapter the subject has been ritual purity as taught by the Oral Torah in relation to n'tilat-yadayim (vv. 2-4 and note) and not kashrut at all! There is not the slightest hint anywhere that foods in this verse can be anything other than what the Bible allows Jews to eat, in other words, kosher foods. Neither is kashrut abolished in Ac 10:9-28 or Ga 2:11-16; see notes there. '...The Greek text at this point is a dangling participial clause, literally, "cleansing all the foods." There is no "Thus he declared".' ____________________ Jewish New Testament Commentary, David H. Stern, Jewish New Testament Publications, Inc., 1992 (Emphasis added.) |
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677 | can I eat shellfish? | Bible general Archive 3 | kalos | 166111 | ||
And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any MAN (ESV: PERSON) common or unclean. (Acts 10:28 (KJV) Emphasis added.) Acts 10:17-19 'Kefa (Peter) was still puzzling over the meaning of the vision he had seen. ... Kefa's mind was still on the vision. What could it possibly mean? Would God, who established his covenant with the Jewish people and gave them an eternal Torah (law) at Mount Sinai, and who is himself unchangeable (Malachi 3:6), change his Torah to make unclean animals kosher (fit to be eaten, according to Jewish dietary law)? This is the apparent meaning, and many Christian commentators assert that this is in fact the meaning. But they ignore the plain statement a few verses later which at last resolves Kefa's puzzlement, "God has shown me not to call any PERSON unclean or impure" (Acts 10:28). So the vision is about persons and not about food. 'God has not abrogated the Jewish dietary laws. Yeshua (Jesus) said, "Don't think that I have come to do away with the Torah" (Mt 5:17-20). The specific issue of whether Yeshua abolished kashrut has already arisen at Mark 7:19; the conclusion there is that he did not. In Kefa's vision the sheet lowered from heaven contained all kinds of animals, wild beasts, reptiles and birds; yet I know of no Bible interpreters who insist that eagles, vultures, owls, bats, weasels, mice, lizards, crocodiles, chameleons, snakes, spiders and bugs must now be considered edible. God specifies in Leviticus 11 what Jews are to regard as "food."' ____________________ Jewish New Testament Commentary, David H. Stern, Jewish New Testament Publications, Inc., 1992 (Emphasis added.) |
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678 | "divided into different language groups" | Gen 10:25 | kalos | 166020 | ||
To Eber were born two sons: the name of one was Peleg [division], because [the inhabitants of] the earth were divided up in his days; and his brother's name was Joktan. Genesis 10:25 AMPLIFIED Eber had two sons. The first was named Peleg – "division" – for during his lifetime the people of the world were divided into different language groups and dispersed. His brother's name was Joktan. Genesis 10:25 New Living Translation Eber had two sons: one was named Peleg, because during his time the people of the world were divided; and the other was named Joktan. Genesis 10:25 Good News Translation - Second Edition |
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679 | Plain or Intended Meaning? | 1 Pet 2:24 | kalos | 166014 | ||
Atdcross: Your apology is accepted but not necessary. I took no offense. When I first read your Note to me I figured it was just a mix-up. No problem. Grace and peace, Kalos |
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680 | Plain or Intended Meaning? | 1 Pet 2:24 | kalos | 165931 | ||
"Please note, Mark, with all due respect, you apprehended the text not on the basis of the word itself but on the basis of (1) a form of teaching understood within the culture; (2) other relevant verses that bring light Luke's understanding of Jesus' statement; (3) in relation to other texts about the command to love, which I am not against doing." ____________________ "How to Study Your Bible: Closing the Gaps" (...) "...in order to get the most out of God's Word, in order to really understand what God meant by what He said we have to close some gaps. (...) "The gaps in our understanding of the Bible are related to an ancient document. We're dealing with an ancient document. This book is a very old book...it is ancient. It was completed, as you obviously know, in the first century A.D., that's 2,000 years ago, and so we have a very old document. That creates some gaps for us. If we're going to understand the Bible we have to close those gaps. "Gap number one is a language gap. The Bible was not written in English. [It was written in Hebrew, Aramaic, and Greek.] (...) "So knowing the language is very important. Somebody has to know the language. If you as a Bible student don't know it, you have to have somebody who does know it informing you about it. That's where commentaries come in to be of help to you and study materials and Vine's Dictionary of New Testament Words and Dictionary of Old Testament Words and those kinds of things that help you to come to grips with what the words mean. (...) "A second gap that has to be closed is the culture gap. That deals not with the speech but with the customs. Speech is connected to custom. (...) "You can't recreate the scenery biblically unless you know the culture, that's very, very important unless you know the background. Understanding many things about culture, Jewish culture, Greek culture very, very important in interpreting the Scripture. The culture of the mystery religions, the culture of the Pharisees, the culture of the Sadducees, the Romans, the whole situation there, the culture around Israel, the polytheism, the polytheism meaning the many god pagans, the culture of Baal worship, all of that stuff that surrounds the biblical data is part of understanding the framework in which language exists and in which stories are told. "Thirdly the geographical gap, the geography gap. (...) "[First] you understand much about [the language and] the culture of the Bible, [then] you understand much about the geography of the Bible, and then you're going to get to understanding the fourth point which is the history, the plot itself. You have to close those gaps. "Now let's talk about those...those four gaps...the language gap, that gives you the speech; the culture gap gives you the customs and the idioms; the geography gaps creates the scenery, the actual scenario around it; and the history gap is the plot, what's going on historically around that. What is the context of history. I have found through the years that spending a maximum of time on these matters is crucial to all effective Bible understanding..." To read more go to: www.gty.org/Broadcast/transcripts/90-158.htm |
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