Results 3301 - 3320 of 3728
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: Emmaus Ordered by Date |
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Results | Verse | Author | ID# | |||
3301 | will someone explain Matthew 5 | Matt 5:1 | Emmaus | 45010 | ||
Matthew has many parallels between Mose and Jesus. In the case of Matt 5 we have a comparison between the Law on the Mount of Sinai and the Sermon on the Mount, the Old Covenant and the New Covenant as the fulfillment of the Old. Jesus in Matt 5-7 sets up a new standard of covenant rigthtoeusness that goes deeper than the law of Moses and advocates holiness that is interior and personal. As Moses ascended Mount Sinai in Exodus 19 so Jesus ascend a Mount to deliver the standard of his new Covenant. These various parallels between Moses and Jesus, the Old Covenant and the New are found throughout Matthew. Emmaus |
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3302 | Cain and Seth's wives descended from who | Genesis | Emmaus | 44870 | ||
Scott, Indeed, but not the law of marriage within certain degrees of relation, which came only with the Mosaic Covenant. The tree was not the law in the garden. The law was that they not eat of the fruit of the tree. Emmaus |
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3303 | Cain and Seth's wives descended from who | Genesis | Emmaus | 44786 | ||
linjmer, There is no sin in Cain or Seth marrying their sisters or their cousins if that be the case since at that time there was no law against it and it was necessary to "be fruitful and multiply." Therefore the sin of incest is not an issue here as some may suggest. How closely related do they think Adam and Eve were based on Genesis 1 and 2? The absence of discussion about other sons and daugthers of Adam and Eve and their children does not mean they did not exist at the time Cain married, only that they were not central characters in the narrative being presented. Genesis 5 3: When Adam had lived a hundred and thirty years, he became the father of a son in his own likeness, after his image, and named him Seth. 4: The days of Adam after he became the father of Seth were eight hundred years; and he had other sons and daughters. 5: Thus all the days that Adam lived were nine hundred and thirty years; and he died. Emmaus |
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3304 | What was infused? | Acts 1:3 | Emmaus | 44767 | ||
Joe, Humani Generis was written in response to the irresponsible secular and theological speculation in Protestant and Catholic circles that was going on at the time and and to which you obviously and unfortunately were exposed. As you have learned, even authoritative doctrinal statements are not always adhered to by the rank and file, Catholic or Protestant. I quoted only four of fourty three paragraphs. At 43 paragraphs it is not long, but too long for this space. You may find the whole document interesting, especially early passages which set the stage and background for the document itself and the paragraphs I quoted. Here is a link. http://www.ewtn.com/library/ENCYC/P12HUMAN.HTM Emmaus |
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3305 | What was infused? | Acts 1:3 | Emmaus | 44710 | ||
Tim and Indiana, You might find this opinion of interest in the context of your discussion. It is from a Catholic perspective, but relevent to the current conversation. "It remains for Us now to speak about those questions which, although they pertain to the positive sciences, are nevertheless more or less connected with the truths of the Christian faith. In fact, not a few insistently demand that the Catholic religion takes these sciences into account as much as possible. This certainly would be praiseworthy in the case of clearly proved facts; but caution must be used when there is rather question of hypotheses, having some sort of scientific foundation, in which the doctrine contained in Sacred Scripture or in Tradition is involved. If such conjectural opinions are directly or indirectly opposed to the doctrine revealed by God, then the demand that they be recognized can in no way be admitted. For these reasons the Teaching Authority of the Church does not forbid that, in conformity with the present state of human sciences and sacred theology, research and discussions, on the part of men experienced in both fields, take place with regard to the doctrine of evolution, in as far as it inquires into the origin of the human body as coming from pre-existent and living matter—for the Catholic faith obliges us to hold that souls are immediately created by God. However this must be done in such a way that the reasons for both opinions, that is, those favorable and those unfavorable to evolution, be weighed and judged with the necessary seriousness, moderation and measure, and provided that all are prepared to submit to the judgment of the Church, to whom Christ has given the mission of interpreting authentically the Sacred Scriptures and of defending the dogmas of faithful Some however rashly transgress this liberty of discussion, when they act as if the origin of the human body from pre-existing and living matter were already completely certain and proved by the facts which have been discovered up to now and by reasoning on those facts, and as if there were nothing in the sources of divine revelation which demands the greatest moderation and caution in this question. When, however, there is question of another conjectural opinion, namely polygenism, the children of the Church by no means enjoy such liberty. For the faithful cannot embrace that opinion which maintains either that after Adam there existed on this earth true men who did not take their origin through natural generation from him as from the first parent of all or that Adam represents a certain number of first parents. Now it is in no way apparent how such an opinion can be reconciled with that which the sources of revealed truth and the documents of the Teaching Authority of the Church propose with regard to original sin, which proceeds from a sin actually committed by an individual Adam and which through generation is passed on to all and is in everyone as his own. 38. Just as in the biological and anthropological sciences, so also in the historical sciences there are those who boldly transgress the limits and safeguards established by the Church. In a particular way must be deplored a certain too free interpretation of the historical books of the Old Testament. Those who favor this system, in order to defend their cause, wrongly refer to the Letter which was sent not long ago to the Archbishop of Paris by the Pontifical Commission on Biblical Studies. This Letter, in fact, clearly points out that the first eleven chapters of Genesis, although properly speaking not conforming to the historical method used by the best Greek and Latin writers or by competent authors of our time, do nevertheless pertain to history in a true sense, which however must be further studied and determined by exegetes; the same chapters, (the Letter points out), in simple and metaphorical language adapted to the mentality of a people but little cultured, both state the principal truths which are fundamental for our salvation, and also give a popular description of the origin of the human race and the chosen people. If, however, the ancient sacred writers have taken anything from popular narrations (and this may be conceded), it must never be forgotten that they did so with the help of divine inspiration, through which they were rendered immune from any error in selecting and evaluating those documents. Therefore, whatever of the popular narrations have been inserted into the Sacred Scriptures must in no way be considered on a par with myths or other such things, which are more the product of an extravagant imagination than of that striving for truth and simplicity which in the Sacred Books, also of the Old Testament, is so apparent that our ancient sacred writers must be admitted to be clearly superior to the ancient profane writers." Pius XII, Humani Generis, 1950 Emmaus |
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3306 | How did sin originate | Bible general Archive 1 | Emmaus | 44707 | ||
Hello Tim, I am glad you liked it. The whole prayer, from which I quoted only two lines, is truly beautiful. The deadlock I was was refering to was the entire thread. Your post just happened to be the last one posted before I wrote. :-) Emmaus |
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3307 | Atonement of Jesus Christ Deu.12:16-23 | Rom 3:25 | Emmaus | 44705 | ||
Children, Deut 12:16, 23 16: Only you shall not eat the blood; you shall pour it out upon the earth like water. 23: Only be sure that you do not eat the blood; for the blood is the life, and you shall not eat the life with the flesh. Matt 26:26-28 26: Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, "Take, eat; this is my body." 27: And he took a cup, and when he had given thanks he gave it to them, saying, "Drink of it, all of you; 28: for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. John 6:53-56 53: So Jesus said to them, "Truly, truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you; 54: he who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 55: For my flesh is food indeed, and my blood is drink indeed. 56: He who eats my flesh and drinks my blood abides in me, and I in him. John 1:26 29: The next day he saw Jesus coming toward him, and said, "Behold, the Lamb of God, who takes away the sin of the world! 1 Cor 5:7 For Christ, our paschal lamb, has been sacrificed. Exodus 12:21-27 21: Then Moses called all the elders of Israel, and said to them, "Select lambs for yourselves according to your families, and kill the passover lamb. 22: Take a bunch of hyssop and dip it in the blood which is in the basin, and touch the lintel and the two doorposts with the blood which is in the basin; and none of you shall go out of the door of his house until the morning. 23: For the LORD will pass through to slay the Egyptians; and when he sees the blood on the lintel and on the two doorposts, the LORD will pass over the door, and will not allow the destroyer to enter your houses to slay you. 24: You shall observe this rite as an ordinance for you and for your sons for ever. 25: And when you come to the land which the LORD will give you, as he has promised, you shall keep this service. 26: And when your children say to you, "What do you mean by this service?" 27: you shall say, "It is the sacrifice of the LORD's passover, for he passed over the houses of the people of Israel in Egypt, when he slew the Egyptians but spared our houses." And the people bowed their heads and worshiped. 28: Then the people of Israel went and did so; as the LORD had commanded Moses and Aaron, so they did. The life is in the blood, but only in the blood of Jesus is eternal life. Emmaus |
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3308 | Ezekiel 37 - The Valley of The Bones? | Ezek 37:1 | Emmaus | 44700 | ||
Arnie, This reading from Ezekiel is read with other readings on the Eve of Pentecost in Churches that use the three year cycle lectionary. It puts the passages in a typological context with each other. Ezek 37: 1: The hand of the LORD was upon me, and he brought me out by the Spirit of the LORD, and set me down in the midst of the valley; it was full of bones. 2: And he led me round among them; and behold, there were very many upon the valley; and lo, they were very dry. 3: And he said to me, "Son of man, can these bones live?" And I answered, "O Lord GOD, thou knowest." 4: Again he said to me, "Prophesy to these bones, and say to them, O dry bones, hear the word of the LORD. 5: Thus says the Lord GOD to these bones: Behold, I will cause breath to enter you, and you shall live. 6: And I will lay sinews upon you, and will cause flesh to come upon you, and cover you with skin, and put breath in you, and you shall live; and you shall know that I am the LORD." 7: So I prophesied as I was commanded; and as I prophesied, there was a noise, and behold, a rattling; and the bones came together, bone to its bone. 8: And as I looked, there were sinews on them, and flesh had come upon them, and skin had covered them; but there was no breath in them. 9: Then he said to me, "Prophesy to the breath, prophesy, son of man, and say to the breath, Thus says the Lord GOD: Come from the four winds, O breath, and breathe upon these slain, that they may live." 10: So I prophesied as he commanded me, and the breath came into them, and they lived, and stood upon their feet, an exceedingly great host. 11: Then he said to me, "Son of man, these bones are the whole house of Israel. Behold, they say, "Our bones are dried up, and our hope is lost; we are clean cut off." 12: Therefore prophesy, and say to them, Thus says the Lord GOD: Behold, I will open your graves, and raise you from your graves, O my people; and I will bring you home into the land of Israel. 13: And you shall know that I am the LORD, when I open your graves, and raise you from your graves, O my people. 14: And I will put my Spirit within you, and you shall live, and I will place you in your own land; then you shall know that I, the LORD, have spoken, and I have done it, says the LORD." Psalm 104: 1: Bless the LORD, O my soul! O LORD my God, thou art very great! Thou art clothed with honor and majesty, 24: O LORD, how manifold are thy works! In wisdom hast thou made them all; the earth is full of thy creatures. 25: Yonder is the sea, great and wide, which teems with things innumerable, living things both small and great. 26: There go the ships, and Leviathan which thou didst form to sport in it. 27: These all look to thee, to give them their food in due season. 28: When thou givest to them, they gather it up; when thou openest thy hand, they are filled with good things. 29: When thou hidest thy face, they are dismayed; when thou takest away their breath, they die and return to their dust. 30: When thou sendest forth thy Spirit, they are created; and thou renewest the face of the ground. 31: May the glory of the LORD endure for ever, may the LORD rejoice in his works Romans 8: 22: We know that the whole creation has been groaning in travail together until now; 23: and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait for adoption as sons, the redemption of our bodies. 24: For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? 25: But if we hope for what we do not see, we wait for it with patience. 26: Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but the Spirit himself intercedes for us with sighs too deep for words. 27: And he who searches the hearts of men knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God. John 7 37: On the last day of the feast, the great day, Jesus stood up and proclaimed, "If any one thirst, let him come to me and drink. 38: He who believes in me, as the scripture has said, "Out of his heart shall flow rivers of living water." 39: Now this he said about the Spirit, which those who believed in him were to receive; for as yet the Spirit had not been given, because Jesus was not yet glorified. Emmaus |
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3309 | How did sin originate | Bible general Archive 1 | Emmaus | 44574 | ||
Tim, Congregationalist, How about a short prayer excerpt to break the dogmatic deadlock? "O happy fault, O necessary sin of Adam, which gained for us so great a Redeemer!" from the Exsultet, sung at the Easter Vigil. Emmaus |
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3310 | Catholic church and church of England | NT general Archive 1 | Emmaus | 44377 | ||
Fudges, Here is the link to the teaching of the Catholic Church on the Sacrament of Matrimony from the Catechism. Some one else would have to address the position of the Church of England. http://www.christusrex.org/www1/CDHN/matri.html#MATRIMONY Emmaus |
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3311 | seeking information about "rapture" | NT general Archive 1 | Emmaus | 43975 | ||
Mark, The Latin "rapiemur" translates to English as "caught up." Hence the term Rapture. Emmaus |
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3312 | seeking information about "rapture" | NT general Archive 1 | Emmaus | 43974 | ||
Mark, Just a clarification to Spikey's post. The word Rapture is derived from "rapiemur" in the Latin Vulgate Translation of the bible. "deinde nos qui vivimus qui relinquimur simul rapiemur cum illis in nubibus obviam Domino in aera et sic semper cum Domino erimus" 1 Thes 4:17 "Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord." Emmaus |
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3313 | JUST CURIOUS TOO | Matt 7:13 | Emmaus | 43970 | ||
Ezekiel, Tim, I apologize for butting in. I did not notice the question was specifically addressed to Tim. Emmaus |
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3314 | Thoughts of REVENGE | Rom 12:19 | Emmaus | 43969 | ||
D.D., "Vengence is mine says the Lord." Romans 12:19. Depending on your particular circumstance the feeling may be normal or not. "Bizarre" may indicate something out of proportion to the offense. Today I was speaking to a woman whose daughter was murdered. The perpetrator has not been identified or found. It has been two or three years. There are grandchildren. The woman told me she is doing better about her loss and that it is probably better for her that the perpetrator is not identified or she would be focused on the desire for vengence and justice. Because she has no focal point for her anger she has been better able to heal. I thought that was a very interesting comment from her. Emmaus |
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3315 | JUST CURIOUS TOO | Matt 7:13 | Emmaus | 43965 | ||
The Name is singular because there is one God, but the Persons are three in the one Godhead: Father, Son and Holy Spirit. Emmaus |
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3316 | are there three types of Baptisms | NT general Archive 1 | Emmaus | 43963 | ||
Cajj19, Are you perhaps thinking of the three modes of baptism; immersion, pouring and sprinkling? "Baptism in the Early Church That the early Church permitted pouring instead of immersion is demonstrated by the Didache, a Syrian liturgical manual that was widely circulated among the churches in the first few centuries of Christianity, perhaps the earliest Christian writing outside the New Testament. The Didache was written around A.D. 70 and, though not inspired, is a strong witness to the sacramental practice of Christians in the apostolic age. In its seventh chapter, the Didache reads, "Concerning baptism, baptize in this manner: Having said all these things beforehand, baptize in the name of the Father and of the Son and of the Holy Spirit in living water [that is, in running water, as in a river]. If there is no living water, baptize in other water; and, if you are not able to use cold water, use warm. If you have neither, pour water three times upon the head in the name of the Father, Son, and Holy Spirit." These instructions were composed either while some of the apostles and disciples were still alive or during the next generation of Christians, and they represent an already established custom. The testimony of the Didache is seconded by other early Christian writings. Hippolytus of Rome said, "If water is scarce, whether as a constant condition or on occasion, then use whatever water is available" (The Apostolic Tradition, 21 [A.D. 215]). Pope Cornelius I wrote that as Novatian was about to die, "he received baptism in the bed where he lay, by pouring" (Letter to Fabius of Antioch [A.D. 251]; cited in Eusebius, Ecclesiastical History, 6:4311). Cyprian advised that no one should be "disturbed because the sick are poured upon or sprinkled when they receive the Lord’s grace" (Letter to a Certain Magnus 69:12 [A.D. 255]). Tertullian described baptism by saying that it is done "with so great simplicity, without pomp, without any considerable novelty of preparation, and finally, without cost, a man is baptized in water, and amid the utterance of some few words, is sprinkled, and then rises again, not much (or not at all) the cleaner" (On Baptism, 2 [A.D. 203]). Obviously, Tertullian did not consider baptism by immersion the only valid form, since he says one is only sprinkled and thus comes up from the water "not much (or not at all) the cleaner." Ancient Christian Mosaics Show Pouring Then there is the artistic evidence. Much of the earliest Christian artwork depicts baptism—but not baptism by immersion! If the recipient of the sacrament is in a river, he is always shown standing in the river while water is poured over his head from a cup or shell. Tile mosaics in ancient churches, paintings in the catacombs, designs on ordinary household objects like cups and spoons, engravings on marble—it is always baptism by pouring. Baptisteries in early cemeteries are clear witnesses to baptisms by infusion. The entire record of the early Church—as shown in the New Testament, in other writings, and in monumental evidence—indicates the mode of baptism was not restricted to immersion. Other archaeological evidence confirms the same thing. An early Christian baptistery was found in a church in Jesus’ hometown of Nazareth, yet this baptistery, which dates from the second century, was too small and narrow in which to immerse a person." cited from: http://www.catholic.com/library/Baptism_Immersion_Only.asp Sprinkling is very rare but does have an OT antecendent in Ezekiel 36:23-27 23: And I will vindicate the holiness of my great name, which has been profaned among the nations, and which you have profaned among them; and the nations will know that I am the LORD, says the Lord GOD, when through you I vindicate my holiness before their eyes. 24: For I will take you from the nations, and gather you from all the countries, and bring you into your own land. 25: I will sprinkle clean water upon you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. 26: A new heart I will give you, and a new spirit I will put within you; and I will take out of your flesh the heart of stone and give you a heart of flesh. 27: And I will put my spirit within you, and cause you to walk in my statutes and be careful to observe my ordinances. Emmaus |
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3317 | what are the names of the keys of the kg | Bible general Archive 1 | Emmaus | 43662 | ||
Wings, I am not aware of explicit "names" for the keys, but the following passages from Isaiah and Revelation are helpful in understanding the significance of the keys. Thus says the Lord GOD of hosts, "Come, go to this steward, to Shebna, who is over the household, and say to him: What have you to do here and whom have you here, that you have hewn here a tomb for yourself, you who hew a tomb on the height, and carve a habitation for yourself in the rock? Behold, the LORD will hurl you away violently, O you strong man. He will seize firm hold on you, and whirl you round and round, and throw you like a ball into a wide land; there you shall die, and there shall be your splendid chariots, you shame of your master's house. I will thrust you from your office, and you will be cast down from your station. In that day I will call my servant Eli'akim the son of Hilki'ah, and I will clothe him with your robe, and will bind your girdle on him, and will commit your authority to his hand; and he shall be a father to the inhabitants of Jerusalem and to the house of Judah. And I will place on his shoulder the key of the house of David; he shall open, and none shall shut; and he shall shut, and none shall open. And I will fasten him like a peg in a sure place, and he will become a throne of honor to his father's house. And they will hang on him the whole weight of his father's house, the offspring and issue, every small vessel, from the cups to all the flagons. In that day, says the LORD of hosts, the peg that was fastened in a sure place will give way; and it will be cut down and fall, and the burden that was upon it will be cut off, for the LORD has spoken." Isaiah 22:15-25 When I saw him, I fell at his feet as though dead. But he laid his right hand upon me, saying, "Fear not, I am the first and the last, and the living one; I died, and behold I am alive for evermore, and I have the keys of Death and Hades. Rev. 1:17-18 "And to the angel of the church in Philadelphia write: "The words of the holy one, the true one, who has the key of David, who opens and no one shall shut, who shuts and no one opens. Rev. 3:7 Emmaus |
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3318 | Is bap to New what circum was to Old? | Bible general Archive 1 | Emmaus | 43467 | ||
Jarlaxle, "In him also you were circumcised with a circumcision made without hands, by putting off the body of flesh in the circumcision of Christ; and you were buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead." Col 2:11-12 Go here for a discussion of the teachings of the early Church Fathers on the relationship between baptism and circumcison. http://www.catholic.com/library/Early_Teachings_of_Infant_Baptism.asp Emmaus |
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3319 | How can God let us go through pain? | 1 Pet 2:24 | Emmaus | 43303 | ||
heisthe1, You may not believe in "the suffering doctrine" but Jesus did. It is his doctrine. St Paul speaks of your position here: "For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God. For it is written, "I will destroy the wisdom of the wise, and the cleverness of the clever I will thwart." Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe. For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men. 1 Cor 1:18-25 And Jesus in addition to telling us we must take up up our cross daily and follow him also says: "If the world hates you, know that it has hated me before it hated you. If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you. Remember the word that I said to you, "A servant is not greater than his master." If they persecuted me, they will persecute you; if they kept my word, they will keep yours also. But all this they will do to you on my account, because they do not know him who sent me. If I had not come and spoken to them, they would not have sin; but now they have no excuse for their sin. He who hates me hates my Father also. If I had not done among them the works which no one else did, they would not have sin; but now they have seen and hated both me and my Father. It is to fulfil the word that is written in their law, "They hated me without a cause." But when the Counselor comes, whom I shall send to you from the Father, even the Spirit of truth, who proceeds from the Father, he will bear witness to me; and you also are witnesses, because you have been with me from the beginning. I have said all this to you to keep you from falling away. They will put you out of the synagogues; indeed, the hour is coming when whoever kills you will think he is offering service to God. And they will do this because they have not known the Father, nor me. But I have said these things to you, that when their hour comes you may remember that I told you of them. "I did not say these things to you from the beginning, because I was with you. But now I am going to him who sent me; yet none of you asks me, "Where are you going?" But because I have said these things to you, sorrow has filled your hearts. Nevertheless I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Counselor will not come to you; but if I go, I will send him to you. John 15:18-16:6. Emmaus |
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3320 | Pretribulation or slightly after ? | Bible general Archive 1 | Emmaus | 43114 | ||
"Emmaus can attest" I do attest that Joe has not yet poped, but he is doing an admirable job of defending those "grave cloths of tradition" received from the apostles. Emmaus |
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