Results 3541 - 3560 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# | |||
3541 | The Spirit and the Word: How Related? | Rom 8:11 | Emmaus | 30780 | ||
Lionstrong, I never used the word mind or mentioned the pope. Mind was one of a number of words in the Cruden's explanatory note I quoted. I presume from your response to my question that you would fill in the blank where I used heart with mind. Many people find mind as figurative a word as heart and as difficult to pin down with simple definitions. This is to be expected when trying to describe the invisible and spiritual. Kind of like trying to describe God. Can we ever really do that task justice with concrete physical desriptions? As you can see Cruden's uses mind in the sense of a synonym to describe the biblical use of heart along with the words spirit or soul. I used the words heart and Holy Spirit. I think my previous post was a clear explanation of what I meant. The Holy Spirit abides in the heart of the Church, the Body of Christ and speaks through Scripture. I think this is pretty basic Christian thought. Do you disagree? Emmaus |
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3542 | 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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3543 | The Spirit and the Word: How Related? | Rom 8:11 | Emmaus | 30762 | ||
Lionstrong, Why do you ask that I fill in "the literal word" in the place where I wrote heart? Heart was the word I intended. Jesus used it often and figuratively. Your are obviously familiar with scripture and the use of "heart" in that context. I am surprised that I lost you with it's use in my post. Cruden's Complete Concordance has this to say about the word heart. "The word heart is used in Scripture as the seat of life or strength; hence it means mind, soul, spirit or one's entire emotional nature and under standing. It is also used as the center or inner part of a thing." I think that does well explaining "heart" when I wrote "the Holy Spirit speaking from the heart of the Church through Scripture." How would you fill in the blank in your question? Emmaus |
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3544 | My mom is praying to saints for | Jude 1:9 | Emmaus | 30617 | ||
kel, We are told in scripture to pray for one another. When I ask you to pray with me on a particular matter does that violate the principal that Jesus is the one mediator? The saints here or in heaven, just like us are "in Christ". So we and they pray "through him, with him and in him." Hebrews 12:1-2, Rev 5:8;Rev 8:3-5. I think your mother is in good company with the saints. Emmaus |
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3545 | Are we in the last days? | Acts 2:17 | Emmaus | 30573 | ||
maroon, Theologically and biblicly as some have pointed out the "end times" and "last days" may be the same. But from a practical point of view for every Christian up to now the day of their death has been the "end time" or "last day" before their judgement. For those who will die tomorrow today is the end time and last day. We do not know the day or hour of our death and we should live as if these are our last days. We would all be better Christians and the world would be a better place if we could all keep that "end time" expectancy foremost in our minds. God is already daily pouring out his Spirit and his graces upon us. Emmaus |
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3546 | Explain Hebrew letters used in Psalm 119 | Psalm | Emmaus | 30571 | ||
It is an acrostic in the Hebrew. It's 22 stanzas of eight verses each are in the order of the hebrew alphabet. Each of the eight verses within a stanza begin with the same letter. Each verse contains one word for "instruction." Emmaus |
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3547 | fig tree | Joel 1:7 | Emmaus | 30569 | ||
Kaman Look at Mark 11:12-14 in context of Mark 13 and the prediction of the desruction of Jerusalem. The fig tree is also Israel. See also Jeriamiah 8:13; 29:17; Joel 1:7; Hosea 9:10,16 Emmaus |
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3548 | The Forum -- Your Opinion? | Romans | Emmaus | 30555 | ||
Greetings Hank, After a somewhat rough reception on a particular subject,things settled down and I have found this to be one of the more pleasant scripture forums in which I have participated. I think that as a place for discussion among a very broad spectrum of people it serves a good purpose as long as it is accepted as a place for discussion and not necessarily a font of all theological knowledge, although there is a lot of good reliable information presented by various parties. Things seem best when even in controversies the tone is conversational rather than confrontational. I participate because I enjoy the conversation. And I find conversation more interesting when I am speaking with people who do not always agree with me on everything. I like to hear other people's life stories, how God reached them and the application of biblical principles in their lives. On the topical level I prefer discussion on particular verses or passages and their interpretation. I really like that feature of this forum. I do wish the heading quote allowed for more than one verse in a passage, but I can understand why the length might have to be limited to a handful of consecutive verse. And of course if you leave Lockman will have to hire another resident folk humorist to keep things balanced and in perspective. Emmaus |
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3549 | Predestination | Rom 8:29 | Emmaus | 30550 | ||
Beth, All Christians believe in predestination because the bible speaks of it. But Christians differ on exactly what predestination means. Here is a link to an article that disusses the various positions held and how different groups define it. http://www.cin.org/users/james/files/tulip.htm Emmaus |
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3550 | What is this "open door?" | Rev 4:1 | Emmaus | 30276 | ||
Mommapbs, Adding to Nolan's comments. I think this is an interesting look through the heavenly church door into the Heavenly worship.It is the Church where the martyrs and faithful departed attend. John had his vision on The Lord's Day. And essentially what he was seeing especially in chapter 4 is worship. There is all kinds of imagery there associated with the worship at the Temple in Jerusalem: priests, incense, altar. These are also reflected in the worship of present day churches with liurgical styles of worship. Temple worship was patterned after heavenly worship, since it was established by revelation from God. Here are a few points to ponder form a Bible study I have used. "The Liturgy of the Creation The focus in Revelation 4, say many scholars, is on the world as God made it and the world as God renewed it after Noah's flood. The imagery draws from the Genesis account of Paradise and mentions jasper and carnelian (precious stones associated with Paradise) and a rainbow (the sign of the covenant with Noah) surrounding the throne. Also recalling the covenant with Noah are the "living creatures" that evoke not only the human race but the rest of creation as well. And this carries an added meaning because the living creatures are also probably drawn from the zodiac and therefore refer us to the cosmic powers arrayed around the throne of God. This is not an endorsement of astrology or of the occult any more than calling the Lord God "a sun and a shield" identifies the worship of Yahweh with sun worship. Rather, it is to see in the order of the heavens an image of the order of Heaven. For John, as for all biblical writers, creation is sacred, but creation is not God. That is why the twenty-four elders in verse 10 praise God as worthy to receive glory and honor and power for a very specific reason: "For thou didst create all things, and by thy will they existed and were created." And that is also why the imagery that fills this heavenly scene is related to the imagery associated with the Temple at Jerusalem (lampstands, priests, a "sea" like the immense Bronze Sea that stood outside the Temple). For the ancient Jews, like all ancients, regarded their Temple as a microcosm of creation. In other words, what is in view in Revelation 4 is God as Creator, which will lead in the next chapter to the praise of God as Redeemer. In this chapter we are also drawn to look, not only at earth, but at the many levels of creation not visible to the naked eye, what Scripture elsewhere refers to as the powers and principalities, the thrones, dominations, and various superhuman and supernatural creatures whose existence is presupposed in Scripture (see Romans 8:38-39 and Ephesians 6:12). So, in Revelation 4, we are presented with the old creation renewed and included in the covenant with Christ who sits enthroned in its midst." from Catholic Scripture Study by Scot Hahn, Jeff cavins , Mark Shea, Gayle Somers published on the web by catholicexchange.com Emmaus |
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3551 | Christian Response To Eastern Thought? | Is 55:11 | Emmaus | 30240 | ||
Jensen, I would recommend: Handbook of Christian Apologetics by Peter Kreeft and Ronald K Tacelli published by InterVarsity Press. It deals with all the basic issues: faith and reason, the existence of God, God's nature, how we know God, objective truth and so on, including a section on Christianity and other religions. It can be gotten through bookstores or the web. Emmaus |
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3552 | What is "persevering to the end?" | Matt 22:37 | Emmaus | 30215 | ||
Dear Robert, I note that Paul does not list sin among the things that cannot separate us from God. We are overcomers so long as we remain in Christ, but if we separate ourselves from him we are lost. At least that is how I see it. I think this will always be a point of differnce among various parties on this forum regarding "once saved, always saved." Emmaus |
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3553 | What is "persevering to the end?" | Matt 22:37 | Emmaus | 30205 | ||
Greetings Eagle One, Actually I referring to what Jesus said in Matt 10:22. "You will be hated by all because of my my name, but whoever endures to the end will be saved." But even after Rev 3:10 Jesus says in Rev 3:11 "I am coming quickly. Hold fast to what you have, so that no one may take your crown." Emmaus |
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3554 | What does that verse mean? | Rev 5:5 | Emmaus | 30195 | ||
chart99, The Lion of the tribe of Judah, the root of David are messianic titles applied to Christ to symbolize his victory. Rev 22:16; Genesis 49:9; Isaiah 11:1,10; Matt 1:1. Emmaus |
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3555 | Can a person Fall From Grace? | NT general Archive 1 | Emmaus | 30155 | ||
I believe that here Paul is talking about those Gentiles who accepted Christ by faith and were baptized (the circumsision of Christ) in the Church and Christ body. But then they later were convinced by the Judaisers that they had to become Jews and be circumcized in order to be truely saved and real Christians. This is what Paul means when he says they have fallen from grace (justification by grace) and have now put themselves under the Law of Moses and its rituals which was a worse position than they were in as pagan Gentiles. Emmaus |
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3556 | What do the eagles in Luke 17:37 mean | Luke 17:37 | Emmaus | 30113 | ||
Some translations say "vultures" rather than eagles. But if the body is Jerusalem under God's curse in 70 A.D. the eagles are the standards of the Roman Legions making sure one stone does not stand upon another. Matthew 24:1-40 Emmaus |
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3557 | "ONCE SAVED ALWAYS SAVED"!!! | Matt 22:37 | Emmaus | 30112 | ||
Ezekiel 18:25-28 Yet you say, "The way of the Lord is not just." Hear now, O house of Israel: Is my way not just? Is it not your ways that are not just? When a righteous man turns away from his righteousness and commits iniquity, he shall die for it; for the iniquity which he has committed he shall die. Again, when a wicked man turns away from the wickedness he has committed and does what is lawful and right, he shall save his life. Because he considered and turned away from all the transgressions which he had committed, he shall surely live, he shall not die. Is the death and life God is talking about here physical or spiritual? And what does it imply in regard to "once saved always saved"? Emmaus |
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3558 | "ONCE SAVED ALWAYS SAVED"!!! | Matt 22:37 | Emmaus | 30111 | ||
Romans 11:19-22: You will say, "Branches were broken off so that I might be grafted in." That is true. They were broken off because of their unbelief, but you stand fast only through faith. So do not become proud, but stand in awe. For if God did not spare the natural branches, neither will he spare you. Note then the kindness and the severity of God: severity toward those who have fallen, but God's kindness to you, provided you continue in his kindness; otherwise you too will be cut off. I am sure this question has been dicussed at length before in the forum archives. But it really comes down to whether or not we can exercise our God given gift of free will even after we have accepted God's gift. Otherwise what does it mean to "persevere to the end"? Can we we not later throw it away? Can we not turn from God and the "obedience of faith" to apostasy. Apostasy assumes that one first had faith from which to apostasize. And if we cannot loose faith and salvation what is apostasy? Emmaus |
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3559 | Please, explain Isaiah 65:11. | Is 65:11 | Emmaus | 29959 | ||
Those who forsake God to seek after fortune and fame will go down in slaughter. | ||||||
3560 | Christian Response To Eastern Thought? | Is 55:11 | Emmaus | 29957 | ||
Jensen, Can't say I know much about this group. But it seems to me that most Eastern mysticism and New Age groups are all about control and saving oneself or developing oneself into a god or an equal with God. It is the same old temptation from Genesis 3. Did God really give you that rule? You don't have to worry about his silly rule. You can be like God yourself. As the Outback Steakhouse commercial says; "No rules, just rights." What a hook and bait. Good luck with your friend. Emmaus |
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