Results 481 - 500 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# | |||
481 | 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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482 | Psalm 22 beautiful, sad, amazing | Ps 22:14 | Emmaus | 135607 | ||
Jesus was praying this Psalm on the cross. Matthew 27:46 See also a reference in John 18:24 |
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483 | Departure of God from Temple | Ezek 10:18 | Emmaus | 135568 | ||
Ezek 10:18 "Then the glory of the LORD departed from the threshold of the temple and stood over the cherubim." |
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484 | Covenants in effect today? | Bible general Archive 2 | Emmaus | 135500 | ||
Reighnskye, I try to focus on the New Covenant in the blood of Christ. Jesus fulfilled the older covenants. I guess they could be thought of as telescoped into the New Covenant, but I am no expert to be sure. I don't know if the Apocryha sheds any light on the subject and various parties define "Apocrypha" differently. Emmaus |
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485 | How many covenants and who made them? | Bible general Archive 2 | Emmaus | 135493 | ||
God made covenants with Adam Noah Abraham Moses David Jesus who is God |
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486 | Christ brings life: Adam brought death | Rom 5:12 | Emmaus | 135491 | ||
Chuck Thompson, Hope this is of some help. NAB footnote on Romans 5:12-21 "Paul reflects on the sin of Adam (Genesis 3:1-13) in the light of the redemptive mystery of Christ. Sin, as used in the singular by Paul, refers to the dreadful power that has gripped humanity, which is now in revolt against the Creator and engaged in the exaltation of its own desires and interests. But no one has a right to say, "Adam made me do it," for all are culpable (Romans 5:12): Gentiles under the demands of the law written in their hearts (Romans 2:14-15), and Jews under the Mosaic covenant. Through the Old Testament law, the sinfulness of humanity that was operative from the beginning (Romans 5:13) found further stimulation, with the result that sins were generated in even greater abundance. According to Romans 5:15-21, God's act in Christ is in total contrast to the disastrous effects of the virus of sin that invaded humanity through Adam's crime." http://www.nccbuscc.org/nab/bible/romans/romans5.htm Emmaus |
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487 | The Old Covenant lingers? | Heb 8:13 | Emmaus | 135365 | ||
Axien, By coincidence,the first scripture reading from yesterday's Mass addresses this subject. Ephesians 2:12 - 22 "..remember that you were at that time separated from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near in the blood of Christ. For he is our peace, who has made us both one, and has broken down the dividing wall of hostility, by abolishing in his flesh the law of commandments and ordinances, that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby bringing the hostility to an end. And he came and preached peace to you who were far off and peace to those who were near; for through him we both have access in one Spirit to the Father. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints and members of the household of God, built upon the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure is joined together and grows into a holy temple in the Lord; in whom you also are built into it for a dwelling place of God in the Spirit." Emmaus |
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488 | Additional data requested | OT general | Emmaus | 135351 | ||
PM, Soryy, I can't help you on the pdf. Maybe someone else can happen on that. I did give you a link to a site with the Book of Wisdom, but it is not pdf. Here is a link to another site that has a sample page of the Book of Macabees from the 1612 KJV as well as a the table of contents page. http://www.catholicapologetics.net/apolo_54.htm Emmaus |
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489 | Reply to Emmaus | OT general | Emmaus | 135349 | ||
PM, Yeas it is found in the Apocrypha of Protestant Bibles that include the Apochyra. In fact all those books were included in a separate section of most if not all editions of KJV bibles up throught the mid 1800s. Emmaus |
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490 | The Book of Wisdom | OT general | Emmaus | 135324 | ||
PM, The Book of Wisdom is one of the seven books found in the Old Testament of Catholic and Eastern Orhtodox Bibles, that are not found in Protestant Bibles. http://www.nccbuscc.org/nab/bible/#wisdom Emmaus |
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491 | Does Heb.8:13 say N.Cov. hasn't started? | Heb 8:13 | Emmaus | 135126 | ||
rut, "Does Heb.8:13 say NewCovenant hasn't started? " No, it says the Old Covenant id fading away. The New Covenant was established with the death of Jesus on the cross. The Old Covenant lingered and was fading when Hewbrews was written. It's pactical application in the Temples sacrificial system ended in 70 A.D. with the destruction of the Temple by the Romans.Hebrews speaks of the Temple sacrifices in the present tense indicatiog at the time Hebrews was written the Temple was still in existence and the letter therefore being written before 70 A.D. Emmaus |
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492 | When was the book of Revelation written? | Rev 1:9 | Emmaus | 135040 | ||
Kalos, Part III of III "Therefore, the idea of the new covenant and its relationship to the old should be the controlling principle by which we read Revelation. For what, after all, is the climax of the book of Revelation? Revelation 19 is explicit: a city described as a "harlot" is destroyed by fire. And though many modern scholars argue that this refers to Rome, the problem remains that Rome is never described this way anywhere else in Scripture but another city is: Jerusalem (by, for instance, Isaiah, Jeremiah, and Ezekiel). Second, Rome was not destroyed by fire, but Jerusalem was. Further, in Revelation 20-22, it is not a new Rome, but a new Jerusalem that descends out of heaven as the mystical bride of the Lamb after the destruction of the city called "harlot". The parallelism is not hard to see: the "harlot" is not Rome but the old Jerusalem. Revelation is then understood as saying that the virginal bride of Christ, the new Jerusalem, the Church of the new covenant is not revealed in its fullness until the old Jerusalem - a prototype of the new covenant - is done away with. And this not merely because it was a prototype, but because it was the source of persecution for the first generation Church. This again fits well with the words of Jesus himself in Matthew 23:37-39, "O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you! How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not! Behold, your house is forsaken and desolate. For I tell you, you will not see me again, until you say, Blessed is he who comes in the name of the Lord." It is this "turning of the ages", this passage from the old covenant to the new, that forms of backdrop for the book of Revelation, in our opinion. "Significantly, Matthew, Mark, and Luke all see in the destruction of the Temple an apocalyptic significance. Indeed, the Olivet Discourse of Matthew 24 is sometimes called the "little apocalypse." In it, Jesus speaks of wars, rumors of wars, famine, earthquake, pestilence, persecution, and various cosmic signs also declaring that "this generation will not pass away till all these things take place." A "generation" was forty years in Jewish reckoning and Jesus spoke just less than forty years before the destruction of the Temple in 70 AD. Also significantly, only one gospel does not record the Olivet discourse: John's. Why does John omit the "little apocalypse" from his gospel? Because (we would contend) he is writing the Big Apocalypse as a separate book: Revelation. But the theme of both little and big apocalypses is the same: the relationship between the old covenant symbolized by the old Jerusalem and the new covenant symbolized by the new Jerusalem." copyright 2001 Catholic Scripture Study www.catholicexchange.com |
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493 | When was the book of Revelation written? | Rev 1:9 | Emmaus | 135039 | ||
Kalos, Part II "This resentment is not hard to grasp: for the substance of the apostolic message was that the majority of Jews had missed the Messiah and that their leaders in Jerusalem had murdered him. This is, of course, no small indictment against the old covenant institutions in Jerusalem. So it is not hard to see why there would be such enormous hostility coming from the chief priests, scribes, theologians, Pharisees, and Sadducees in practically every strata of Jewish society. And this could only be compounded when the gospel proceeded to embrace the Gentiles who were regarded (particularly among Pharisees) as unclean and defiled. Couple this with the early Church.s grasp of the fact that certain aspects of the ceremonial law (such as circumcision) were no longer in force and you have, both theologically and psychologically, a perfect recipe for hostility to the gospel among the rank-and-file Jewish populace. And so we see throughout the book of Acts and in the New Testament epistles a series of skirmishes against the Church leading up to the events of 70 AD. What concerns us here is the fact that the book of Revelation falls right in line with the rest of the New Testament in its focus on the problem of persecution from Jews. Revelation 2:9, for instance, condemns "the slander of those who say that they are Jews and are not, but are a synagogue of Satan." Likewise, Revelation 3:9 speaks of "the synagogue of Satan who say that they are Jews and are not, but lie." This kind of condemnation corresponds both with Jesus. condemnation of Pharisaic hypocrisy in Matthew 23:25-28 and with Paul.s statement in Romans 2:28-29 that "He is not a real Jew who is one outwardly, nor is true circumcision something external and physical. He is a Jew who is one inwardly, and real circumcision is a matter of the heart, spiritual and not literal. His praise is not from men but from God." "Because of this, Paul writes in Galatians 6:15-16, "For neither circumcision counts for anything, nor uncircumcision, but a new creation. Peace and mercy be upon all who walk by this rule, upon the Israel of God." That is, Paul says that the true Jew is the one who keeps law from a heart filled with faith and that all those, Jew or Gentile, who are newly created in Christ constitute "the Israel of God." The implication of that is clear: mere ethnicity does not make one of a true Jew. Rather, it is acceptance of the rule and reign of Jesus, the son of David and King of the Jews, which does so. Revelation 3:7 reflects the same idea when it speaks of Jesus as "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." This imagery is drawn straight from Isaiah 22. The "key of David" is held by the heir of David.s house, the King of Israel. Jesus, holding the "key of David," is therefore the son of David and the real King of Israel. Therefore, only those who are loyal subjects of Jesus are true Israelites, according to both Paul and Revelation. "This has everything to do with the first century "covenant context" in which Revelation is written. For the great challenge faced by any modern reader of Revelation is to try to view the book as first century Jews would have and to think using the mental categories they used. After all, the apostles and authors of the New Testament are, with the exception of Luke, all Jews. Their minds are steeped in and formed by the Old Testament. Therefore, more than anything else, at the center of the worldview of the New Testament authors is the belief that God had made a new covenant with us in Jesus Christ." copyright 2001 Catholic Scripture Study www.catholicexchange.com |
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494 | When was the book of Revelation written? | Rev 1:9 | Emmaus | 135038 | ||
Kalos, Part 1 I don't own stock in either view and have books on Revelation that both of the two major dating positions on the Book of Revelation. However, the preterist (pre 70 A.D.) view often seems to be laid out more convincingly. Here is a sample is several parts. "To hold the preterist view necessarily means that the question of the date at which Revelation was written intertwines with the basic theme of the book. For the "coming" of Christ that is envisioned in Revelation concerns, according to the preterist view, not so much the end of the world as the end of a world: the world of the old covenant and of the Temple in Jerusalem... "Now the majority of scholars at present argue that Revelation was written by John at the end of his life around 96 AD during the reign of Emperor Domitian, during an alleged period of persecution of Christians. However, the minority opinion (and the one we and a growing number of scholars in fact hold) is that Revelation was written shortly before 70 AD and the destruction of the Temple. Our reasons for holding this opinion are severalfold. First, there is really no evidence that Domitian ever persecuted the Church. Second, our primary source in antiquity for dating Revelation to circa 96 AD is the apparent testimony of Irenaeus, writing around 180 AD. However, Irenaeus. testimony is not without difficulties. For one thing, his historical knowledge is sometimes erroneous. He claims, for instance, that Jesus was 50 years old when he was crucified. In addition, the grammar of the sentence in which he allegedly dates Revelation to the reign of Domitian is ambiguous. It can be read to say that John had his vision near the end of his life and during the reign of Domitian, or it can be read to say that John had his vision (at some unspecified time in his life) and then lived on into the reign of Domitian, when he died. So the evidence for a composition date of 96 AD is not all that compelling. In contrast, there is growing evidence (see, for example, Kenneth L. Gentry.s Before Jerusalem Fell) that Revelation can well be dated to the years just preceding the destruction of the temple in Jerusalem in 70 AD. Underlying this date is the fact that throughout the rest of the New Testament the persecution which concerns both Jesus and the apostles is not Roman persecution but persecution launched by Jews against the Church and the theological implications of this. This persecution of the Church by Jews culminated (as Jesus prophesied in, for example, (Matthew 24) in the judgment on the Temple when Jerusalem was sacked and the Temple destroyed by the Romans in 70 AD. This destruction of the temple and demolition of Jerusalem signified for the early Church the passing away of the Mosaic covenant and the establishment of the covenant of Christ. And so, throughout the New Testament the persecution that preoccupies Christian thought is not persecution by Romans, but persecution by Jews. In the gospels, of course, it is the Jewish authorities at Jerusalem who initiate the persecution and eventual death of Jesus. Pilate is, at best, a reluctant participant. Similarly, it is a Roman soldier who declares, "Surely this man was a son of God." In other words, the gospels in no way depict the Church as a political revolutionary force in the Roman Empire. There is no particularly anti-Roman sentiment in the gospels, nor is there a particularly Roman persecution of Jesus in the gospels. Likewise, in the book of Acts, the first eight chapters show persecution against the Church coming exclusively from Jerusalem: from the priests, from men like Saul of Tarsus, and from others acting with the authority or approval of the Jerusalem elite. And as Acts and the New Testament continues, it is this mystery of Jewish persecution of the Church that continues to preoccupy the New Testament writers. Indeed, Paul meditates on it more than once in his epistles (most notably Romans 9-11) and with good reason. For he encounters constant persecution repeatedly throughout the book of Acts (both inside and outside Judea), and without any significant exception it originates from Jews who resent the kerygma or proclamation of the Gospel and its implications." copyright 2001 Catholic Scripture Study www.catholicexchange.com |
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495 | trials and tribulations | Bible general Archive 2 | Emmaus | 135032 | ||
Thanks Kalos. I recently found this. The titles is a little misleading and an infelelictous choice of title for an NAB concordance. THE NEW WORLD DICTIONARY/CONCORDANCE: NAB Product Code: W2416 ISBN: 0-529-04540-0 No. of Pages: 768 Size:4 1/4 X 7 Color:FULL COLOR Cover:PAPERBACK Price:6.95 Emmaus |
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496 | Verses where water alone means baptism? | John 3:5 | Emmaus | 134919 | ||
Doc, How condescending of you. Emmaus |
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497 | the birth of Immanuel | Is 7:14 | Emmaus | 134912 | ||
Footnote from the NAB on Isaiah 7:14 "The sign proposed by Isaiah was concerned with the preservation of Judah in the midst of distress (cf Isaiah 7:15 , 17), but more especially with the fulfillment of God's earlier promise to David (2 Sam 7:12-16 ) in the coming of Immanuel (meaning, "With us is God") as the ideal king (cf Isaiah 9:5-6 ; 11:1-5 ). The Church has always followed St. Matthew [Matt 1:23]in seeing the transcendent fulfillment of this verse in Christ and his Virgin Mother. The prophet need not have known the full force latent in his own words; and some Catholic writers have sought a preliminary and partial fulfillment in the conception and birth of the future King Hezekiah, whose mother, at the time Isaiah spoke, would have been a young, unmarried woman (Hebrew, almah). The Holy Spirit was preparing, however, for another Nativity which alone could fulfill the divinely given terms of Immanuel's mission, and in which the perpetual virginity of the Mother of God was to fulfill also the words of this prophecy in the integral sense intended by the divine Wisdom." http://www.nccbuscc.org/nab/bible/isaiah/isaiah7.htm Emmaus |
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498 | the birth of Immanuel | Is 7:14 | Emmaus | 134910 | ||
Footnote from the NAB on Isaiah 7:14 "The sign proposed by Isaiah was concerned with the preservation of Judah in the midst of distress (cf Isaiah 7:15 , 17), but more especially with the fulfillment of God's earlier promise to David (2 Sam 7:12-16 ) in the coming of Immanuel (meaning, "With us is God") as the ideal king (cf Isaiah 9:5-6 ; 11:1-5 ). The Church has always followed St. Matthew [Matt 1:23]in seeing the transcendent fulfillment of this verse in Christ and his Virgin Mother. The prophet need not have known the full force latent in his own words; and some Catholic writers have sought a preliminary and partial fulfillment in the conception and birth of the future King Hezekiah, whose mother, at the time Isaiah spoke, would have been a young, unmarried woman (Hebrew, almah). The Holy Spirit was preparing, however, for another Nativity which alone could fulfill the divinely given terms of Immanuel's mission, and in which the perpetual virginity of the Mother of God was to fulfill also the words of this prophecy in the integral sense intended by the divine Wisdom." http://www.nccbuscc.org/nab/bible/isaiah/isaiah7.htm Emmaus |
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499 | the birth of Immanuel | Is 7:14 | Emmaus | 134908 | ||
Footnote from the NAB on Isaiah 7:14 "The sign proposed by Isaiah was concerned with the preservation of Judah in the midst of distress (cf Isaiah 7:15 , 17), but more especially with the fulfillment of God's earlier promise to David (2 Sam 7:12-16 ) in the coming of Immanuel (meaning, "With us is God") as the ideal king (cf Isaiah 9:5-6 ; 11:1-5 ). The Church has always followed St. Matthew [Matt 1:23]in seeing the transcendent fulfillment of this verse in Christ and his Virgin Mother. The prophet need not have known the full force latent in his own words; and some Catholic writers have sought a preliminary and partial fulfillment in the conception and birth of the future King Hezekiah, whose mother, at the time Isaiah spoke, would have been a young, unmarried woman (Hebrew, almah). The Holy Spirit was preparing, however, for another Nativity which alone could fulfill the divinely given terms of Immanuel's mission, and in which the perpetual virginity of the Mother of God was to fulfill also the words of this prophecy in the integral sense intended by the divine Wisdom." http://www.nccbuscc.org/nab/bible/isaiah/isaiah7.htm Emmaus |
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500 | Is God's grace a predestine gift | Rom 8:30 | Emmaus | 134906 | ||
xtal, "Do you think that grace is a predestine gift from God?" Yes. Rom 8:29-30 "For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified." "Think of someone that you would like to see receive grace. Would this person think that he or she needed grace?" Yes, when God grants them the grace to see it. "How would you approach this person?" In prayer and as a friend. The exact method would depend on the indivdual, but the example of your own life and friendship should be the starting point. Emmaus |
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