Results 3621 - 3640 of 3728
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: Emmaus Ordered by Verse |
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Results | Verse | Author | ID# | |||
3621 | Salvation a mystery in OT | Rev 1:1 | Emmaus | 117076 | ||
Because Jesus IS The Revelation of Salvation. See Luke 2:29-32 and Rev 1:1 just for starters. |
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3622 | meaning of the book of Revelation | Rev 1:3 | Emmaus | 50071 | ||
Assurance, If ever there was a book that required careful study from a broad range of perspectives it is the book of Revelation. Here is a link to on to one article about Revelation. Others have already been suggested. A search at Amazon. com will provide many other different resources. http://www.newadvent.org/cathen/01594b.htm Emmaus |
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3623 | whencleansingfountainmadeavail.toIsreal | Rev 1:5 | Emmaus | 120846 | ||
Zech 13:1 "In that day a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity. Heb 9:14 how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God? Rev 1:5 and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To Him who loves us and released us from our sins by His blood-- |
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3624 | Who is the Lord of Time? | Rev 1:8 | Emmaus | 28679 | ||
Who is the Lord of Time in this Year of Our Lord, 2002 Anno Domini? "Christ yesterday and today the beginning and the end Alpha and Omega all time belongs to him and all the ages to him be glory and power through ever age for ever. Amen" "By his holy and glorious wounds may Christ our Lord guard us and keep us. Amen" "May the light of Christ , rising in Glory, dispel the darkness of our hearts and minds. Christ our light!" From the Service of Light at the Easter Vigil |
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3625 | Who is the Lord of Time? | Rev 1:8 | Emmaus | 28766 | ||
Thank you Nolan. It just seemed appropriate to start off the new year with a prayer that focuses on the Lord of Time and all creation. Emmaus |
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3626 | 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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3627 | 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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3628 | 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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3629 | Confusing Nazarene with Nazirite? | Rev 1:12 | Emmaus | 79111 | ||
RC. "ALL WE HAVE SCRIPTURALLY IS THAT HE WAS A FROM NAZARETH, WHICH WOULD MEAN THAT HE TOOK AN OATH OF A NAZARENE, AND WOULD HAVE HAD LONG HAIR AND BEARD, UN SHAVEN" Are you confusing Jesus being a Nazarene from Nazareth with Jesus being a Nazarite, which is a wholly different thing? Emmaus |
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3630 | Confusing Nazarene with Nazirite? | Rev 1:12 | Emmaus | 79112 | ||
RC. "ALL WE HAVE SCRIPTURALLY IS THAT HE WAS A FROM NAZARETH, WHICH WOULD MEAN THAT HE TOOK AN OATH OF A NAZARENE, AND WOULD HAVE HAD LONG HAIR AND BEARD, UN SHAVEN" Are you confusing Jesus being a Nazarene from Nazareth with Jesus being a Nazirite, which is a wholly different thing? Emmaus |
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3631 | Confusing Nazarene with Nazirite? | Rev 1:12 | Emmaus | 79113 | ||
duplicate question. | ||||||
3632 | Nazarene equals Nazirite? | Rev 1:12 | Emmaus | 79147 | ||
RC, "I sense alot of hostility in you, I hope you come to realize that your spelling is incorrect,nazirite is spelled( Nazarite ). A Nazarite is from Nazareth, which makes Christ Jesus a Nazarene!!" What hostility, merely asking a question? A person can be a Nazarene from Nazareth with out being a Nazirite ( this may be a word with to optional spellings, my dictionary has it, nazirite. What is the scriptural basis of your assertion that Jesus took a Nazirite vow? It seems a stretch to assert that because one is a Nazarene (from Narareth) that one has taken a Nazirite vow. Do you believe that all Nazarenes were also Nazirites? Maybe someone else like Tim Moran could put in a word on this subjct. Emmaus |
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3633 | Nazarene equals Nazirite? | Rev 1:12 | Emmaus | 79162 | ||
It is clear to me there is a differnce between being a Naraenene and a Nazirite. I think some people get the two terms confused because of the similar, but not identical, pronunciation and spelling. Emmaus |
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3634 | Nazarene equals Nazirite? | Rev 1:12 | Emmaus | 79163 | ||
It is clear to me there is a differnce between being a Nazarene and a Nazirite. I think some people get the two terms confused because of the similar, but not identical, pronunciation and spelling. Emmaus |
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3635 | Jesus gets keys | Rev 1:18 | Emmaus | 122272 | ||
BCharo, Keys are the symbol of authority over death and the grave demonstrated by Jesus' Resurrection. He always had the authority, but it was demonstared in the resuurection and even before that in the cases where he was the dead like Lazarus and the son of the widow of of Nain and the little girl of a "ruler." The keys are not literal, just as they are not literal in Matt 16:18 when Jesus says He will give Peter the keys of the kingdom. They symbolize authority. Rev 1:18 and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades. Emmaus |
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3636 | Jesus getting the keys to hell | Rev 1:18 | Emmaus | 184434 | ||
hungering, I don't think there is a passage about Jesus going to get the keys to hell. The keys represent authority. But this verse may be the closest to what you are looking for: Rev 1:18 and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades. Otherwise, 1 Peter 3:18-22 illustrates the exercise of His authority, but does not mention the keys. Emmaus |
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3637 | Rev 1:20 | Rev 1:20 | Emmaus | 27912 | ||
Brannon, If there was ever a book that requires a lot of help and even then leaves many questions it is the Book of Revelation. Below is a passage from one commentary I have regarding Rev 1:20. "The angels of the seven churches may stand for the bishops in charge of the them, or else the guadian angels who watch over them, or even the churches themselves insofar as they have a heavenly dimension and stand in God's presence as angels do. Whichever is the case, the best thing is to see the angels of the churches, to whom the letters are addressed, as meaning those who rule and protect each church in Christ's name. He is the only Lord, which is why He is shown holding the stars (angels) in his right hand. In the Old Testament the "angel of Yahweh" is the one charged to guide the people of Israel (cf. Ex 14:19; 23:20 etc.); and in the Apocalypse itself angels are given the mission of ruling the material world (cf. Rev 7:1; 14 ;18; 16:5). So Christ exercises his loving care and government of each church through the mediation of "angels", but it is difficult to say whether this means angels as such, or bishops or both." The Navarre Bible, commentary on Revelation Emmaus |
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3638 | Rev 1:20 | Rev 1:20 | Emmaus | 27911 | ||
Brannon, If there was ever a book that requires a lot of help and even then leaves many questions it is the Book of Revelation. Below is a passage from one commentary I have regarding Rev 1:20. "The angels of the seven churches may stand for the bishops in charge of the them, or else the guadian angels who watch over them, or even the churches themselves insofar as they have a heavenly dimension and stand in God's presence as angels do. Whichever is the case, the best thing is to see the angels of the churches, to whom the letters are addressed, as meaning those who rule and protect each church in Christ's name. He is the only Lord, which is why He is shown holding the stars (angels) in his right hand. In the Old Testament the "angel of Yahweh" is the one charged to guide the people of Israel (cf. Ex 14:19; 23:20 etc.); and in the Apocalypse itself angels are given the mission of ruling the material world (cf. Rev 7:1; 14 ;18; 16:5). So Christ exercises his loving care and government of each church through the mediation of "angels", but it is difficult to say whether this means angels as such, or bishops or both." The Navarre Bible, commentary on Revelation Emmaus |
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3639 | How do you view Rev 2:1-7 | Rev 2:1 | Emmaus | 126934 | ||
followinghim, "Points to Ponder The Meaning of Seven" "Revelation makes repeated reference to the number seven. For example, in Revelation 2-3, we find seven letters to the seven churches from "him who holds the seven stars in his right hand, who walks among the seven golden lampstands" (2:1) and who has "the seven Spirits of God" (3:1). Then, further on, we find seven seals, seven trumpets, seven bowls and, according to some scholars, seven symbolic persons emphasized in the book: a woman, a dragon, a man child, Michael the Archangel, the beast in the sea, the beast in the earth, and the Lamb. Other scholars note that there are seven blessings pronounced by our Lord in Revelation. Why the emphasis on seven? Because the number seven points to covenant. The way you make a covenant is to swear an oath. If you have a promise, you have a contract. But when you sanctify the promise with an oath, you have a covenant. When you swear an oath and take on God's name, you are, in Hebrew, "sevening" yourself. For the Hebrew verb meaning "to swear an oath" comes from the Hebrew noun for "seven." Thus, it is not surprising to discover that the number seven was an essential element of oath ceremonies. Therefore, it is highly arguable that the number seven signifies the covenant relationship between God and his people. This explains not only the sevenfold blessing of Christ upon his church in the book of Revelation, it also explains why there is a sevenfold curse symbolized by the trumpets, seals, and bowls as well. When God made a covenant with Israel through Moses, he warned in Leviticus 26 of sevenfold vengeance if the covenant was broken. For to put yourself under oath is to put yourself under a curse if you break the oath. To be under oath is to be under divine judgment, since you have attached God's own holy name to your testimony. Therefore to lie or break the oath is to profane God's name. It is then against this background of covenant blessing and curse that the letters to the churches (and the rest of Revelation) must be read." Catholic Scripture Study Copyright www.catholicexchange.com |
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3640 | How do you view Rev 2:1-7 | Rev 2:1 | Emmaus | 126936 | ||
followinghim, "The Letters to the Seven Churches "In the church's exegetical tradition, the letters to the seven churches have been understood to have both literal and more-than-literal senses. That is, they can be read as speaking to John's local circle of churches in Asia Minor and commenting on the various pastoral problems they faced. But they can also be seen as a) speaking of the Church universal and various phases in its history; b) a picture of various states of the individual Christian's soul or c) (what we shall focus on here) a recapitulation a covenant history. In other words, the seven ages of the Old Testament provide the source material for the seven letters to the churches. And so, Ephesus is described using the language of Paradise, which takes us back to the Garden in Genesis and promises "the tree of life, which is in the paradise of God " (2:7). Similarly, The letter to Smyrna recalls the age of the patriarchs and particularly the drama of Joseph who was thrown into prison, tested, and eventually raised up to share in the authority of the crown. The letter to Pergamum makes use of imagery drawn from the time of Israel's wanderings in the wilderness in its mention of Balaam (2:14). Balaam was a false prophet who counseled Israel's enemies to seduce Israel into inter-marriage and thence idolatry. Numbers records that Phinehas opposed this with the sword, killing an Israelite man who slept with a Midianite woman. Revelation recalls this image of spiritual adultery and the action of Phinehas, with Jesus' pledge to "war against them with the sword of my mouth" (2:16). In other words, Jesus is telling the church at Pergamum, "You now resemble the condition of my people in the time of the wilderness, and I will judge just as I did then." The letter also recalls God's care for Israel in the wilderness in its mention of the "hidden manna" (2:17). Thyatira's letter draws from the period of monarchy. Revelation 2:20 complains against the church's toleration of "Jezebel." Jezebel was a Queen who perverted the Kingdom of David in Jerusalem and was the mortal enemy of the prophet Elijah (see 1 Kings). Similarly, Revelation 2:26 uses language drawn from the Kingdom of David (specifically Psalm 2:8). Sardis' letter draws on the prophetic period, summarizing what virtually all the prophets have to say to Israel during the centuries of decline after the reign of David: "Remember then what you received and heard; keep that, and repent. If you will not awake, I will come like a thief, and you will not know at what hour I will come upon you" (3:3). Similarly, the assurances given to the Old Testament prophets of a "remnant" in Israel who remain faithful to the covenant are echoed in Revelation 3:4. The letter to Philadelphia draws on language from Haggai, Ezra and Nehemiah concerning the period of Israel's return from exile. At that time too, the returning exiles had "but little power," yet God assured them that they possessed his authority to accomplish his work on earth in the face of their enemies. Significantly, the post-exilic Jews were entrusted with the task of rebuilding the Temple and the city of Jerusalem, just as Philadelphia is assured "He who conquers, I will make him a pillar in the temple of my God; never shall he go out of it, and I will write on him the name of my God, and the name of the city of my God, the new Jerusalem" (3:12). Finally, Laodicea corresponds to Pharisaic Judaism in the first century, which we find Jesus constantly remonstrating against: the lukewarm people who were blind to the coming of the Lord, poor and naked, while vaunting their riches and spiritual self-sufficiency. As a final note, it should also be noted that this last diagnosis can rather easily be applied to the state of the Church in America and Europe today as well. And this is not accidental, for as with all Scripture, Scripture is written, not as a mere archeological artifact about first century Christian communities, but "for our benefit" as St. Paul says. If we behave like the Church at Laodicea, we shall face what that Church faced. But if we heed the merciful call of Jesus, we shall just as surely find his mercy if we "be zealous and repent" (3:19)." Catholic Scripture Study - Revelation Lesson 2 copyright www.catholicexchange.com |
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