Results 3681 - 3700 of 3728
|
||||||
Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: Emmaus Ordered by Verse |
||||||
Results | Verse | Author | ID# | |||
3681 | Profets killed then go back to heaven | Rev 11:1 | Emmaus | 150426 | ||
Rev 11:1-14 | ||||||
3682 | Profets killed then go back to heaven | Rev 11:1 | Emmaus | 150440 | ||
No. | ||||||
3683 | explain Revelation chapter 12 | Rev 12:1 | Emmaus | 86965 | ||
neal, I missed this question when you first posted it. The woman is seen by the Early Church Fathers as representing Israel from whom the Messiah would come, the Church whose children strive to overcome evil and bear witness to Christ (verse 17), and as Mary the actual woman who gave birth to Jesus, the Messiah. She is also seen as the Woman of Genesis 3:15. The twelve stars reresent the twelve patriarchs or tribes of Israel and the twelve apostles. The sun stands for the light of Truth and the moon for the transitorness of temporal things, thus the Church is clothed like the sun because she is protected by supernatural truth, and she has the moon under her feet because she is above all earthly things. The child destined to rule with an iron rod is Jesus. The Dragon is Satan and the third of the stars are the fallen angels that followed him. The river of water from the Dragon's mouth represents the destructive forces of evil unleashed by Satan. Just as those who rebelled against God in the Sinai were swallowed up by the earth (Numbers 16:30-34), so the forces unleashed by the devil will be frustrated in their attcak upon the Church (Matt 16:18). Emmaus |
||||||
3684 | destroy 1/3 of the population? | Rev 12:4 | Emmaus | 79943 | ||
Timla6, You may be thinking of Revelation 12:4-9, which refers to a third of the angels following Satan in his rebellion and being cast out of heaven. Emmaus |
||||||
3685 | destroy 1/3 of the population? | Rev 12:4 | Emmaus | 79961 | ||
Timla6, Revelation 9:18 Emmaus |
||||||
3686 | destroy 1/3 of the population? | Rev 12:4 | Emmaus | 79962 | ||
Timla6 Revelation 9:18, plagues, not war. Emmaus |
||||||
3687 | Four messengers kill a third of men? | Rev 12:4 | Emmaus | 80096 | ||
Timla6, Here is a quote from the commentary on Rev. 9:13-19 in the Navarre Bible. "As before, God permits the angels of evil to have their way; he uses them to inflict just punishment and offer the rest of mankind a chance to repent of their sins (vv. 20-21). The golden altar standing before the throne of God is shaped like the altar of the temple of Jerusalem (cf exodus37:26; Amos 3:14), with its four prominent corners and four horns; from the midst of the horns comes the voice which sets these punishments in motion. The inspired writer now describes a new and dreadful vision. The vast size of the calvary shows the scale of the evil in the world. The river Euphrates (in a sense the frontier of the world in the Bible0 was the direction from which invasions of Israel usually came (cf Is 7:20; Jer 46:10; etc.). At the time of writing it was the region from which the parthians mounted their threat to the Roman Empire. Some of the details of the vision are reminiscent of other desciptions of ruin and desolation (cf. Gen 19:24-28) and of the monstrous animals (cf. job 41:11). Fire, smoke and sulphur all indicate this army of monsters originates in hell." If you are interested I have a 21 Lesson Bible Study of Revelation that I can sent you one lesson at a time. It is in the pdf format, so you need to have or download free the Acrobat Reader. Lt me know if you are interested and give me your e-mail. My e-mail is in my profile. Emmaus |
||||||
3688 | a third of angels fell from heaven | Rev 12:4 | Emmaus | 146622 | ||
Katherine, That is the interpretation of Revaltion 12:4 "And his tail *swept away a third of the stars of heaven and threw them to the earth. And the dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child." Emmaus |
||||||
3689 | Why will Gentiles trample for 42 months? | Rev 12:6 | Emmaus | 67585 | ||
Chusarcik, "The duration of the vicious persecution of the Jews by Antiochus IV Ephiphanies ( Danile 7:25; 12:7); this persecution of three and a half years (half of seven, counted as 1,260 days in Rev 11:3; 12:6) became the prototype of periods of trial for God's peopl; cf Like 4:25; james 5:17. The reference here is to the persecution of the Romans," (in the preterist interpretation.) footnote from the NAB Bible Emmaus |
||||||
3690 | Where in the Bible? | Rev 12:9 | Emmaus | 64115 | ||
salt.. See rev 12:9 and Luke 10:18. Emmaus |
||||||
3691 | Where in the Bible? | Rev 12:9 | Emmaus | 64116 | ||
Salt.. For related verses see also Ezekiel 28:11-19. Although ostensibly addressed to the king of Tyre, this seems even more appropriately applied to Satan, the Prince of this world and therefore also Tyre. This is also interpreted as a depiction of the fall of man. See also Isiah 27:1 for his final end. And Ezekiel 32:2 and Psalm 74:13-14. Emmaus |
||||||
3692 | Where in the Bible? | Rev 12:9 | Emmaus | 64117 | ||
Revelation 12:9 and Luke 10:8. | ||||||
3693 | Where in the Bible? | Rev 12:9 | Emmaus | 64341 | ||
Salt, I think you have to look at the style Rev 12 and for that matter all of Revelation for what it is: apocalyptic. That means it is highly symbolic and many passages can have polyvalent or more than one level interpretation. So, for example, Rev 12 may be interpreted as Satan being cast out of heaven before the creation of man, being cast down by the power of the death and Resurrection of Christ and or being cast down finally at the end of this age when Christ returns. You could see that there was a battle in heaven before the creation of man, an ongoing battle until Satan was defeated by Christ's death and Resurection, which severely impinges on his power here on earth, though he still rages on against Christ's followers, until the final battle and humilition at the end Second Coming. Job is written in a different style. It is a dramatic poem. Satan means accuser. So Satan is described as one of the angels, a very cynical one about man and Job in particular. The whole setting of God's court is anthropmorpized and represented like an oriental king's court. Satan is presented as one of his agents (angels) who keeps tabs on things throughout the kingdom. The Hebrew concept of the devil was not very developed at the time Job was written. And God in Job feels no need to explain what happened or why to Job. He just makes it clear that He is in control and He does not have to explain Himself. Notice that satan, which should be taken as a description of what he does rather than as a name in this situation, disappears from the picture completely after Job 2 when Job is smitten with bodily afflictions. All of this takes place after the Fall in Eden, so obviously Lucifer had already been cast down to the earth. But it is interesting to not that in Genesis the tempter is described as a serpent, but not specifically as a fallen angel. Hewbrew theology about evil and how it comes about grew over time. But back to Rev 12:10. It says that Satan, the accuser, was cast down. But we know he still accuses us and tempts us to sin. Since God is omnipresent, Satan can continue to accuse us before God, just as we can call on God for assistance in prayer.And in the risen and ascended Christ we have an Advocate (1 John 2:1-2)more powerful than Satan the accuser can ever or will ever be. I would not want to say what is "generally held," but this would be brief version of how I see it. I hope it helps clarify things a little for you rather than making them more confusing. Emmaus |
||||||
3694 | Who cast Lucifer from Heaven? | Rev 12:9 | Emmaus | 169040 | ||
mph, Ultimately, Lucifer was cast down by the power of God, although the Archangel Michael may have been the agent of that power. Rev 12:7 And there was war in heaven, Michael and his angels waging war with the dragon. The dragon and his angels waged war, Rev 12:8 and they were not strong enough, and there was no longer a place found for them in heaven. Rev 12:9 And the great dragon was thrown down, the serpent of old who is called the devil and Satan, who deceives the whole world; he was thrown down to the earth, and his angels were thrown down with him. Emmaus |
||||||
3695 | small boastful mouth of the beast | Rev 13:5 | Emmaus | 76549 | ||
Revelation 13:5. | ||||||
3696 | small boastful mouth of the beast | Rev 13:5 | Emmaus | 76551 | ||
Also Daniel 7:8 | ||||||
3697 | John 3:16.. whoever believes not perish? | Rev 13:8 | Emmaus | 28959 | ||
mylene, If you can take one more article on Predestination that covers the Arminian, Calvinist and Catholic positions you may find this link of interest. http://www.cin.org/users/james/files/tulip.htm Emmaus |
||||||
3698 | Whose will causes a believer to sin? | Rev 13:8 | Emmaus | 88211 | ||
"Whether man has free-will? Objection 1. It would seem that man has not free-will. For whoever has free-will does what he wills. But man does not what he wills; for it is written (Rm. 7:19): "For the good which I will I do not, but the evil which I will not, that I do." Therefore man has not free-will. Objection 2. Further, whoever has free-will has in his power to will or not to will, to do or not to do. But this is not in man's power: for it is written (Rm. 9:16): "It is not of him that willeth "namely, to will nor of him that runneth" namely, to run. Therefore man has not free-will. Objection 3. ...What is moved by another is not free. But God moves the will, for it is written (Prov. 21:1): "The heart of the king is in the hand of the Lord; whithersoever He will He shall turn it" and (Phil. 2:13): "It is God Who worketh in you both to will and to accomplish." Therefore man has not free-will. Objection 4. Further, whoever has free-will is master of his own actions. But man is not master of his own actions: for it is written (Jer. 10:23): "The way of a man is not his: neither is it in a man to walk." Therefore man has not free-will. ... I answer that, Man has free-will: otherwise counsels, exhortations, commands, prohibitions, rewards, and punishments would be in vain. In order to make this evident, we must observe that some things act without judgment; as a stone moves downwards; and in like manner all things which lack knowledge. And some act from judgment, but not a free judgment; as brute animals. For the sheep, seeing the wolf, judges it a thing to be shunned, from a natural and not a free judgment, because it judges, not from reason, but from natural instinct. And the same thing is to be said of any judgment of brute animals. But man acts from judgment, because by his apprehensive power he judges that something should be avoided or sought. But because this judgment, in the case of some particular act, is not from a natural instinct, but from some act of comparison in the reason, therefore he acts from free judgment and retains the power of being inclined to various things. For reason in contingent matters may follow opposite courses, as we see in dialectic syllogisms and rhetorical arguments. Now particular operations are contingent, and therefore in such matters the judgment of reason may follow opposite courses, and is not determinate to one. And forasmuch as man is rational is it necessary that man have a free-will. Reply to Objection 1. As we have said above, the sensitive appetite, though it obeys the reason, yet in a given case can resist by desiring what the reason forbids. This is therefore the good which man does not when he wishes--namely, "not to desire against reason," as Augustine says. Reply to Objection 2. Those words of the Apostle are not to be taken as though man does not wish or does not run of his free-will, but because the free-will is not sufficient thereto unless it be moved and helped by God. Reply to Objection 3. Free-will is the cause of its own movement, because by his free-will man moves himself to act. But it does not of necessity belong to liberty that what is free should be the first cause of itself, as neither for one thing to be cause of another need it be the first cause. God, therefore, is the first cause, Who moves causes both natural and voluntary. And just as by moving natural causes He does not prevent their acts being natural, so by moving voluntary causes He does not deprive their actions of being voluntary: but rather is He the cause of this very thing in them; for He operates in each thing according to its own nature. Reply to Objection 4. "Man's way" is said "not to be his" in the execution of his choice, wherein he may be impeded, whether he will or not. The choice itself, however, is in us, but presupposes the help of God. ... Thomas Aquinas, Summa Theologica, 13 th century. Ah, those terrible Middle Ages." Emmaus |
||||||
3699 | Please explain Revelation 14:12 ? | Rev 14:1 | Emmaus | 83936 | ||
Norrie, Rev 14:1 starts with an image of Jesus as the Lamb and the saints who follow Him wherever He goes and share in his rule. Rev 14:12 sets up verse 13 and following. Those who die in Christ live in his rest and rule with him. Rev 14:14 shows Christ in a differnt image as Judge. What do you mean by contradiciton? Emmaus |
||||||
3700 | Please explain Revelation 14:12 ? | Rev 14:1 | Emmaus | 83988 | ||
Norrie, My answer would be to go to the words of Jesus in Matthew 25 which is a continuation of the "little Apocalypse" in Matt 24. Jesus makes it clear what kind of works follow the saints. "When the Son of Man comes in his glory, and all the angels with him, he will sit upon his glorious throne, and all the nations will be assembled before him. And he will separate them one from another, as a shepherd separates the sheep from the goats. He will place the sheep on his right and the goats on his left. Then the king will say to those on his right, "Come, you who are blessed by my Father. Inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, a stranger and you welcomed me, naked and you clothed me, ill and you cared for me, in prison and you visited me." Then the righteous will answer him and say, "Lord, when did we see you hungry and feed you, or thirsty and give you drink? When did we see you a stranger and welcome you, or naked and clothe you? When did we see you ill or in prison, and visit you?" And the king will say to them in reply, "Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me." Then he will say to those on his left, "Depart from me, you accursed, into the eternal fire prepared for the devil and his angels.For I was hungry and you gave me no food, I was thirsty and you gave me no drink, a stranger and you gave me no welcome, naked and you gave me no clothing, ill and in prison, and you did not care for me." Then they will answer and say, "Lord, when did we see you hungry or thirsty or a stranger or naked or ill or in prison, and not minister to your needs?" He will answer them, "Amen, I say to you, what you did not do for one of these least ones, you did not do for me." And these will go off to eternal punishment, but the righteous to eternal life." Matthew 25:31-46. Emmaus |
||||||
Result pages: << First < Prev [ 179 180 181 182 183 184 185 186 187 ] Next > Last [187] >> |