Results 21 - 27 of 27
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: RickCarpenter Ordered by Verse |
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Results | Verse | Author | ID# | |||
21 | Greek of Luke 1.36: hosei/about | Luke 1:56 | RickCarpenter | 219576 | ||
Doc, My "shame" comment (note the quotation marks) was made in response to David's comments: "May it not be that Mary, remembering her status as betrothed to Joseph, was seeking to avoid all the publicity that would undoubtedly ensue when news broke about the birth of John?" "She herself would have been 3 months pregnant at that time, and no reason could be given which would be acceptable to those who would enquire!" I think Joseph may actually have initially felt somewhat shamed by the situation he and Mary were in, but probably more shocked at the incongruity of a pregnant virgin -- as was Mary (Luke 1.26-38), then pensive (Matt 1.20), and then accepting (Matt 1.24) -- than shamed. It appears foremost that he didn't want Mary shamed if he had publicly revealed she was pregnant not by him, so he intended to divorce her quietly (Matt 1.19). When he found out what was really happening, I'm sure his initial reluctance to continue on with Mary changed dramatically to enthusiasm, as happened with Mary (Luke 1.38). Rick |
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22 | Greek of Luke 1.36: hosei/about | Luke 1:56 | RickCarpenter | 219578 | ||
John, Your friend Hank's quote "It forces me to attempt to speak only where the Bible speaks and to keep my mouth shut where the Bible is silent" is wonderful and I try in my research to ground myself by that. However, may I respectfully remind you of when Jesus asks us what we think of the Galileans whose blood Pilate mixed with their sacrifices and what we think of the eighteen who died when the tower fell. When tantalizing tidbits are revealed as prompts to us, He asks us what we think, to dig deep. His words on the cross, "Eli Eli lama sabachthani" are not a literal acknowledgment of God abandoning Jesus, rather they are call to remember the rest of the Psalm and what it means to us. Respectfully, Rick |
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23 | Luke 13.1-5 | Luke 1:56 | RickCarpenter | 220933 | ||
I guess I read Luke 13.1-5 NASB a lot differently than you. 13.1 shows to me a report by "some present", 13.2 shows to me a question asked by Jesus, 13.3 shows to me an answer "no" and the repent command by Jesus, 13.4 shows to me a question asked by Jesus, 13.5 shows to me a repeat of the "no" answer and repent command by Jesus. To me, if a question is asked, the asker wants some form of an answer, verbal or not. I think He used two specific situations to encourage repentance. But repentance of/from what? And how did that repentance fit into the specific illustrations He used? |
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24 | LXX of Luke 4.18 vs Isaiah 61.1 | Luke 4:18 | RickCarpenter | 219555 | ||
The LXX quoted in Luke 4.18 includes "recovery of sight to the blind." This phrase is not included in NASB Isaiah 61.1. Where did this LXX, and other LXX sources in NASB, come from? I have heard that Qumran Isaiah texts include the blind phrase but I haven't found any to compare. | ||||||
25 | Lunch vs meal in Luke 11.37 | Luke 11:37 | RickCarpenter | 219509 | ||
Why the translation of Greek aristao (Strongs: 'to breakfast' and later 'to dine') as 'lunch' in NASB Luke 11.37 when other translations give 'to dine' or 'to eat'? Is it because the meal in question, even though the first of the day, is near to the time what Westerners call lunch? If so, why don't other references to the nearly-midday first meal call it 'lunch' as well? | ||||||
26 | Lunch vs meal in Luke 11.37 | Luke 11:37 | RickCarpenter | 219541 | ||
I am trying to compose a work on all chronological references based in Luke, so I will be a bit nit-picky here if you don't mind in this and in further questions to come. If 11.1-37 only is considered and is a narrative of one event, then the aristao could have been the first meal after the shahalit prayers or the second meal after the minhah gedolah prayers. (But 11.14 and/or 11.29 could be breaks, thereby making which meal it was inconclusive. Or, there could be other breaks in 11.1-37 that we don't see, after all Luke is an admitted compilation.) However, given the company at the meal (11.38-54, perhaps this is the context to which you referred), it does look most plausible to have been the second meal. Thanks |
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27 | Benefactor Gentile king in Luke 22.25 | Luke 22:25 | RickCarpenter | 220916 | ||
In Luke 22.25 'And He said to them, "The kings of the Gentiles lord it over them; and those who have authority over them are called 'Benefactors.'"' Which Gentile might Jesus have had in mind? The Macedonian Greek Ptolemy III Euergetes (Benefactor) I was king of Egypt from 247-222 BCE. His greatgrandson Ptolemy VIII Euergetes II, mentioned in the Prologue to Sirach, reigned variously in Egypt from 170-117 BCE. Philo relates that in addition to God being commonly called 'Benefactor,' Augustus was called 'Benefactor' in Adversus Flaccum 10.74 and Embassy 22.148ff, and Gaius was called 'Benefactor' in Embassy 4.22. Tiberius had been given the titles of 'god' and 'benefactor of the world' on a statue dedicated to him after he restored Sardis in ca 17 CE, as had other Julio-Claudian Roman rulers (Augustus, Tiberius, Gaius Caligula, Claudius, and Nero). Josephus states that Herod I's goals were to earn a favorable reputation and future remembrance through ostentatious generosity (euergesia) (Ant. XVI 150.60) via both Jewish and Gentile (pagan) building projects. A Greek inscription on a Judean limestone weight read "Year 32 of King Herod, Benefactor, Friend of Caesar," with Year 32 being 9/8 BCE (per Meshorer). Other inscriptions found in the Parthenon and Agora of Athens attest to his 'good works' (euergesia). Could Herod, with his Idumean and Nabatean heritage and well-known pagan temple building, have been "Gentile enough" to be the subject of Luke 22.25? Or was Augustus likely the subject? I think the Ptolemys, while Gentile and called Benefactors, are unlikely. Thanks, Rick Carpenter |
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